The vvhole workes of W. Tyndall, Iohn Frith, and Doct. Barnes, three worthy martyrs, and principall teachers of this Churche of England collected and compiled in one tome togither, beyng before scattered, [and] now in print here exhibited to the Church. To the prayse of God, and profite of all good Christian readers.

The parable of the wicked Mammon, published in the yeare 1527. the 8. of May,

by William Tyndall.

¶ That fayth the mother of all good workes iustifieth vs, before we can bryng forth any good worke: as the husband marieth his wyfe before he can haue any lawfull children by her. Furthermore, as the husbande marieth not hys wyfe, that she shoulde continue vnfruitefull as before, and as she was in the state of virginitie (wherin it was impossible for her to beare fruite) but con∣trariwise to make her fruitefull: euen so fayth iustifieth vs not, that is to say, marieth vs not to God, that we should continue vnfruitfull as before, but that he should put the seede of his holy sprite in vs (as S. Iohn in his first Epistle cal∣leth it) and to make vs fruitfull. For sayth Paul, Ephe. 2. By grace are ye made safe through fayth, and that not of your selues: for it is the gifte of God, and commeth not of the workes, least any man should boast himselfe. For we are his workemanship created in Christ Iesu vnto good workes, which God hath ordeyned that we should walke in them.

William Tyndale other∣wyse called Hitchins to the Reader.

GRace and peace with all ma∣ner spirituall fcelyng and li∣uyng, worthy of the kynde∣nes of Christ, be wyth the reader, & with all that trust the wyll of God, Amen.

The cause why I set my * 1.1 name before this little treatise, and haue not rather done it in the new testament, is, that then I folowed the counsell of Christ which exhorteth men. Math. 6. to doe their good deedes secretly, and to be contente with the consciēce of well doyng, and that God seeth vs, and patiently to abyde the reward of the last day which christ hath purchased for vs: & now would I fayne haue done likewise, but am I compelled otherwise to do.

While I aboade, a faythfull companion which now hath taken another voyage vpon him, to preach Christ where (I suppose) he was neuer yet preached (God which put in hys hart thether to go, sende his spirite with hym, comforte hym and bryng hys purpose to good effecte) one William Roye, a man * 1.2 somewhat crafty, when he commeth vnto new acquayntance, and before he be through knowne, and namely, when all is spent, came vnto me, and offred hys helpe. As long as he had no money, somwhat I could rule hym, but as soone as he had gotten hym money, he became lyke hymselfe agayne. Neuerthelesse I suffered all thynges tyll that was ended, which I coulde not doe alone without one, both to write, and to helpe me to copare the textes together. When that was ended, I toke my leaue and bade hym farewell for our two lyues, and as men say, a day longer. Af∣ter

we were departed he went, and gate him new frendes, which thyng to doe, he passeth all that euer I yet knew. And there, when he had stored hym of money, he gate hym to Argentine, where he professed wonderfull faculties, & maketh boast of no small things. A yeare after that, and now xij. monthes be∣fore y^• printyng of this worke, came one Ie∣rome a brother of Grenewich also, through * 1.3 Wormes to Argentine, saying y^• he intended to be Christes Disciple another whyle, & to kepe (as nye as God would geue him grace) y^• profession of hys baptisme, & to get hys li∣uyng with his hādes, & to lyue no lōger idle∣ly, & of the sweate and labour of those capti∣ues, whiche they had taught, not to beleue in Christe, but in cut shooes, and russet coats. Which Ierome with all diligence I warned of Royes boldnes, & exhorted him to beware of hym, & to walke quietly, and wyth all pa∣tiēce & long sufferyng, according as we haue Christ & hys Apostles, for an ensāple, which thyng he also promised me.

Neuerthelesse whē he was commyng to Argētine, Williā Roye (whose toung is able not onely to make fooles starke mad, but also to deceaue the wisest that is at the first sight and acquaintaunce) gate hym to hym, and set hym a worke, to make rymes, while he hym selfe translated a Dialogue out of Latin into Englishe, in whose Prologue he promiseth more a great deale, then I feare me he will euer pay. Paule sayth. 2. Timo. 2. The ser∣uaūt * 1.4 of the Lord must not striue, but be pea∣ceable vnto all men, and ready to teach, & one that can suffer the euill with mekenesse, and that can informe them that resiste: if God at any tyme will geue them repentaunce for to know the trouth. It becommeth not then the Lordes seruaunt to vse rayling rymes, but Gods worde, which is the right weapon to slay sinne, vice & all iniquitie. The Scrip∣ture of god is good to teach, and to improue, ij. Timo. iij. and. ij. Thes. ij. Paule speakyng * 1.5 of Antechrist sayth, Whom the Lord shall de∣stroy with the sprite or breath of his mouth, that is, with the word of God. And. ij. Cor. x. * 1.6 The weapons of our warre are not carnall thynges (sayth he) but mighty in God to cast downe strong holdes, and so forth, that is, to destroy high buildings of false doctrine. The word of God is that day wherof Paul spea∣keth. i. Cor. iij.) which shall declare all thing, * 1.7 & that fire which shal try euery mans worke, and consume false doctrine: with that sword ought men sharply to fight, and not to rayle with foolishe rymes. Let it not offende thee, that some walke inordinatly, let not the wickednes of Iudas, cause thee to despise the doctrine of his fellowes. No man ought to thinke that Stephen was a false preacher, because that Nicolas whiche was chosen fe∣low with hym (Act. vj.) to minister vnto the * 1.8 widowes, fell after into great heresies, as hi∣stories make mention. Good and euill go al∣wayes together, one cā not be knowen with∣out the other.

Marke this also aboue all thinges, that * 1.9 Antechrist is not an outward thyng, that is to say, a man that should sodēly appeare with wonders, as our fathers talked of hym. No verely, for Antichrist is a spirituall thyng. And is as much to say as agaynst Christ, y^t is, one that preacheth false doctrine contrarie to Christ. Antechrist was in the old Testa∣mēt and fought with the Prophetes, he was also in the tyme of Christ, & of the Apostles, as thou readest in the Epistles of Iohn, and of Paule to the Corinthians, and Galathi∣ans, and other Epistles. Antechrist is now & shall (I doubt not) endure till the worldes ende. But his nature is (when he is vttered and ouercome with the worde of God) to go out of the playe for a season, and to disguise hymselfe, and then to come in agayne with a new name, and new rayment. As thou seest * 1.10 howe Christ rebuketh the Scribes, and the Pharises, in the Gospel (which were very Antechristes) saying, Wo be to you Phari∣ses, for ye robbe widowes houses, ye praye long prayers vnder a colour, ye shut vp the kingdom of heauē, & suffer thē not y^• would, to enter in, ye haue taken away the keye of * 1.11 knowledge, ye make men breake Gods com∣maundementes with your traditions, ye be∣guile the people with hipocrisie and such like. Which thynges all our prelates do, but haue yet gotten them new names, and other gar∣mentes, and are otherwyse disguised. There is difference in the names betwene a Pope, a Cardinall, a bishop, and so forth, and to say a Scribe, a Pharisey, a seniour and so forth: but the thyng is all one. Euen so now when we haue vttered hym, he wyll change hym∣selfe once more, and turne hymselfe into an angell of lyght, 2. Cor. 11. Read the place I * 1.12 exhorte thee, whatsoeuer thou art that rea∣dest this, and note it well. The Iewes loke * 1.13 for Christ, and he is come xv. hundred yeares agoe, and they not ware: we also haue loked for Antechrist, and he hath raigned as long, and we not ware: and that because eyther of vs looked carnally for hym, and not in the places where we ought to haue sought. The Iewes had found Christ verily, if they had sought hym in the lawe and the Prophetes, whether Christ sendeth them to seke: Iohn * 1.14 5. We also had spied out Antechrist long ago, if we had looked in the doctrine of Christ, & hys apostles, where, because y^• beast seeth him selfe now to be sought for, he roareth, and se∣keth new holes to hyde hymselfe in, & chaun∣geth hymselfe into a thousand fashions with all maner wilinesse, falshode, suttletie & craft. Because that hys excommunications are * 1.15 come to lyght, he maketh it treason vnto the kyng, to bee acquaynted with Christe. If Christe, & they may not raigne together, one hope we haue that Christ shal liue euer. The olde Antichristes brought Christ vnto Pi∣late, saying by our lawe he ought to die, and whē Pilate bade them iudge hym after their lawe, they aunswered, it is not lawfull for vs to kyll any man, whiche they dyd to the intent that they whiche regarded not the shame of their false excōmunications, should yet feare to confesse Christ, because that the temporall sword had condemned hym. They do all thing of a good zeale they say, they loue you so well, that they had rather burne you, then y^t you should haue fellowship w^t Christ. They are iealous ouer you amisse (as sayth S. Paul Gal. iiij.) They would deuide you * 1.16 from Christe and his holy Testament, and

ioyne you to the Pope, to beleue in his Te∣stament and promises. Some man will aske (peraduenture) why I take the labour to make this worke, in as much as they will burne it, seyng they burnt the Gospell, I aunswere, in burnyng the new Testament they dyd none other thyng then that I loo∣ked for, no more shall they do, if they burne me also, if it be Gods will it shall so be.

Neuerthelesse, in translatyng of the Te∣stament I dyd my dutie, and so doe I now, and will doe as much more as God hath or∣deined me to do. And as I offered that, to al men to correct it, who soeuer could, euen so do I this. Who soeuer therfore readeth this, compare it vnto the Scripture. If Gods word beare recorde vnto it, and thou also fee∣lest in thine hart, that it is so, be of good com∣fort and geue God thankes. If Gods word condemne it, then hold it accursed, and so doe all other doctrines. As Paule counseleth his Galathians. Beleue not euery sprite soden∣ly, but iudge thē by the word of God, whiche is the trial of all doctrine and lasteth for euer. Amen.

The Parable of the wicked Mammon.

THere was a certain * 1.17 rich man, whiche had a steward that was accused vnto hym that hee had wasted his goodes. And called hym, and sayd vnto him. How is it that I heare this of thee? Geue accoumptes of thy stewardshyp. For thou mayst be no longer my steward. The steward sayd with in him selfe. What shall I do? for my master will take away frō me my stewardshyp. I can not digge, and to begge, I am ashamed. I wote what to doe, that when I am put out of my stewardshyp, they may receaue me into theyr houses.

Then called he all his masters detters, and sayd vnto the first, how much owest thou vnto my master? And he sayd, an hūdred tonnes of oyle, and hee sayd to hym: take thy bill, and sit downe quickely, and write fiftie. Then sayd he to an other, what owest thou? And he sayd, an hundred quarters of wheate. He sayd to hym. Take thy bill, and write foure score. And the Lord com∣mended the vniust steward, be∣cause he had done wisely. For the children of this world, are in their kynde, wiser then the chil∣dren of light. And I say also vnto you, make you frendes of the wicked Mammon, that when ye shall haue neede, they may re∣ceaue you into euerlastyng habi∣tations. Luke. xvi. Chapter.

For as much as with this, & diuers such other textes, many haue inforced to draw the people from the true faith, & from puttyng their trust in the truth of Gods promises, and in the merites and deseruyng of his Christ our Lord, and haue also brought it to passe (for many false Prophetes shall arise and deceaue many, and much wickednes must also be, sayth Christ Math. xxiiij. * 1.18 And Paul sayth. ij. Timo. iij. Euell mē and deceauers shall preuaile in euill, * 1.19 while they deceaue, and are deceaued them selues) and haue taught them to put their trust in their owne merites, and brought them in belefe, that they shalbe iustified in the sight of God, by the goodnesse of their owne workes, & haue corrupt the pure word of God, to confirme their Aristotle with all. For though that y^e Philosophers, & world∣ly wisemen were enemyes aboue all enemyes to the Gospell of God, and though the worldly wisedome can not comprehend the wisedome of God, as thou mayst see. i. Corint. j. and. ij. And though worldly righteousnes can not * 1.20 be obedient vnto the righteousnes of God. Rom. x, Yet what so euer they read in Aristotle, y^t must be first true. * 1.21 And to mainteine that, they rent and teare the Scriptures with their distin∣ctions, and expounde them violently contrarie to the meanyng of the text, and to the circumstaunces that go be∣fore and after, and to a thousand cleare and euidente textes. Wherfore I haue taken in hand to expounde this Gos∣pell, & certaine other places of the new Testament, and (as far forth as God shall lende me grace) to bryng the Scripture vnto the right sence, and to digge agayne the welles of Abraham,

and to purge & cleanse thē of the earth of worldly wisedome, where with these Philistenes haue stopped them. Whiche grace graunt me God, for the loue that he hath vnto his sonne Ie∣sus our Lord, vnto the glory of his name. Amen.

THat fayth onely before all workes and without all merites, but chri∣stes * 1.22 onely, iustifieth and setteth vs at peace with God, is proued by Paul in the first chapiter to the Roma. I am * 1.23 not ashamed (sayth he) of the Gospell, that is to say, of the glad tidinges and promises which God hath made, and sworne to vs in Christ. For it (that is to say the gospell) is the power of god vnto saluation, to all that beleue. And it followeth in the foresayd chapiter, y^• iust or righteous must liue by faith.

For in the fayth which we haue in Christ, and in Gods promises fynde * 1.24 we mercy, lyfe, fauour and peace. In the law we fynde death, damnation, & * 1.25 wrath: moreouer, the curse and ven∣geaunce of GOD vpon vs. And it (that is to say, the lawe) is called of Paule, 2. Corin. 3. the ministration of * 1.26 death and damnation. In the lawe we are proued to be the enemyes of God, and that we hate him. For how can we be at peace with God and loue hym, seing we are conceiued, and borne vn∣der the power of the deuill, and are his possession and kingdome, his captiues and bondmen, and ledde at his wyll, & he holdeth our hartes, so that it is im∣possible for vs to consent to the wil of God, much more is it impossible for a man to fulfill the lawe of his owne strength and power, seyng that we are by birth and of nature, the heires of e∣ternall damnation. As sayth Paul E∣phe 2. We (sayth he) are by nature the * 1.27 children of wrath. Whiche thyng the lawe doth but vtter onely, and hel∣peth vs not, yea requireth impossible thynges of vs. The lawe when it commaūdeth that thou shalt not lust, geueth thee not power so to doe, but damneth thee, because thou caust not so do.

IF thou wilte therefore bee at peace with God, and loue him, thou must turne to the promises of God, and to y^t Gospell, which is called of Paul in the * 1.28 place before rehearsed to the Corinthi∣ans, the ministration of righteousnes, and of the spirite. For fayth bringeth pardō, and forgeuenes freely purcha∣sed by Christes bloud, and bringeth al∣so the sprite, the sprite looseth the bon∣des of the deuill, and setteth vs at li∣bertie. For where the sprite of the Lord is, there is libertie sayth Paule in the same place to the Corinthians, that is to say, there the harte is free, and hath power to loue the will of God, & there the hart mourneth that he cannot loue inough. Now is that consent of y^t hart vnto the law of God eternall life, yea, though there bee no power yet in the members to fulfill it. Let euery man therfore (accordyng to Paules coun∣cell in the 6. chapter to the Eph.) arme himselfe with y^t armour of god, that is to vnderstand, with gods promises, & aboue all thing (sayeth he) take vnto you the shield of fayth, wherewyth ye may be able to quenche all the fierye dartes of the wicked, that ye may be a∣ble * 1.29 to resist in the euill day of tempta∣tion, and namely at the houre of death.

See therfore thou haue Gods pro∣mises in thyne hart, and that thou be∣leue them without waueryng: & when temptation ariseth, and the deuill lay∣eth the law, & thy dedes agaynst thee, aunswere him, with the promises, and turne to God and confesse thy selfe to hym, and say it is euenso, or els howe could he be mercifull? but remember that he is the God of mercy, & of truth, and cannot but fulfil his promises. Al∣so remember that hys sonnes bloud is stronger then all the synnes and wic∣kednes of the whole world, and there∣with quiet thy self, and therunto com∣mit thy selfe, and blesse thy selfe in all temptation (namely, at the houre of death) with that holy cādle. Or els pe∣rishest * 1.30 thou, though thou hast a thou sand holy candels about thee, a C. ton of holy water, a shipfull of pardones, a clothe sacke full of Friers coates, and all the ceremonies in the world, and al the good workes, deseruings and me∣rites of all the men in the worlde, bee they or were they neuer so holy, Gods worde onely lasteth for euer, and that which he hath sworne, doth abide, whē all other thynges perish. So long as thou findest any consent in thyne hart vnto the law of God, that it is righte∣ous and good, and also displesure that thou canst not fulfill it, dispayre not, neither doubt, but that Gods spirit is in thee, and that thou art chosen for Christes sake, to the inheritaunce of e∣ternall lyfe.

And agayne, Rom. 3. We suppose * 1.31 that a man is iustified through fayth, without the deedes of the lawe. And likewyse Rom. 4. We say y^t sayth was * 1.32

reckoned to Abraham for righteous∣nes. Also Romaynes. v. seyng that * 1.33 we are iustified through fayth, we are at peace with God. Also Roma. 10. With the hart doth a man beleue, to be made righteous. Also Gal 3. Receiued ye the spirite by the deeds of the law, or by hearyng of the fayth? Doth he which ministreth the sprite vnto you, & worketh miracles among you, do it of the deedes of the law, or by hearyng of faith? Euen as Abraham beleued god, & it was reckoned to hym for righte∣ousnes. Ʋnderstand therfore (saith he) * 1.34 that the children of fayth are the chil∣dren of Abraham. For the Scripture saw before, that God would iustify the heathen or Gentiles by fayth, & shew∣ed before glad tidings vnto Abraham, in thy sede shall all nations be blessed. Wherfore they which are of fayth are blessed, that is to witte, made righte∣ous with righteous Abraham. For as many as are of the deedes of the law, are vnder curse. For it is written, saith he: Cursed is euery man that continu∣eth not in all thinges, which are writ∣ten in the booke of the lawe to ful∣fill them.

Item Gala. ij. where he resisted Pe∣ter in the face he sayth. We whiche are * 1.35 Iewes by nation, and not sinners of the Gentiles, know that a man is not iustified by the deedes of the law, but by the fayth of Iesus Christ, and haue therfore beleued on Iesus Christ, that we might be iustified by the fayth of Christ, and not by the deedes of the law: for by the deedes of the law shall no flesh be iustified. Item in the same place he sayth, touchyng y^t I now liue, I lyue in y^e fayth of the sonne of God, * 1.36 which loued me, and gaue him selfe for me, I despise not the grace of GOD. For if righteousnes come by y^e law, thē is Christ dead in vayne. And of such like ensamples are all the Epistles of Paul full. Marke how Paule laboreth with him selfe to expresse the excedyng misteryes of fayth, in the epistle to the Ephesians, and in the Epistle to the Collossians. Of these and many such like textes, are we sure that the forgi∣uenes of sinnes, and iustifying is ap∣propriate vnto faith onely without the addyng to of workes.

Take for the also the similitude that Christ maketh Math. vij. A good tree * 1.37 bringeth forth good frute. And a bad tree bringeth forth bad frute. There seest thou, that the frute maketh not the tree good, but the tree the frute, & that the tree must afore hand be good, or be made good: yer it can bryng forth good frute. As he also sayth Math. xij. either * 1.38 make the tre good, and his frute good also, either make the tree bad, and hys frute bad also. How can ye speake wel while ye your selues are euil: So like∣wise is this true, and nothyng more true, that a mā before all good workes must first be good, and that it is impos∣sible that workes should make hym good, if he were not good before, yet he did good workes. For this is Christes principle & (as we say) a generall rule. * 1.39 How can ye speake well, while ye are euill? so likewise how can ye do good, while ye are euill.

This is therfore a playne, and a sure conclusion not to bee doubted of, that there must be first in the hart of a man, before he do any good worke, a grea∣ter and a preciouser thyng then all the good workes in the world to reconcile him to God, to bryng the loue and fa∣uour of God to him, to make him loue God agayne, to make him righteous, and good in the sight of God, to do a way his sinne, to deliuer him, and lose him, out of that captiuitie where in he was conceaued and borne, in whiche he could neither loue God, neither the will of God. Or els how can he worke any good woorke that should please God, if there were not some superna∣turall goodnes in him giuen of GOD freely, where of the good worke must spryng? euen as a sicke man must first be healed or made whole, yer he can do the dedes of an whole man, and as the blind man must first haue sight geuen him, yer he can see: and he that hath his feete in fetters, giues, or stockes must first be loosed, or he can go, walke or runne, and euen as they whiche thou readest of in the Gospel, that they were possessed of the deuils, could not laude God, till the deuils were cast out.

That precious thing which must be in the hart, yer a man can worke any good worke is y^• word of God, which in the Gospell preacheth, profereth & * 1.40 bryngeth vnto all that repent, and be∣leue, the fauour of God in Christ. Who soeuer heareth the word, and beleueth it, the same is thereby righteous, and thereby is geuen hym the spirite of God, which leadeth him vnto all that is the will of God, and is loosed from the captiuitie and bondage of the de∣uill, and his hart is free to loue God, and hath lust to do the will of GOD. Therfore it is called the word of lyfe,

the word of grace, the word of health, the word of redemption, the word of forgiuenes, and the word of peace, he that heareth it not, or beleueth it not, cā by no meanes be made righteous be∣fore God. This confirmeth Peter in the xv. of the Actes, seyng that GOD * 1.41 through fayth doth purifie the hartes. For of what nature so euer the word of God is, of the same nature must the hartes be, whiche beleue thereon and cleaue thereunto. Now is the word li∣uyng, pure, righteous and true, & euen so maketh it the hartes of them that beleue theron.

IF it be sayd that Paul (when he saith in the iij. to the Romaines, no fleshe shalbe, or can be iustified by the deedes of the law) meaneth it of the ceremo∣nies or sacrifices, it is an vntrue say∣ing. For it foloweth immediatly, by the law commeth the knowledge of sinne. Now are they not the ceremo∣nies that vtter sinne, but the law of cō∣maundementes. In the iiij. (he sayth) the law causeth wrath whiche can not bee vnderstand of the ceremonies, for they were geuen to reconcile the peo∣ple to God agayne after they had sin∣ned. If as they say the ceremonies * 1.42 which were geuen to purge sinne and to reconcile, iustifie not, neither blesse, but temporally onely, much more the law of commaundementes iustifieth not. For that whiche proueth a man sick, health him not, neither doth the cause of wrath bring to fauour, neither can that whiche damneth saue a man. When the mother commaundeth her childe, but euen to rocke the cradle, it grudgeth, the commaundement doth but vtter the poyson that lay hid, and setteth him at bate with hys mother, and maketh hym beleue shee loueth him not.

These commaundements also (thou shalt not couet thy neighbours house, thou shalt not lust desire or wishe after thy neighbours wife, seruaunt, mayde oxe or asse, or what soeuer pertaineth vnto thy neyghbour) geue me not power so to doe, but vtter the poyson that is in me and damne me, because I can not so do, and proue that God is wrath with me, seing that his wil, and mine are so contrary. Therefore sayth Paul. Gal. iij. If there had ben geuen * 1.43 such a law that could haue geuen lyfe, then no doubt righteousnes had come by the law, but the Scripture conclu∣ded all vnder sinne (sayth he) that the promise might bee geuen vnto them that beleue through the fayth that is in Iesus Christ.

The promises when they are bele∣ued) * 1.44 are they that iustifie, for they bring the spirite whiche looseth the hart, gi∣ueth lust to the law, and certifieth vs of y^t good will of God vnto vs ward. If we submit our selues vnto God, & desire him to heale vs, he wil do it, and will in the meane tyme (because of the consent of y^• hart vnto y^• law) count vs for full whole, & wil no more hate vs, but pitie vs, cherish vs, be tender har∣ted to vs, & loue vs as he doth Christ him selfe. Christ is our redemer, Saui∣our, peace, attonement, and satisfactiō, and hath made amendes or satisfaction to Godward for all the sinne whiche they that repēt (consentyng to the law and beleuyng the promises) do, haue done, or shal do. So that if through * 1.45 fragilitie we fall a thousand tymes in a day, yet if we do repent agayne, we haue alway mercy layd vp for vs in store in Iesus Christ our Lord.

WHat shall we say then to those Scriptures whiche go so sore vpō good workes? As we read Math. xxv. I was an hungred, and ye gaue me meate. &c. And such like. Whiche all sound as though we should be iusti∣fied, and accepted vnto the fauour of God in Christ through good workes. To this I aunswere. Many there are which whē they heare or read of fayth, at once they cōsent therunto, and haue a certaine imagination or opinion of fayth, as when a man telleth a story or a thyng done in a straunge lande, that pertayneth not to thē at all. Which yet they heleue, and tell as a true thyng. And this imagination or opinion they * 1.46 call faith. They thinke no further then that fayth is a thyng which standeth in their own power to haue, as do other naturall workes whiche men worke: but they feele no maner workyng of the spirite, neither the terrible sentence of the law, the fearefull iudgements of God, the horrible damnation and cap∣tiuitie vnder Sathan. Therefore as soone as they haue this opinion, or imaginatiō in there hartes that sayth, verely this doctrine semeth true, I be∣leue it is euē so. Then they thinke that the right fayth is there. But afterward when they feele in them selues, and al∣so see in other, that there is none alte∣ration, and that the workes folow not, but that they are altogether euē as be∣fore, and abide in their old estate: then thinke they y^t faith is not sufficient, but

that it must be some greater thing then fayth that should iustifie a man.

So faule they away from fayth a∣gayne, and crye saying, fayth onely iu∣stifieth not a man, and maketh him ac∣ceptable to GOD. If thou aske them wherfore. They aūswere, see how ma∣ny there are that beleue, and yet do no more then they did before. These are they whiche Iudas in his Epistle cal∣leth dreamers, which deceaue themsel∣ues with their owne fantasies. For * 1.47 what other thing is their imagination which they call fayth, then a dreamyng of the fayth, and an opinion of their owne imagination wrought without the grace of God? These must nedes be worse at the latter end thē at the be∣gynnyng. These are the old vessels, that rent, when new wyne is poured into them. Math. ix. that is, they heare * 1.48 Gods word, but hold it not, and ther∣fore waxe worse, then they were be∣fore. But the right fayth spryngeth not of mans fantasie, neither is it in any mās power to obtaine it, but is all to∣gether * 1.49 the pure gift of God poured in∣to vs freely, without all maner doyng of vs, without deseruing and merites, yea and without sekyng for of vs. And is (as sayth Paul in the second to the Ephesians) euen Gods gift and grace * 1.50 purchased through Christ. Therfore is it mighty in operation, full of vertue and euer working, which also renueth a man and begetteth him a fresh, alte∣reth him, chaungeth hym, and turneth him altogether into a new nature and conuersation: so that a man feeleth hys hart all together altered, chaunged, and farre otherwise disposed then be∣fore, & hath power to loue that whiche before he could not but hate, and deli∣teth in that, which before he abhorred, and hateth that, which before he could not but loue. And it setteth the soule at libertie, and maketh her free to folow the will of God, and doth to the soule euen as health doth vnto the body, af∣ter that a man is pined and wasted a∣way with a long sokyng disease: the legges cannot beare hym, he cannot lift vp his handes to helpe hymself, his taste is corrupt, suger is bitter in hys mouth, his stomacke abhorreth lon∣gyng after slibbersause and swashe, at which a whole stomacke is readye to cast hys gorge. When helth commeth, she changeth and altereth hym cleane, geueth hym strength in all hys mem∣bers, lust & to do of his owne accord, that which before he could not do, nei∣ther could suffer that any mā exhorted hym to do, and hath now lust in hole∣some thynges, and hys members are free and at libertie, and haue power to do of their owne accorde all thin∣ges, which belong to an whole man to do, which afore they had no power to do, but were in captiuitie and bon∣dage. So likewise in all thyng doth right fayth to the soule.

The sprite of God accompanieth fayth, & bringeth with her light, wher∣with a man beholdeth hymselfe in the lawe of God, and seeth his miserable bondage and captiuitie, and humbleth * 1.51 himselfe, and abhorreth himselfe: she bringeth Gods promises of all good thinges in Christ. God worketh with his worde, and in his worde. And as his worde is preached, fayth rooteth her selfe in the hartes of the elect: and as faith entreth and the worde of God is beleued, the power of God looseth the hart from the captiuitie, and bondage vnder sinne, and knit∣teth and coupleth him to God, and to the wyll of God: altereth hym, chaungeth hym cleane, fashioneth, and forgeth hym a new, geueth hym power to loue, and to doe that whiche before was vnpossible for hym eyther to loue or do, and turneth hym into a new nature: so y^t he loueth that which he before hated, and hateth that which he before loued, and is cleane altered, chaunged, and contrary disposed, and is knit and coupled fast to Gods will, and naturally bringeth forthe good workes, that is to say, that which God commaundeth to do, and not thinges of hys owne imagination. And that doth he of hys owne accorde, as a tree bringeth forth fruit of her own accord. And as thou needest not to bid a tree to bryng forth fruite, so is there no law * 1.52 put vnto hym that beleueth, and is iu∣stified through fayth (as sayth Paul in the first Epistle to Timothie the fyrst chapter.) Neither is it nedeful, for the law of god is written & graued in his harte, and his pleasure is therein. And as without commaundement, but euē of hys owne nature, he eateth, drinck∣eth, seeth, heareth, talketh, & goeth, euē so of his owne nature, without coacti∣on or compulsion of y^t law, bringeth he forth good workes. And as a whole man when he is a thurst, tarieth but for drinke, and when he hungreth abi∣deth but for meate, and then drinketh and eateth naturally: euē so is y^e faith∣full euer a thurst, & an hungred after

the will of God, and tarieth but for oc∣casion. And whensoeuer an occasion is geuen, he worketh naturally the wyll of God. For this blessing is geuen to all them that trust in Christes bloud, that they thrust and hunger to do gods wyll. He that hath not this fayth, is but an vnprofitable babler of faith and * 1.53 workes, and wotteth neither what he bableth, nor what he meaneth, or wher¦unto his wordes pertayne. For he fee∣leth not the power of faith, nor y^e wor∣king of the spirite in his hart, but en∣terpreteth the scriptures which speake of fayth and workes, after hys owne blynd reason & folish fantasies, & not of any feeling that he hath in his hart: as a man rehearseth a tale of an other mans mouth, and wotteth not whe∣ther it be so, or no as he sayth, nor hath any experience of y^t thing it selfe. Now doth the scripture ascribe both fayth & * 1.54 workes not to vs, but to God only, to whom they belong onely, and to whō they are appropriate, whose gifte they are, and the proper worke of his spirit.

Is it not a frowarde and peruerse blindnes, to teach how a man can do nothing of his owne selfe, and yet pre∣sumptuously take vpō them the grea∣test and hyest worke of God, euen to make fayth in themselues of their own power, and of their owne false imagi∣nation and thoughtes? Therfore I say we must dispayre of our selues, & pray God (as christes apostles did) to geue vs fayth, & to encrease our fayth. When we haue that, we neede no other thing more. For she bringeth the spirite with her, and he not onely teacheth vs all thinges, but worketh them also migh∣tely in vs, and carieth vs through ad∣uersitie, persecution, death and hel, vn∣to heauen and euerlasting lyfe,

MArke diligently therfore seing we are come to answer. The Scrip∣ture (because of such dreames and fay∣ned faythes sake) vseth such manner of speakinges of workes, not that a man should therby be made good to God∣warde or iustified, but to declare vnto other, and to take of other the differēce * 1.55 betwene false fayned fayth, and ryght fayth. For where right fayth is, there bringeth she forthe good workes, if there followe not good workes, it is (no doubt) but a dreame and an opini∣on or fained fayth.

Wherfore looke as the fruit maketh not the tree good, but declareth and te∣stifieth * 1.56 outwardlye that the tree is good (as Christ sayeth) euery tree is knowen by his fruite: euen so shall ye know the right fayth by her fruite.

Take for an ēnsample Mary that annoynted Christes feete. Luke. 7. * 1.57 When Simō which bad Christ to his house had condemned her, Christe de∣fēded her, and iustified her saying: Si∣mon, I haue a certayne thyng to say vnto thee. And he sayd maister, say on. There was a certayne lender whiche had two detters, the one ought v. C. pence, and the other fiftie. When they had nothing to pay, he forgaue bothe. Which of them tell me, will loue hym most? Simon aunswered and sayd: I suppose that he to whome he forgaue most. And he said to him, thou hast tru¦ly iudged. And he turned him to y^• wo∣mā, and sayd vnto Simon, Seest thou this womā? I entred into thine house and thou gauest me no water to my fete, but she hath washed my feet with teares, & wypte them with the heares of her head. Thou gauest me no kisse, but she since the tyme I came in, hath * 1.58 not ceased to kisse my feete. My heade with oyle thou haste not annoynted. And she hath annointed my feete with costly and precious oyntment. Wher∣fore I say vnto thee, many sinnes are forgeuen her, for she loueth much. To whom lesse is forgeuen, the same doth loue lesse, &c. Hereby see we that dedes and works are but outward signes of of the inward grace of the bounteous and plenteous mercy of God, frely re∣ceyued without all merites of deedes, ye and before all dedes. Christ teacheth to know the inwar•• fayth and loue by the outward deedes. Deedes are the fruites of loue, and loue is the fruit of fayth. Loue and also the deedes are great or smal, according to the propor∣tion of fayth. Where fayth is mighty & strong, there is loue feruent and dedes plenteous, and done with excedyng mekenes. Where fayth is weake, there is loue cold, & the dedes few, & seldom beare flowers, & blossomes in winter.

Symon beleued and had fayth, yet but weakly, & according to the propor∣tion of his fayth loued coldly, and had dedes therafter: he had Christ vnto a simple and a bare feast onely, & recea∣ued him not with any great humani∣tie. But Mary had a strong fayth, and therfore burning loue, & notable dedes done with excedyng profound, & depe mekenes. On the one side she saw her * 1.59 selfe clearely in the law, both in what daunger she was in, & her cruell bon∣dage vnder sinne, her horrible damna∣tion,

and also the feareful sentence and iudgement of God vpon sinners. On the other side she heard the Gospell of Christ preached, and in the promises she saw with egles eyes the excedyng aboundant mercy of God, that passeth all vtteraunce of spech, whiche is set foorth in Christ for all meke sinners, whiche knowledge their sinnes. And she beleued the word of God mighty∣ly, and glorified God ouer his mercy and truth, and beyng ouercome and o∣uerwhelmed with y^t vnspeakeable, yea and incomprehensible aboundat riches of the kyndnes of God, did enflame & burne in loue, yea was so swolne in loue, that she could not abide nor hold, but must breake out, and was so drōke in loue that she regarded nothyng, but euen to vtter the feruent, and burnyng loue of her hart onely. She had no res∣pect to her selfe, though she was neuer so great and notable a sinner, neither to the curious hipocrisie of the Phari∣seis, whiche euer disdaine weake sin∣ners, neither the costlines of her oynt∣ment, but with all humblenes did run vnto his feete. Washed them with the teares of her eyes, and wyped them with the heares of her head, & anoyn∣ted them with her precious oyntment, yea, and would no doubt haue runne into the groūd vnder his feete to haue vttered her loue toward hym, yea would haue descended downe into hell, if it had bene possible. Euen as Paul in the ix. Chapter of his Epistle to the Romaines was dronke in loue, * 1.60 and ouerwhelmed with the plēteous∣nes of the infinite mercy of god (which he had receaued in Christe vnsought for) wished hym selfe banished from Christ and damned, to saue y^t Iewes, if it might haue ben. For as a man fee∣leth God in hym selfe, so is he to hys neighbour.

Marke an other thyng also. We for the most part because of our grossenes, in all our knowledge procede frō that whiche is last and hi••••ost, vnto that which is first, begynnyng at the latter end, disputyng and makyng our argu∣mentes backeward. We begyn at the effect and worke, and procede vnto the naturall cause. As for an ensample, we first see the Moone darke, and then search the cause, and find that the put∣tyng of the earth, betwene the Sunne and the Moone is the naturall cause of the darknes, and that the earth stop∣peth * 1.61 the light. Then dispute we backe∣ward saying: the Moone is darkned, therfore is the earth directly betwene the Sunne and the Moone. Now yet is not the darkenes of the Moone the naturall cause that the earth is betwen the Sunne and the Moone, but the ef∣fect therof, and cause declaratiue, decla∣ryng and leadyng vs vnto the know∣ledge, how that the earth is betwene the Sunne and the Moone directly, & causeth the darknes, stopping the light of the Sunne from the Moone. And contrarywyse the beyng of the earth directly betwene the Sunne, and the Moone is the naturall cause of y^t dark∣nes. Likewise he hath a sonne, therfore is he a father, and yet the soone is not cause of the father, but contrarywise. Notwithstandyng y^t sonne is the cause declaratiue, wherby we know that the other is a father. After the same maner here, many sinnes are forgeuen her, for she loueth much, thou mayst not vn∣derstand by the word for, that loue is the naturall cause of the forgeuyng of sinnes, but declareth it onely, and con∣trarywise the forgiuenesse of sinnes is the naturall cause of loue.

The workes declare loue. And loue declareth that there is some benefite & kindnes shewed, or els would there bee no loue. Why woorketh one, and an other not? Or one more then an o∣ther? Because that one loueth and the other not, or that the one loueth more then the other. Why loueth one, & an o∣ther * 1.62 not, or one more thē an other? Be∣cause that one feeleth y^• exceding loue of god in his hart, & an other not, or that one feeleth it more thē an other. Scrip∣ture speaketh after y^e most grossest ma∣ner: Be diligent therfore that thou be not deceaued with curiousnes. For mē of no small reputation haue bene de∣ceaued with their owne sophistry.

Hereby now seest thou, that there is great difference betwene beyng righteous, and good in a mans selfe, & declaryng and vtteryng righteousnes and goodnes. The fayth onely maketh * 1.63 a man safe, good, righteous and the frend of GOD, yea and the sonne and the heyre of GOD, and of all hys goodnes, & possesseth vs with the spi∣rite of God. The worke declareth the selfe fayth and goodnes. Now vseth * 1.64 the Scripture the common maner of speakyng, and the very same that is a∣mong the people. As when a father sayth to his child, go, & belouing, mer∣cyfull * 1.65 and good, to such, or such a poore man, he biddeth him not, there with to be made mercifull, kinde and good: but

to testifie and declare the goodnes that is in him already, with the outward deede: that it may breake out to y^t pro∣fite of other, and that other may feele it which haue nede therof.

After the same maner shalt thou en∣terprete the Scriptures whiche make mention of workes: that God therby wil that we shew forth, that goodnes, which we haue receaued by fayth, and let it breake forth and come to the pro∣fite of other, that the false fayth may be knowē, and weded out by the rootes. For God geueth no mā his grace, that he should let it lye stil, and do no good * 1.66 with all: but that he should encrease it, and multiplie it with lendyng it to o∣ther, and with open declaryng of it with the outward workes, prouoke & draw other to God, As Christ sayth in Mathew the v. Chapter: let your light so shine in the sight of men, that they may see your good workes, and glori∣fie your father which is in heauen. Or els were it as a treasure digged in the ground and hid wisedome, in whiche what profite is there?

Moreouer there with the goodnes, fauour, and giftes of God which are in thee, not onely shalbe knowen vnto o∣ther, but also vnto thyne owne selfe, and thou shalbe sure that thy fayth is right, and that the true spirite of God is in thee, and that thou art called, and chosen of God vnto eternall lyfe, and loosed frō the bondes of Sathā whose captiue thou wast, as Peter exhorteth in y^t first of his second Epistle, through good workes to make our callyng and election (wherewith we are called and chosen of God) sure. For how dare a man presume to thinke, that his fayth is right, and that Gods fauour is on him, and that Gods spirite is in hym when hee feeleth not the workyng of the spirite, neither him selfe disposed to any godly thyng? Thou canst neuer * 1.67 know or be sure of thy fayth, but by the workes, if workes folow not, yea and that of loue, without lokyng after any reward, thou mayst be sure that thy fayth is but a dreame, and not right, & euen the same that Iames called in his Epistle the second Chapter dead faith, and not iustifiyng.

Abraham through workes Genesis. * 1.68 xxij. was sure of his fayth to be right, and that the true feare of God was in him, when he had offered his sonne (as the Scripture sayth.) Now know I that thou fearest God, that is to say. Now is it opē, and manifest that thou fearest God, in as much as thou hast not spared thy onely sonne for my sake.

SO now by this abyde sure and fast, that a mā inwardly in the hart and before God is righteous, & good tho∣rough fayth onely before all workes. Notwithstandyng yet outwardly and openly before the people, ye and before himselfe, is he righteous through the worke, that is, he knoweth and is sure through the outward worke that he is a true beleuer, and in the fauour of GOD, and righteous, and good tho∣rough the mercy of GOD: that thou mayst cal the one an open, and an out∣ward * 1.69 righteousnes, & the other an in∣ward righteousnes of the hart (so yet) that thou vnderstand by the outward righteousnes, no other thyng saue the frute that foloweth, and a declaryng of the inward iustifying and righteous∣nes of the hart, and not that it maketh a man righteous before God, but that he must be first righteous before hym in the hart. Euen as thou mayst cal the frute of the tree, the outward goodnes of the tree, whiche foloweth and vtte∣reth the inward naturall goodnes of the tree.

This meaneth Iames in hys E∣pistle where he sayth, fayth without workes is dead, that is, if workes fol∣low not, it is a sure & an euidēt signe, that there is no fayth in the hart, but a dead imagination and dreame, whiche they falsly call fayth.

Of the same wise is this saying of Christ to be vnderstande. Make you * 1.70 frendes of the vnrighteous Mammō, that is, shew your fayth openly, and what ye are within in the harte, with outward geuing and bestowyng your goodes on the poore, that ye may ob∣tayn frendes, that is, that the poore on whome thou hast shewed mercy may at the day of iudgement testify, & wit∣nesse of thy good woorkes. That thy fayth and what thou waste within in thy harte before God, may there ap∣peare by thy fruites openly vnto all men. For vnto the right beleuyng shal all thinges be comfortable, and vnto consolation, at that terrible day. And contrariwyse vnto the vnbeleuing, all thing shall be vnto desperation, and confusion, and euery man shall be iud∣ged openly, and outwardly in the pre∣sence of all men, accordyng to their dedes and workes. So that not with∣out a cause thou mayest call them thy frendes, which testifye at that daye of thee, that thou liuedst as a true and a

right Christen man, and folowedst the steppes of Christe in shewyng mercy, * 1.71 as no doubt he doth which feleth God merciful in his hart. And by y^t workes is the fayth knowen, that it was right and perfect. For the outward workes can neuer please God nor make frend, except they spring of fayth. Forasmuch as Christ himselfe, Math. 6. and 7. disa∣loweth * 1.72 and casteth away the woorkes of the Pharises, yea, prophesiyng and workyng of miracles, and castyng out of deuils, which we count and esteeme for very excellent vertues. Yet make they no frendes with their woorkes, whyle their hartes are false & vnpure, and their eye double. Now wythout fayth, is no harte true or eye single: so that we are compelled to confesse that the workes make not a mā righteous or good, but that the hart must first be righteous & good, ereany good worke proceede thence.

SEcondarily all good workes must be done free with a single eye, with out respect of any thing, and that no profite be sought therby.

That commaundeth Christ, where he fayth, Mat. 10. freely haue ye recey∣ued, * 1.73 freely geue agayne. For looke as Christ with all his workes did not de∣serue heauē, for that was hys already, but did vs seruice therewith, and nei∣ther looked, nor sought his owne pro∣fite, but our profite, and the honour of God the father only. Euen so we with all our workes may not seke our own profite, neither in this worlde, nor in heauen, but must and ought freely to worke, to honoure God withall, and * 1.74 without all maner respecte, seeke our neighboures profite, and do hym ser∣uice. That meaneth Paul Phil. 2. say∣ing: Be minded as Christ was, which beyng in the shape of God, equall vn∣to God, and euen very God, layd that a part, that is to say, hid it. And tooke on hym the forme and fashion of a ser∣uaunt. That is, as concerning himself he had inough, that he was full, & had all plentuousnesse of the Godhed, and in all his workes sought our profite, & became our seruaunt.

The cause is: forasmuch as faythe iustifieth and putteth away sinne in the sight of God, bringeth lyfe, health, and the fauour of God, maketh vs the heyres of God, poureth the spirite of God into our soules, and filleth vs with all godly fulnes in Christ, it wer to great a shame, rebuke, and wronge vnto the fayth, ye to christes bloud, if a man would worke any thyng to pur∣chase that wherwith fayth hath indu∣ed hym already, and God hath geuen hym freely. Euen as Christ had done rebuke and shame vnto hymselfe, if he would haue done good workes, and wrought to haue bene made thereby * 1.75 Gods sonne and heyre ouer all, which thing he was alredy. Now doth fayth make vs the sonnes or childrē of god. Iohn. 1. he gaue them might or power to be y^t sonnes of God, in that they be∣leued on his name. If we be sonnes, so are we also heires. Roma. viij. and Gala. iiij. How can or ought we then * 1.76 to worke, for to purchase that inheri∣taunce * 1.77 withall, whereof we are heyres already by fayth?

What shall we say thē to those scrip∣tures, whiche sound as though a man should do good workes, and lyue well for heauens sake, or eternall reward? As these are, make you frendes of the vnrighteous Mammon. And Math. vij. Gather you treasures together in * 1.78 heauen. Also Math. xix. If thou wilt * 1.79 enter into lyfe keepe the commaunde∣mentes and such like. This say I, that they whiche vnderstand not, neither feele in their hartes what fayth mea∣neth, talke and thinke of the reward e∣uen as they do of the worke, neither suppose they y^t a man ought to worke, but in a respect to the reward. For they imagine that it is in the kyngdome of * 1.80 Christ, as it is in the world among mē, that they must deserue heauen with their good woorkes. Howbeit their thoughtes are but dreames and false i∣maginations. Of these men speaketh Malachias Chap. i. who is it among you that shutteth a doore for my plea∣sure for nought, y^t is, without respect of reward? These are seruauntes, that seke gaynes and vauntage, hyrelinges & day labourers, whiche here on earth receaue their rewardes, as the Phari∣seis with their prayers, and fastynges. Math. v. * 1.81

But on this wise goeth it with hea∣uen with euerlastyng lyfe and eternall reward, likewise as good workes na∣turally folow fayth (as it is aboue re∣hearsed) * 1.82 so that thou nedest not to com∣maunde a true beleuer to worke, or to compel him with any law, for it is vn∣possible that he should not worke, he taryeth but for an occasion, he is euer disposed of him selfe, thou nedest but to put him in remembraunce, and that to know the false fayth from the true. E∣uen so naturally doth eternall lyfe fo∣low

faith and good liuing, without se∣kyng for, & is impossible that it should not come, though no mā thought there on. Yet is it rehearsed in y^• Scripture, alledged and promised to know the dif¦ference betwene a false beleuer, and a true beleuer, and that euery man may know what foloweth good liuyng na∣turally, and of it selfe, without takyng thought for it.

Take a grosse ensample. Hell that * 1.83 is, euerlastyng death is threatned vnto sinners, and yet foloweth it sinne na∣turally without sekyng for. For no mā doth euill to be damned therfore, but had rather auoyde it. Yet there the one foloweth the other naturally, & though no man told or warned him of it, yet should the sinner finde it, and feele it. Neuerthelesse it is therfore threatned, that men may know what foloweth euill liuyng. Now then as after euill liuyng foloweth his reward vnsought for, euen so after good liuing foloweth his reward naturally vnsought for, or vnthought vpon. Euen as when thou drinkest wine, be it good or bad, the tast foloweth of it selfe, thoughe thou therfore drinke it not. Yet testifieth the Scripture, and it is true, that we are by inheritaunce heyres of damnation: * 1.84 and that ere we be borne, we are ves∣sels of the wrath of God, & full of that poyson whence naturally all synnes spring: and wherewith we can not but sinne, which thyng the dedes that fo∣low (whē we behold our selues in the glasse of the law of God) do declare & vtter, kill our consciences, & show vs what we were and wist not of it, & cer∣tifieth vs that we are heyres of damna¦tiō. For if we were of God we should cleaue to God, and lust after the wil of God. But now our dedes compared to the law, declare y^• contrary, & by our dedes we see our selues, both what we be, and what our end shall be.

So now thou seest that lyfe eternall and all good thynges are promised vn∣to fayth and belefe: so that he that bele∣ueth on Christ, shalbe safe. Christes * 1.85 bloud hath purchased life for vs, & hath made vs the heyres of god: so that hea∣uen commeth by Christes bloud. If thou wouldest obtaine heauē with the merites and deseruinges of thine own * 1.86 woorkes, so dyddest thou wrong, yea and shamedest the bloud of Christ, and vnto thee were Christ dead in vayne. Now is the true beleuer heyre of God by Christes deseruynges, yea and in Christ was predestinate and ordeined vnto eternall life, before the world be∣gan. And when the Gospel is preached vnto vs, we beleue the mercy of God, and in beleuyng we receaue the spirite of God, which is the earnest of eternal lyfe, and we are in eternal life already, & feele already in our hartes the swet∣nes therof, and are ouercome with the kyndnes of God and Christ, and ther∣fore loue the will of God, and of loue are ready to woorke freely, and not to obtaine that which is geuen vs freely, and whereof we are heyres already.

Now when Christ sayth: Make you frendes of vnrighteous Mammon. Gather you treasure together in hea∣uen and such like. Thou seest that the meanyng and entent is no other, but that thou shouldest do good, & so will it folow of it selfe naturally, without sekyng & takyng of thought, that thou shalt find frendes, and treasure in hea∣uē, and receaue a reward. So let thyne eye be single, and looke vnto good ly∣uyng onely, and take no thought for y^t reward: But be content. For as much as thou knowest and art sure that the reward & all thyng contained in gods promises, folow good liuyng natural∣ly: and thy good workes do but testifie onely and certifie thee, that the spirite of God is in thee, whom thou hast re∣ceaued in earnest of Gods truth, and that thou art heyre of all the goodnes of God, and that all good thynges are thyne already, purchased by Christes * 1.87 bloud, and layd vp in store against that day when euery man shall receaue ac∣cording to his dedes, that is, according as his dedes declare and testifie, what he is, or was. For they that looke vn∣to the reward, are slow, false, suttle and crafty workers, and loue the re∣ward more thē the worke, yea hate the labour, yea hate God which commaū∣deth the labour, and are wery both of the commaundement, and also of the commaunder, and worke with tedious¦nes. But he that worketh of pure loue without seekyng of reward, woorketh truly.

Thirdly, that not the saintes, but god * 1.88 onely receiueth vs into eternall taber∣nacles, is so plaine & euidēt, that it ne∣deth not to declare, or proue it. How shall the saintes receaue vs into hea∣uen, when euery man hath neede for him selfe that God onely receiue hym to heauen, and euery man hath scace for himself: As it appeareth by the fiue wise virgins. Math. 25, which would not geue of their oyle vnto the vnwise * 1.89

virgins. And Peter sayeth in the 4. of his first Epistle, that the righteous is * 1.90 with difficultie saued. So seest thou y^• the saying of Christ, make you frendes and so forth, that they may receiue you into euerlasting tabernacles, pertay∣neth not vnto the saintes which are in heauen, but is spokē of the poore and nedy which are here presēt with vs on earth, as though he would say. What buildest thou, churches, foundest Ab∣beys, chauntries, and colledges in the honor of saints, to my Mother, S. Pe∣ter, Paule, and saintes that be dead, to make of them thy frendes? They nede it not, ye, they are not thy frendes, but theirs which liued then whē they did, of whome they were holpen. Thy frendes are the poore which are nowe in thy tyme, & liue with thee, thy poore neighbours which neede thy help and succour. Them make thy frendes with thy vnrighteous Mammon, that they * 1.91 may testify of thy faith, and thou maist know and feele that thy fayth is right and not fayned.

VNto the second, such receauing in∣to euerlasting habitations, is not to be vnderstand, that men shall do it. For many to whom we shew mercy & do good, shall not come there, neyther * 1.92 skilleth it, so we meekely and louingly do our duetie, ye, it is a signe of strong fayth and feruent loue, if we do wel to the euill, and studye to drawe them to Christ in all that lyeth in vs. But the poore geue vs an occasion to exercise our fayth, and the dedes make vs feele our fayth, and certify vs ānd make vs sure that we are safe, and are escaped and translated from death vnto lyfe, & that we are deliuered and redemed frō the captiuitie and bondage of Satan, and broughte into the libertie of the sonnes of God, in that we fele lust and strength in our hart, to worke the will of god. And at that day shal our dedes appeare and comfort our hartes, wit∣nes our faith and trust, which we now haue in Christ, which fayth shall then keepe vs from shame, as it is written. None that beleueth in him shall be a∣shamed, Rom. 9. So that good works * 1.93 helpe our fayth, and make vs sure in our consciences, and make vs feele the mercy of god. Notwithstanding hea∣uen, euerlasting lyfe, ioy eternal, faith, the fauour of God, the spirite of God, * 1.94 lust and strength vnto the wil of God, are geuen vs freely of the bounteous and plenteous riches of God purcha∣sed by Christ, without our deseruings, that no man should reioyce, but in the Lord onely.

FOr a further vnderstanding of this Gospel, here may be made 3. questi∣ons. What Mammō is, why it is cal∣led vnrighteous, and after what ma∣ner Christ biddeth vs counterfet & fo∣low the vniust and wicked stewarde, which with his lordes dammage pro∣uided for his owne profite and vātage, which thing no doubt is vnrighteous and sinne.

First, Mammon is an Hebrue word * 1.95 & signifieth riches or temporal goods, and namely, all superfluitie, and all y^t is aboue necessitie, & that which is re¦quired vnto our necessary vses, wher∣with a man may helpe an other, with∣out vndoyng or hurtyng himselfe. For Hamon in the Hebrew speach, signifi∣eth a multitude, or abundance, or ma∣ny. And therehence commeth Maha∣mon, or Mammon, aboundaunce, or plenteousnes of goodes or riches.

Secondarily, it is called vnrighte∣ous Mammon, not because it is gottē vnrighteously, or with vsurye, for of vnrighteous gotten goods can no mā do good workes, but ought to restore them home agayne. As it is sayd, Esay * 1.96 61. I am a God that hateth offeryng that commeth of robbery. And Pro. 3. * 1.97 sayth: Honour the Lord of thine own good. But therfore it is called vnrigh∣teous, because it is in vnrighteous vse As Paule speaketh vnto the Ephes. 5. * 1.98 how that the dayes are euill thoughe that god hath made them, and they are a good worke of gods makyng. How be it they are yet called euill, because * 1.99 that euill men vse them amisse, & much sinne, occasions of euill, peril of soules are wrought in thē. Euē so are riches called euill, because that euill men be∣stow thē amisse, and misuse them. For where riches is, there goeth it after the common prouerbe. He that hath mo∣ney, hath what him listeth. And they cause fighting, stealing, laying awaite, lying, flatering, and all vnhappines a∣gainst a mans neighbour. For all men holde on riches part.

But singularly before God is it cal∣led vnrighteous Mammon, because it is not bestowed, and ministred vnto our neighbors nede. For if my neigh∣bour neede and I geue him not, ney∣ther depart liberally with him, of that which I haue: than withholde I from him vnrighteously that which is hys owne. For as much as I am bounden to helpe hym by the lawe of nature,

which is, whātsoeuer thou wouldest y^• an other did to thee, that doe thou also * 1.100 to hym. And Christ. Math. 5. Geue to euery mā that desireth thee. And Iohn in his first Epistle, if a man haue thys worldes good, & see hys brother nede, how is the loue of God in hym? And this vnrighteousnes in our Mammō see very few men: because it is spiri∣tuall, and in those goodes whiche are gotten most truely and iustly, whiche beguile men. For they suppose they do no man wrong in keepyng them, in that they got them not with stealyng, robbing, oppression, and vsury, neither hurt any man now with them.

Thirdly many haue busied thēselues in studying what, or who, this vn∣righteous steward is, because y^t Christ so praiseth him. But shortly and plain∣ly this is the aunswere. That Christ * 1.101 prayseth not the vnrighteous stuard, neither setteth him forth to vs to coū∣terfait, because of his vnrighteousnes, but because of his wisedome onely, in that he with vnright so wisely proui∣ded for himself. As if I would prouoke another to pray, or study, do say. The theeues watch all night to robbe and steale: why cāst not thou watch to pray and to study? Here prayse not I the theefe, and murderer for their euill do∣yng, but for their wisedome, that they so wisely and diligently wayt on their vnrighteousnes. Likewise whē I say, misse women tyre thē selues with gold and silke to please their louers: what wilt not thou garnish thy soule with fayth to please Christ? here prayse I not whoredome, but y^• diligence which the whore misuseth.

On this wise Paule also Roma. v. likeneth Adam & Christ together, say∣ing that Adam was a figure of Christ. And yet of Adam haue we but pure sinne, and of Christ grace onely, which are out of measure contrary. But the similitude or likenes standeth in the o∣riginall byrth, and not in the vertue, & vice of the byrth. So that as Adam is father of all sinne, so is Christ father of all righteousnes. And as all sinners spryng of Adam: Euē so all righteous * 1.102 men and women spryng of Christ. Af∣ter the same maner is here the vnrigh∣teous stuard an ensample vnto vs, in his wisedome and diligence onely, in that he prouided so wisely for him self, that we with righteousnes should be as diligēt to prouide for our soules, as he with vnrighteousnes prouided for hys body.

Likewise mayst thou soyle all other textes which sound as though it were betwene vs and GOD, as it is in the world where the reward is more loo∣ked vpon, then the labour: yea, where men hate the labour, and worke falssy with the body, and not with the hart, and no longer then they are loked vp∣pon, that the labour may appeare out∣ward onely.

WHen Christ sayth Math. v. Bles∣sed * 1.103 are ye whē they rayle on you, and persecute you, and say all maner e∣uill sayinges agaynst you, and yet lye, and that for my sake, reioyse & be glad, for your reward is great in heauen. Thou mayest not imagine that our deedes deserue the ioy and glorie that shalbe geuen vnto vs. For then (Paul saith Rom. xi.) fauour were not fauor, I cā not receaue it of fauour, & of the bounteous of God freely, and by de∣seruyng of deedes also. But beleue as the Gospell, glad tydynges & promi∣ses * 1.104 of God say vnto thee, that for Chri∣stes bloudes sake onely through fayth, God is at one with thee, and thou re∣ceaued to mercy, and art become the sonne of God, and heire annexed with with Christ of al the goodnes of God, the earnest wherof is the spirite of god poured into our hartes. Of whiche thynges the deedes are witnesses, and certifie our consciences that our fayth is vnfayned, and that the right spirite of God is in vs. For if I patiētly suf∣fer aduersitie and tribulation for con∣science of God onely, that is to say, be∣cause I know GOD and testifie the truth, then am I sure that God hath chosen me in Christ, and for Christes sake, and hath put in me his spirite, as an earnest of his promises, whose wor¦kyng I feele in myne hart, the deedes bearyng witnes vnto the same. Now is it Christes bloud only that deserued all the promises of God, & that which I suffer and do, is partely the curyng, healyng and mortifiyng of my mem∣bers, and killing of that originall poy∣son, wherwith I was conceiued and borne, that I might be altogether like Christ, and partly the doyng of my du∣tie to my neighbour, whose debter I am of all that I haue receiued of God, to draw him to Christ with al suffring, with all patience, and euen with shea∣ding my bloud for him, not as an offe∣ring or merite for hys sinnes, but as an ensample to prouoke hym. Christes * 1.105 bloud onely putteth away all the sinne that euer was, is or shalbe from them

that are elect and repent, beleuyng the Gospell, that is to say, gods promises in Christ.

AGayn in the same 5. chapter, loue your ennemies, blesse them that curse you, doe well to them that hate you, and persecute you, that ye may be the sonnes of your father whiche is in heauē. For he maketh his sunne shine vpon euill, & on good, and sendeth his rayne vpon iust and vniust. Not that our woorkes make vs the sonnes of God, but testifie onely, and certifie our consciences, that we are the sonnes of God, and that God hath chosen vs, & washed vs in christes bloud, and hath put his spirite in vs. And it foloweth, if ye loue them that loue you, what re∣ward haue ye? do not the Publicanes euen the same? and if ye shall haue fa∣uour to your frendes onely, what sin∣guler thing do ye? doe not the Publi∣canes euen the same? ye shalbe perfect therefore, as your father whiche is in heauen is perfect. That is to say, if that ye do nothing but that the world doth, and they which haue the spirite of the world, wherby shall ye know that ye are the sonnes of God, and beloued of God more then the world? But and if ye counterfet, and follow God in well * 1.106 doyng, then no doubt it is a signe that the spirite of God is in you, and also the fauour of God, which is not in the world, and that ye are inheritoures of all the promises of God, and elect vn∣to the fellowship of the bloud of Christ

ALso Math 6. Take heede to your almes, that ye do i•• not in the sight * 1.107 of men, to the euten•• that ye would be s••ne of them, or els haue ye no reward with your father which is in heauen. Neither cause a trūpet to be blowen a∣fore thee whē thou doost thine almes, * 1.108 as the hipocrites do in the sinagoges, and in the streetes to be glorified of the worlde, but when thou doost thine almes, ••et not thy lefte hande knowe what thy right hand doth, y^• thy almes may be in secret, and thy father which seeth in secret shall reward thee open∣ly. This putteth vs in remembraunce of our duetie, and sheweth what fol∣loweth good workes, not that works deserue it, but that the reward is layd vp for vs in store, and we thereunto e∣lect through Christes bloud, which the workes testify. For if we be worldlye minded, and do our works as y^• world doth, how shall we know that GOD hath chosen vs out of the world? But & if we worke freely, without all maner worldly respect, to shew, mercy, and to do our duetie to our neighbour, and to * 1.109 be vnto him as God is to vs, then are we sure y^t the fauour, & mercy of God is vpon vs, & that we shal enioy all the good promises of god through Christ, which hath made vs heyres thereof.

ALso, in the same chapter it follow∣eth. When thou prayest, be not as the hipocrites, which loue to stand and * 1.110 pray in the sinagoges, and in the cor∣ners of the streetes, for to bee sene of men. But when thou prayest enter in∣to thy chamber, and shut thy dore to, & praye to thy father which is in secrete, and thy father whiche seeth in secrete, shal reward thee openly. And likewise when we fast (teacheth Christe in the same place) that we should behaue our selues that it appeare not vnto men how that we fast, but vnto our father which is in secret, & our father which seeth in secret, shall reward vs openly. These two textes do but declare what followeth good woorkes, for eternall lyfe commeth not by the deseruyng of workes, but is (sayth Paul in y^• 6. to y^• Rom.) the gift of God through Iesus Christ. Neither do our workes iustify * 1.111 vs. For except we were iustified by fayth which is our righteousnes, & had * 1.112 the sprite of God in vs to teach vs, we could do no good worke freely, with∣out respect of some profit, either in this world, or in the world to come, neither coulde we haue spirituall ioye in oure hartes in time of affliction, and morti∣fiyng of the flesh.

Good workes are called the fruites of the spirite, Gal. 5. for the sprite wor∣keth them in vs, and sometyme fruites * 1.113 of righteousnes, as in the second Epi∣stle to the Cor. and 9. chapter, before all workes therfore, we must haue a righ∣teousnes within the hart, the mother of all workes, & frō whēce they spring. The righteousnes of the Scribes and Pharises, & of them that haue y^• spirite of this world, is y^t glorious shew & out¦ward shining of workes. But Christ * 1.114 sayth to vs Mar. 5. except your righte∣ousnes, exceede the righteousnes of the scribes & Pharises, ye cānot enter into the kingdome of heauen. It is righte∣ousnes in y^t world, if a mā kyl not. But a Christen perceiueth righteousnesse if he loue his enemy, euen when he suf∣freth persecution and torment of him, and the paines of death, and mourneth more for his aduersaries blindnesse, then for his owne payne, and prayeth God to open his eyes and to forgeue

hym his sinnes, as dyd Steuen in the Actes of the Apostles the vij. Chapter * 1.115 and Christ Luke xxiij.

A Christen considereth him selfe in the law of GOD, and there putteth of him all maner righteousnes. For the law suffereth no merites, no deser∣uynges, no righteousnes, neither any mā to be iustified in the sight of God. The law is spirituall and requireth y^t hart and commaundements to be ful∣filled, with such loue and obedience as was in Christ. If any fulfill all that is the will of God, with such loue and o∣bedience, the same may be bold to sell pardons of his merites, and els not.

A Christen therfore (when he behol∣deth hym selfe in the law) putteth of all maner righteousnes, deseruinges and merites, and mekely and vnfaynedly knowledgeth his sinne & miserie, his captiuitie and bondage in the flesh, his trespasse and gilte, and is thereby bles∣sed with the poure in spirite. Math. v. Chap. Then he morneth in his hart, because he is in such bondage that he can not do the will of God, and is an hungred, and a thyrst after righteous∣nes. For righteousnesse (I meane) * 1.116 which springeth out of christes bloud, for strength to do the wil of God. And turneth him selfe to the promises of God, & desireth him for his great mer∣cy and truth, and for the bloud of hys sonne Christ to fulfill his promises, & to geue him strēgth. And thus his spi∣rit euer prayeth within him. He fasteth * 1.117 also not one day for a weke, or a Lent for an whole yeare, but professeth in his hart a perpetuall sobernes, to tame the flesh, and to subdue the body to the spirite, vntil he waxe strong in the spi∣rite, and grow ripe into a full righte∣ousnes, after the fulnes of Christ. And because this fulnes happeneth not till the body be slayne by death, a Christen is euer a sinner in the law, and ther∣fore fasteth, and prayeth to God in the spirite, the world seyng it not. Yet in y^• promises he is euer righteous, tho∣rough fayth in Christ, and is sure that he is heire of all Gods promises, the spirite which he hath receaued in ear∣nest, bearyng him witnes, his hart al∣so, and his dedes testifying the same.

Marke this then. To see inwardly that y^t law of God is so spirituall, that * 1.118 no flesh can fulfill it. And then for to morne and sorrow, and to desire, yea to hunger and thyrst after strength to do the wil of God, from the ground of the hart, and (notwithstandyng all the su∣tlety of the deuil, weakenes and fe∣blenes of the flesh, and wondryng of the world) to cleaue yet to y^t promises of God, and to beleue that for Christes bloud sake, thou art receaued to the in∣heritaūce of eternall lyfe, is a wonder∣full thyng, and a thyng that the world knoweth not of: but who soeuer feleth that (though he fall a thousand tymes in a day) doth yet rise agayne a thou∣sand tymes, and is sure that the mercy of God is vpon hym.

IF ye forgeue othermen their tres∣passes, your heauēly father shal for∣geue you yours. Mat. in the vj. Chap. if I forgeue, God shall forgeue me, not for my dedes sake, but for his promises * 1.119 sake, for his mercy & truth, and for the bloud of hys son Christ our Lord. And my forgeuing, certifieth my spirite that God shal forgeue me, yea y^t he hath for∣geuē me already. For if I consent to y^t will of God in my hart, though tho∣rough infirmitie and weakenes I can not do the will of GOD at all tymes, moreouer though I can not do the wil of God so purely, as the law requireth it of me, yet if I see my faulte & meke∣ly knowledge my sinne, wepyng in myne hart, because I cā not do the will of God, and thyrst after strēgth, I am sure that y^t sprite of God is in me, & his fauour vpon me. For the world lusteth not to do the will of God, neither so∣roweth because he can not, though he sorrow some tyme for feare of y^• paine, that he beleueth shall folow. He that hath the spirite of this world, can not forgeue without amendes makyng, or a greater vauntage. If I forgeue now how cōmeth it? veryly because I feele the mercy of God in me. For as a man feeleth God to him selfe, so is he to his neighbour, I know by mine owne ex∣perience that all flesh is in bondage vnder sinne, and cā not but sinne, ther∣fore am I mercyfull, and desire God to loose the bondes of sinne euen in mine enemy.

GAther not treasure together in earth. &c. Math. vj. But gather you * 1.120 treasure in heauen. &c. Let not you•• hartes be glued to worldly thynges, studie not to heape treasure vpon trea∣sure, and riches vpon riches, but study to bestow well that whiche is gotten already, and let your abundaunce suc∣cour the lacke, and neede of the power which haue not. Haue an eye to good * 1.121 workes, to which if ye haue lust, and also power to do them, then are ye sure that the spirite of God is in you, and

ye in Christ elect to the reward of eter∣nal life which foloweth good workes. But looke that thine eye be single and robbe not Christ of his honour, ascribe not that to y^t deseruyng of thy workes, which is geuen the freely by the me∣rites of his bloud. In Christ we are sonnes. In Christ we are heires. In Christ god chose vs and elected vs be∣fore * 1.122 the begynning of the world, crea∣ted vs a new by the word of the Gos∣pell, and put his spirite in vs, for be∣cause we should do good workes. A Christē man worketh because it is the will of his father onely. If we do no good worke, nor be mercyfull, how is our lust therin? If we haue no lust to do good workes, how is Gods spirite in vs? If the spirite of God be not in vs, how are we his sonnes? How are we his heyres, & heyres annexed with Christ of the eternal life, which is pro∣mised to all them that beleue in hym? Now do our workes testifie and wit∣nes what we are, and what treasure is layd vp for vs in heauen, so that our * 1.123 eye be single, and looke vpon the com∣maundement without respect of any thing, saue because it is Gods wil, and that God desireth it of vs, and Christ hath deserued that we do it.

Math. vij. Not all they that say vn∣to me Lord, Lord, shall enter into the kyngdome of heauen, but he that doth the will of my father which is in hea∣uen. Though thou canst lande God with thy lippes, and call Christ Lord, and canst bable, and talke of the scrip∣ture, and knowest all the stories of the Bible. Yet shalt thou thereby neuer know thyne election, or whether thy fayth be right. But & if thou feele lust in thyne hart to the will of God, and bringest forth the frutes therof, then hast thou confidence and hope, and thy dedes, and also the spirite whence thy deedes spryng certifie thyne hart that thou shal enter, yea art already entred into the kyngdome of heauen. For it foloweth, he that heareth the word and doth it, buildeth his house vpō a rock, and no tempest of temptations can o∣uerthrow it. For the spirite of God is in his hart, and comforteth him, & hol∣deth him fast to the rocke of the meri∣tes of Christes bloud, in whom he is elect. Nothyng is able to plucke hym out of the handes of God, god is strō∣ger then all things. And contrarywise * 1.124 he that heareth the word & doth it not, buildeth on the sande of his own ima∣gination, & euery tempest ouerthrow∣eth his buildyng. The cause is, he hath, not Gods spirite in him, and therfore vnderstandeth it not a right, neither worketh a right. For no mā knoweth the thyngs of God (sayeth Paul in the i. Epistle to the Corinthians in the se∣cond * 1.125 Chapter) saue the spirite of God: as no man knoweth what is in a mā, but a mās spirite, which is in him. So then if the spirite be not in a man, he worketh not the wil of GOD, neither vnderstandeth it, though he bable ne∣uer so much of the scriptures. Neuer∣thelesse such a mā may worke after his owne imagination, but Gods wil can he not woorke, he may offer sacrifice, but to do mercy knoweth he not. It is easy to say vnto christ, Lord, Lord: but therby shalt thou neuer feele or be sure of the kyngdome of heauen. But and if thou do the will of God, thē art thou sure that Christ is thy Lord in dede, & that thou in him art also a Lord, in y^• thou felest thy selfe loosed, and free frō the bondage of sinne, and lusty and of power to do the will of God.

Where the spirite is, there is fee∣lyng. For y^t spirite maketh vs feele all thinges. Where the spirite is not, there is no feelyng, but a vayne opinion or imagination. A Phisitian serueth but * 1.126 for sicke men, and that for such sicke mē as feele their sicknesses, & morne ther∣fore, and long for health. Christ lyke∣wise serueth but for sinners onely as feele there sinne, and that for such sin∣ners, that sorrow and morne in theyr hartes for health. Health is power or strength to fulfill the law, or to keepe the commaundementes. Now he that longeth for that health, that is to say, for to do the law of God, is blessed in Christ, and hath a promise that his lust shalbe fulfilled, & that he shalbe made whole. Math. v. blessed are they which hunger & thurst for righteousnes sake (that is to fulfill the law) for their lust shalbe fulfilled. This lōgyng and con∣sent of the hart vnto the law of God, is the woorkyng of the spirite, whiche God hath poured into thine hart, in earnest that y^• mightest be sure y^• God will fulfil all his promises that he hath made thee. It is also the seale & marke which God putteth on all men that he choseth vnto euerlastyng life. So long as thou seest thy sinne, and mornest, & consētest to the law, & longest (though thou be neuer so weake) yet the spirite shal kepe thee in all temptatiōs, from desperatiō, and certifie thyne hart, that God for his trouth, shall deliuer thee

and saue thee, yea & by thy good dedes shalt thou be saued, not whiche thou hast done, but whiche Christ hath done for thee. For Christ is thine, and all his dedes are thy dedes. Christ is in thee, and thou in him knit together insepa∣rably. Neither canst thou be damned, except Christ be dāned with thee. Nei∣ther can Christ be saued, except thou be saued with him. Moreouer thy hart is * 1.127 good, right, holy and iust. For thy hart is no enemy to the law, but a frend & a louer. The law and thy hart are a∣greed, and at one, and therfore is God at one with thee. The consent of the hart vnto the law, is vnite and peace betwene God and man. For he is not myne enemy, whiche would fayne do me pleasure, and morneth because he hath not wherewith. Now he that o∣pened thy disease vnto thee, and made thee long for health, shall as he hath promised, heale thee, and he that hath loosed thy hart, shall at hys godly lay∣sure, lose thy members. He that hath not the spirite hath no felyng, neither lusteth or longeth after power to ful∣fil the law, neither abhorreth the plea∣sures of sinne, neither hath any more certainetie of the promises of God, thē I haue of a tale of Robinhode, or of some iest that a man telleth me was done at Rome. An other man may lightly make me doubt, or beleue the contrary, seyng I haue no experience therof my selfe. So is it of them that feele not the workyng of the spirite, & therfore in tyme of temptatiō the buil∣dynges of their imaginations fall.

MAth. x. He that receaueth a Pro∣phet in the name of a Prophet, that is, because he is a Prophet, shall receaue the reward of a Prophet, & he y^t geueth one of these litleones a cup of cold water to drinke, in the name of a Disciple, shall not lose hys reward. Note this that a Prophet signifieth as * 1.128 well him that enterpreteth y^e hard pla∣ces of Scripture, as him that prophe∣sieth thyngs to come. Now he that re∣ceaueth a Prophet, a iust man, or a Di∣sciple, shall haue the same, or lyke re∣ward, that is to say, shal haue the same eternall lyfe, whiche is appointed for thē in Christes bloud, & merites. For except thou were elect to y^t same eter∣nall lyfe, & haddest the same fayth and trust in God, and the same spirite, thou couldest neuer consent to their deedes and helpe them. But thy dedes testifie what thou art, & certifie thy conscience that thou art receaued to mercy, and sanctified in Christes passions and suf∣ferynges, and shalt hereafter with all them that folow God, receaue the re∣ward of eternall lyfe.

Of thy wordes y^u shalt be iustified, & * 1.129 of thy wordes thou shalt be condēned. Mat. xij. That is thy wordes as well as other deedes shal testifie with thee, or agaynst thee at the day of iudgemēt. Many there are whiche abstaine from the outward dedes of fornication and * 1.130 adulterie, neuerthelesse reioyce to talke therof & laugh, their wordes & laugh∣ter testifie against them, that their hart is vnpure, and they adulterers, & for∣nicatours in the sight of GOD. The toung and other signes oftymes vtter the malice of the hart, though a mā for many causes abstaine his hand, from the outward dede or act.

IF thou wilt enter into lyfe kepe the commaundements. Math. xix. First remember that when God commaun∣deth * 1.131 vs to do one thyng, he doth it not therfore, because that we of our selues are able to do that he cōmaundeth, but that by the law we might see, & know our horrible damnation and captiuitie vnder sinne, and therfore should repēt and come to Christ, & receaue mercy & the spirite of God to loose vs, strength vs, & to make vs able to do Gods wil which is the law. Now when he sayth if thou wilt enter into lyfe kepe the cō∣maundementes, is as much to say, as * 1.132 he that kepeth the commaundementes is entred into life, for except a mā haue first the spirite of lyfe in hym by Chri∣stes purchasyng, it is impossible for him to kepe the commaundements, or that his hart should be loose, or at li∣bertie to lust after them, for of nature we are enemyes to the law of God.

As touching that Christ saith after∣ward if thou wilt be perfect, go and sell thy substaūce, and geue it to the poore, he sayth it not, as who should say that there were any greater perfection then to kepe the law of God (for that is all perfection) but to shew the other hys blindnes, which saw not that the law * 1.133 is spirituall, and requireth y^t hart. But because he was not knowyng that he had hurt any man with the outward deede, he supposed that he loued his neighbour as him selfe. But when he was bydde to shew the deedes of loue, and geue of hys aboundaunce to them that neded, he departed mournyng. Whiche is an euiēdt tokē that he loued not his neighbour as well as him self. For if he had neede hym selfe, it would

not haue greued hym to haue receaued succour of an other man. Moreouer he sawe not that it was murther & theft, that a man should haue aboundaunce of riches lying by hym, and not to shew mercy therewith, and kyndly to * 1.134 succour hys neighbours neede. God hath geuen one man riches to helpe an other at nede. If thy neighbour nede & thou helpe him not, beyng able, thou withholdest his dutie from hym, and art a thefe before God.

That also that Christ saith, how that it is harder for a rich man (who loueth his riches so, that he can not find in his hart, liberally and freely to helpe the poore and nedy) to enter into the king∣dome of heauen, then a Camell to goe through the eye of a needle, declareth that he was not entred into the king∣dome of heauen, that is to say, eternall life. But he that kepeth the commaun∣dementes is entred into life: he hath life, and the spirite of life in him.

THis kinde of deuils goeth not out * 1.135 but by prayer & fasting. Math. 27. Not that the deuill is cast out by me∣rites of fasting or praying. For he sayth before, that for theyr vnbelefes sake, they coulde not cast him out. It is faith * 1.136 no doubte that casteth out the deuils, and fayth it is that fasteth and prayeth. Fayth hath the promises of God, wher unto she cleaueth, and in all thinges thyrsteth the honour of God. She fa∣steth * 1.137 to subdue the body vnto the spirit that the prayer be not let, and that the spirite may quietly talke with God: she also whensoeuer oportunitie is geuen, * 1.138 prayeth God to fulfil his promises vn∣to his prayse & glory. And God which is mercifull in promising, and true to fullfill them, casteth out the deuils, and doth all that fayth desireth, and satisfy∣eth her thyrste.

COme ye blessed of my Father, inhe∣rite the kingdome prepared for you, from the beginning of the worlde: for I was a thirst, and ye gaue me drincke. &c. Math. xxv. Not that a man with * 1.139 works delerueth eternal life, as a work man or labourer his hyre or wages. Thou readest in the text, that the king∣dome was prepared for vs, from the beginning of the worlde. And we are blessed & sanctified. In Christes bloud * 1.140 are we blessed from that bitter curse, & damnable captiuitie vnder sin, where∣in we were borne and conceiued. And Christes spirite is poured into vs, to bring foorth good woorkes, and our workes are the fruites of the spirite, & the kingdome is the deseruing of Chri∣stes bloud, and so is fayth, and the spi∣rite, and good workes also. Notwith∣standing the kingdome foloweth good workes, and good workes testify that we are heyres thereof, and at the day of iudgement shall they testify for the elect vnto theyr comfort and glory, and to the confusion of the vngodly, vnbelee∣uing, and faythlesse sinners, which had not trust in the worde of Gods promi∣ses, nor luste to the will of God: but were caryed of the spirite of theyr fa∣ther the deuill vnto all abhomination, to worke wickednes with all lust, dele∣ctation, and gredienes.

MAny sinnes are forgeuen her, for she loueth much. Luk. vij. Not * 1.141 that loue was cause of forgeuenes of sinnes. But contrariwise the forgeue∣nes of sinnes caused loue, as it folow∣eth, to whō lesse was forgeuen, y^• same loueth lesse. And afore he commended the iudgement of Simon, which aun∣swered that he loueth most, to whom most was forgeuen: and also sayde at the last, thy fayth hath saued thee, or made thee safe, goe in peace. We can not loue, except we see some benefite, and kyndenes. As long as we looke on the lawe of God onely, where we * 1.142 see but sinne and damnation, and the wrath of God vpon vs, yea where we were damned afore we were borne, we can not loue God? No, we can not but hate him as a tyraunt, vnrighte∣ous, vniust, and flee from hym as did Caine. But when the Gospell, that * 1.143 glad tidinges and ioyfull promises are preached, how that in Christ God lo∣ueth vs first, forgeueth vs, and hath mercy on vs, then loue we againe, and the deedes of our loue, declare our fayth. This is the maner of speaking, as we say. Sommer is nie, for the trees blossome. Nowe is the blosso∣myng of the trees not the cause y^t som∣mer draweth nie, but the drawyng ni•• of sommer is the cause of y^e blossoms, and the blossomes put vs in remem∣braunce that sommer is at hand. So Christ here teacheth Simō by the fer∣uentnes of loue in the outward dedes to see a strong faith within, whence so great loue springeth. As y^• maner is to * 1.144 say, do your charitie, shew your chari∣tie, do a deede of charitie, shewe your mercy, do a deede of mercy, meanyng thereby, y^t our deedes declare how we loue our neighbours, & how much we haue compassion on thē at their neede. Moreouer it is not possible to loue ex∣cept

we see a cause. Except we see in our hartes y^t loue & kyndnes of God to vs warde in Christ our Lord, it is not possible to loue God aright.

We say also, he that loueth not my dogge, loueth not me. Nor that a mā should loue my dogge first. But if a man loued me, the loue wherewith he loueth me, would compell him to loue my dogge, though the dogge deserued it not, yea, though the dogge had done him a displeasure, yet if he loued me, the same loue would refrayne hym from reuenging himselfe, and cause him to referre the vengeaunce vnto me. Such speakinges finde we in scripture. Iohn in the fourth of hys first epistle sayth: He that saith I loue * 1.145 God, and yet bateth his brother, is a lyar. For how can he that loueth not his brother whom he seeth, loue God whom he seeth not? This is not spo∣ken that a man should first loue hys brother, and then God, but as it folo∣weth. For this commaundement haue we of hym, that he which loueth God, should loue his brother also. To loue my neighbour is the commaundemēt, which commaundement, he that lo∣ueth not, loueth not GOD, The kee∣ping of the commaundemēt, declareth what loue I haue to God. If I loued * 1.146 God purely, nothing that my neigh∣bour coulde do, were able to make me eyther to hate him, eyther to take ven∣geaunce on hym my selfe, seing that God hath cōmaunded me to loue him, & to remitte all vēgeaunce vnto hym. Marke now how much I loue the cō∣maundement, so much I loue God, how much I loue God, so much be∣leue I that he is mercifull, kynde, and good, yea, and a father vnto me, for Christes sake, how much I beleue that God is mercifull vnto me, and that he will for Christes sake fulfill all his promises vnto me: so much I see my sinnes, so much do my sins greue me, so much do I repent, and sorrow that I sinne, so much displeaseth me that poyson that moueth me to sinne, and so greatly desire I to be healed. So now by the naturall order, first I see my sinne, then I repēt and sorrow, then beleue I Gods promises, that he is mercifull vnto me, and forgeueth me, and will heale me at the last: then loue I, and then I prepare my selfe to the commaundement. * 1.147

THis do, and thou shalt liue. Luc. x. that is to say, loue thy Lord God with all thy hart, with all thy soule, & with all thy strength, and with all thy mynde, and thy neighbour as thy self. As who should say, if thou do this, or though thou canst not do it, yet if thou ••ealest lust thereunto, and thy spirite sigheth, mourneth, and longeth after strength to do it, take a signe and eui∣dent token thereby, that the spirite of life is in thee, and that thou art electe to life euerlasting by Christes bloude, whose gift and purchase is thy fayth, and that spirite that worketh the will of God in thee, whose gift also are thy deedes, or rather the deedes of the spi∣rite of christ, and not thine, and whose gift is the reward of eternal life, which foloweth good workes.

It followeth also in the same place of Luke. When he shoulde departe, he plucked out two pence, and gaue them to the host, and sayde vnto him, Take the charge or cure of him, and what so∣euer thou spendest more, I wil recom∣pēce it thee at my cōming agayne. Re∣member this is a parable, and a para∣ble may not be expounded worde by * 1.148 worde, but the intent of the similitude must be sought out onely in the whole parable. The intent of the similitude is to shew, to whom a man is a neigh∣bour, or who is a mans neighbour, (which is both one) & what is, to loue a mans neighbour as him selfe. The Samaritane holpe him, and shewed mercy as long as he was present, and when he could be no longer present, he left his money behind him: and if that were not sufficient, he left his credence to make good the rest, and forsoke him not, as long as y^• other had need. Thē sayd Christ, goe thou and do likewise, that is, without difference or respectiō of persons: whosoeuer needeth thy helpe, him count thy neighbour, & his neighbor be thou, and shew mercy on him, as long as he nedeth thy succour: and that is to loue a mans neighbour as him selfe. Neighbour is a word of * 1.149 loue, and signifieth that a man shoulde be euer nigh and at hand, and ready to helpe in tune of neede.

They that will enterpret parables worde by worde fall into straights oft∣times, whence they can not rid them∣selues. And preach lyes in stead of the truth: as do they whiche enterpret by the ij. pence, the old testament, and the new, and by that which is bestowed, Opera supererogationis, (howbeit Superarro¦gantia, were a meeter terme) that is to say, deedes which are more then the law requireth, deeds of perfection and

of liberalitie, which a man is not boūd to do, but of his free will. And for them he shal haue an higher place in heauen, and may geue to other of his merites: or of whiche the pope after his deathe may geue pardons from the paines of purgatorye.

Against whiche exposition I aun∣swere: first, a greater perfection then the law, is there not. A greater perfec∣tion then to loue God, and his will, which is the commaundementes, with all thine hart, with all thy soule, with all thy strength, with all thy minde, is there none. And to loue a mans neigh∣bour as himselfe, is like the same. It is a wonderfull loue wherewith a man loueth himselfe. As glad as I woulde be to receiue pardon of mine owne life, (if I had deserued death) so glad ought I to be, to defend my neighboures life, without respect of my life, or of my good. A man ought neither to spare his goods, nor yet himselfe for his bro∣thers sake, after the ensample of Christ 1. Iohn 3.* 1.150 Herein (sayth he) perceiue we loue, in that he (y^t is to say, Christ) gaue his life for vs. We ought there∣fore to bestowe our liues for the bre∣thren. Nowe sayeth Christ, Iohn xv. * 1.151 There is no greater loue, then that a man bestow his life for his frend.

Moreouer no man cā fulfil the law. For (Iohn sayth i. Chapter of the said epistle)* 1.152 if we say, we haue no sinne, we deceaue our selues, and truth is not in vs. If we knowledge our sinnes, he is faithfull and righteous, to forgeue vs our sinnes, and to purge vs from all iniquitie. And in the Pater noster also we say, father forgeue vs our sins. Now if we be all sinners, none fulfil∣leth the lawe. For he that fulfilleth the * 1.153 lawe, is no sinner. In the lawe may neither Peter nor Paule, nor any o∣ther creature, saue Christ onely, re∣ioyce. In the bloud of Christ, which fulfilled the lawe for vs, may euery parson that repenteth, beleueth, loue∣eth the law, and mourneth for strēgth to fulfill it, reioyce, be he neuer so weake a sinner. The two pence there∣fore and the credence that he left be∣hynde him, to bestowe more (if neede were) signifieth that he was euery where mercifull, both present and ab∣sent, without fayning, cloking, com∣playning, or excusing, and forsoke not his neighbour as long as he had nede. Which example I pray God men may followe, and let opera supererogationis alone.

MAry hath chosē a good part, which shall not be taken from her. Luk. x.* 1.154 She was first chosen of God, and called by grace, both to know her sin, and also to heare the worde of fayth, health, and glad tidinges of mercy in Christ, and fayth was geuen her to beleue, & the spirite of God loosed her hart from the bondage of sinne. Then consented she to the will of God a∣gaine, and aboue all thinges had de∣lectation to heare the worde, wherein she had obtayned euerlasting health, and namely, of his owne mouth which had purchased so great mercy for her, God chuseth vs first, and loueth vs first, and openeth our eyes to see his exceeding aboundaunt loue to vs in Christ, and then loue we agayne, and accept his will aboue all thinges, and serue him in that office whereunto he hath chosen vs.

Sell that ye haue and geue almes. And make you bagges which waxe not olde, and treasure which faileth not in heauen. Luke. xij.* 1.155 This & such like are not spoken that we shoulde worke as hyrelinges in respect of re∣warde, and as though we shoulde ob∣tayne heauen with merite. For he saith a little afore, feare not little flocke, for it is your fathers pleasure to geue you a kingdome. The kingdome commeth * 1.156 then of the good will of almighty God thorough Christ. And such thinges are spoken partly to put vs in remem∣braunce of our dutie to be kynde a∣gayne. As is that saying, let your light so shine before men, that they seyng your good workes, may glorifie your father which is in heauē. As who shoulde say, if God hath geuen you so great giftes, see ye be not vnthanke∣full, but bestow them vnto his praise. Some things are spoken to moue vs, * 1.157 to put our trust in God, as are these. Beholde the Lyllies of the fielde. Be∣holde the byrdes of the ayre. If your children aske you bread, will ye prof∣fer them a stone? and many such lyke. Some are spoken to put vs in remē∣braunce to be sober, to watch, & pray, and to prepare our selues agaynst tēp∣tations, and that we should vnder∣stand and know, how that temptati∣ons, and occasion of euill come then most, when they are least looked for: least we should be carelesse, and sure of our selues, negligent, and vnprepa∣red. Some thinges are spoken, that we should feare the wonderfull and incōprehensible iudgementes of God,

lest we should presume. Some to com∣fort vs that we dispayre not. And for lyke causes are all the ensamples of the old Testamēt. In conclusion the scrip∣ture speaketh many thynges as the world speaketh. But they may not be worldly vnderstand, but ghostly and spiritually, yea the spirite of God one∣ly vnderstandeth them, and where he is not, there is not the vnderstandyng of the Scripture. But vnfrutefull dis∣putyng, and braulyng about wordes.

The scripture sayth, God seeth, God heareth, God smelleth, God walketh, * 1.158 God is with them, God is not with them, God is angry, God is pleased, God sendeth his spirite, God taketh his spirite away, and a thousande such like. And yet is none of them true af∣ter the worldlye manner, and as the wordes sound. Read the second chap∣ter of Paule to the Corinthians: The naturall man vnderstandeth not the * 1.159 thinges of God, but the spirite of God onely, and we (sayth he) haue receaued the spirite whiche is of God, to vnder∣stand the thynges which are geuen vs of God. For without the spirite it is impossible to vnderstand them. Read also the viij. to the Romaines. They * 1.160 that are led with the spirite of God, are the sonnes of GOD. Now the sonne knoweth his fathers will, and the ser∣uaūt that hath not the spirite of Christ (sayth Paule) is none of his. Likewise he that hath not the spirite of GOD, is none of gods, for it is both one spirite, as thou mayst see in the same place.

Now he that is of God, heareth the word of God. Iohn. viij. and who is * 1.161 of God, but he that hath the spirite of God? Furthermore (sayth he) ye heare it not, because ye are not of God, that is, ye haue no lust in the word of God, for ye vnderstand it not, & that because his spirite is not in you.

For as much then as the Scripture is no thyng els, but that which the spi∣rite * 1.162 of GOD hath spoken by the Pro∣phetes and Apostles, & can not be vn∣derstand, but of the same spirite: Let e∣uery man pray to God, to send him his spirite to loose him from his naturall blindnes and ignoraunce, and to geue him vnderstandyng, and feelyng of the thynges of God, & of the speakyng of the spirite of GOD. And marke this processe. First we are damned of na∣ture, so cōceaued and borne, as a Ser∣pent is a Serpēt, and a tode a tode, & a snake a snake by nature. And as thou ••eest a yoūg child, which hath pleasure in many thynges wherein is present death, as in fire, water and so foorth, would slea hym selfe with a thousand deathes, if he were not wayted vpon, and kept therfro. Euen so we, if we should liue these thousād yeares could in al that tyme delite in no other thing, nor yet seeke any other thyng, but that wherein is death of the soule.

Secondarily of the whole multitude of the nature of man, whom God hath elect and chosen, and to whom he hath appointed mercy and grace in Christ, to them sendeth he his spirite, whiche openeth their eyes, sheweth them their miserie, and bryngeth them vnto the knowledge of them selues, so that they hate and abhorre them selues, are asto∣nyed, and amased and at their wittes endes, neither wot what to do, or wher to seeke health. Then lest they should flee from God by desperation, he com∣forteth thē agayne with his swete pro∣mises in Christ, & certifieth their harts that for Christes sake, they are recea∣ued * 1.163 to mercy, and their sinnes forgeuē, and they elect and made the sonnes of GOD, and heyres with Christ of eter∣nall lyfe: & thus through fayth are they set at peace with God.

Now may not we axe why GOD chuseth one and not an other, eyther think that God is vniust to damne vs afore we do any actual dede, seyng that * 1.164 god hath power ouer all hys creatures of right, to do with thē what he lyst, or to make of euery one of them as he li∣steth. Our darknes can not perceaue his light. God wilbe feared, and not haue his secret iudgementes knowen. Moreouer we by the light of fayth see a thousand thynges, which are impos∣sible to an infidell to see. So likewise no doubt in the light of the cleare visiō of God, we shal see things which now God will not haue knowen. For pride euer accōpanieth hye knowledge, but grace accompanyeth mekenes. Let vs therfore giue diligence rather to do the will of GOD, then to search his se∣cretes whiche are not profitable for vs to know.

When we are thus reconciled to God, made the frendes of GOD and heyres of eternall lyfe, the spirite that GOD hath poured into vs, testifieth that we may not lyue after our olde dedes of ignoraūce. For how is it pos∣sible, * 1.165 that we should repēt, and abhorre them, and yet haue lust to liue in them? We are sure therfore that GOD hath created, and made vs new in Christ, &

put his spirite in vs, that we should lyue a new lyfe, whiche is the lyfe of good workes.

That thou mayst know what are good workes, and the end and entent of good woorkes, or wherfore good woorkes serue, marke this that fo∣loweth.

The lyfe of a Christen man is in∣ward * 1.166 betwene hym and God, and pro∣perly is the consent of the spirite to the will of God, and to the honor of God. And Gods honour is the finall end of all good workes.

Good workes are all thynges that are done within the lawes of God, in which God is honored, and for which thankes are geuen to God.

Fastyng is to absteine from surfe∣ting, * 1.167 or ouer much eatyng, from dron∣kennes, and care of the world (as thou mayst read Luke. xxj.) and the end of fastyng is to tame the body, that the spirite may haue a free course to God, and may quietly talke with God. For ouer much eatyng and drinkyng, and care of worldly busines, presse downe the spirite, choke her & tangle her that she can not lift vp her selfe to GOD. Now he that fasteth for any other en∣tent, then to subdue the body, that the spirite may wayte on God, and freely exercise her selfe in the things of God: the same is blind, & wotteth not what he doth, erreth and shoteth at a wrong marke, and his entent and imaginatiō is abhominable in the sight of GOD. When thou fastest from meate, & drin∣kest * 1.168 all day, is that a Christen fast? ei∣ther to eate at one meale, that were suf∣ficient for foure? A man at foure tymes may beare that he cā not at ones. Som * 1.169 fast from meate and drinke, and yet so tangle them selues in worldly busines that they can not once thinke on God. Some abstaine from butter, some from egges, some frō all maner white meate, some this day, some that day, some in the honor of this Saint, some of that, and euery mā for a sondry pur∣pose. Some for the toth ache, some for the head ache, for feuers, pestilence, for soden death, for hangyng, drounyng, and to be deliuered from the paynes of hell. Some are so mad that the fast one of the Thursdayes betwene the two S. Mary dayes in the worshyp of that Saint whose day is halowed, betwene Christemas and Candelmas, and that to be deliuered from the pestilence. All those mē fast without cōscience of god, & without knowledge of y^• true entent of fastyng, and do no other then honor Saintes, as the Gentiles and heathen worshyped their Idols, & are drow∣ned in blyndnes, and know not of the Testamēt that God hath made to mā∣ward in Christes bloud. In God haue they neither hope nor confidence, nei∣ther beleue hys promyses, neyther know his will, but are yet in captiui∣tie vnder the prince of darkenes.

WAtch is not onely to absteine frō * 1.170 sleepe, but also to be circumspect and to cast all perils: as a man should watch a Tower or a Castell. We must remember that the snares of the deuill are infinite and innumerable, and that euery momēt arise new temptations, and that in all places mete vs fresh oc∣casions. Agaynst which we must pre∣pare * 1.171 our selues, and turne to God, and cōplaine to hym, and make our moue, and desire hym of his mercy to be our shield, our Tower, our Castle, and de∣fence from all euill, to put his strength in vs (for without hym we can doe nought) & aboue all thynges we must call to minde what promises god hath made, and what he hath sworne that he will do to vs for Christes sake, and with strong fayth cleaue vnto them, & desire him of his mercy, and for y^• loue that he hath to Christ, & for his truthes sake to fulfil his promises. If we thus cleane to God with strong fayth, and beleue his wordes: thē (as sayth Paul. j. Cor. x,) God is faithfull, that he will not suffer vs to be tempted aboue that we are able, or aboue our might, y^• is to say, if we cleaue to his promises, & not to our owne fantasies, & imaginatiōs, he will put might and power into vs, that shal be stronger then all the temp∣tation, whiche he shall suffer to be a∣gaynst vs.

PRayer is a mournyng, alōgyng & a desire of the spirite to Godward * 1.172 for that whiche she lacketh, as a sicke morneth and soroweth in his hart, lō∣gyng for health. Fayth euer prayeth. For after that by fayth we are reconci∣led to God, and haue receaued mercy, and forgiuenes of God, the spirit lon∣geth and thyrsteth for strēgth, to do the will of God, and that God may be ho∣noured, his name halowed, & his plea∣sure & will fulfilled. The spirite way∣teth, and watcheth on the will of God, and euer hath her owne fragilitie, and weakenes before her eyes, and when she seeth temptation and perill draw¦nye, she turneth to God, and to the te∣stamēt that God hath made to all that

beleue and trust in Christes bloud, and desireth God for his mercy, truth, and for the loue he hath to Christ, that he will fulfil his promise, that he will suc∣cour, helpe, and giue vs strength, and that he will sanctifie his name in vs & fulfill his godly will in vs, and that he wil not looke on our sinne and iniqui∣tie, but on his mercy, on his truth, and on the loue that he oweth to his sonne Christ, and for his sake to keepe vs frō temptation, that we be not ouercome, and that he deliuer vs from euill, and what soeuer moueth vs cōtrary to his godly will.

Moreouer of his owne experience, * 1.173 he feeleth other mens neede, and no lesse commendeth to God the infirmi∣ties of other, then his owne, knowing that there is no strēgth, no help, no suc¦cour, but of God onely. And as mer∣cifull as he feeleth God in his hart to himselfe warde, so mercifull is he to o∣ther, and as greatly as he fealeth hys owne misery, so great compassion hath he on other. His neighbour is no lesse care to him, then himselfe. He feeleth his neighbours grief, no lesse then his owne. And whēsoeuer he seeth occasi∣on he cānot but pray for his neighbour, as well as for himselfe: his nature is to seeke the honour of God in al men, and to draw (as much as in him is) all men vnto God. This is the lawe of loue, which springeth out of Christes bloud, into the hartes of all them that haue their trust in him. No man nee∣deth to bidde a Christen man to pray, if he see his neighbours neede: if he see it not, put him in remembraunce one∣ly, & then he can not but do hys dutie.

Now, as touching we desire one an other to pray for vs, that do we to put our neighbour in remēbraunce of his dutie, & not that we trust in his holi∣nes. Our trust is in God, in Christ, * 1.174 and in the truth of Gods promises, we haue also a promise that when ij. or iij. or moe agree together in any thing according to the will of God, God heareth vs. Notwithstanding, as God heareth many, so heareth he fewe, and so heareth he one, if he pray after the will of God, and desire the honour of God. He that desireth mer∣cy, the same feeleth his owne misery, & sinne, & mourneth in his hart for to be deliuered, that he might honour God, and God for his truth must heare him, which sayeth by the mouth of Christ. Mat. v. Blessed are they that honger and thyrst after righteousnes, for they * 1.175 shall be filled. God for his truthes sake must put y^t righteousnes of Christ in hym, and washe his vnrighteous∣nes away in the bloud of Christ. And be the sinner neuer so weake, neuer so feeble and frayle, sinne he neuer so oft and so greuous, yet so long as thys lust, desire, and mourning to be deli∣uered remaineth in him, God seeth not his sinnes, reckoneth them not, for his truthes sake, and loue to Christ. He is not a sinner in the sight of God, that would be no sinner. He y^t would * 1.176 be deliuered, hath his hart loose al∣ready. His hart sinneth not, but mour∣neth, repenteth, and consenteth vnto the law & will of God, and iustifieth God, that is, beareth record that God which made the lawe, is righteous & iust. And such an hart, trusting in Christes bloude, is accepted for full righteous. And his weakenes, infir∣mitie, and frailetie is pardoned, and his sinnes not looked vppon: vntill God put more strength in him, and fulfill his lust.

When the weake in y^t faith, & vnex∣pert in the misteries of Christ, desire * 1.177 vs to pray for them, then ought we to lead them to the truth and promises of God, and teach them to put their trust in the promises of God, in loue that God hath to Christ and to vs for hys sake, and to strength their weake con∣sciences, shewing and prouing by the Scripture, that as long as they fol∣low the spirite and resiste sinne, it is impossible they shoulde fall so deepe that God shall not pull them vp a∣gayne, if they holde fast by the anker of fayth, hauing trust and confidence in Christ. The loue that God hath to Christ is infinite, and Christ did and suffered all thinges, not for himselfe, to obtaine fauour or ought els: for he had euer the full fauour of God, and was euer Lord ouer all thinges, but to reconcile vs to God, and to make vs heyres with him of his fa∣thers kingdome. And God hath pro∣mised, that whosoeuer calleth on hys name shall neuer be confounded or a∣shamed. Rom. ix. If the righteous fall * 1.178 (sayth the Scripture) he shall not be broused, the Lord shall put his hand vnder him. Who is righteous but he that trusteth in Christes bloude, be he neuer so weake: Christ is our righte∣ousnes, and in him ought we to teach * 1.179 all men to trust, and to expound vnto all men the Testament, that God hath made to vs sinners in Christes bloud.

This ought we to do, and not make a pray of them to leade them captiue, to sit in their consciences, and to teach them to trust in our holines, good deedes and prayers, to the entent that we would fede our idle, and slow bel∣lies of their great labour and sweate, & so to make our selues Christes and sauiours. For if I take on me to saue other by my merites, make I not my selfe a Christ & a sauiour, & am in dede a false Prophet, and a true Antichrist, and exalt my selfe, and sitte in the tem∣ple of God, that is to wytt, the con∣sciences of men? Among Christen mē, * 1.180 loue maketh all thinges common: e∣uery man is others debter, and euery mā is bound to minister to his neigh∣bour, and to supply his neighbours lacke, of that wherewith God hath en∣dued hym. As thou seest in the world, how the Lordes and officers minister peace in the common wealth, punishe murtherers, theeues, and euill doers, and to maintayne their order & estate, doe the commons minister to them a∣gaine, rent, tribute, tole, and custome. So in the Gospell, the curates which in euery parishe preach the Gospell, ought of outie to receiue an honest li∣uing for them, and their housholds, & euē so ought the other officers, which are necessarily required in the common wealth of Christ. We neede not to vse filthy lucre in the Gospell, to chop & chainge, and to play the Tauernars, altering the word of God, as they do their wines to their most aduaūtage, and to fashion Gods worde after eue∣ry mans mouth, or to abuse the name of Christ, to obtaine thereby authoritie and power, to feede our slowe bellies. Now seest thou what prayer is, the ende thereof, and wherfore it serueth.

If thou geue me a thousand pound to pray for thee, I am no more bound then I was before. Mans imaginati∣on * 1.181 can make the commaundement of God neither greater nor smaller, nei∣ther can to the lawe of God, eyther adde or minishe. Gods commaunde∣ment is as great as himselfe. I am bounde to loue the Turke with all my might and power, yea, and aboue my power, euen from the ground of my hart, after the ensample that Christ loued me, neither to spare goods, bo∣dy, or life, to winne him to Christ. And what can I doe more for thee, if thou gauest me all the world? Where I see neede, there can I not but pray, if Gods spirite be in me.

Almes is a greke worde, and signi∣fieth * 1.182 mercy. One Christian is debter to an other at his neede, of all that he is able to do for him, vntill his neede be sufficed. Euery Christian mā ought to haue Christ alwayes before his eyes, as an ensample to counterfeite and follow, and to do to his neigh∣bour as Christ hath done to him, as Paule teacheth in all his epistles, and Peter in his first, and Iohn in his first also. This order vseth Paule in all his * 1.183 Epistles. First he preacheth the law, & * 1.184 proueth that the whole nature of man is damned, in that the hart lusteth cō∣trary to the will of God. For if we were of God, no doubt we shoulde haue lust in his will. Then preacheth he Christ, the Gospell, the promises, and the mercy that God hath set forth to all men in Christes bloud. Which they that beleue, & take it for an ear∣nest thing, turne themselues to God, beginne to loue God agayne, and to prepare themselues to his will, by the working of the spirit of God in them. Last of al, exhorteth he to vnitie, peace, and sobernes, to auoyde braulinges, sectes, opinions, disputing and argu∣ing about wordes, and to walke in the plaine and single fayth, and feeling of the spirite, and to loue one an other after the ensample of Christ, euen as Christ loued vs, and to be thankefull, and to walke worthy of the Gospell, and as it becommeth Christ, and with the ensample of pure liuing to draw all to Christ.

Christ is Lord ouer all, and euery Christiā is heyre annexed with Christ, and therefore Lord of all, & euery one Lord of whatsoeuer an other hath. If thy brother or neighbour therfore nede and thou haue to helpe hym, and yet shewest not mercy, but withdrawest thy handes frō him: then robbest thou hym of his owne, and art a thiefe. A * 1.185 Christian man, hath Christes spirite. Now is Christ a mercifull thing: if therefore thou be not mercifull, after y^• ensample of Christ, then hast thou not his spirite. If thou haue not Christes spirite, thē art thou none of his. Ro. 8. * 1.186 nor hast any part wyth hym. Moreo∣uer, though thou shew mercy vnto thy neighbour, yet if thou do it not with such burning loue, as Christ did vnto thee, so must y^• knowledge thy sinne, & desire mercy in Christ. A Christian man hath nought to reioyce in concer∣ning his deedes. His reioycing is that Christ dyed for hym, and that he is

washed in Christes bloude. Of his deedes reioyceth he not, neither coun∣teth his merites, neither geueth par∣dons of them, neither seeketh an hyer place in heauen of them, neither ma∣keth himselfe a sauiour of other men, thorough his good workes. But ge∣ueth all honour to God, and in his greatest deedes of mercy, knowled∣geth himselfe a sinner vnfainedly, and is aboundauntly content with y^• place that is prepared for him of Christ, and his good deedes are to him a signe onely that Christes spirite is in him, and he in Christ, and thorow Christ elect to eternall life.

The order of loue or charitie * 1.187 which some dreame, the Gospell of Christ knoweth not of, that a man should beginne at himselfe, and serue him selfe first, and then discend I wot not by what steppes. Loue seketh not her own profite. ij. Cor. xij. but maketh * 1.188 a man to forget him selfe, and to turne his profite to an other man, as Christ sought not him selfe, or his owne pro∣fite, but ours. This terme my selfe is not in the Gospell, neither yet father, mother, sister, brother, kinsman, that one should be preferred in loue aboue an other. But christ is all in all things, * 1.189 Euery Christen man to an other is Christ him selfe, and thy neighbours nede hath as good right in thy goods, as hath Christ him selfe, which is he••re and Lord ouer all. And looke what thou owest to Christ, that thou owest to thy neighbours nede. To thy neigh¦bour owest thou thine hart, thy selfe, & all that thou hast & canst do. The loue that springeth out of Christ, excludeth no man, neither putteth difference be∣twene one and an other. In Christ we are al of one degree, without respect of persous. Notwithstandyng though a Christen mans hart be open to all mē, and receaueth all men, yet because that his habilitie of goodes extendeth not so farre, this prouision is made, that e∣uery man shall care for his owne hous∣hold, * 1.190 as father and mother, and thine elders that haue holpen thee, wife, chil∣dren and seruauntes. If thou shouldest not care, & prouide for thyne houshold, then were thou an infidele, seyng thou hast taken on thee so to do, and for as much as that is thy part committed to thee of the congregation. When thou * 1.191 hast done thy dutie to thyne houshold, and yet hast further aboundance of the blessyng of GOD, that owest thou to the poore that cā not labour, or would labour & can get no worke, and are de∣stitute of frēdes, to the poore I meane which thou knowest, to them of thyne owne parish. For that prouision ought to be had in the cōgregation, that eue∣ry parish care for there poore. If thy neighbours whiche thou knowest be serued, and thou yet haue superfluitie, and hearest necessitie to be among the brethren a thousand myle of, to thē art thou detter. Yea, to y^• very infidels we be detters, if they nede, as farforth as we maynteine thē not agaynst Christ, or to blaspheme Christ. Thus is euery man that nedeth thy helpe, thy father, mother, sister, and brother in Christ: e∣uen as euery man that doth the will of the father, is father, mother, sister, and brother vnto Christ.

Moreouer if any be an infidele and a false Christen, and forsake his house∣hold, his wife, childrē, and such as can not helpe them selues, then art thou bound to them, and haue wherewith, euen as much as to thyne owne hous∣hold. And they haue as good right in thy goodes, as thou thy selfe. And if thou withdraw mercy from them, and hast wherewith to helpe them: then are thou a thefe. If thou shew mercy, so doest thou thy dutie, and art a faythfull minister in the houshold of Christ, and of Christ shalt thou haue thy reward * 1.192 and thanke. If the whole world were thyne, yet hath euery brother his right in thy goodes, & is heyre with thee, as we are all heyres with Christ. More∣ouer the rich and they that haue wise∣dome with them, must see the poore set a worke, that as many as are able may feede them selues, with the labour of their owne handes, accordyng to the Scripture & commaundemēt of God.

Now seest thou what almes deede meaneth, and wherefore it serueth. He that seketh with his almes more then to be mercyfull to a neighbour, to suc∣cour his brothers nede, to do his dutie to his brother, to giue his brother that he oweth him, the same is blind, and seeth not what it is to be a Christen mā, and to haue felowshyp in Christes bloud.

As pertaining to good workes, vn∣derstand y^t all workes are good which * 1.193 are done within the law of GOD, in fayth and with thākesgeuyng to God, and vnderstand that thou in doing thē pleasest God, what so euer thou doest with in the law of God, as when thou makest water. And trust me if either winde or water were stopped, thou

shouldest feele what a preciouse thyng it were to do either of both, and what thankes ought to be geuen God ther∣fore. Moreouer put no difference be∣twene workes, but what soeuer com∣meth into thy handes that do, as time, place, and occasion geueth, and as god hath put thee in degree hie or low. For as touchyng to please God, there is no worke better then an other. GOD looketh not first on thy woorke as the world doth, as though the bewtyful∣nes of the worke pleased hym, as it doth the world, or as though he had nede of them. But God looketh first on thy hart, what fayth thou hast to his wordes, how thou beleuest hym, trustest him, and how thou louest hym for his mercy that he hath shewed ther, he looketh with what hart thou wor∣kest, and not what thou workest, how thou acceptest the degree that he hath put thee in, & not of what degree thou art, whether thou be an Apostle, or a shoemaker. Set this ensample before thine eyes. Thou art a kechinpage and washest thy masters dishes, an other is an Apostle, and preacheth the word of God. Of this Apostle harke what Paule sayth in the. 2. Corinth. ix. If I preach (sayth he) I haue nought to re∣ioyce * 1.194 in, for necessitie is put vnto me as who should say, God hath made me so, woe is vnto me if I preach not. If I do it willingly sayth he) then haue I my reward, that is, then am I sure that Gods spirite is me, and that I am elect to eternall lyfe. If I do it a∣gaynst my will an office is committed vnto me, that is, if I do it not of loue to God, but to get a liuyng thereby & for a worldly purpose, and had rather otherwayes lyue, then do I that office which GOD hath put me in, and yet please not God my selfe. Note now if this Apostle preach not (as many do not, whiche not onely make them sel∣ues Apostles, but also compell men to take thē for greater then Apostles, yea for greater thē Christ him selfe) thē wo is vnto him, that is, his damnation is iust: If he preach & his hart not right, yet ministreth he the office that GOD hath put him in, and they that haue the spirite of God heare the voyce of God, yea though he speake in an Asse. More ouer how soeuer he preacheth he hath not to reioyce, in that he preacheth. * 1.195 But and if he preach willyngly, with a true hart, and of conscience to God: then hath he his reward, that is, then feeleth he the earnest of eternall lyfe & the woorkyng of the spirite of God in hym. And as he feeleth Gods goodnes and mercy, so be thou sure he feeleth his owne infirmitie, weakenes & vn∣worthynes, and morneth and know∣ledgeth his sinne, in that the hart will not arise to worke with that full lust, & loue that is in Christ our Lord. And neuertheles is yet at peace with God, through faith and trust in Christ Iesu. For the earnest of the spirite that wor∣keth in him, testifieth and beareth wit∣nes vnto his hart, that God hath cho∣sen him, and that his grace shall suffice him, whiche grace is now not idle in hym. In hys woorkes putteth he no trust.

Now thou that ministrest in the ke∣chen, & art but a kechenpage, receauest * 1.196 all thyng of the hand of God, knowest that God hath put thee in that office, submittest thy selfe to his wil, and ser∣uest thy master, not as a man, but as Christ him selfe with a pure hart, ac∣cordyng as Paule teacheth vs, puttest thy trust in God, and with hym sekest thy reward. Moreouer there is not a good dede done, but thy hart reioyceth therein, yea when thou hearest that the word of God is preached by this Apo∣stle, and seest the people turne to God, thou consentest vnto the deede, thyne hart breaketh out in ioy, springeth and leapeth in thy brest, that God is hono∣red. And in thyne hart doest the same that y^• Apostle doth, and happely with greater delectatiō, and a more feruent spirite. Now he that receaueth a Pro∣phet in the name of a Prophet, shal re∣ceaue the reward of a Prophet. Math. x. that is, he that consenteth to the dede * 1.197 of a Prophet and maintaineth it, the same hath the same spirite, & earnest of euerlastyng lyfe, whiche the Prophete hath, and is elect as the Prophet is.

Now if thou compare dede to dede, there is difference betwixt washyng of dishes, and preachyng of the word * 1.198 of God, but as touchyng to please God none at all. For neither that, nor this pleaseth, but as farforth as God hath chosen a man, hath put his spirite in hym, and purified his hart by fayth and trust in Christ.

Let euery man therefore wayte on the office, wherein Christ hath put hym and therin serue his brethren. If he be of low degree let him paciently therin abyde, till God promote him, and ex∣alte hym hyer. Let kyngs and head of∣cers seke Christ, in their offices & mi∣nistre peace and quietnes vnto the bre∣thren,

punish sinne, and that with mer∣cy, euen with the same sorow and grief of mynde, as they would cut of a fin∣ger or ioynte, a legge, or arme of their own body, if there were such disease in them, that either they must be cut of, or els all the body must perish.

Let euery man of what soeuer craft or occupation he be of, whether bruer, * 1.199 baker, tayler, vitailer, merchaunt, or husbandman referre his craft and oc∣cupation vnto the commō wealth, and serue hys brethren as hee would doe Christ him selfe. Let him bye and sell truly, and not set dice on his brethren, so sheweth he mercy, and his occupa∣tion pleaseth God. And when thou re∣ceauest money for thy labour, or ware, thou receauest thy dutie. For wherein so euer thou minister to thy brethren, thy brethren are dettours to geue thee wherewith to mainteine thy selfe, and houshold. And let your superfluities succour the poore, of whiche sort shall euer be some in all townes and cities, and villages, and that I suppose the greatest nūber. Remēber that we are * 1.200 members of one body, & ought to mi∣nister one to an other mercifully. And remember that whatsoeuer we haue, it is geuen vs of God, to bestow it on our brethren. Let him that eateth, eate and geue God thankes, onely let not thy meate pull thine hart from God. And let him that drinketh do like∣wise. Let him y^t hath a wife geue God thākes for his liberty, onely let not thy wife withdraw thine hart from God, and then pleasest thou God, and hast the worde of God for thee. And in all thinges looke on the worde of God, and therein put thy trust, and not in a visure, in a disguised garment, and a cut shooe.

Seeke the worde of God in all thinges, and without the worde of God do nothing, though it appeare neuer so glorious. What soeuer is done without the worde of God, that count idolatry. The kingdome of hea∣uen is within vs. Luk. xvij. Wonder * 1.201 therefore at no monstrous shape, nor at any outward thyng without the worde. For the world was neuer dra∣wen from God, but with an outward shewe, and glorious appearaunce, and * 1.202 shining of hipocrisy, and of fayned and visured fasting, praying, watching, singing, offering, sacrificing, halow∣ing of superstitious ceremonies, and monstrous disguising.

Take this for an ensample. Iohn Baptist which had testimony of Christ and of the Gospell, that there neuer rose a greater among wemens chil∣dren, with his fasting, watching, pray∣ing, rayment, and strāight liuing, de∣ceaued the Iewes, and brought them in doubt, whether Iohn were very Christ or not, and yet no Scripture or miracle testifiyng it, so greatly y^• blinde nature of man loketh on the outwarde shining of workes, and regardeth not the inwarde word, which speaketh to the hart. When they sent to Iohn as∣king him whether he were Christ, he denied it. When they asked him what he was, and what he sayd of himselfe, he aunswered not, I am he that wat∣cheth, prayeth, drinketh no wine, nor strong drinke, eateth neyther fishe nor fleshe, but liue wyth wilde hony, and Grashoppers, and weare a coate of camels heare, and a gyrdle of a skinne: but sayd I am a voyce of a cryar. My voyce onely pertaineth to you. Those outward things which ye wonder at, pertayne to my selfe onely, vnto the taming of my bodye. To you am I a voyce onely, and that which I preach. My preaching (if it be receaued into a penitent or repenting hart) shall teach you how to liue and please God, accor∣ding as God shall shed out his grace on euery man. Iohn preached repen∣taunce, * 1.203 saying, prepare y^• Lordes way and make his pathes straight. The Lordes way is repentaunce, and not hipocrisy of mans imagination, & in∣uention. It is not possible y^t the Lord Christ should come to a man, except he know himselfe, and his sinne, & truely repent. Make his pathes straight: the pathes are the lawe, if thou vnderstād it a right, as God hath geuen it. Christ sayth in the xvij. of Mat. Helias shall * 1.204 first come, that is, shall come before Christ, and restore all things, meaning of Iohn Baptist. Iohn Baptist did re∣store the law, and the Scripture vnto the right sence & vnderstanding, which the Pharises partly had darckned, and made of none effect, thorough their owne traditions. Math. xv. where * 1.205 Christ rebuketh them saying: why transgresse ye the commaundementes of God thorough your traditions: and partly had corrupt it with gloses, and false interpretations, that no mā could vnderstand it. Wherefore Christ rebu∣keth them Mat. 23. saying: wo be to you Pharises, hipocrites, which shut * 1.206 vp the kingdome of heauen before mē: ye enter not your selues, neither suffer

them that come, to enter in: and partly did beguile the people and blinde their * 1.207 eyes in disguising themselues, as thou readest in the same 23. chap. how they made broade and large Philacteries, and did all their workes to be seene of men, that the people should wonder at their disguisinges and visuring of themselues, otherwise then God had made them: and partly mocked them with hipocrisy of false holines in fast∣ing, praying, and almes geuing Mat. * 1.208 6. and this did they for lucre to be in authoritie, to sitte in the consciences of people, and to be counted as God him selfe, that people shoulde trust in their holynes, and not in God, as thou rea∣dest in the place aboue rehearsed Mat. 23. wo be to you Pharises, hipocrites, * 1.209 which deuoure widowes houses vn∣der a colour of long prayer. Counter∣fet therfore nothing without y^t worde of God, whē thou vnderstandest that it shall teach thee all thinges, how to applie outwarde thinges, and where∣unto to referre them. Beware of thy good entent, good mynde, good affec∣tion or zeale as they call it. Peter of a good minde, and of a good affection or zeale chidde Christ, Math. 16. because * 1.210 he sayde that he must goe to Hierusa∣lem, and there be slayne. But Christ called him Satan for his labour, a name that belongeth to the deuil. And sayde, that he perceaued not godly thinges, but worldly. Of a good en∣tent and of a feruēt affection to Christ, the sonnes of Zededei would haue had fire to come downe from heauen to consume the Samaritans Luk. 9. But * 1.211 Christ rebuked them, saying that they wist not of what sprite they were: that is, that they vnderstoode not how that they were altogether worldly & flesh∣ly mynded. Peter smote Malchus of a good zeale: but Christ condemned his deede. The very Iewes of a good entēt, and of a good zeale slew Christ, and persecuted the Apostles, as Paule beareth them recorde, Rom. x. I beare * 1.212 them recorde (sayth he) that they haue a feruent mynde to Godward, but not according to knowledge. It is an o∣ther * 1.213 thing then to do of a good minde, and to do of knowledge. Labour for knowledge, that thou mayest know Gods will, and what he would haue thee to doe. Our mynde, entent, and affection or zeale, are blinde, and all that we do of them is damned of god, and for that cause hath God made a te∣stament betwene him and vs, wherin is cōteyned both what he would haue vs to do, and what he would haue vs to aske of him. See therefore that thou do nothing to please God withall, but that he commaundeth, neither aske a∣ny thing of him, but that he hath pro∣mised thee. The Iewes also (as it ap∣peareth Act. vij) slew Steuē of a good zeale: because he proued by the scrip∣ture, that God dwelleth not in Chur∣ches or temples made wyth handes. The Churches at the beginning were * 1.214 ordeyned that the people shoulde the∣ther resorte to heare the word of God there preached onely, and not for the vse wherein they now are. The tem∣ple wherein God will be worshipped, * 1.215 is the hart of man. For God is a spi∣rite (sayth Christ Ioh. 4.) and will be worshipped in y^t spirite & in truth: that is, when a penitent hart consenteth vnto the lawe of God, and with a strong fayth lōgeth for the promises of God. So is God honored on al sides, in that we count him righteous in all his lawes and ordinaunces, and also trust in all his promises. Other wor∣shipping of God is there none, except we make an Idoll of him.

IT shalbe recompensed thee at the rising agayne of the righteous. Lu. xiiij. Reade the text before, and thou * 1.216 shalt perceaue that Christ doth here that same that he doth Math. v. that * 1.217 is, he putteth vs in remembraunce of our dutie, that we be to the poore as Christ is to vs, and also teacheth vs how that we can neuer know whe∣ther our loue be right, and whether it spring of Christ or no, as long as we are but kinde to them onely which do as much for vs againe. But and we be mercifull to the poore, for con∣science to God, and of compassion and harty loue, which compassion & loue spring of the loue we haue to God in Christ, for the pure mercy and loue that he hath shewed on vs: then haue we a sure token that we are beloued of God, and washed in Christes bloud, and elect by Christes deseruing vnto eternall life.

The scripture speaketh as a father doth to his young sonne, do this, or * 1.218 that, and then will I loue thee, yet the father loueth his sonne first, and stu∣dieth with all his power and witte to ouercome his childe with loue, and with kindnes, to make him do that which is comely, honest, and good for it selfe. A kynde father, and mother loue their children, euen when they are

euill, that they would shed their bloud to make them better, and to bring thē into the right way. And a naturall childe studieth not to obtayne his fa∣thers loue with workes, but conside∣reth with what loue his father loueth him with all, and therefore loueth a∣gayne, is glad to do his fathers will, and studieth to be thankefull.

The spirit of the worlde vnderstan∣deth * 1.219 not the speaking of God, neither the spirite of the wise of thys worlde, neyther the spirite of Philosophers, neither y^• spirite of Socrates, of Pla∣to, or of Aristotles Ethikes, as thou mayest see in the first and second chap∣ter of the first to the Corint. Though that many are not ashamed to rayle and blaspheme, saying, how shoulde he vnderstand the scripture, seing he is no Philosopher, neyther hath sene his metaphisike? Moreouer they blas∣pheme, saying, how can he be a deuine and woteth not what is subiectum in theologia? Neuertheles as a man with∣out the spirite of Aristo tell or Philoso∣phy, may by the spirite of God vnder∣stand scripture: Euen so by the spirite of God, vnderstandeth he that god is to be sought in all the Scripture, and in all thynges & yet wotteth not what meaneth Subiectum in Theologia, because * 1.220 it is a terme of their owne makyng. If thou shouldest say to hym, that hath y^e spirite of god, the loue of god is the ke∣pyng of the cōmaundements, & to loue a mans neighbour is to shew mercy, he would without arguyng or dispu∣tyng vnderstand, how that of the loue of God springeth the keping of his cō∣maundementes, and of the loue to thy neighbour spryngeth mercy. Now would Aristotle deny such speakyng, & a Duns man would make xx. distinc∣tions. If thou shouldest say (as sayth Iohn the 4. of his Epistle) how can he that loueth not his neighbour, whom he seeth, loue God whom he seeth not? Aristotle would say loe, a mā must first loue his neighbour and thē God, and out of the loue to thy neighbour spryn∣geth the loue to God. But he that fee∣leth the working of the spirite of God, and also from what vengeaunce the bloud of Christ hath deliuered hym, vnderstandeth how that it is impossi∣ble to loue either father or mother, si∣ster, brother, neighbour, or his owne selfe a right, except it spryng out of the loue to God, and perceaueth that the loue to a mans neighbour, is a signe of the loue to God, as good frute decla∣reth a good tree, and that the loue to a mās neighbour accompanieth, and fo∣loweth the loue of God, as heate accō∣panieth and foloweth fire.

Likewise whē the Scripture sayth. Christ shall reward euery man at the resurrection or vprisyng againe accor∣dyng to his dedes, the spirite of Aristo∣tles ethikes would say, loe with y^t mul∣titude of good workes mayst thou, & * 1.221 must thou obtayne euerlastyng lyfe, & also a place in heauen hye or low, ac∣cordyng as thou hast many or fewe good workes, & yet wotteth not what a good worke meaneth, as Christ spea∣keth of good workes, as he that seeth not the hart, but outward things one∣ly. But he that hath Gods spirite vn∣derstandeth it. He feeleth that good woorkes are nothyng but frutes of loue, compassion, mercyfulnes, and of * 1.222 a tendernes of hart, whiche a Christen hath to his neighbour, and that loue springeth of that loue which he hath to god, to his will & commaundements, and vnderstandeth also that the loue whiche man hath to God, springeth of the infinite loue, and bottomlesse mer∣cy••, which God in Christ shewed first to vs, as saith Iohn in the Epistle and Chap. aboue rehearsed. In this (sayth he) appeared the loue of GOD to vs∣ward, bicause that God sent his onely begotten sonne into the world that we might liue thorough hym. Herein is loue, not that we loued God, but that * 1.223 he loued vs, & sent his sonne to make agreement for our sinnes. In conclu∣sion a Christē mā feeleth, that that vn∣speakeable loue and mercy which god hath to vs, & that spirite which wor∣keth all thinges that are wrought ac∣cordyng to the will of God, and that loue wherewith we loue God, & that loue whiche we haue to our neigh∣bour, and that mercy and compassion which we shew on him, & also that e∣ternal lyfe which is layd vp in store for vs in Christ, are altogether the gift of God, through Christes purchasyng.

If the Scripture sayd alwayes Christ shall reward thee accordyng to to thy fayth, or accordyng to thy hope, and trust thou hast in God, or accor∣dyng to the loue thou hast to god, & thy neighbour, so were it true also as thou seest. 1. Pet. 1. receauyng the end or re∣ward of your faith, y^• health or saluatiō of your soules. But y^t spirituall things could not bee knowen saue by theyr workes, as a tree can not be knowen, but by her frute. How could I know that I loued my neighbour, if neuer

occasion were giuen me to shew mer∣cy vnto hym: how should I know that * 1.224 I loued GOD, if I neuer suffered for hys sake? howe should I know that God loued me, if there were no infir∣mitie, temptation, perill and ieoperdy whence God should deliuer me?

THere is no man that forsaketh house, either father, or mother, ei∣ther brethren, or sisterne, wife, or chil∣dren for the kyngdome of heauēs sake, which shall not receaue much more in this world, and in the world to come euerlastyng lyfe. Luke. xviij. * 1.225

Here seest thou that a Christen man in all his woorkes hath respect to no∣thyng, but vnto the glorie of god one∣ly, and to the mainteining of the truth of god, and doth and leueth vndone all thynges of loue, to the glory and ho∣nor of god onely, as Christ teacheth in the Pater noster.

Moreouer when he sayth, he shall receaue much more in this world, of a truth, yea he hath receaued much more already. For except he had felt the infi∣nite mercy, goodnes, loue and kind∣nes of God, and the felowshyp of the bloud of Christ, and the comfort of the spirite of Christ, in his hart, he could neuer haue forsakē any thyng for gods sake. Notwithstāding (as saith Mark. x.) Who soeuer for Christes sake & the * 1.226 gospels forsaketh house, brethren or si∣sters &c. He shall receaue an hundred fold, houses, brethren &c. that is spiri∣tually. For Christ shalbe all thynges vnto thee. The aungels, all Christen and who soeuer doth the will of the fa∣ther, shalbe father, mother, sister & bro∣ther vnto thee, and all theirs shall be thyne. And god shall take the care of thee, & minister all thynges vnto thee, as long as thou sekest but his honour onely. Moreouer if thou were Lord o∣uer all the world, yea often worldes before thou knewest god: yet was not thyne appetite quenched, thou thyr∣stedest for more. But if thou seeke his honour onely, then shall he slake thy * 1.227 thyrst, and thou shalt haue al that thou desirest, and shalbe content: yea if thou dwell among insidels, and among the most cruelest nation of the world, yet shall he be a father vnto thee, and shall defend thee, as he did Abraham, Isaac and Iacob, & all Saintes whose lyues thou readest in the Scripture. For all that are past and gone before, are but ensamples to strength our fayth, and trust in the word of god. It is the same god, and hath sworne to vs all that he sware vnto them, and is as true as e∣uer he was, and therefore can not but fulfil his promises to vs, as wel as he dyd to them, if we beleue as they dyd.

The houre shal come when all they that are in the graues shall heare hys voyce, that is to say Christes voyce, & shall come forth, they that haue done good into the resurrection of lyfe, and they that haue done euil, into the resur∣rection of damnation, Iohn. v. This * 1.228 & all lyke textes declare what solow∣eth good workes, and that our dedes shall testifie with vs, or agaynst vs at that day, and putteth vs in remem∣braunce to be diligent, and feruent in doyng good. Here by mayst thou not vnderstand that we obtayne the fauor of god, and the inheritaunce of life tho∣rough the merites of good workes, as hyrelynges do their wages. For then shouldest thou robbe Christ, of whose fulnes we haue receaued fauour for fa∣uour, Ioh. i. that is, gods fauour was * 1.229 so full in Christ, that for his sake he ge∣ueth vs his fauour, as affirmeth also Paule Ephe. i. he loued vs in his be∣loued by whom we haue (sayth Paul) redemptiō through his bloud, and for∣geuenes of sinnes. The forgeuenes of sinnes then is our redēptiō in Christ, and not y^t reward of workes. In whō (sayth he in the same place) hee chose vs before the makyng of y^• world, that is long before we dyd good workes. Throughe fayth in Christ, are we also * 1.230 the sonnes of god, as thou readest Io. i. in that they beleued on his name, he gaue them power to be the sonnes of god. God with all his fulnes & riches dwelleth in Christ, and out of Christ must we fetch all thynges. Thou rea∣dest also Iohn. iij. he that beleueth on * 1.231 the sonne hath eternal life. And he that beleueth not, shall see no lyfe, but the wrath of god abydeth vpon him. Here seest thou that the wrath & vengeance of God possesseth euery man till fayth come. Fayth and trust in Christ, expel∣leth * 1.232 the wrath of god, and bringeth fa∣uour, y^t spirite power to do good, and euerlastyng lyfe. Moreouer vntill Christ hath geuē thee light, thou kno∣west not wherein stādeth the goodnes of thy workes, & vntill his spirite hath loosed thyne hart▪ thou canst not con∣sent vnto good woorkes. All that is good in vs, both wil and works, com∣meth of the fauour of GOD, through Christ to whom be the laude. Amen.

IF any man will do his will (he mea∣neth the will of the father) he shall

know of the doctrine, whether it be of god, or whether I speake of my selfe. Iohn. vij. This text meaneth not that * 1.233 any man of his owne strength, power and free will (as they call it) can do the will of god, before he hath receaued the spirite, and strength of Christ through sayth. But here is ment that, which is spokenin the thyrd of Iohn, when Ni∣codemus marueiled how it were possi∣ble, that a man should be borne agayn. Christ aunswered, that which is borne of the flesh is flesh, and that whiche is borne of the spirite is spirite, as who should say, he that hath the spirite tho∣rough fayth, and is borne agayne, and made a new in Christ, vnderstandeth the thynges of the spirite, and what he that is spirituall meaneth. But he that is flesh, and as Paul sayth. i. Cor. ij. a * 1.234 naturall man, & led of his blind reason onely, can neuer ascend to the capacitie of the spirite. And he geueth an ensā∣ple, saying, the winde bloweth where he lysteth, and thou hearest his voyce, and wottest not whence he cōmeth, nor whether he will. So is euery mā that * 1.235 is borne of the spirite, he that speaketh of the spirite, can neuer be vnderstand of the naturall man, which is but flesh and sauoreth no more thē thynges of y^• flesh. So here meaneth Christ, if any man haue the spirite, & consenteth vn∣to the will of God, this same at ones wotteth what I meane.

IF ye vnderstand these thinges, hap∣py are ye if ye do them Iohn. xiij. A * 1.236 Christen mans hart is with the wyll of God, with the lawe and commaun∣dementes of God, and hongreth and thyrsteth after strength to fulfill them, and mourneth day and night, desiring God according to his promises, for to geue him power to fulfill the will of God with loue and lust: then testifi∣eth his deede that he is blessed, and that the spirite which blesseth vs in Christ, is in hym, and ministreth such strength. The outward deede te∣stifieth what is within vs, as thou readest Iohn. v. The deedes which I * 1.237 do testifie of me sayth Christ. And Ioh. 13. hereby shall all men know that ye are my Disciples (if ye loue one an other. And Ioh. 14. he that hath * 1.238 my commaundements, & keepeth thē, the same it is that loueth me. And a∣gayne, he that loueth me keepeth my commaundementes, and he that lo∣ueth me not, keepeth not my cōmaun∣dementes, the outward deede testifi∣ing of the inwarde hart. And Ioh. xv. If ye shall kepe my commaundemēts, ye shall cōtinue in my loue, as I kepe my fathers commaundemēt, and con∣tinue in his loue. That is, as ye see the loue that I haue to my father, in that I keepe his commaundementes, so shal ye see the loue that ye haue to me, in that ye kepe my commaundemētes.

Thou mayest not thinke that our * 1.239 deedes blesse vs first, and that we pre∣uent God and his grace in Christ, as though we in our naturall giftes, and beyng as we were borne in Adam, looked on the lawe of God, and of our owne strength fulfilled it, and so be∣became righteous, and then with that righteousnes obtayned the fauour of God. As Philosophers write of righ∣teousnes, and as the righteousnes of temporall lawe is, where the lawe is satisfied with the hipocrisy of the out∣ward deede. For cōtrarie to y^•, readest thou Ioh. xv. Ye haue not chosen me * 1.240 (sayth Christ) but I haue chosen you, that ye goe and bring forth fruite, and that your fruite remayne. And in the same chapter. I am a vine, and ye the braunches, and without me can ye do nothing. With vs therefore so goeth it. In Adam are we all as it were wilde crab trees, of which God chu∣seth whom he will, and plucketh them out of Adam, and planteth them in the garden of his mercy, and stocketh thē, and grafteth the spirite of Christ in them, which bringeth forth the fruite of the will of God, which fruite testifi∣eth that God hath blessed vs in Christ. Note this also, that as long as we liue we are yet partly carnall, and fleshly (notwithstāding, that we are in Christ and though it be not imputed vnto vs for Christes sake) for there abideth, & remaineth in vs yet of the olde Adam, as it were the stocke of the crabe tree, and euer among when occasion is ge∣uen hym, shoteth forth his braunches and leues, budde, blossome, and fruit. Against whom we must fight and sub∣due * 1.241 hym, and chaynge all his nature by little a and little, with prayer, fast∣ing, and watching, with vertuous meditation and holy workes, vntill we be altogether spirite. The king∣dome of heauen sayth Christ Math. 13. is like leuen which a woman taketh & hideth in three peckes of meale, till all be leuened. The leuen is the spirite, and we the meale which must be seaso∣ned with y^• spirite by a little & a little, till we be throughout spirituall.

Which shall rewarde euery man ac∣cording

to his deede, Rom. 2. that is, * 1.242 according as the deedes are; so shall e∣uery mans rewarde be, the deedes de∣clare what we are, as the fruite the tree, according to the fruite shall the tree be praysed. The reward is geuen of the mercy and truth of God, and by the deseruyng and merites of Christ. Whosoeuer repenteth, beleueth the Gospell, & putteth his trust in Chri∣stes merites, the same is heyre with Christe of eternall lyfe, for assurance whereof the spirite of God is poured into his hart as an earnest, which loo∣seth him from the bondes of Sathan, and geueth him lust and strength eue∣ry day more and more, according as he is diligent to aske of God for Christes sake. And eternall life followeth good liuing. I suppose (sayth S. Paule in the same epistle the viij. chapter) that * 1.243 the afflictions of this worlde are not worthy of the glory which shalbe she∣wed on vs, that is to say, that which we here suffer, can neuer deserue that reward, which there shalbe geuen vs.

Moreouer, if the reward should de∣pēd, and hang of the workes, no man shoulde be saued. For as much as our best deedes, compared to the lawe, are * 1.244 damnable sinne. By the deedes of the lawe is no fleshe iustified, as it is writ∣ten in the thirde chapter to the Rom. The lawe iustifieth not, but vttereth the sinne onely, & compelleth and dri∣ueth the penitent, or repentyng sinner to flee vnto the sanctuary of mercy in the bloud of Christ. Also repent we ne∣uer so much, be we neuer so well wil∣lyng vnto the law of God, yet are we so weake, and the snares and occasiōs so innumerable, that we fall dayly and hourely. So that we coulde not but dispeire, if the rewarde hanged of the worke. Whosoeuer ascribeth eternall life vnto the deseruing, and merite of workes, must faule in one of two in∣cōueniences, either must he be a blinde Pharisey, not seing that the lawe is spirituall and he carnall, and looke and reioyce in the outward shining of his deedes, despising the weake and in re∣spect of them, iustifie himselfe. Or els (if he see how that the lawe is spiritu∣all, and he neuer able to ascend vnto y^t which y^t law requireth) he must nedes despaire. Let euery Christen mā ther∣fore * 1.245 reioyce in Christ our hope, trust, and righteousnes, in whom we are loued, chosē, and accept vnto y^t enheri∣taunce of eternall lyfe, neyther presu∣ming in our perfectnes, neither de∣spayring in our weakenes. The per∣fecter a man is, the clearer is his sight, and seeth a thousand thinges which displease him, and also perfectnes that can not be obtayned in this life. And therefore desireth to be with Christ, where is no more sinne. Let hym that * 1.246 is weake, & can not doe that he would fayne doe, not despayre, but turne to him that is strong, and hath promised to geue strength to all that aske of him in Christes name, and complayne to GOD, and desire hym to fulfill his promises, and to God committe hym selfe. And he shall of his mercy & truth strength him, and make him feele with what loue he is beloued for Christes sake, though he be neuer so weake.

THey are not righteous before god which heare the lawe, but they which do the lawe shall be iustified. Rom. ij. This text is playner thā that * 1.247 it needeth to be expounded. In the chapter before, Paule proueth that the law naturall, holpe not the Gentiles, (as appeareth by the lawes, statutes, and ordinaunces which they made in their cities) yet kept they them not. The great keepe the small vnder, for their owne profite with the violence of the lawe. Euery man prayseth the lawe as farre forth as it is profitable and pleasant vnto himself. But when his owne appetites should be refray∣ned, then grudgeth he against the law. Moreouer he proueth that no know∣ledge holpe the Gentiles. For though the learned mē (as the Philosophers) came to the knowledge of God, by the creatures of the world, yet had they no power to worshippe God. In thys secōd chapter proueth he y^t the Iewes (though they had the lawe written) yet it holpe them not: they coulde not keepe it, but were idolaters, and were also murtherers, adulterers, & what∣soeuer the lawe forbad. He concludeth therfore that y^t Iewe, is as well dāned as the Gentill. If hearing of the lawe onely might haue iustified, thē had the Iewes bene righteous. But it requi∣red that a mā do the lawe, if he will be righteous. Which because y^• Iewe did not, he is no lesse dāned thē the Gētill. The publishing & declaring of y^e lawe, doth but vtter a mās sin, & geueth nei∣ther strēgth, nor help to fulfill the law. The law killeth thy cōscience, & geueth * 1.248 thee no lust to fulfill the law. Faith in christ, geueth lust & power to do y^e law. Now is it true, y^t he which doth y^e law is righteous, but y^t doth no mā saue he y^t

beleueth & putteth his trust in Christ.

IF any mans worke that he hath builte vpon, abide, he shall receaue a rewarde. 1. Cor. 2.* 1.249 The circumstance of the same chapter, that is to witt, that which goeth before, & that which foloweth, declareth playnely what is ment. Paule talketh of learning, doc∣trine or preaching. He sayth that he himselfe hath layde the foundation, * 1.250 which is Iesus Christ: and that no man can laye any other. He exhorteth therfore euery man to take hede what he buildeth vpon, and boroweth a si∣militude of y^• goldsmith, which trieth his metalles with fire, saying, that the fire (that is) the iudgement of y^t scrip∣ture, shall trie euery mans worke, that is, euery mās preaching and doc∣trine. If any builde vpon the founda∣tion layde of Paule, I meane Iesus Christ, golde, siluer, or precious stone, which are all one thyng, and signifie true doctrine, which when it is exami∣ned, the scripture aloweth, then shall he haue his rewarde, that is, he shall be sure that his learning is of God, & that Gods spirite is in hym, and that he shall haue the rewarde that Christ hath purchased for hym. On the other side, if any man build there on timbre, heye, or stubble, which are all one, and signifie doctrine of mans imaginatiō, traditions, and fantasies, which stand not with Christ when they are exami∣ned, and iudged by the Scripture, he * 1.251 shall suffer damage, but shall be saued hymselfe, yet as it were through fire, that is, it shall be payneful vnto him, that he hath lost his labour, and to see his buildyng perish, notwithstandyng if he repent, and embrace the truth in Christ, he shall obtaine mercy and be saued. But if Paule were now a liue, & would defend his owne learnyng, he should be tried thorough fire, not tho∣rough fire of the iudgement of Scrip∣ture (for that light men now vtterly refuse) but by the popes law, and with fire of Fagots.

WE muste all appeare before the iudgement seate of Christ, for to receaue euery man accordyng to the dedes of his body. 2. Corinth. v.* 1.252 As thy dedes testifie of thee so shal thy reward be. Thy dedes be euill, then is y^e wrath of God vpon thee, and thyne hart is e∣uil, and so shall thy reward be, if thou repent not. Feare therfore and crye to God for grace, that thou mayst loue hys lawes. And whē thou louest them cease not til thou haue obtained power of God to fulfill them: so shalt thou be sure that a good reward shall folow. * 1.253 Whiche reward not thy deedes, but christes haue purchased for thee, whose purchasing also is that lust which thou hast to Gods law, & that might where with thou fulfillest them. Remember also, that a reward is rather called that which is giuen freely, then that which is deserued. That which is deserued, is called (if thou wilt giue hym hys right name) hyre or wages. A reward is gi∣uen freely to prouoke vnto loue and to make frendes.

Remember that what soeuer good thyng any man doth, that shall he re∣ceaue of y^e Lord. Eph. vj.* 1.254 Remēbryng that ye shal receaue of the Lord the re∣ward of inheritaūce. Col. iij. These ij. textes are excedyng playne. Paul mea∣neth * 1.255 as Peter doth. i. Pet. ij. that ser∣uaūtes should obey their masters with all their hartes, and with good will, though they were neuer so euill. * 1.256Yea he will that all that are vnder power obey, euen of hart, and of conscience to God, because God will haue it so, be y^e rulers neuer so wicked. The children must obey father and mother, be they neuer so cruell or vnkynd, likewise the wife her husband, the seruaunt his ma∣ster, the subiectes and commons their Lord or Kyng. Why? For ye serue the Lord sayth he in the Collos. iij. We are Christes, and Christ hath bought vs, as thou readest. Rom. xiiij. i. Cor. vj. i. Pet. i.* 1.257 Christ is our Lord and we his possession, & his also is the commaūde∣ment. Now ought not the cruelnesse & churlishnesse of father and mother, of husband, master, Lord, or Kyng, cause vs to hate the commaundement of our so kynde a Lord Christ, which spared not his bloud for our sakes, which also hath purchased for vs with his bloud, that reward of eternall lyfe, which lyfe shal folow the patience of good liuing, and wherunto our good dedes testifie that we are chosen. Furthermore we are so carnall, that if y^t rulers be good, we can not know whether we keepe the commaundement for the loue that we haue to Christ, and to god through him or no. But and if thou canst finde in thine hart do good vnto him that * 1.258 rewardeth the euill agayne, then art thou sure that y^e same spirite is in thee, that is in Christ. And it foloweth in the same Chapter to the Collossians. He that doth wrong shall receaue for the wrong that he hath done. That is God shall auenge thee aboundantly,

which seeth what wrong is done vnto thee, and yet suffereth it for a tyme, that thou mightest feele thy patiēce, and the workyng of his spirite in thee, and be made perfect. Therefore see that thou not once desire vengeaunce, but remit * 1.259 all vengeaunce vnto GOD, as Christ did. Which (sayth Peter. i. Pet. ij.) whē he was reuiled, reuiled not agayn, nei∣ther threatned when he suffered. Ʋn∣to such obedience, vnto such patience, vnto such a poore hart, and vnto such feelyng, is Paules meanyng to bryng all men, and not vnto the vaine dispu∣tyng of them, that ascribe so hye a place in heauen vnto their peelde merites. Which as they feele not the workyng of Gods spirite, so obey they no man. If the kyng do vnto them but right, * 1.260 they wil interdicte the whole Realme, curse, excommunicate & send thē down farre beneath the bottome of hell, as they haue brought the people out of their wittes, and made them madde to beleue.

THy prayers and almes are come vp into remembraunce in the pre∣sence of GOD, (in the Actes. x.) That * 1.261 is God forgetteth thee not, though he come not at the first calling, he looketh on, and beholdeth thy prayers and al∣mes. Prayer commeth from the hart. God looketh first on the hart, and then on the dede. As thou readest Gene. iiij. God beheld or looked first on Abell, & then on his offering. If the hart be vn∣pure, the dede veryly pleaseth not, as thou seest in Cain. Marke the order. In the begynnyng of the chapter thou readest, there was a certaine man na∣med Cornelius which feared god, gaue much almes, and prayed God alway. He feared God, that is he trembled & quaked, to breake the cōmaundemētes of god. Then prayed he alway. Prayer * 1.262 is the frute, effect, dede or act of fayth & is nothyng but the longing of the hart for those thyngs, which a mā lacketh & which god hath promised to geue him. He doth also almes. Almes is y^• frute, effect or deede of compassion and pitie, which we haue to our neighbour. Oh a glorious fayth and a right, which so trusteth God, and beleueth his promi∣ses, that she feareth to breake his com∣maundementes, and is also mercyfull vnto her neighbour. This is that faith wherof thou readest namely in Peter, * 1.263 Paule and Iohn, that we are thereby both iustified and saued. And who soe∣uer imagineth any other fayth, decea∣ueth him selfe, and is a vaine disputer, and a brauler about wordes, and hath no feelyng in his hart.

Though thou consent to the law, that it is good, righteous, & holy, so∣rowest and repentest because thou hast broken it, mornest because thou hast no strength to fulfill it: yet art not thou * 1.264 therby at one with GOD. Yea thou shouldest shortly despayre, and blas∣pheme God, if the promises of forgiue∣nes and of helpe were not there by, & fayth in thyne hart to beleue them. Fayth therfore setteth thee at one with God.

Fayth prayeth alway. For she hath alway her infirmities & weakenesses before her eyes, and also Gods promi∣ses, for which she alway longeth, and * 1.265 in all places. But blind vnbeleffe pray∣eth not alway nor in all places, but in the Churche onely, and that in such a Churche, where it is not lawfull to preach gods promises, neither to teach men to trust therein. Fayth when she prayeth setteth not her good dedes be∣fore her, saying: Lorde for my good dedes do this or that. Nor bargaineth with god, saying, Lord graūt me this or do this or that, and I wil do this or that for thee, as mumble so much day∣ly, go so farre, or fast this, or that fast, enter in this Religion or that, with such other pointes of infidelitie, yea ra∣ther Idolatrie. But she setteth her in∣firmities, & her lacke before her face, * 1.266 and Gods promises sayinge: Lorde for thy mercy and truth, whiche thou hast sworne be mercyfull vnto me, and plucke me out of this prison, and out of this hell. And loose the bondes of Sathan, and giue me power to glori∣fie thy name. Fayth therfore iustifieth in the hart, and before GOD, and the deedes iustifie outwardly before the world, that is, testifie onely before mē, what we are inwardly before God.

Who soeuer looketh in the perfect law of libertie and continueth therein, (if he bee not a forgetfull hearer, but a doer of the worke) he shalbe happy in his deede. Iames. i. The law of liber∣tie, * 1.267 that is, which requireth a free hart, or (if thou fulfill it) declareth a free hart lowsed from the bondes of Sathan. The preachyng of the law maketh no man free, but bindeth. For it is the key that byndeth all consciences vnto eter∣nall damnation, whē it is preached: as the promises or Gospell is the keye, that lowseth all consciences that repēt, when they are bounde through prea∣chyng of the law. He shalbe happy in

his deede, that is, by his deede shall he know, that he is happy, and blessed of God, whiche hath geuen hym a good hart, and power to fulfill the law. By hearyng the law thou shalt not know that thou art blessed, but if thou do it, it declareth y^t thou art happy & blessed.

WAs not Abraham iustified of hys dedes, when he offered hys sonne * 1.268 Isaac vpon the altar? Iames. iij. hys deede iustified hym before the world, that is, it declared and vttered the faith which both iustifieth him before God, and wrought that wonderfull worke, as Iames also affirmeth.

Was not Raab the harlot iustified whē she receaued the messengers, and sent them out another way? Iames. iij. that is lykewise outwardly, but be∣fore GOD she was iustified by fayth, which wrought that outward dede, as thou mayest see Iosue. ij. She had heard what God had done in Egypt, in the redde Sea, in the desert, and vn∣to the two kynges of the Amorreans, Seō, and Og. And she cōfessed saying: your Lord God, he is God in heauen aboue, and in earth beneath. She also beleued that God as hee had promised the children of Israell, would giue thē the land wherein she dwelt, and cōsen∣ted thereunto, submitted her selfe vnto the will of God, and holpe GOD (as much as in her was) & saued his spyes and messengers. The other feared that whiche she beleued, but resisted God with al their might, and had no power to submite themselues vnto the will of God. And therefore perished they, and she was saued, and that through fayth, as we read Heb. 11. where thou mayest see how the holy fathers were saued through fayth, and how fayth wrought in them. Fayth is the good∣nes of all the deedes that are done * 1.269 within the lawe of God, and maketh thē good & glorious, seeme they neuer so vile, and vnbeliefe maketh thē dam∣nable, seeme they neuer so glorious.

AS pertaining to that which Iames in this 3. chapter sayth. What auai∣leth though a mā say that he hath faith, * 1.270 if he haue no deedes? can fayth saue hym? And agayne, fayth without dee∣des is dead in it selfe. And the deuils beleue and tremble. And as the body without the spirite is dead, euen so fayth without deedes is dead. It is manifest and cleare, that he meaneth not of the fayth whereof Peter and Paule spake in their epistles: Iohn in hys Gospell & first epistle, and Christ in the Gospell when he sayth, thy faith hath made thee safe, be it to thee accor∣dyng to thy fayth, or greate is thy fayth, & so forth, and of which Iames hymselfe speaketh in the first Chapter saying: of his owne wyll begat he vs with the worde of life, that is, in bele∣uing the promises wherein is life, are we made the sonnes of God.

Which thing I also this wise proue. Paule sayth, how shall or can they be∣leue without a preacher? how should they preach except they were sēt? Now I pray you whē was it heard that god sent any mā to preach vnto y^• deuils, or that he made them any good promise? He threatneth them oft, but neuer sent embassadours to preach any atonemēt betwene hym and them. Take an en∣sample * 1.271 that thou mayest vnderstand. Let there be two poore men both de∣stitute of rayment in a colde winter, the one strong, that he feleth no griefe, the other greuously mournyng for payne of the colde. I then come by and moued wyth pitie and compassion, say vnto hym that feeleth his disease, come to such a place, and I will geue thee rayment sufficient. He beleueth, com∣meth, & obtayneth that which I haue promised. That other seeth all this & knoweth it, but is partaker of nought. For he hath no fayth, and that is be∣cause there is no promise made hym. So is it of the deuils. The deuils haue no fayth. For fayth is but earnest bele∣uing of gods promises. Now are there no promises made vnto the deuils, but sore threatninges. The olde Philoso∣phers knew that there was one God, but yet had no fayth, for they had no power to seeke his wyll, neyther to worship hym. The Turkes and the * 1.272 Saresons know y^t there is one God, but yet haue no fayth. For they haue no power to worship God in spirite, to seeke his pleasure, and to submit thē vnto his will. They made an Idoll of God (as we do for the most part) and worshipped him euery man after hys owne imagination, and for a sundry purpose. What we wyl haue done, that must God do, and to do our will wor∣ship we hym, and pray vnto hym: but what God will haue done, that wyll neyther Turke nor Sareson, nor the most part of vs do. What soeuer we i∣magin righteous, that must God ad∣mitte. But Gods righteousnes, wyll not our hartes admitte. Take an other ensample. Let there betwo such as I * 1.273 spake of before, and I promise both,

and the one because he feeleth not hys disease commeth not. So is it of Gods promises. No man is holpe by them but sinners y^t fele their sinnes, mourne and sorrow for them, and repent wyth all their hartes. For Iohn Baptist went before Christ, and preached repē∣taunce, that is, he preached the lawe of God, right, and brought the people into knowledge of themselues, and vnto the feare of God, and then sent them vnto Christ to be healed. For in Christ and for his sake onely, hath god promised to receaue vs vnto mercy, to forgeue vs, and to geue vs power to resist sinne. How shall God saue thee, when thou knowest not thy damnati∣on? How shall Christ deliuer thee frō sinne, when thou wilt not knowledge thy sinne? Now I pray thee how ma∣ny thousandes are there of them that say, I beleue that Christ was borne of a Ʋirgin, that he dyed, that he rose a∣gayne, and so forth, and thou canst not bring them in beliefe, that they haue a∣ny sinne at all? How many are there of the same sort which thou cāst not make beleue that a thousand thinges are sin, which God damneth for sinne all the scripture throughout? As to bye as * 1.274 good cheepe as he can, and to sell as deare as he can, to rayse the market of corne and victuale, for his owne vaun∣tage, without respect of his neighbor, or of the poore of the common wealth, and such like. Moreouer how many hundred thousandes are there, which when they haue sinned, & knowledge their sinnes: yet trust in a balde cere∣mony, or in a lowsy Fryers coate and merites, or in the prayers of them that * 1.275 deuoure widowes houses, and eateth the poore out of house and harbour, in a thyng of hys owne imagination, in a foolishe dreame, and a false vision, & not in Christes bloud, and in the truth that God hath sworne? All these are faythlesse, for they follow their owne righteousnes, and are disobediēt vnto all maner righteousnes of God: both vnto the righteousnes of Gods lawe, wherewith he damneth all our deedes (for though some of them see their sins for feare of payne, yet had they rather that such deedes were no sinne) and al∣so vnto the righteousnes of the truth of God in his promises, whereby he saueth all that repent and beleue them. For though they beleue that Christ dy∣ed, yet beleue they not that he dyed for their sinnes, and that hys death is a sufficient satisfaction for their sinnes, and that God for hys sake will be a fa∣ther vnto them, and geue them power to resist sinne.

Paule sayth (to the Romaynes in * 1.276 the x. chap. if thou confesse wyth thy mouth that Iesus is the Lord, and be∣leue wyth thine hart that God raysed hym vp from death, thou shalt be safe. That is, if thou beleue he raysed hym vp againe for thy saluation. Many be∣leue that God is riche and almighty, but not vnto themselues, and that he he will be good vnto them, and defend them, and be their God.

Pharao for payne of the plague, * 1.277 was compelled to confesse hys sinnes, but had yet no power to submit hym∣selfe vnto y^t will of God, and to let the children of Israell goe, and to loose so great profit for Gods pleasure. As our Prelates confesse their sinnes, saying, though we be neuer so euill, yet haue we the power. And agayne, the Scri∣bes and the Pharises (say they) sate in Moyses seate, do as they teach, but not as they do, thus confesse they that they are abhominable. But to the second I aunswere, if they sate on Christes sear, they would preach Christes doctrine, now preach they their owne traditi∣ons, and therefore not to be heard. If they preached Christ, we ought to heare them though they were neuer so abhominable, as they of themselues confesse, and haue yet no power to a∣mende, neither to let loose Christes flocke to serue God in the spirit, which they holde captiue, compelling them to serue their false lyes. The deuils * 1.278 felt the power of Christ, and were cō∣pelled against their willes to confesse that he was the sonne of God, but had no power to be contēt therewith, nei∣ther to consent vnto the ordinaunce & eternall councell of the euerlasting God, as our Prelates feele the power of God agaynst them, but yet haue no grace to geue roome vnto Christ, be∣cause that they (as the deuils nature is) will themselues sitte in hys holy temple, that is to witte, the consciences of men.

¶ Simon Magus beleued, Acts. 8. * 1.279 with such a fayth as the deuils confes∣sed Christ, but had no right fayth, as thou seest in the sayd chapter. For he repented not, consenting vnto the lawe of God. Neither beleued the pro∣mises, or longed for them, but won∣dred onely at y^• myracles which Philip wrought, and because tha•• he himselfe in Philips presence had no power to

vse his witchcrafte, sorcery and arte magike, wherewith he mocked & delu∣ded the wittes of y^t people. He would haue bought the gifte of God, to haue solde it much dearer, as his successours now do, and not the successours of Si∣mon Peter. For were they Simon Peters successours, they would preach Christ, as he did, but they are Simon Magus his successours, of which Si∣mō Peter well proued in y^t secōd chap∣ter of hys second epistle, saying, there were false Prophetes among the peo∣ple * 1.280 (meaning of the Iewes) euen as there shal be false teachers or doctours among you, which priuely shall bring in sectes damnable (sectes is part ta∣king as one holdeth of Fraunces, an∣other of Dominyck, which thyng also Paule rebuketh. 1. Corin. 1. and 3.) euē * 1.281 denying the Lord that bought them (for they will not be saued by Christ, neyther suffer any man to preach hym to other). And many shall follow their damnable wayes (thou wilt say, shall God suffer so many to goe out of the right wayes so long? I aunswere ma∣ny must folow their damnable wayes, or els must Peter be a false Prophet) by which the way of truth shalbe euill spoken of (as it is now at this present tyme, for it is heresy to preach the truth) and through couetousnes shall they wyth fayned wordes, make mer∣chaundise of you, of their merchaun∣dise and couetousnes it needeth not to make rehearsall, for they that be blinde see it euidently.

Thus seest thou that Iames when * 1.282 he sayth faith without deedes is dead, and as the body without the spirite is dead, so is fayth without deedes: and the deuils beleue, that he meaneth not of the fayth, & trust that we haue in the truthe of Gods promises, and his holy Testament, made vnto vs in Christes bloud, whiche fayth foloweth repen∣taunce, and the consent of the hart, vn∣the lawe of God, and maketh a man safe, and setteth him at peace with god. But speaketh of that false opinion and imagination wherewith some say, I beleue that Christ was borne of a vir∣gine, and that he dyed, and so forth. That beleue they veryly, and so strōg∣ly that they are ready to slay who soe∣uer would say the contrary. But they beleue not that Christ dyed for their sinnes, and that his death hath peased the wrath of God, and hath obtained for them all that God hath promised in the Scripture. For how can they be∣leue that Christ dyed for their sinnes, and that he is their onely and sufficiēt Sauiour, seyng that they seeke other Sauiours of their owne imagination, & seyng that they feele not their sinnes neither repent, except that some repent (as I aboue sayd) for feare of payne, but for no loue, nor consent vnto the law of god, nor lōging that they haue, for those good promises which he hath made them in Christes bloud. If they repented, and loued the lawe of God, and longed for that helpe whiche God hath promised to giue to all that call on hym for Christes sake, then veryly must Gods truth giue them power, & strength to do good workes, when so euer occasion were giuen, either must God be a false God. But let God be true, and euery man a lier as Scrip∣ture sayth. For the truth of God lasteth euer, to whom onely be all honour and glorie for euer.

Amen. The ende of the Parable of the Wicked Mammon.

¶ The obedience of a Christen man, and how Christen rulers ought to gouerne, Wherein also (if thou marke diligently) thou shalt finde eyes to perceaue the craftie conueyaunce of all iugglers.

Set forth by William Tyndall. 1528. Octob. 2.

William Tyndall other∣wyse called Hitchins to the Reader.

GRace, peace, and increase of knowledge in our Lord Ie∣sus Christ, be with thee rea∣der, and with all that call on the name of the Lord vnfay∣nedly, and with a pure consci∣ence. Amen.

Let it not make thee dispayre, neither yet discourage thee (O Reader,) that it is for∣bidden thee in payne of life and goods, or that it is made breaking of the Kinges peace, or treason vnto his highnesse to read the worde of thy soules health: but much rather be bold * 1.283 in the Lorde, and comforte thy soule, for as∣much as thou art sure, and hast an euident to∣ken through suche persecution, that it is the true worde of God: which worde is euer ha∣ted of the worlde, neyther was euer without persecution, (as thou seest in all the stories of the Bible, both of the newe Testament, and also of the olde) neyther can be, no more then the Sunne can be without his light. And * 1.284 forasmuch as contrariwise thou art sure that the popes doctrine is not of God, which (as thou seest) is so agreable vnto the world, and is so receiued of the world, or which rather so receaueth the world, and the pleasures of the worlde, and seeketh nothing but the possessi∣ons of the worlde, and aucthoritie in the world, & to beare a rule in the world, & perse∣cuteth the worde of God, & with all wilinesse driueth the people from it, and with false and sophisticall reasons maketh them afeard of it: he curseth them, and excommunicateth them, and bringeth them in beleef that they be dam∣ned if they looke on it: and that it is but doc∣trine to deceaue men: and moueth the blinde powers of the world to slay with fire, water, and sworde, all that cleaue vnto it: For the * 1.285 world loueth that which is his, and hateth that which is chosen out of the world to serue God in the spirite, as Christ sayth to his Di∣sciples. Iohn. 15. If ye were of the world, the world would loue his owne: but I haue chosen you out of the worlde, and therefore the world hateth you.

An other comfort hast thou, that as the * 1.286 weake powers of the worlde defende the do∣ctrine of the worlde: so the mighty power of God, defendeth the doctrine of God. Which thing thou shalt euidentlye perceiue, if thou call to minde the wonderfull deedes whiche God hath euer wrought for his word in ex∣treame necessitie, since the worlde began, be∣yond all mans reason. Whiche are written (as Paule sayth, Roma. 15.) for our lear∣ning, (and not for our deceauing) that we through patience, and comfort of the scripture might haue hope. The nature of Gods word * 1.287 is to fight agaynst hypocrites. It beganne at Abell, and hath euer since continued, and shall (I doubte not) vntyll the laste daye. And the hypocrites haue alway the world on their sides, as thou seest in the time of Christ. They had the elders, that is to witte, the ru∣lers * 1.288 of the Iewes, on theyr side. They had Pilate, and the Emperors power on theyr side: They had Herode also on theyr side. Moreouer, they brought all theyr worldlye wysedome to passe, and all that they coulde thinke▪ or imagine, to serue for theyr purpose. Fyrst, to feare the people withal, they excom∣municated all that beleeued in him, and put * 1.289 them out of the temple, as thou seest Iohn. 9. Secondly, they founde the meanes to haue him condemned by the Emperors power, and made it treason to Cesar, to beleeue in him. Thirdly, they obtayned to haue him hanged as a theefe, or a murtherer, which after theyr belly wisedome, was a cause aboue all causes, that no man should beleeue in him: For the Iewes take it for a sure token of euerlasting damnation, if a man be hanged. For it is written in theyr lawe, Deutero. 21. Cursed is whosoeuer hangeth on tree. Moyses also in the same place commaundeth, if any man be hanged, to take him downe the same day, and bury him, for feare of polluting or defi∣ling the countrey, that is, least they shoulde bring the wrath and curse of God vpon them. And therfore the wicked Iewes themselues, which with so venemous hate persecuted the doctrine of Christ, and did all the shame, that they coulde do vnto him, (though they would fayne haue had Christ to hang still on the crosse, and there to rotte, as he shoulde haue done by the Emperors lawe, yet for feare of defiling theyr Sabboth, and of bringing the wrath and curse of God vpon them,) begged of Pilate to take him downe. Ioh. 19. which was against them selues.

Finally, when they had done all they coulde, and that they thought sufficient, and when christ was in the hart of the earth, & so many billes and pollares about him, to keepe him down, and when it was past mans helpe, then holpe God when man coulde not bring * 1.290 him agayne, Gods truth fetched him agayne. The oth that God had sworne to Abrahā, to Dauid, & to other holy fathers & Prophetes, raysed him vp agayne, to blesse, and saue all that beleeue in him. Thus became the wise∣dome of the hypocrites foolishnes. Loe, thys was written for thy learning and comfort.

How wonderfully were the children of * 1.291 Israell locked in Egipt? In what tribulati∣on. combraunce, and aduersitie were they in? The land also that was promised them, was farre of, and full of great cities, walled with high walles vp to the skye, & inhabited with * 1.292 great giantes: yet Gods truth brought them out of Egipt, and planted them in the land of

the giantes. This is also written for our lear¦ning: For there is no power agaynst Gods, * 1.293 neyther any wisedome against Gods wise∣dome•• he is stronger and wiser, then all his enemies. What holpe it Pharao, to drowne the men childrē? So little (I feare not) shall it at the last helpe the pope, and his byshops, to burne our men children, whiche manfully confesse, that Iesus Christ is the Lorde, and that there is no other name geuen vnto men, to be saued by: as Peter testifieth, Actes. 4.

Who dryed vp the red sea? Who slew Go∣lias? * 1.294 Who did all those wonderfull deedes, which thon readest in the Bible? Who deli∣uered the Israelites euermore from thra••dom and bondage, as soone as they repented, and turned to God? Fayth verely, and Gods truth, and the trust in the promises which he had made. Read the xj. to the Hebrues, for thy consolation.

When the children of Israell were ready to dispayre, for the greatnes & the multitude of the Giantes, Moyses comforted them e∣uer, saying: Remēber what your Lord God hath done for you in Egipt, his wonderfull plagues, his miracles, his wonders, his migh¦ty hand, his stretched out arme, and what he hath done for you hetherto. He shall destroye them, he shall take theyr hartes from them, and make them feare, and flye before you. He shall storme them, and stirre vp a tempest a∣mong them, and scatter them, and bring them to naught. He hath sworne, he is true, he will fullfill the promises that he hath made vnto Abraham, Isaac, and Iacob. This is writ∣ten * 1.295 for our learning: for verely he is a true God, and is our God as well as theyres, and his promises are with vs, as well as with them, and he presente with vs, as well as he was with them. If we aske, we shal obtain: if we knocke, he will open: if we seeke, wee shall finde: if we thyrst, his truth shall fullfill our lust. Christ is with vs vntill the worldes ende. Math. y^• last. Let this little flock be bold therefore: for if God be on our side, what matter maketh it who be against vs, be they byshops, cardinalles, popes, or what so euer names they will?

Marke this also, if God sende thee to the sea, and promise to goe with thee, and to bring * 1.296 thee safe to lande, he will rayse vp a tempest agaynst thee, to proue whether thou wilt a∣bide by his worde, and that thou mayst feele thy fayth, and perceiue his goodnes. For, if it were alwayes fayre weather, and thou neuer brought into such ieoperdy, whēce his mercy onely deliuered thee, thy fayth should be but a presumption, and thou shouldest be euer vn∣thanckfull to God, and mercilesse vnto thy neighbour.

If God promise ritches, the way therto is * 1.297 pouertie. Whom he loueth, him he chasteneth: whome he exalteth, he casteth downe: whome he saueth, he damneth first: he bringeth no man to heauen, except he send him to hell first: if he promise life, he slayeth first: when he buildeth, he casteth all downe first: he is no patcher; he can not builde on an other mans foundation: he will not woorke, vntill all be past remedy, and brought vnto such a case, y^• men may see, how that his hand, his power, his mercy, his goodnesse, and trueth hath wrought all together: he will let no man be partaker with him of hys prayse, and glorye: his workes are wonderful, and contrary vn∣to mans workes. Who euer (sauing he) de∣liuered his owne sonne, his onely sonne, hys deare sonne vnto the death, and that for his e∣nemies sake, to winne his enemye, to ouer∣comme him with loue, that he might see loue, and loue againe, and of loue to do likewise to other men, and to ouercome them with well doing?

Ioseph saw the Sunne and the Moone, and xj. starres worshipping him. Neuerthe∣lesse * 1.298 ere that came to passe, God layed hym where he could neither see sunne, nor moone, neyther any starre of the skye, and that many yeares, and also vndeserued, to norture him, to humble, to meeke, and to teach him Gods wayes, and to make him apt and meet for the roome and honor, against he came to it, that he might perceiue and feele, that it came of God, and that he might be strong in the spirite to minister it godly.

He promised the children of Israell a * 1.299 lande with riuers of milke and honny. But brought them for the space of fourty yeares, into a land, where not onely riuers of mylke and honny were not, but where so much as a drop of water was not, to nourture them, and to teach them, as a father doth his sonne, and to do them good at the latter ende, and that they might be strong in their spirite, & soules, to vse his giftes and benefites, godly, and af∣ter hys will.

He promised Dauid a kingdome, and im∣mediatly * 1.300 stirred vp king Saule against him, to persecute him, to hunt him as men do hares with greyhoundes, and to ferret him out of euery hole, & that for the space of many yeares to tame him, to meeke him, to kill his lustes, to make him feele other mens diseases, to make him mercifull, to make him vnderstand that he was made king, to minister, and to serue his brethren, and that he shoulde not thincke that his subiectes were made to mi∣nister vnto his lustes, and that it were lawfull for him to take away from them life & goods, at his pleasure.

Oh that our kinges were so nourtured * 1.301 how a dayes, which our holy byshops teache of a farre other maner, saying: Your grace shal take your pleasure: yea, take what plea∣sure you list, spare nothing: we shall dispence with you, we haue power, we are Gods vi∣cars: and let vs alone with the realme, we shall take payne for you, and see that nothing be well: your Grace shall but defende the fayth onely.

Let vs therefore looke diligently where∣unto * 1.302 we are called, that we deceaue not our selues. We are called, not to dispute as the popes disciples do: but to dye with Christ, that we may liue with him, and to suffer with him, that we may raigne with him. We be cal∣led vnto a kingdome, that must be wonne w^t suffring only, as a sicke man winneth health. * 1.303 God is he that doth all thing for vs, and figh∣teth for vs, & we do but suffer onely. Christ sayth, Iohn xx. As my Father sent me, so sende I you. and Iohn xv. If they persecute me, then shall they persecute you. and Christ sayth Math. x. I send you forth, as sheepe a∣mong

wolues. The sheepe fight not: but the shepheard fighteth for them, and careth for them. Be harmeles as Doues therfore, saith Christ, and wise as serpentes. The doues i∣magine no defence, nor seeke to auenge them∣selues. * 1.304 The serpentes wisedome is, to keepe his head, and those partes wherein his life re∣steth. Christ is our head, and Gods word is that wherin our life resteth. To cleaue ther∣fore fast vnto Christ, and vnto those promi∣ses which God hath made vs for his sake, is our wisedome. Beware of men (sayth he) for they shall deliuer you vp vnto theyr counsels, and shall scourge you, and ye shall be brought before rulers, and kinges for my sake: the bro¦ther shall betray, or deliuer the brother to death, and the father, the sonne: and the chil∣dren shall rise against father and mother, and put them to death. Heare what Christ sayth more, The disciple is not greater thē his ma∣ster, neyther the seruaunte greater or better then his Lorde: if they haue called the good∣man of the house Beelzebub, how much ra∣ther shall they call his household seruants so? And Luke xiiij. sayth Christ, Which of you disposed to builde a tower, sitteth not downe fyrst, and counteth the cost, whether he haue sufficient to performe it? lest when he hath layd the foundation, and then not able to per∣forme it, al that behold it, begin to mocke him, * 1.305 saying: this man beganne to builde, and was not able to make an ende: so likewise none of you that forsaketh not all that he hath, can be my disciple. Whosoeuer therefore casteth not this aforehand, I must ieoberd life, goods, honor, worship, and al that there is, for Chri∣stes sake.) deceaueth him selfe, and maketh a mocke of himselfe, vnto the godles hipocrites & infidels. No man can serue two maisters, God, and Mammon (that is to say) wicked riches also. Mathew. vj. Thou must loue Christ aboue all thing: but that doest thou * 1.306 not, if thou be not ready to forsake all for hys sake: if thou haue forsaken all for his sake, then art thou sure, that thou louest him. Tri∣bulation is our right baptisme, and is signifi∣ed by plunging into the water. Wee that are baptized in the name of Christ (sayth Paule Rom. vj.) are baptized to dye with him. * 1.307

The spirite through tribulation purgeth vs, and killeth our fleshly witte, our worldly vnderstādyng, and belly wisedome: and filleth vs full of the wisedome of God. Tribulation is a blessing that commeth of God, as witnes∣seth Christ, Math. v. Blessed are they that * 1.308 suffer persecution for righteousnes sake, for theyrs is the kyngdome of heauen. Is not this a comfortable word? Who ought not ra∣ther to chuse and desire to be blessed w^t Christ in a little tribulation, then to be cursed perpe∣tually with the world for a little pleasure?

Prosperitie is a right curse, and a thing * 1.309 that God geueth vnto his enemies. Wo be to you ritch: (sayth Christ; Luke. vj.) loe, ye haue your consolation: wo be to you that are ful, for ye shall hunger: wo be to you that laugh, for ye shall weepe: wo be to you when men prayse you, for so did theyr fathers vnto the false prophetes: yea, and so haue our fa∣thers done vnto the false hypocrites. The hi∣pocrites with worldly preaching, haue not gotten the prayse onely, but euen the possessi∣ons also, and the dominion, and rule of the whole worlde.

Tribulation for righteousnes, is not a * 1.310 blessing onely: but also a gift that God geueth vnto none saue his speciall frendes. The A∣postles, Act. v. reioyced, that they were coun∣ted woorthy, to suffer rebuke for Christes sake. And Paule in the second epistle & third chapter to Timothe, sayth: All that will liue godly in Christ Iesu must suffer persecutiō. And Philip. j. he sayth: Ʋnto you it is geuen not onely to beleue in Christ, but also to suffer for his sake. Here seest thou, that it is Gods gift, to suffer for Christes sake. And in the 1. Pet. 4. sayth: Happy are ye, if ye suffer for the name of Christ, for the glorious spirite of God resteth in you. Is it not an happy thing, to be sure, that thou art sealed with Gods spirite vnto euerlasting life? And verily thou art sure therof, if thou suffer patiently for his sake. By suffring art thou sure: but by perse∣cuting canst thou neuer be sure. For Paule Rom. 5. sayth: Tribulation maketh feeling, * 1.311 that is, it maketh vs feele the goodnesse of God, and his helpe, and the working of his spirite. 2. Cor. 12. the Lord sayd vnto Paul: My grace is sufficiēt for thee: for my strēgth is made perfect through weaknes. Lo, Christ is neuer strong in vs, till we be weake. As our strength abateth, so groweth the strength * 1.312 of Christ in vs: when we are cleane emptied of our own strength, then are we ful of Chri∣stes strength: & looke how much of our owne strength remayneth in vs, so much lacketh there of y^• strength of Christ. Therfore sayth Paule, 2. Cor. 12. Ʋery gladly will I re∣ioyce in my weaknes, that the strength of Christ may dwell in me: therfore haue I de∣lectation (sayth Paule) in infirmities, in re∣bukes, in need, in persecutions, and in anguish for Christes sake: for when I am weake, * 1.313 then am I strong. Meaning, that the weak∣nes of the fleshe, is the strength of the spirite. And by flesh vnderstand, wit, wisedome, and all that is in a man, before the spirite of God * 1.314 come, and whatsoeuer springeth not of the spirite of God, and of Gods woorde. And of like testimonies is all the scripture full.

Behold, God setteth before vs a blessing and also a curse. A blessing verely, and that a glorious and an euerlasting, if we will suffer * 1.315 tribulatiō and aduersity with our Lord, and sauiour Christ. And an euerlasting curse, if for a little pleasure sake, we withdrawe our selues from the chastysing & nurture of God, wherewith he teacheth all his sonnes, and fa∣shioneth them after his godly will, and ma∣keth them perfect (as he did Christ,) and ma∣keth them apte, and meete vessels to receiue his grace, and hys spirite, that they might per¦ceaue and feele the exceeding mercy which we haue in Christ, & the innumerable blessinges, and the vnspeakeable inheritance, whereunto we are called, and chosen, and sealed in our sa∣uiour Iesus Christ, vnto whome be prayse for euer. Amen.

Finally, whome God chuseth to raigne euerlastingly with christ, him sealeth he with his mighty spirite, and poureth strength into * 1.316 his hart to suffer afflictiōs also with Christ, for bearing witnesse vnto the truth. And this is the difference betwene the children of God

and of saluation, and betwene the children of the deuyll, and of damnation: that the children of God haue power in theyr hartes, to suffer for Gods worde, which is theyr life and sal∣uatiō, their hope, and trust, and whereby they liue in the soule, and spirite before God. And the children of the deuyll in time of aduersity flye from Christ, whome they followed fay∣nedly, theyr hartes not sealed with hys holy & mighty spirite, and gett them to the standerde of theyr right father the Deuyll, and take his * 1.317 wages, the pleasures of this world, which ar the earnest of euerlasting damnation: which conclusion the xij. chap. to the Hebrues, well confirmeth saying, My sonne despise not thou the chasticing of the Lord, neither faint whē thou art rebuked of him: for whom the Lord * 1.318 loueth, him he chasticeth: yea, & he scourgeth euery sonne whome he receaueth. To, perse∣cution and aduersitie for the truthes sake is Gods scourge, and Gods rod, and pertaineth vnto all his children indifferently: for when he sayth, he scourgeth euery sonne, he maketh none exception. Moreouer sayth the text: If ye shall endure chasticing, God offreth hym∣selfe vnto you, as vnto sonnes: what sonne is it that the father chasticeth not? If ye be not vnder correction (whereof all are partakers) then are ye bastardes, and not sonnes.

Forasmuch then as we must needes bee baptised in tribulations, and through the red sea, and a great, and a fearefull wildernes, & a land of cruell Giantes, into our naturall coū∣trey▪ yea, and in asmuch as it is a playne ear∣nest, that there is no other way into the king∣dome * 1.319 of life, then through persecution, & suf∣feryng of payne, & of very death, after the en∣sample of Christe: therefore let vs arme our soules with the comforte of the Scriptures: How that God is euer ready at hand in time of neede to helpe vs: and how that such ty∣rants and persecutors, are but gods scourge, and his rod to chastice vs. And as the father hath alway in time of correction the rod fast in his hand, so that the rod doth nothing, but as the father moueth it: euen so hath God all ty∣rantes * 1.320 in hys hande, and letteth them not do whatsoeuer they would, but as much onely, as he appoynteth them to do, and as far forth as it is necessarye for vs. And as when the childe submitteth himselfe vnto hys fathers correction and nurture, and humbleth himself altogether vnto the will of his father, thē the rod is taken away: euen so when we ar come vnto the knowledge of the right waye, and haue forsaken our owne will, and offer our selues cleane vnto the will of God, to walke which way soeuer he will haue vs: then tur∣neth he the tyrantes: or els, if they enforce to persecute vs any further, he putteth them out of the way, according vnto the comfortable ensamples of the scripture.

Moreouer, let vs arme our soules with the promises both of helpe and assistance, and * 1.321 also of the glorious rewarde that followeth. Great is your reward in heauē, sayth Christ, Math. 5. And he that knowledgeth mee be∣fore men, him will I knowledge before my father that is in heauen. Math. 10. and, Call on me in time of tribulation, and I wyll de∣liuer thee. Psal. 65. and, Beholde the eyes of the Lord are ouer them thet feare hym, and ouer them, that trust in hys mercy: to deliuer theyr soules from death, and to feede them in time of hunger. Psal. 46. And in Psal. 47. sayth Dauid, The Lorde is nygh them that are troubled in theyr hartes, and the meeke in spirite will he saue. The tribulations of the righteous are many, and out of them all will the Lord deliuer them. The Lord keepeth al the bones of them, so that not one of thē shall be brused. The Lord shal redeeme the soules of his seruauntes. And of such like consolati∣on are all the Psalmes full: woulde to God, when ye read them, ye vnderstood them. And Math. 10. When they deliuer you, take no thought what ye shall say: it shall be geuen you the same houre what ye shall say: for it is not ye that speake, but the spirite of your Fa∣ther which speaketh in you. The very heares of your heades are numbred, saith Christ also Math. 10. If God care for our heares, he much more careth for our soules, which he hath sealed with his holy spirite. Therefore sayth Peter, 1. Pet. 4. Cast all your care vp∣pon him: for he careth for you. And Paule 1. Cor. 10. sayeth: God is true, he wil not suf∣fer you to be tempted aboue your might. And Psal. 71. Cast thy care vpon the Lord.

Let thy care be to prepare thy selfe with * 1.322 all thy strength, for to walke which way he will haue thee, and to beleue that he will goe with thee, & assist thee, and strengthen thee a∣gaynst all tyrātes, & deliuer thee out of al tri∣bulatiō. But what way, or by what meanes he will do it, that committe vnto him, and his godly pleasure, and wisedome, and cast that care vpon him. And though it seeme neuer so vnlikely, or neuer so impossible vnto naturall reason, yet beleue stedfastly that he will do it: and then shall he (according to his olde vse) chainge the course of the worlde, euen in the twinckling of an eye, and come sodenly vpon our Gyantes, as a theefe in the night, and cō∣passe them in their wyles, and worldly wise∣dome, when they crye peace, & all is safe, then shall theyr sorrowes beginne, as the panges of a woman that traueileth with childe: and then shall he destroy them, and deliuer thee, vnto the glorious prayse of hys mercy and truth. Amen.

ANd as pertayning vnto them that despise Gods worde, counting it as a phantasie, or * 1.323 a dreame, and to them also that for feare of a little persecution fall from it, sette this before thyne eyes: how God since the beginning of the world, before a generall plague, euer sent his true prophetes, & preachers of his word, to warne the people, and gaue them time to repent. But they for the greatest part of thē, hardened theyr hartes, and persecuted the worde that was sent to saue them. And then God destroyed them vtterly, and tooke them cleane from the earth. As thou seest what fol∣lowed the preaching of Noe in y^• olde world, what folowed the preaching of Loth among * 1.324 the Sodomites, & the preachyng of Moses, and Aaron among the Egiptians, and that sodenly against all possibilitie of mans witte. Moreouer as ofte as the children of Israell fel from God to the worshipping of images, he sent his prophets vnto them: and they per∣secuted * 1.325 and waxed harde harted: and then he sent them into all places of the world captiue.

Last of all he sent his owne sonne vnto them: and they waxed more. hard harted then euer * 1.326 before: And see what a fearefull example of his wrath, and cruel vengeance he hath made of them vnto all the worlde, now almost fif∣teene hundred yeares.

Vnto the olde Brittaines also (which dwelled where our natiō doth now) preached * 1.327 Gildas, and rebuked them of theyr wicked∣nes, and prophesied both vnto the spirituall * 1.328 (as they will be called,) and vnto the lay men also, what vengeaunce would follow, except they repented. But they waxed hard harted: and God sente his plagues, and pestilences a∣mong them, and sent theyr enemies in vppon them on euery side, & destroyed them vtterly.

Marke also how Christ threateneth thē that forsake him, for whatsoeuer cause it be: whether for feare, eyther for shame, eyther for losse of honour, frendes, lyfe, or goodes▪ He that denyeth me before men, him will I de••y before my father, that is in heauen. He that loueth, father or mother more then me, is not worthy of me, all thys he sayth Math. 10. And in Mark. 8. he sayth: Whosoeuer is a∣shamed of me, or my wordes, among this a∣dulterous and sinfull generation, of him shall the sonne of man be ashamed, when he com∣meth in the glory of his father, with his holy * 1.329 Angels. And Luk. 9. also: None that layeth his hande to the plowe, and looketh backe, is meete for the kingdome of heauen.

Neuerthelesse yet, if any man haue resi∣sted * 1.330 ignorantly as Paule did, let him looke on the truth which Paule wrote after he came to knowledge. Also if any man cleane against his hart (but ouercome with the weaknes of the flesh) for feare of persecution, haue denied as Peter did, or haue deliuered his booke, or put it away secretly: let him (if he repente) come again, and take better hold, and not di∣spayre or take it for a signe that God hath for∣saken him: for God ofttimes taketh hys * 1.331 strength euen frō his very elect, whē they ei∣ther trust in theyr own strength, or are negli∣gent to call to him for his strength. And that doth hee to teach thē, & to make thē feele that in that fire of tribulatiō for his wordes sake, nothing can endure and abide, saue his word, and that strēgth onely, which he hath promi∣sed. For the which strength he will haue vs to praye vnto him night and day, wyth all instance.

THat thou mayst perceyue how that y^• scri∣pture * 1.332 ought to be in the mother tounge: and that the reasons which our sprites make for the contrary, are but sophistry and false wiles to feare thee from the light, that thou mightest follow them blindfolde, and be theyr captiue to honor theyr ceremonies, and to of∣fer to theyr belly.

First God gaue the children of Israell a law by the hande of Moses, in their mother tounge, and all the prophetes wrote in theyr mother tounge, and all the Psalmes were in the mother tongue. And there was Christ but figured, and described in ceremonies, in riddles, in parables, and in darck prophecies. What is the cause that we may not haue the olde Testament, with the new also, which is the light of the olde, and wherin is openly de∣clared before the eyes, that there was darckly prophesied? I can imagine no cause verely, except it be that we should not see the woorke of Antechrist, & iugglyng of hipocrites: what shoulde be the cause, that we which walke in the broad day, should not see, as well as they that walked in the night, or that wee shoulde not see as well at noone, as they did in y^• twy∣light? Came Christ to make the world more blinde? By this meanes, Christ is the dark∣nes of the world, and no•• the light, as he saith him selfe, Iohn. 8.

Moreouer Moses saith, Deut. 6. Heare Israell, let these wordes which I cōmaunde thee thys day sticke fast in thine hart, & whet * 1.333 thē on thy children, & talke of thē as thou sit∣test in thine house, & as thou walkest by the way, & when thou lyest downe, & when thou risest vp, & binde them for a token to thyne hand, & let them be a remembraunce betwene thine eyes, & write thē on the pos••es & gates of thine house. This was commaūded gene∣rally vnto all men: How cometh it that gods word pertaineth lesse vnto vs, thē vnto the? Yea, howe commeth it, that our Moysesses forbid vs, and commaund vs the contrary, & threaten vs if we do, & will not that we once speake of Gods worde. How can we whette Gods word (that is, to put it in practise, vse, & exercise) vpō our children & houshold, whē we are violently kepte from it, and knowe it not? How can we (as Peter commaundeth) geue a reason of our hope, when we wot not what it is that God hath promised, or what to hope? Moyses also commaundeth in the sayd chapter: If the sonne aske what the te∣stimonies, lawes, and obseruaunces of the Lorde meane, that the father teach him. If our childrē aske what our cerimonies (which * 1.334 are moe then the Iewes were) meane: no fa∣ther can tell his sonne. And in the xj. chapter, he repeteth all againe for feare of forgetting.

They will say happely, the scripture re∣quireth a pure minde, and a quiet minde. And therefore the lay man because he is altogether combred with worldly busines, can not vn∣derstand them. If that be the cause, then it is a plaine case, that our prelates vnderstand not the Scriptures them selues: for no lay man is so tangled with worldly busines as they are. The great thinges of the worlde are mi∣nistred by them: neyther do the lay people any great thing, but at their assignement.

If the Scripture were in the mother tongue, they will say, then would the lay peo∣ple vnderstande it, euery man after his owne wayes. Wherfore serueth the Curate, but to teach him the right way? Wherfore were the holy dayes made, but that the people shoulde * 1.335 come and learne? Are yee not abhominable scholemaisters, in that ye take so great wages * 1.336 if ye will not teach? If ye would teach, how could ye do it so well, and with so great pro∣fite, as when the lay people haue the scripture before them in theyr mother tongue? for then should they see by the order of the text, whe∣ther thou iugledest or not: and then woulde they beleue it, because it is y^• scripture of god, thoughe thy liuyng be neuer so abhominable. * 1.337 Where now, because your liuing, & your prea∣ching are so contrary, and because they grope out in euery sermon your open, and manifest lyes, and smell your vnsatiable couetousnes,

they beleue you not when you preach truth. But alas, the Curates them selues (for the * 1.338 most part) wot no more what the new or olde Testament meaneth, then do the Turkes: neither know they of any more then that they read at masse, mattens, and euensong, which yet they vnderstande not: neyther care they, but euen to mumble vp so much euery day (as the Pye and Poymgay speake, they wot not what) to sill vp theyr bellies withall. If they will not let the lay man haue the woorde of God in hys mother tounge, yet let the priests haue it, which for a great part of them do vn∣derstand * 1.339 no latine at all: but sing, and say, and patter all day with the lips onely, that which the hart vnderstandeth not.

Christ commaundeth to search the scrip∣tures. * 1.340 Iohn. 5. Though that miracles bare recorde vnto hys doctrine, yet desired he no fayth to be geuen eyther vnto hys doctrine, or vnto hys miracles, without recorde of the scripture. When Paule preached Act. 17. the other searched the scriptures dayly, whether they were as he alleaged them. Why shal not I likewise see, whether it be the scripture y^• thou alleagest: yea, why shall I not see the scripture and the circumstaunces, and what goeth before and after, that I may knowe whether thine interpretation be y^• right sence, or whether thou iuglest, and drawest the scri∣pture violently vnto thy carnall and fleshlye purpose? or whether thou be about to teache me, or to disccaue me.

Christ sayth, that there shall come false prophets in his name, and say that they them¦selues are Christ, that is, they shall so preache christ that mē must beleue in thē, in their ho∣lines, and thinges of their imagination w^tout gods word: yea, & that agaynst Christ or An∣techrist that shall come, is nothyng but suche false prophetes that shall iuggle with the scri∣pture, and beguile the people with false inter∣pretatiōs, as all the false prophetes, scribes, & pharisies did in y^t old Testamēt. How shall I know whether ye are agaynst Christ, or fals prophetes, or no, seing ye will not let me see how ye alleage the scriptures? Christ sayth: By theyr deedes ye shall know them. Now * 1.341 when we looke on your deeds, we see that ye are all sworne together, and haue seperated yourselues from the lay people, and haue a se∣uerall kingdome amōg your selues, and seue∣rall lawes of your owne making, wherewith ye violently binde the lay people that neuer * 1.342 consented vnto the making of them. A thou∣sand thinges forbidde ye, which Christ made free, and dispence with them agayne for mo∣ney: neyther is there any exception at all, but lacke of money. Ye haue a secret counsell by your selues. All other mens secretes & coun∣sels know ye, and no man yours: ye seek but honour, riches, promotion, authoritie, and to raigne ouer all, and will obey no man. If the father geue you ought of curtesie, ye will cō∣pell the sonne to geue it violently, whether he will or not, by crafte of your owne lawes. These deedes are against Christ.

When a whole parish of vs hyre a schole∣maister to teach our children, what reason is it, that we shoulde be compelled to pay thys scholemaister his wages, and he should haue licence to goe where he wil, and to dwell in an other contrey, and to leaue our children vn∣taught? Doth not the pope so? Haue we not geuen vp our tithes of curtesie vnto one, for to teach vs Gods worde? and commeth not the pope, and compelleth vs to pay it violent∣ly to them that neuer teach? Maketh he not one Parson, which neuer commeth at vs? * 1.343 yea, one shall haue v. or vj. or as many as he can get, and wotteth oftentimes where neuer one of them standeth. Another is made Ʋi∣care, * 1.344 to whom he geueth a dispensation to goe where he will, and to set in a parishe priest which can but minister a sort of dumme cere∣monies. * 1.345 And he because he hath most labour and least profite, polleth on hys part, and fet∣teth here a masse peuy, there a trentall, yon∣der dirige money, and for his beadroule with a confession peny, and such like. And thus are we neuer taught, and are yet neuertheles compelled: ye compelde to hyre many costly scholemasters. These deedes are verely a∣gaynst Christ. Shall we therefore iudge you by your dedes, as Christ commaundeth? So are ye false Prophetes, and the Disciples of Antechrist, or agaynst Christ.

The Sermons which thou readest in the Actes of the Apostles, and all that the Apo∣stles preached, were no doubt preached in the mother tongue. Why then might they not be written in the mother tounge? As if one of vs preach a good sermon, why may it not be written? Saint Hierome also translated the Bible into his mother tounge: Why may not we also? They will say it can not be transla∣ted into our tounge it is so rude. It is not so rude as they are false lyers. For the Greeke tounge agreeth more with the English then wyth the Latin. And the properties of the * 1.346 Hebrue tounge agreeth a thousand tymes more wyth the Englishe, then wyth the La∣tyn. The maner of speaking is both one, so that in a thousand places thou needest not but to trāslate it into the English, worde for worde, when thou must seeke a compasse in the Latin, and yet shalt haue much worke to translate it welfauouredly, so that it haue the same grace & swetenesse, sence & pure vnder∣standing with it in the Latin, & as it hath in the Hebrue. A thousand partes better maye it be translated into the English, thē into the Latin. Yea, and except my memory fayle me, and that I haue forgotten what I red whē I was a childe, thou shalt finde in the Eng∣lishe cronicle, how that kyng Adelstone cau∣sed * 1.347 the holy Scripture to be translated into the tounge that then was in Englande, and how the Prelates exhorted him thereunto.

Moreouer seyng that one of you euer * 1.348 preacheth contrary to an other: and when two of you meete, the one disputeth & brau∣leth wyth the other, as it were two scoldes. And forasmuch as one holdeth this Doctor, and an other that: One foloweth Duns, an * 1.349 other Saint Thomas, an other Bonauen∣ture, Alexāder de hales, Raymond, Lyre, Brygot, Dorbell, Holcot, Gorram, Trum∣bett, Hugo de sancto victore, De monte regio, De noua uilla, De media villa, and such lyke out of nūber. So that if thou had∣dest but of euery authour one booke, thou couldest not pyle them vp in any ware house

in London, and euery authour is one con∣trary vnto an other. In so great diuersitie of spirites, how shall I know who lyeth, and who sayeth truth? Whereby shall I trye thē and iudge them? Ʋerely by Gods worde which onely is true. But how shall I that do, when thou wilt not let me see scripture?

Nay say they, the scriptures is so harde that thou couldest neuer vnderstand it but by the Doctours. That is, I must measure the mete yarde by the cloth. Here be twenty clo∣thes of diuers lengthes & of diuers bredthes. How shall I be sure of the length of the mete yarde by them? I suppose rather I must be first sure of the length of the mete yarde, and thereby measure, and iudge the clothes. If I must first beleue the Doctour, then is the Doctour first true, and the truth of the scrip∣ture dependeth of hys truth, & so the truth of God springeth of the truth of man. Thus Antechrist turneth the rotes of the trees vp∣warde. What is the cause that we damne * 1.350 some of Origenes workes, and alowe some? How know we that some is heresy, and some not? By the scripture I trow. How know we that Saint Augustine (which is the best or one of the best that euer wrote vpon the Scripture) wrote many thynges amisse at the beginning, as many other Doc∣tours * 1.351 doe? Ʋerely by the Scriptures, as he hymselfe well perceaued afterward when he looked more diligently vpon them, and reuo∣ked many thynges agayne. He wrote of ma∣ny thinges which he vnderstode not when he was newly conuerted, yer he had throughly seene the Scriptures: and folowed the opini∣ons of Plato, and the common perswasions of mans wisedom, that were then famous. * 1.352

They wyll say yet more shamefully, that no man can vnderstād the Scriptures with∣out Philautia, that is to say, Philosophy. A man muste first bee well seene in Aristotle, yer he cā vnderstand the Scripture say they. * 1.353 Aristotles doctrine is, that the worlde was wythout beginning, and shall be wythout ende, and that the first man neuer was, and the last shall neuer be. And that God doth all of necessitie, neither careth what we doe, nei∣ther wyll aske any accomptes of that we do. * 1.354 Wythout thys doctrine how coulde we vn∣derstande the Scripture that sayth, God created the world of nought, and God wor∣keth all thyng of hys free wyll, and for a se∣cret purpose, & that we shall all ryse agayne, and that God will haue accomptes of all that * 1.355 we haue done in thys lyfe. Aristotle sayth. Geue a man a lawe, and he hath power of hymselfe to doe or fulfill the lawe, and becō∣meth righteous wyth workyng righteously. * 1.356 But Paule and all the scripture sayth, that the lawe doth but vtter sinne onely, and hel∣peth not. Neyther hath any man power to doe the lawe, tyll the spirite of God be geuen hym through fayth in Christ. Is it not a madnes then to say that we coulde not vn∣derstand the Scripture wythout Aristotle? * 1.357 Aristotles righteousnes, and all hys vertues spring of mans free wyll. And a Turke and euery Infidell and Idolater may be righte∣ous, and vertuous wyth that righteousnes & those vertues. Moreouer Aristotles felicitie and blessednes standeth in auoyding of all tri∣bulatiōs, and in riches, health, honour, wor∣ship, frendes and authoritie, which felicitie pleaseth our spiritualty well. Now without these and a thousand such lyke pointes, coul∣dest thou not vnderstand Scripture, which * 1.358 sayth that righteousnes commeth by Christ, and not of mans will, and how that vertues are the fruites, and the gift of Gods spirite, and that Christ blesseth vs in tribulations, persecution, and aduersitie. How, I say, couldest thou vnderstād the scripture with∣out Philosophy, in as much as Paule in the * 1.359 second to the Collossians warned them to be∣ware least any man should spoyle them (that is to say, robbe them of their fayth in Christ) thorough Philosophy and deceitful vanities, and thorough the traditions of men, and or∣dinaunces after y^e world, & not after Christ▪

By this meanes then, thou wilt that no man teach an other, but that euery man take the Scripture, and learne by hymselfe. Nay * 1.360 verely, so say I not. Neuerthelesse, seyng that ye wyll not teach, if any man thyrst for the truth, and read the Scripture by hym∣selfe, desiring God to open the dore of know∣ledge vnto him, god for his truthes sake wil, and must teach hym. Howbeit my meaning is, that as a mayster teacheth his prentice to know all the poyntes of the mete yarde, first how many inches, how many feete, and the halfe yarde, the quarter, and the nayle, and then teacheth him to mete other things ther∣by: euen so will I that ye teach the people * 1.361 Gods lawe, and what obedience God requi∣reth of vs vnto father and mother, mayster, Lord, King, and all superiours, and wyth what frendly loue he commaundeth one to loue an other. And teach them to know that naturall vename, and byrth poyson, which moueth the very harts of vs to rebell against the ordinaunces and will of God, and proue that no man is righteous in the sight of God, but that we are all damned by the lawe. And then (whē thou hast meeked them, and feared them wyth the lawe) teache them the testa∣ment, and promises which God hath made vnto vs in Christ, and how much he loueth vs in Christ. And teach them the principles, and the ground of the fayth, and what the sa∣cramentes signifie, and then shall the spirite worke wyth thy preaching, & make thē feele. So would it come to passe, that as we know by naturall wit, what followeth of a true principle of naturall reasō: euē so by y^e princi∣ples of y^e fayth, & by y^• plaine scriptures, & by the circumstāces of the text, should we iudge all mēs exposition, and all mens doctrine, and should receaue the best, and refuse the worst. I woulde haue you to teach them also the properties, and maner of speakinges of the scripture, and how to expound prouerbes and similitudes. And then if they goe abroad, and walke by the fieldes, and medowes of all ma∣ner doctours and Philosophers, they coulde catch no harme. They should discerne the poyson from the hoonny, and bring home no∣thyng, * 1.362 but that which is holsome.

But now do ye cleane contrary, ye driue them from Gods worde, and will let no man come therto, vntil he haue ben two yeres mai∣ster of art. First they nosel them in sophistry, and in benefundatum. And there corrupt they their iudgementes with apparent argumēts, and wyth alleaging vnto them textes of Lo∣gike,

of naturall P•…•…ia. of metaphisike, and morall Philosophy, & of all maner bookes of Aristotle, and of all maner Doctours which they yet neuer sawe. Moreouer one holdeth this, an other that. One is reall, an other no∣minall. What wonderfull dreames haue they * 1.363 of their Predicamentes, vniuersales, second intentions, Quidities, Hecseities. and Rela∣tiues? And whether Species sundata in chimerae, be •…•…aspecies. And whether this proposition be true, 〈◊〉〈◊〉 eus est aliquid. Whether eus be ••quiuocum, or 〈…〉〈…〉. ••ns is a voyce onely say some. Ens is 〈…〉〈…〉 saith an other, and descendeth in∣to ens crea•…•…▪ and into e••s increatum per mod••s in∣•…•…s•…•…os. whē they haue this wise brauled viij. x. or xij. or moo yeares, and after that their iudgementes are vtterly corrupt: then they beginne their diuinitie. Not at the scripture: * 1.364 but euery man taketh a sundry Doctour, which Doctours are as sundry, and as di∣uers, the one cōtrary vnto the other, as there * 1.365 are diuers fashions and monstrous shapes, none like an other, among our secres of reli∣gion. Euery religion, euery vniuersitie, and almost euery man hath a sundry diuinitie. Now what soeuer opinions euery man fyn∣deth wyth his Doctour, that is his Gospel, and that onely is true with him, and that hol∣deth he all his life long, and euery man to maintaine his Doctour with all, corrupteth the Scripture & fashioneth it after his owne imagination, as a Potter doth his claye. Of what text thou prouest hell, will an other proue purgatory, an other Lymbo p••trum, and an other the assumption of our Lady: And an other shall proue of the same text that an Ape hath a tayle. And of what texte the Graye Fryer proueth that our Lady was without originall sinne, of the same shall the blacke Fryer proue that she was conceaued in ori∣ginall sinne. And all this do they wyth appa∣rent reasons, with false similitudes, and like∣nesses, and with argumentes and perswasi∣ons of mans wisedome. Now there is no o∣ther diuisiōn or heresy in the world saue mās * 1.366 wisedome, and when mans folishe wisedome interpreteth the scripture. Mans wisedome * 1.367 ••••atereth, diuideth and maketh sectes, while the wisedome of one is that a white coate is best to serue God in, & an other saith a black, an other a graye, an other a blew: And while one saith that God will heare your prayer in this place, an other saith in that place: And while one saith this place is holyer, and an other, that place is holyer, and this religion * 1.368 is holyer then that, and this Saint is grea∣ter with God then that, & an hundred thou∣sand like thinges. Mans wisedome is plaine idolatry, neither is there any other idolatry thē to imagine of God after mans wisdome. God is not mans imagination, but that onely which he saith of himselfe. God is nothyng but hys law, and his promises, that is to say, that which he biddeth thee to doe, and that which he biddeth thee beleue and hope. God is but his worde: as Christ sayth Iohn. 8. I am that I say vnto you, that is to say, that which I preach am I. My words are spirite and life. God is that onely which he testifieth of himselfe, and to imagine any o∣ther thing of God then that, is damnable ido∣latry. Therefore saith the 118. Psalme. Hap∣py are they which search y^• testimonies of the Lord, that is to say, that which God testifi∣eth, and witnesseth vnto vs. But how shall I that doe, when ye will not let me haue his * 1.369 testimonies, or witnesses in a toūge which I vnderstand? Will ye resist God? Will ye for∣bid hym to geue hys spirite vnto the laye as well vnto you? Hath he not made y^e English tounge? Why forbidde ye hym to speake in the Englishe tounge then, as well as in the Latine?

Fynally that this threatning and forbid∣ding the laye people to reade the Scripture * 1.370 is not for loue of your soules (which they care for, as the Foxe both for the Geesse) is euident and clearer then the Sunne, in as much as they permitte and suffer you to read Robbin Hode & Beuis of Hampton, Her∣cules, Hector, and Troylus, with a thou∣sand histories and fables of loue and wanto∣nes, and of rybaudry, as filthy as hart can thinke, to corrupt the mindes of youth with∣all, cleane contrary to the doctrine of Christ and of his Apostles. For Paule (Ephes. v.) sayth: see that fornication and all vncleannes or couetousnes be not once named amonge you, as it becommeth Saintes: neither fil∣thines, neither foolishe talking, nor gesting whiche are not comely. For this ye knowe that no whoremonger either vncleane person or couetous person (which is the worship∣per of images) hath any enheritaunce in the kyngdome of Christ and of God. And after sayth he, thorough such thyngs commeth the wrath of God vpon the children of vnbeliefe. Now seyng they permitte you freely to reade * 1.371 those thynges which corrupte your myndes, and robbe you of the kingdome of God and Christ, and bring the wrath of God vpon you, how is this forbidding, for loue of your soules?

A thousand reasons moe might be made (as thou mayst see in Paraclesis Erasmi, & in his preface to the paraphasis of Mathew) vnto which they should be cōpelled to holde their peace, or to geue shamefull aunsweres. But I hope that these are sufficient vnto them that thyrst the truth. God for his mercy and truth shall well open them moe: yea, and other secretes of hys Godly wisedome, if they be diligent to cry vnto him, which grace graunt God. Amen.

¶ The Prologue vnto the booke.

FOr asmuch as our holy Prelates and our ghostly religious, which ought * 1.372 to defēd gods word, speake euil of it and do all the shame they cā to it, & rayle on it & beare their captiues in hād, that it causeth insurrectiō & teacheth the people to disobey their heades & gouer∣nours, & moueth thē to rise against their Princes, and to make all common and to * 1.373 make hauoke of other mēs goodes: ther∣fore haue I made this litle treatise that foloweth cōteinyng all obedience, that is of god. In which (who soeuer readeth it) shal easly perceaue, not the cōtrary onely & that they lye: but also the very cause of

such blasphemy, and what stirreth thē so furiously to rage and to belye the truth?

Howbeit, it is no new thyng vnto the word of God to be rayled vpon, neither is this the first tyme that hypocrites haue ascribed to Gods worde the vengeaunce * 1.374 where of they thē selues were euer cause. For the hypocrites with their false doc∣trine and Idolatry haue euermore ledde the wrath and vengeaunce of God vpon the people, so sore that God could no lē∣ger forbeare nor differre his punishmēt. Yet God, which is alwayes mercyfull, be∣fore he would take vengeaūce, hath euer sent hys true Prophetes and true Prea∣chers, to warne the people that they might repent. But the people for the most part, and namely the heades and rulers through comfort and persuadyng of the hyopcrites, haue euer waxed more hard harted then before, and haue persecuted the word of God and his Prophetes. Thē God whiche is also righteous, hath al∣wayes poured his plagues vppon them without delay. Which plagues the hypo∣crites ascribe vnto Gods word saying: see * 1.375 what mischeue is come vpō vs sence this new learnyng came vp and this new sect and this newe doctrine. This seest thou Hieremias. xliiij. Where the people cryed to goe to their old Idolatry agayne say∣ing: sence we left it, we haue bene in all necessitie and haue bene consumed with warre and hunger. But the Prophet aun∣swered them, that their Idolatry wēt vn∣to the hart of God, so that he could no lenger suffer the maliciousnes of theyr owne imaginations or inuētions, & that the cause of all such mischieues was, be∣cause they would not heare the voyce of the Lord and walke in his law, ordinaun∣ces and testimonies. The Scribes and the * 1.376 Phariseis layd also to Christes charge (Luke. xxiij.) that be moued the people to sedition. And sayd to Pylate, we haue found this felow peruertyng the people and forbiddyng to pay tribute to Caesar, and sayth that he is Christ a kyng. And a∣gayne in the same Chapter, hee moueth the people (sayd they) teachyng through∣out Iury and began at Galile euen to this place. So likewise layd they to the Apo∣stles charge, as thou mayst see in the A∣ctes. S. Cyprian also and S. Augustine and many other mo made workes in defence of the word of God against such blasphe∣mies: So that thou mayst see, how that it is no new thyng, but an old and accusto∣med thyng with the hypocrites to wyte Gods word and the true Preachers of all the mischieue which their lying doctrine is the very cause of.

Neuer the later in very dede, after the preachyng of Gods worde, because it is * 1.377 not truly receaued, God sendeth great trouble into the world: partly to auenge hym selfe of the tyrauntes and persecu∣tours of his worde: and partly to destroye those worldly people whiche make of Gods word nothyng but a cloke of their fleshly libertie. They are not all good that folow the Gospell. Christ (Math. xiij.) like neth the kyngdome of heauen vnto a net cast in the Sea that katcheth fishes both good and bad The kyngdome of heauen is the preachyng of the Gospell, vnto which come both good and bad. But the good are fewe. Christ calleth them * 1.378 therfore a litle flocke. Luke xij. For they are euer few that come to the Gospell of a true entent seekyng therin nothyng but the glorye and prayse of God, and offe∣ring thē selues frely and willingly to take aduersitie with Christe for the Gospels sake and for bearyng recorde vnto the * 1.379 truth, that al men may heare it. The grea∣test nomber come and euer came and fo∣lowed euen Christ hym selfe for a world∣ly purpose. As thou mayst well see (Iohn vj.) howe that almost fiue thousand fo∣lowed Christ and would also haue made hym a kyng, because he had well fedde them. Whom he rebuked saying: ye seke me not, because ye saw the miracles: But because ye eat of the bread and were fil∣led, and droue them away from him with hard preachyng.

Euen so now (as euer) the most parte seke libertie. They be glad when they * 1.380 heare the vnsatiable couetousnes of the spiritualitie rebuked: When they heare their falsehood and wiles vttered: When tyrāny and oppressiō is preached against: When they heare how kynges and all of∣ficers should rule christenly and brother∣ly, & seke no other thyng saue the wealth of their subiectes: and when they heare that they haue no such authoritie of God so to pylle and polle, as they doe and to raise vp taxes and gatherynges to mayn∣teine their phantasies and to make warre they wote not for what cause. And there∣fore because the heades will not so rule, will they also no longer obey, but resiste * 1.381 and rise agaynst their euill heades. And one wicked destroyeth an other. Yet is Gods word not the cause of this, neither yet the preachers. For though that Christ hym selfe taught all obedience, how that it is not lawfull to resiste wrong (but for the officer that is appointed thereunto) and howe a man must loue his very ene∣my, & pray for them that persecute him and blesse them that curse hym, and how

that all vengeaunce must bee remitted to God, and that a man must forgeue, if hee wil be forgeuen of God. Yet the people for the most part receaued it not. They were euer ready to rise, and to fight. For euer when the Scribes and Phariseis wēt about to take Christ, they were afraide of the people. Not on the holy day (sayde they Math. xxvj.) lest any rumour aryse a∣mong the people. And Math. xxi. They would haue takē him, but they feared the people. And Luke. xx. Christe asked the Phariseis a question vnto whiche they durst not aūswere, lest the people should haue stoned them.

Last of all for as much as the very Di∣sciples * 1.382 and Apostles of Christ, after so lōg hearyng of Christes doctrine, were yet ready to fight for Christe cleane agaynst Christes teachyng. As Peter (Math. xxvi.) drew his sword but he was rebuked. And Luke. ix. Iames and Iohn would haue had fire to come from heauen, to cōsume the Samaritanes, and to auenge the iniury of Christe: but were likewise rebuked, if Christes Disciples were so long carnall what wonder is it, if we be not all perfect the first daye? Yea in as much as we bee * 1.383 taught euen of very babes, to kil a Turke, to slea a Iewe, to burne an hereticke, to fight for the liberties and right of the Church as they cal it: yea, and in asmuch as wee are brought in belefe, if wee shed the bloud of our euen Christen, or if the sonne shed the bloud of hys father that begat hym, for the defence, not of the Popes Godhead onely, but also for what so euer cause it bee, yea though it be for no cause, but that his holynes commaun∣deth it onely, that we deserue as much as Christ deserued for vs, when he dyed on the crosse: or if we be slaine in the quarel, that our soules goe, nay flye to heauen, and be there ere our bloud be cold. In as much (I saye) as we haue sucked in suche bloudy imaginatiōs into the bottome of our harts, euen with our mothers milke, and haue ben so long hardened therein, what wonder were it, if while we be yet young in Christ, we thought that it were lawful to fight, for the true word of god? Yea and though a man were throughly persuaded that it were not lawful to resist his kyng, thoughe he would wrongfully take away lyfe and goodes: Yet might he thinke that it were lawful to resist the hi∣pocrites and to rise, not agaynst his kyng: but with his kyng to deliuer his kyng out of bondage and captiuitie, wherin the hi∣pocrites hold hym with wyles and false∣hode, so that no man may bee suffered to come at him, to tell him the trouth.

This seest thou, that it is the bloudy doctrine of the Pope, which causeth dis∣obedience, * 1.384 rebellion and insurrectiō. For hee teacheth to sight, and to defende hys traditions, and what soeuer he dreameth with fire, water and sworde, and to diso∣bey Father, Mother, Master, Lorde, Kyng and Emperour: Yea, and to inuade what * 1.385 so euer lād or natiō that will not receaue and admit his Godhead. Where the pea∣ceable doctrine of Christe teacheth to o∣bey, and to suffer for the word of God, & to remit the vengeaunce and the defense of the word to god, which is mighty and able to defende it, which also as soone as * 1.386 the worde is once openly preached, and testified or witnessed vnto the world, and when he hath geuen them a season to re∣pent, is ready at once to take vengeaunce of his enemies, and shoteth arrowes with heades dipte in deadly poyson at them, and poureth hys plagues from heauen downe vpon them, and sendeth the mo∣ren and pestilence among them, and sin∣keth the Cities of them, and maketh the earth swalow them, and cōpasseth them in their wyles, and taketh them in theyr owne trappes and snares, and casteth thē into the pittes whiche they digged for o∣ther men, and sendeth them a dasyng in in the head, and vtterly destroyeth them with their owne suttle councell. Prepare * 1.387 thy mynde therefore vnto this litle trea∣tise and read it discretly, and iudge it in∣differently, and when I alledge any Scrip∣ture, loke thou on the text, whether I in∣terprete it right: whiche thou shalt easely perceaue, by the circumstance and pro∣cesse of thē, if thou make Christ the foun∣dation and ground, and build all on him, and referrest all to hym, and findest also that the expositiō agreeth vnto the com∣mon Articles of the faith, and opē scrip∣tures. And GOD the father of mercy, whiche for hys truthes sake raysed our Sauiour Christ vp agayne to iu∣stifie vs, geue thee hys spirite to iudge what is righteous, in his eyes, and geue the strength to abyde by it, and to mayntayne it withall patience, and long suffe∣ryng, vnto the example and edifying of his congrega∣tion, and glory of his name.

Amen.

The obedience of all de∣grees proued by Gods word and first of children vn∣to theyr elders.

GOd (which worketh all in all thynges) for a secrete iudgement and purpose and for hys godly plea∣sure, prouided an houre that thy father and mo∣ther should come together, to make thee throughe them. He was present with thee in thy mothers wombe and fashioned thee & brethed lyfe into thee, and for y^t great loue he had vnto thee, prouided milke in thy mothers brestes for thee agaynst thou were borne: mo∣ued also thy father and mother and all other to loue thee, to pitie thee and to care for thee.

And as he made thee through them, so hath he cast thee vnder the power & authoritie of them, to obeye and serue them in his stede, saying: honor thy fa∣ther and mother. Exo. xx. Which is not * 1.388 to be vnderstand in bowyng the knee and puttyng of the cappe onely, but that thou loue them with al thyne hart and feare and drede them and wayte on their commaundementes, and seke their worshyp, pleasure, will and pro∣fite in all thynges, and geue thy life for them, counting them worthy of all ho∣nour, remembryng that thou art theyr good and possession, & that thou owest vnto thē thine owne selfe, and all thou art able, yea and more then thou art able to doe.

Vnderstand also that what soeuer * 1.389 thou doest vnto thē (be it good or bad) thou doest vnto God. Whē thou plea∣sest them, y^• pleasest god: whē thou dis∣pleasest thē, thou displeasest God: whē they are angry with thee, god is angry w^t thee: neither is it possible for thee to come vnto y^• fauour of God againe (no though all the aūgels of heauē pray for thee) vntil thou haue submitted thy self vnto thy father and mother agayne.

If thou obey (though it be but car∣nally * 1.390 (either for feare, for vayne glorie or profite) thy blessyng shalbe long lyfe vpon the earth. For he sayth, honour thy father and mother, that thou mayest liue long vpon the earth. Exod. xx. Con∣trarywise * 1.391 if thou disobey them, thy life shalbe shortned vpon the earth. For it foloweth. Exod. xxj. He that smiteth his father or mother shalbe put to death for it. And he that curseth (that is to say, rayleth or dishonoured hys father or mother with opprobrious woordes) shalbe slayne for it. And Deut. xx••. If any man haue a sonne stubburne and disobe∣dient, which heareth not the voyce of his father and the voyce of hys mother, so that they haue taught hym nurtoure and he regardeth them not, then let his father and mother take hym, & bryng him forth vnto the Seniours, or elders of the Citie and vnto the gate of the same place. And let them say vnto the Seniours of that Ci¦tie: this our sonne is stubburne, and dis∣obedient. He will not harken vnto our voyce: he is a rioter, and a dronkard. Thē let the men of the Citie, stone hym with stones vnto death: so shall ye put awaye wickednesse from among you, and all Is∣raell shall heare and shall feare.

And though that the temporall offi∣cers (to their owne damnation) be ne∣gligent in punishing such disobedience (as the spirituall officers are to teache it) and winke at it or looke on it tho∣rough the fingers: yet shall they not scape vnpunished. For the vengeance * 1.392 of God shall accōpanie them (as thou mayst see Deut. xxviij.) With all mis∣fortune and euill lucke, & shall not de∣part from them vntill they be murde∣red, drownde or hanged, either vntill by one mischaunce or an other they be vtterly brought to nought. Yea & the world often tymes hangeth many a man for that they neuer deserued, but God hāgeth them because they would not obey and harkē vnto their elders: as the consciences of many well finde when they come vnto the galowes. There can they preach and teach other, that whiche they thē selues would not learne in season.

The Mariage also of the children * 1.393 perteineth vnto their elders, as thou mayst see. i. Cor. vij. and throughout all the Scripture, by the authoritie of the sayd commaundement, child obey father and mother. Whiche thyng the heathen and gentiles haue euer kept and to this day keepe, vnto thee great shame and rebuke of vs Christē: in as * 1.394 much as the weddyngs of our virgins (shame it is to speake it) are more lyke vnto the saute of a bitche, then the ma∣riyng of a reasonable creature. Se not we dayly three or foure calengyng one woman before the Commissary or Of∣ficiall, of whiche not one hath the con∣sent of her father and mother. And yet hee that hath most money, hath best right, and shall haue her in the despite of all her frendes and in deffiaunce of

Gods ordinaunces.

Moreouer when she is geuen by the iudge vnto y^t one party, & also maried, euen then oft tymes shall the contrary party sue before an hyer iudge, or an o∣ther that succedeth the same, & for mo∣ney deuorce her agayne. So shameful∣ly doth the couetousnes and ambition of our Prelates mocke with the lawes of God. I passe ouer with silence how many yeares they will prolōg the sen∣tence with cauillations and suttletie, if they be well monyed on both parties, * 1.395 and if a damsel promise ij. how shame∣full Councel they will geue the second, and also how the religious of Sathan do separate vnseperable matrimonie. For after thou art lawfully maryed at the commaundemēt of father and mo∣ther, and with the consent of all thy frendes: yet if thou wilt be disgised eke * 1.396 vnto one of them, and sweare obediēce vnto their traditions, thou mayst diso∣bey father and mother, breake the othe which thou hast sworne to God before his holy congregation, and withdraw loue and charitie the hyest of Gods cō∣maundements, and that dutie and ser∣uice which thou owest vnto thy wife: whereof Christ can not dispence with thee. For Christ is not agaynst God, but with God, and came not to breake Gods ordinaunces, but to fulfill them. That is, hee came to ouercome thee w^t kindnes, and to make thee to do of ve∣ry loue the thyng which the law cōpel∣leth thee to doe. For loue onely and to do seruice vnto thy neighbour is the fulfillyng of the law in y^t sight of God. To be a Monke or a Frier, thou mayst thus forsake thy wife before thou hast lyne with her, but not to be a seculare priest. And yet after thou art professed, the Pope for money wil dispence with * 1.397 thee, both for thy coate and all thy obe∣dience, & make a seculer Priest of thee: likewise as it is simonie to sell a bene∣fice (as they call it) but to resigne vpon a pension, and thē to redeine the same, is no simony at all. Oh crafty iugglers * 1.398 and mockers with the word of God.

¶ The obedience of wiues vnto their husbandes.

AFter that Eue was deceaued of the Serpent, God said vn∣to her Gene. iij. Thy lust or ap∣petite shall perteyne vnto thy husband, and he shall rule thee or raigne ouer thee. God whiche created the wo∣man knoweth what is in that weake vessell (as Peter calleth her) and hath therefore put her vnder the obedience of her husband, to rule her lustes and wanton appetites. i. Peter. iij. exhor∣teth wiues to bee in subiection vnto their husbandes, after the ensample of the holy wemen whiche in old tyme trusted in GOD, and as Sara o∣beyed Abraham and called hym Lord. Whiche Sara before she was maried, was Abrahams sister and equall with him: but as soone as she was maried * 1.399 was in subiection, and became with out comparison inferior. For so is the nature of wedlocke by the ordinaunce of God. It were much better that our wiues folowed the ensample of the ho¦ly wemen of old time in obeyeng their husbands, then to worshyp them with a Pater noster, an Aue and a Credo, or to sticke vp candles before their images. Paul Ephe. v. sayth: wemen submitte your selues vnto your own husbādes, as vnto the Lord. For the husband is the wiues head, euen as Christ is the head of the congregation. Therfore as the congregation is in subiection to Christ, likewise let wiues be in subie∣ctiō vnto their husbādes in all things. Let the woman therfore feare her hus∣band, as Paul sayth in the sayd place. For her husband is vnto her in y^t stede of God, that she obey him, and wayte on hys commaundementes. And hys commaundementes are Gods com∣maundements. * 1.400 If she therfore grudge agaynst him. or resiste hym, she grud∣geth against God, and resisteth God.

¶ The obedience of Seruauntes vnto their Maisters.

SEruauntes obey your car∣nall masters with feare and tremblyng, in singlenesse of your hartes as vnto Christ: not with seruice in the eye sight as mē pleaseres: but as the seruauntes of Christ doyng the wil of God from the hart with good will, euen as thoughe ye serued the Lord, and not men. Eph. vj. And i. Pet. ij. seruauntes obey your masters with all feare not onely if they be good and curteous: but also though they be froward. For it commeth of grace, if a man for conscience towarde God endure grief suffering wrongful∣ly. * 1.401 For what prayse is it if when ye be buffeted for your faultes, ye take it pa∣ciently? But and if when ye do well, ye suffer wrong and take it paciently, thē is there thanke with God. Hereunto

verely were ye called. For Christ also suffred for our sakes, leauing vs an example to follow hys steppes. In what so euer kynde therefore thou art a seruaunt, during the tyme of thy co∣uenauntes, thy maister is vnto thee * 1.402 in the stede and rowme of God, and God thorough hym feedeth thee, clo∣theth thee, ruleth thee, and learneth thee. His cōmaundementes are Gods commaundementes, and thou ough∣test to obey hym as God, and in all thinges to seeke his pleasure and pro∣fite. For thou art his good and posses∣sion, as hys Oxe or hys Horse, in so much that who so euer doth but desire thee in hys hart from him without his loue and licence, is condēned of God, which sayth Exod. xx. See thou once couet not thy neighbours seruauntes.

Paule the Apostle sent home One∣mus * 1.403 vnto his maister (as thou readest in the epistle of Paule to Philemon). In so much that though the sayd Phi∣lemon with his seruaunt also was cō∣uerted by Paul, & obeyed vnto Paule and to the worde that Paule preached, not hys seruaunt onely, but also him∣selfe: yea and though that Paule was in necessitie, and lacked ministers to minister vnto hym in y^t bondes which he suffered for the Gospels sake: yet would he not retaine the seruaunt ne∣cessary vnto the furtheraunce of the Gospell, wythout the consent of the mayster.

O how sore differeth the doctrine * 1.404 of Christ and his Apostles, from the doctrine of the Pope, and of his Apo∣stles. For if any man wyll obeye nei∣ther father nor mother, neither Lord nor maister, neither King nor Prince, * 1.405 the same needeth but onely to take the marke of the beast, that is, to shaue himselfe a Monke, a Fryer, or a priest, and is then immediatly free and ex∣empted from all seruice and obedience due vnto man. He that will obey no man (as they will not) is most accep∣table * 1.406 vnto them. The more disobedi∣ent that thou art vnto Gods ordinaū∣ces, the more apt & meete art thou for theirs. Neither is the professing, vow¦ing and swearyng obediēce vnto their ordinaunces, any other thyng, thē the defiyng, denying & forswearyng obe∣dience vnto the ordinaunces of God.

¶ The obedience of Subiectes vnto kinges, Princes, and rulers.

LEt euery soule submit himself vnto * 1.407 the aucthoritie of the hyer powers. There is no power but of God. The powers that be, are ordayned of God. Whosoeuer therefore resisteth the po∣wer, resisteth the ordinaunce of God. They that resist, shal receaue to them∣selues * 1.408 damnation. For rulers are not to be feared for good workes, but for euill. Wilt thou be without feare of the power? Do well then, and so shalt thou be praysed of the same. For he is the minister of God, for thy wealth. But and if thou do euill, then feare. For he beareth not a swearde for nought. For he is the minister of god, to take vengeaunce on them that do e∣uill. Wherefore ye must needes obey, not for feare of vengeaunce onely: but also because of conscience. Euen for this cause pay ye tribute. For they are Gods ministers seruing for the same purpose.

Geue to euery man therefore hys dutie: Tribute to whom tribute be∣longeth: Custome to whom custome is due: feare to whome feare belong∣eth: honour to whome honour pertei∣neth. Owe nothing to any man: but to loue one an other. For he that lo∣ueth an other, fulfilleth the lawe. For these commaundementes: Thou shalt not commit adultery: Thou shalt not kill: Thou shalt not steale: Thou shalt not beare false witnes: Thou shalt not desire, and so forth: if there be any other commaundement, are all com∣prehended in thys saying: Loue thyne neighbour as thy selfe. Loue hurteth not his neighbour: therfore is loue the fulfilling of the lawe.

AS a father ouer his children is * 1.409 both Lorde and iudge, forbid∣ding one brother to auenge hymselfe on an other, but (if any cause of strife be betwene them) will haue it brought vnto hymselfe or his assignes, to be iudged and correct: so God forbiddeth all men to auenge themselues, and ta∣keth the aucthoritie and office of auen∣ging vnto himselfe, saying: Vengeance is myne, and I will rewarde. Deut. xxxij. Which text Paule alleageth Rom. xij. For it is impossible that a man should be a righteous, an egall or an indiffe∣rent iudge in hys owne cause, lustes and appetites so blinde vs. Moreouer when thou auengest thy self, thou ma∣kest not peace, but stirrest vp more de∣bate.

God therefore hath geuē lawes vn∣to all nations, and in all landes hath put kinges, gouerners, and rulers in

hys owne stede, to rule the world tho∣rough them. And hath commaunded all causes to be brought before them, as thou readest Exod. xxij. In all cau∣ses (sayth he) of iniury or wrong, whe∣ther it be Oxe, Asse, shepe or vesture, or any lost thing which an other chalen∣geth, let the cause of both parties be brought vnto the Gods, whome the Gods condemne, the same shall paye double vnto his neighbour. Marke, the iudges are called Gods in the * 1.410 Scriptures, because they are in Gods rowme, and execute the commaunde∣ments of God. And in an other place of the sayde chapter, Moses chargeth saying: see that thou rayle not on the Gods, neither speake euill of the ruler of thy people. Who so euer therefore resisteth them, resisteth God (for they are in y^• rowne of God) and they that reliste, shall receaue the damnation.

Such obedience vnto father and mother, mayster, husband, Emperor, * 1.411 King, Lordes and rulers, requireth God of all nations, yea of the very Turkes and Infidels. The blessing and rewarde of them that kepe them, is the life of thys worlde, as thou rea∣dest Leuit. xviij. Keepe my ordinaunces and lawes: which if a man keepe, he shall liue therein. which text Paule rehearseth Rom. x. prouing thereby that the righteousnes of the law is but worldly, and the rewarde thereof is the lyfe of thys worlde. And the curse * 1.412 of them that breaketh them, is the losse of thys life: as thou seest by y^• punish∣ment appointed for them.

And whoseuer keepeth the lawe (whether it be for feare, for vayne glo∣ry or profite) though no man rewarde hym, yet shall God blesse him aboun∣dantly, * 1.413 and send hym worldly prospe∣ritie, as thou readest Deut. xxviij. What good blessinges accompany the keping of the lawe, and as we see the Turkes farre exceede vs Christen men in worldly prosperity for their iust keeping of their temporall lawes. * 1.414 Likewise though no man punishe the breakers of the lawe, yet shall God send hys curses vpon them till they be vtterly brought to nought, as thou readest most terribly euen in the same place.

Neither may the inferior person a∣uenge hymselfe vpon the superior, or violently resiste hym for what so euer wrong it be. If he doe, he is condem∣ned in the deede doyng: in as much as he taketh vpon hym that which belon∣geth to God onely, which sayth, Ven∣geaunce * 1.415 is mine, and I will rewarde. Deut. xxxij. And Christ sayth Mat. 26. All they that take the sworde shall pe∣rishe with the sworde. Takest thou a sworde to auenge thy selfe? so geuest thou not rowme vnto God to auenge thee, but robbest hym of his most hye honour, in that thou wilt not let hym be iudge ouer thee.

If any mā might haue auenged him selfe vpon his superior, that might Da∣uid most righteously haue done vpon * 1.416 kyng Saul which so wrongfully per∣secuted Dauid, euen for no other cause, thē that God had annointed him kyng and promised him the kyngdome. Yet when God had deliuered Saul into y^t handes of Dauid, that he might haue done what he would with him as thou seest in the first booke of kynges the xxiiij. Chapter, how Saul came into the caue where Dauid was. And Da∣uid came to hym secretly, and cut of a peace of his garment. And as soone as he had done it his hart smote him be∣cause hee had done so much vnto hys Lord. And when his mē couraged him to slea him, he aūswered, the Lord for∣bid it me, that I should lay myne hand on him. Neither suffered he his men to hurt him. When Saul was gone out, Dauid folowed and shewed hym the peece of his garmēt and sayd: why be∣leuest thou the wordes of men that say, Dauid goeth about to do thee harme: perceaue and see that there is neither euill nor wickednesse in my hand and that I haue not trespassed against thee, and yet thou layest awayte for my lyfe. * 1.417 God iudge betwene thee and me and auenge me of thee, but myne hand be not vpō thee, as the old prouerbe sayth (sayd Dauid) out of the wicked shall wickednesse proceede (but myne hand be not vpō thee, meanyng that God e∣uer punisheth one wicked by another) And agayne (sayd Dauid) GOD be iudge, and iudge betwen thee and me, and behold & pleate my cause, & geue me iudgement or right of thee.

And in the. xxvj. Chapter of the same booke, when Saul persecuted Dauid againe. Dauid came to Saul by night, as he slept and all his men, and tooke away his speare, and a cuppe of water from his head. Then sayd Abisai Da∣uide seruaūt, God hath deliuered thee thine enemie into thine hand this day, let me now therfore nayle hym to the ground with my speare, and geue hym but euen one stripe and no more. Da∣uid

forbad him saying. Kill hym not. For who (sayd he) shall lay handes on * 1.418 the Lordes annoynted & be not giltie? The Lord liueth, or by the Lordes life (sayd he) he dyeth not except the Lord smite him or y^• his day be come to dye, or els go to battaile, & there perish.

Why did not Dauid slea Saul, seyng he was so wicked, not in persecutyng Dauid onely, but in disobeying Gods * 1.419 commaundements, and in that he had slayne. lxxxv. of Gods priestes wrong∣fully? Ʋerely for it was not lawfull. For if he had done it, he must haue sin∣ned agaynst God. For God hath made the kyng in euery Realme iudge ouer * 1.420 all, and ouer him is there no iudge. He that iudgeth the kyng iudgeth God, & he that layeth handes on the king, lay∣eth hand on God, and he that resisteth the kyng resisteth God, and damneth Gods law and ordinaunce. If the sub∣iectes sinne they must be brought to y^t kynges iudgement. If the kyng sinne * 1.421 he must be reserued vnto y^t iudgement, wrath and vengeaunce of God. And as it is to resiste the kyng, so is it to re∣siste his officer, whiche is set or sent to execute the kynges commaundement.

And in the first Chapter of the secōd booke of Kings, Dauid commaunded the young man to be slayne, whiche brought vnto him the crown & brace∣let of Saul, and sayd to please Dauid with all, that he hym selfe had slayne Saul. And in the fourth Chapter of the same booke, Dauid commaunded those two to be slayne whiche brought vnto hym the head of Isboseth Sauls sonne, by whose meanes yet the whole kingdome returned vnto Dauid, accor¦dyng vnto the promise of God.

And Luke xiij. When they shewed Christ of the Galileans, whose bloud Pilate mingled with their owne sacri∣fice: he aūswered, suppose ye that these Galileās were sinners aboue all other Galileās, because they suffred such pu∣nishment? I tell you nay: but except ye repent ye shall lykewise perish. This was told Christ, no doubt, of such an entent as they asked him. Math. xxij. * 1.422 Whether it were lawfull to geue tri∣bute vnto Cesar? For they thought that it was no sinne to resist an Hea∣thē Prince: as few of vs would thinke (if we were vnder the Turke) that it were sinne to rise agaynst him, and to ryd our selues from vnder his domi∣nion, so sore haue our Bishops robbed vs of the true doctrine of Christ. But Christ cōdemned their dedes, and also the secrete thoughtes of all other, that consented thereunto, saying: except ye repēt ye shall likewise perish. As who should say, I know that ye are within in your hartes, such as they were out∣ward in their dedes, and are vnder the same damnation: except therfore ye re∣pent betimes, ye shall breake out at the last into lyke deedes, and likewise pe∣rish, as it came afterward to passe.

Hereby seest thou that the kyng is in thys worlde without lawe, & may * 1.423 at his lust doe right or wrong, & shall geue acomptes, but to God onely.

An other conclusion is this, that no person, neither any degree may be ex∣empt from thys ordinaunce of God. Neither can the profession of Monkes and Fryers, or any thyng that the Pope or Byshops can laye for them∣selues, except them from the sworde of the Emperour of kings, if they breake the lawes. For it is written, let euery soule submitte hymselfe vnto the auc∣thoritie of the hyer powers. Here is no man except, but all soules must o∣bey. The hyer powers are the tempo∣rall kynges and Princes, vnto whom God hath geuen the sword to punishe who soeuer sinneth. God hath not ge∣uen them swordes to punishe one, and * 1.424 to let an other goe free, and sinne vn∣punished. Moreouer, with what face durst y^• spiritualtie, which ought to be the light, & an example of good lyuing vnto all other, desire to sinne vnpuni∣shed, or to be excepted frō tribute, toll, or custome, that they would not beare paine with their brethrē, vnto y^• main∣tenaunce of kings and officers orday∣ned of God to punishe sinne? There is no power but of God (by power vnderstand the aucthoritie of kynges and Princes.) The powers that be, are ordayned of God. Whosoeuer therfore resisteth power, resisteth god: Yea though he be Pope, Byshoppe, Monke or Fryer. They that resiste shall receaue vnto themselues damna∣tion. Why? For Gods worde is a∣gainst them which will haue all men vnder the power of the temporall sworde. For rulers are not to be fea∣red for good woorkes, but for euill. Hereby seest thou that they that re∣siste the powers, or seeke to bee ex∣empt from their aucthoritie, haue euil consciences, and seeke libertie to sinne vnpunished, and to be free from bea∣ring payne wyth their brethren. Wilt thou be without feare of the power? So do well, and thou shalt haue laude of the same (that is to say of the ruler)

with good liuing ought y^t spiritualtie to rid them selues frō feare of the tēpo∣rall sword, & not with craft and with blyndyng the kynges & bryngyng the vengeaūce of God vpō them, & in pur∣chasing licence to sinne vnpunished.

For he is the minister of God for thy wealth: to defend thee from a thousand inconueniences, from theeues, murde∣rers and them that would defile thy wife, thy daughter and take from thee all that thou hast: yea life and al, if thou did resist. Furthermore though he be * 1.425 the greatest tyraunt in the world, yet is he vnto thee a great benefit of God and a thing wherfore thou oughtest to thanke God hyghly. For it is better to haue somwhat then to be cleane stripte out of altogether: it is better to pay the tenth then to loose all: it is better to suffer one tyraunt then many, and to suffer wrong of one then of euery mā. Yea and it is better to haue a tyraunt vnto thy king then a shadow, a passiue kyng that doth nought him selfe, but suffer other to do with hym what they wil, and to lead hym whether they list. For a tyraūt though he do wrong vn∣to thee good, yet he punisheth the euill and maketh all mē obey neither suffe∣reth any mā to polle but himself onely. A kyng that is soft as silke and effemi∣nate, that is to say turned vnto the na∣ture of a woman, what with his owne lustes, whiche are as the longyng of a woman with child, so that he can not resiste them, and what with the wyly tyranny of thē that euer rule him, shal∣be much more greuous vnto y^t realme then a right tyraunt. Read the Croni∣cles and thou shalt finde it euer so.

But & if thou do euill, thē feare. For * 1.426 hee beareth not a sworde for nought. For he is the minister of God, to take vengeaunce on them that do euill. If the office of Princes geuen thē of God be to take vengeaunce of euill doers: then by this text and Gods word, are all Princes damned, euen as many as * 1.427 geue libertie or licence vnto the spiri∣tualtie to sinne vnpunished, and not onely to sinne vnpunished thē selues: but also to opē sanctuaries, priuileged places, churchyardes, S. Iohns hold: * 1.428 yea and if they come to short vnto all these, yet to setfoorth a neckeuerse to saue all maner trespassers frō the feare * 1.429 of the sword of the vengeaunce of God put in the handes of Princes to take vengeaunce on all such.

GOd requireth the law to be kept of all men let them keepe it for what soeuer purpose they will. Wil they not keepe the law: so vouchsafeth he not that they enioy this tēporall life. Now are there three natures of men, one all * 1.430 together beastly, which in no wise re∣ceaue the law in their hartes, but rise agaynst Princes and rulers when soe∣uer they are able to make their partie good. These are signified by them that worshypped the golden calfe. For Moses brake the tables of the law ere he came at them.

The second are not so beastly, but re∣ceaue the law, and vnto them the law commeth: but they looke not Moses in the face. For his countenaunce is to * 1.431 bright for them, that is, they vnderstād not that y^• law is spirituall, and requi∣reth the hart. They looke on the plea∣sure, profite and promotiō that folow∣eth the kepyng of the law, & in respect of the reward keepe they the law out∣wardly with woorkes, but not in the hart. For if they might obteine like ho∣nour, glorie, promotion and dignitie and also auoyde all inconueniences, if they broke the law, so would they also breake the law and folow their lustes.

The thyrd are spirituall and looke Moses in the open face, & are (as Paul sayth the secōd to the Romains) a law vnto them selues & haue the law writ∣ten in their hartes by y^t spirite of God. These neede neither of kyng nor offi∣cers to driue them, neither that any man profer thē any reward for to kepe the law. For they do it naturally.

The first worke for feare of y^• sword onely. The second for reward. The thyrd worke for loue frely. They looke on the excedyng mercy, loue & kyndes which God hath shewed thē in Christ, and therfore loue agayne and woorke frely. Heauen they take of the free gift of God through Christes deseruyngs, and hope without all maner doubtyng * 1.432 that GOD according to his promise, wil in this world also defend them and do all thyng for them of hys goodnes and for Christes sake, and not for any goodnes that is in them. They consent vnto the law that it is holy and iust, & that all men ought to doe what soeuer God commaundeth for no other cause, but because God cōmaundeth it. And * 1.433 their great sorow is, because that there is no strength in their members to do that which their hart lusteth to do and is a thyrst to do.

These of the last sorte keepe the law of their owne accorde and that in the hart, and haue professed perpetuall

warre against the lustes and appetites of the flesh, til they be vtterly subdued: yet not through their owne strength, but knowyng and knowledgyng their weakenes cry euer for strength to god which hath promised assistance vnto al that call vpon him. These folow God and are led of his spirite. The other ij. are led of lustes and appetites.

Lustes & appetites are diuers and * 1.434 many and that in one mā: yea and one lust contrarie to an other and the grea∣test lust carieth a man altogether away with him. We are also chaunged from one lust vnto an other. Otherwise are we disposed when we are children, o∣therwise when we are youngmen, and otherwise when we are old, otherwise ouer euen, and otherwise in the mor∣nyng: yea somtymes altered. vj. tymes in an houre. How fortuneth all this? Because that the will of man foloweth * 1.435 the witte, and is subiect vnto the witte & as the witte erreth so doth the will, and as the witte is in captiuitie, so is the will, neither is it possible that the will should be free where the witte is in bondage.

That thou mayst perceaue & feele y^t thyng in thine hart and not be a vayne sophister, disputyng aboute woordes without perceauyng, marke this. The roote of all euil, the greatest damnatiō and most terrible wrath & vengeaunce of god that we are in, is natural blind∣nes. We are all out of the right way, e∣uery mā his wayes: One iudgeth this best, an other that to be best. Now is * 1.436 worldly witte nothyng els but craft & sutletie to obteine that which we iudge falsly to be best. As I erre in my witte, so erre I in my wil. Whē I iudge that * 1.437 to be euill, which in dede is good, then hate I that which is good. And when I suppose that good whiche is euill in deede, then loue I euil. As if I be per∣suaded and borne in hād that my most frende is myne enemy, then hate I my best frend: and if I be brought in belefe that my most enemy is my frend, Thē loue I my most enemy. Now when we say, euery man hath his free wil, to do what him lusteth I say verely that men do what they lust. Notwithstan∣dyng, to folow lustes is not fredome, but captiuitie & bondage. If God opē any mans wittes to make him feele in his hart, that lustes and appetites are damnable, and geue hym power to hate and resiste them, then is he free euen with the fredome wherewith * 1.438 Christ maketh free, and hath power to do the will of God.

Thou mayst hereby perceaue that * 1.439 all that is done in the world (before the spirite of God come & geueth vs light) is damnable sinne, and the more glori∣ous the more damnable: so that, that which the world counteth most glori∣ous is more damnable in the sight of GOD, then that which the whore, the thefe, and the murderer do. With blind reasons of worldly wisedome mayst thou chaunge y^e myndes of youth and make them geue them selues to what thou wilt either for feare, for prayse or for profite, and yet doest but chaūge thē from one vice to an other. As the per∣suasions * 1.440 of her frendes made Lucrece chast. Lucrece beleued if she were a good huswife and chast, that she should be most glorious, & that all the world would geue her honour, & prayse her. She sought her own glory in her cha∣stitie and not gods. When she had lost her chastitie, then counted she her selfe most abhominable in the sight of all men, and for very payne and thought which she had, not that she had displea¦sed God, but that she had lost her ho∣nour, slew her selfe. Looke how great her paine and sorrow was for the losse of her chastitie, so great was her glorie and reioysing therein, and so much de∣spised she them that were otherwise, and pitied them not. Which pride God more abhorreth thē the whoredome of any whore. Of like pride are all y^e mo∣rall vertues of Aristotle, Plato and So∣crates, and all the doctrine of the Phi∣losophers the very Gods of our schole men.

In like maner is it for the most part of our most holy Religion. For they of lyke imagination do thynges whiche they of Bedlem may see, that they are but madnes. They looke on the mira∣cles * 1.441 which God did by the Saintes to moue the vnbeleuyng vnto the fayth and to confirme the trouth of his pro∣mises in Christ, whereby all that be∣leue are made Saintes: as thou seest in the last Chapter of Marke. They preached (sayth he) euery where, the Lord workyng with them and confir∣myng their preachyng with miracles that folowed. And in the fourth of the Actes) the Disciples prayed that God would stretch forth his handes to doe miracles and wonders in the name of Iesus. And Paul. i. Corin. xiiij. sayth, that the miracle of speakyng with di∣uers tounges, is but a signe for vnbe∣leuers, and not for them that beleue.

These miracles turne they vnto an o∣ther purpose saying in their blynde * 1.442 hartes. See what miracles God hath shewed for this Saint, he must be ve∣rely great with GOD. And at once turne them selues from Gods word, and put their trust and confidence in the Saint and his merites, and make an Aduocate or rather a GOD of the Saint, and of their blind imagination make a Testamēt or bond betwene the Saint and them, the Testament of Christes bloud cleane forgotten. They looke on the Saintes garmentes and * 1.443 lyues or rather lyes, which men lye on the Saintes: and this wise imagine in their hartes saying: the Saint for wea∣ryng such a garmēt and for such dedes is become so glorious in heauen. If I do likewise, so shall I be also. They see not the fayth and trust, whiche the Saintes had in Christ, neither the the word of God whiche the Saintes preached, neither the entent of the Saintes, how that the Saintes dyd such thynges to tame their bodies and to be an ensample to the world, and to teach that such thynges are to be despi∣sed which the world most wondreth at and magnifieth. They see not also that some landes are so whote that a man can neither drinke wyne nor eate fleshe therein: neither consider they the com∣plexion of the Saintes, and a thou∣sand lyke thynges see they not. So whē they haue killed their bodies and brought them in that case, that scarce with any restauratiue they can recouer their health agayne, yet had they leuer dye then to eate fleshe. Why? for they thinke, I haue now this. xx. xxx. or xl. yeares eaten no flesh and haue obtei∣ned I doubt not by this tyme as hye a rowme as the best of them: should I now loose that? nay I had leuer dye: and as Lucretia had leuer haue bene flayne, if he had not bene to strong for her, then to haue lost her glorie, euen so had these. They ascribe heauen vnto their imaginations and mad inuenti∣ons, and receaue it not of the liberali∣tie of God, by the merites and deser∣uynges of Christ.

He now that is renewed in Christ, kepeth the law without any law writ∣ten * 1.444 or compulsion of any ruler or offi∣cer, saue by the ledyng of the spirite onely: but the naturall man is entised and moued to keepe the law carnally, * 1.445 with carnall reasons and worldly per∣suasions, as for glorie, honour riches and dignitie. But the last remedy of all when all other fayle, is feare. Beate * 1.446 one & the rest will absteine for feare: as Moyses euer putteth in remembraunce saying: kill, stone, burne. So shall thou put euill from thee, and all Israell shal heare and feare, and shall no more do so. If feare helpe not, then will God that they be taken out of this life.

Kynges were ordeined then, as I * 1.447 before sayd, and the sword put in their handes to take vengeaunce of euill do∣ers, that other might feare, and were not ordeined to fight one against an o∣ther or to rise agaynst the Emperour to defende the false authoritie of the Pope that very Antechrist: Byshops * 1.448 they onely can minister the temporall sword: their office, the preachyng of Gods word layd a part, which the wil neither do nor suffer any mā to do, but slay with the temporall sword (whiche they haue gotten out of the hand of all Princes) them that would. The prea∣chyng of Gods word is hatefull and contrary vnto them: Why? For it is impossible to preach Christ except thou preach agaynst Antichrist, that is to say, them whiche with their false doc∣trine and violence of sword enforce to quenche the true doctrine of Christe. And as thou canst heale no disease, ex∣cept thou begyn at the roote: euen so canst thou preach agaynst no mischief, except thou begyn, at the Byshops. Kinges they are but shadowes, vayne * 1.449 names and thynges idle, hauyng no∣thing to do in the world, but when our holy father nedeth their helpe.

The Pope contrarie vnto all con∣science * 1.450 and agaynst all the doctrine of Christ, which sayth my kyngdome is not of this world (Iohn. xviij.) hath vsurped the right of the Emperour. And by policie of the Byshops of Al∣many * 1.451 and with corruptyng the Elec∣tours or chosers of the Emperor with money, bryngeth to passe that such a one is euer chosen Emperour that is not able to make his partie good with the Pope. To stoppe the Emperour that he come not at Rome, he bringeth the French kyng vp to Milane, and * 1.452 on the other side bryngeth he the Ʋe∣netians. If the Ʋenetiās come to nye, the Byshops of Fraunce must bryng * 1.453 in the French kyng. And the Soche∣ners are called and sent for to come and succour. And for their labour he geueth to some a Rose, to an other a cappe of mayntenaunce. One is called most Christen king: an other defender of the fayth: an other the eldest sonne

of the most holy seate. He blaseth also * 1.454 the armes of other and putteth in the holy crosse, the crown of thorne, or the nayles and so forth. If the Frēch kyng go to hye, and crepe vp other to Bo∣nonie or Naples: then must our Eng∣lish * 1.455 Byshops bryng in our kyng. The craft of the Byshops is to entitle one kyng with an others Realme. He is called kyng of Dennemarke, and of * 1.456 England: he kyng of England and of Fraunce. Then to blinde the Lordes and the commons, the kyng must cha∣lenge his right. Then must the lande be taxed and euery man paye, and the treasure borne out of the Realme and the land beggerde. How many a thou∣sand mens liues hath it cost? And how many an hundred thousand poundes hath it caried out of the Realme in our remembraunce? Besides how abhomi∣nable * 1.457 an example of gatheryng was there? such verely as neuer tyraunt sence the world began did, yea such as was neuer before heard or thought on, neither among Iewes, Saresens, Turkes or Heathen sence God crea∣ted the Sunne to shyne: that a beast should breake vp into the Temple of God, that is to say, into the hart and consciences of men, and compell them to sweare euery man what hee was worthe, to lende that should neuer be payd agayne. How many thousandes forsware thē selues? How many thou∣sandes set them selues aboue their ha∣bilitie, partly for feare lest they should be forsworne and partly to saue their credence? When the pope hath his pur∣pose, then is peace made, no man wo∣teth how, and our most enemy is our most frend.

Now because the Emperour is a∣ble to obteine his right: French, Eng∣lish, Ʋenetians and all must vpō him. O great whore of Babylon, how abu∣seth * 1.458 she the Princes of the world, how dronke hath she made them with her wyne? How shamefull licences doth she geue them, to vse Nichromancy, to hold whores, to diuorse them selues to breake the fayth and promises that one maketh with an other: that the confes∣sours shall deliuer vnto the kyng the confession of whom he will, and dispē∣ceth * 1.459 with them euen of the very lawe of God, whiche Christ him selfe can not do.

¶ Agaynst the Popes false power.

MAthew. xxvj. Christ sayth vnto Peter, put vp thy sword into his sheth. For all that lay hand vpon the sword, shal perish with the sword, that is, who soeuer without the cōmaunde∣ment of the temporall officer to whom * 1.460 God hath geuē the sword layeth hand on the sword to take vengeaunce, the same deserueth death in the deede do∣yng. God did not put Peter onely vn∣der the tēporall sword, but also Christ him selfe. As it appeareth in the fourth Chapter to the Galathiās. And Christ sayth Math. iij. Thus becommeth it vs to fulfill all righteousnes, that is to say, all ordinaunces of God. If the head be then vnder the tēporall sword, how can the members be excepted? If Peter sinned in defendyng Christ a∣gainst the temporall sword (whose au∣thoritie and Ministers the Byshops then abused agaynst Christ as ours do now) who can excuse our Prelates of sinne which will obey no man, neither * 1.461 Kyng nor Emperour? Yea who can excuse from sinne, either the Kynges that geue, either the Byshops that re∣ceaue such exemptions contrarie to Gods ordinaunces, and Christes do∣ctrine?

And Math. xvij. both Christ and al∣so Peter pay tribute, where the mea∣nyng of Christes question vnto Peter is: if Princes take tribute of straun∣gers onely and not of their children, then verily ought I to be free whiche am the sonne of God, whose seruaūtes and Ministers, they are and of whom they haue their authoritie. Yet because they neither knew that neither Christ came to vse that authoritie, but to bee our seruaunt and to beare our burthen and to obey all ordinaunces, both in right and wrong for our sakes and to teach vs: therfore sayd he to S. Peter. Pay for thee and melest we offend thē. Moreouer though that Christ & Pe∣ter (because they were poore) might haue escaped, yet would he not for feare of offendyng other and hurtyng their consciences. For he might well haue geuen occasion vnto the tribute gatherers to haue iudged amisse both of him and his doctrine: yea and the Iewes might happely haue bene of∣fended thereby, and haue thought that it had not ben lawful, for them to haue payd tribute vnto Heathen Princes and Idolaters, seyng that he so great a Prophet payd not: Yea and what o∣ther thyng causeth the lay so litle to re∣garde their Princes, as that they see * 1.462 them both despised & disobeyed of the spiritualtie? But our Prelates whiche

care for none offendyng of consciences and lesse for Gods ordinaunces, will pay nought: but when Princes must fight in our most holy fathers quarell and agaynst Christ. Then are they the first. There also is none so poore that then hath not somewhat to geue.

Marke here how past all shame our * 1.463 schole Doctours are (as Rochester is in his Sermon agaynst Martin Lu∣ther) which of this text of Mathew di∣spute that Peter because he payd tri∣bute, is greater then the other Apo∣stles, and hath more authority and po∣wer then they, and was head vnto thē all, cōtrary vnto so many cleare textes, where Christ rebuketh them saying: that is an Heathenish thyng that one should clyme aboue an other or desire to be greater. To be great in the king∣dome of heauē is to be a seruaunt, and he that most humbleth hym selfe and becommeth a seruaunt vnto other (af∣ter the ensample of Christ I meane & his Apostles, and not of the Pope and his Apostles, our Cardinals and By∣shops) y^e same is greatest in that king∣dome. If Peter in paying tribute be∣came greatest, how commeth it, that they will pay none at all? But to pay tribute is a signe of subiectiō verely, & the cause why Christ payed was be∣cause he had an houshold, and for the same cause payed Peter also. For he had an house, a shippe and nettes, as thou readest in the Gospell. But let vs go to Paul agayne.

Wherfore ye must needes obey, not for feare of vengeaunce onely: but also because of conscience. That is though thou be so naughty (as nowe many yeares our Pope and Prelates euery where are) that thou nedest not to o∣beye the temporall sword for feare of * 1.464 vengeaunce: yet must thou obey be∣cause of consciēce. First because of thine owne conscience. For though thou be able to resiste, yet shalt thou neuer haue a good cōscience, as lōg as Gods * 1.465 word, law and ordinaunce are against thee. Secondarily for thy neighbours conscience. For though through craft and violence thou mightest escape and obteyne libertie or priuilege to be free * 1.466 from all maner dueties: yet oughtest thou neither to sue or to seeke for any such thing, neither yet admit or accept, if it were profered, lest thy fredome make thy weake brother to grudge & rebell, in that he seeth thee go emptie and he him selfe more ladē, thy part al∣so layd on his shoulders. Seest thou not if a man fauour one sonne more then an other, or one seruaunt more then an other, how all the rest grudge, and how loue, peace and vnitie is bro∣ken? What Christenly loue is in the to thy neighbour ward, when thou canst * 1.467 finde in thyne hart to go vp and down empty by him all day long and see him ouer charged, yea to fal vnder his bur∣then, and yet wilt not once set to thyne hand to helpe him? What good consci∣ence cā there be among our spiritualtie to gather so great treasure together, and with hypocrisie of their false lear∣nyng to robbe almost euery man of house and landes, and yet not there∣with content, but with all craft and wilenes to purchase so great liberties and exemptions from all maner bea∣ryng with their brethren, seekyng in Christ nothyng but lucre? I passe ouer with silence how they teach Princes * 1.468 in euery lande to lade new exactions and tyranny on their subiectes more and more dayly neither for what pur∣pose they do it say I. God I trust shall shortly disclose their iugglynge and bryng their falshode to light, and lay a medecine to thē, to make their scabbes breake out. Neuerthelesse this I say, that they haue robbed all Realmes, not of Gods word onely: but also of all wealth and prosperitie, and haue driuen peace out of all landes & with∣drawen them selues from all obediēce to Princes, and haue separated them selues from the lay men, countyng thē viler thē dogges, and haue set vp that great Idole the whore of Babylō An∣tichrist of Rome whom they call pope, and haue conspired agaynst all com∣mon wealthes, & haue made them a se∣uerall kyngdome, wherin it is lawfull vnpunished to woorke all abhomina∣tion. In euery Parish haue they spyes and in euery great mans house, and in euery tauerne and alchouse. And tho∣rough * 1.469 confessions knowe they all se∣cretes, so that no man may open his mouth to rebuke what soeuer they do, but that he shalbe shortly made an he∣reticke. * 1.470 In all Coūcels is one of them, yea the most part and chief rulers of the Councels are of them: But of there Councell is no man.

Euen for this cause pay ye tribute, that is to witt, for consciences sake, to thy neighbour, and for the cause that foloweth. For they are Gods Mini∣sters seruyng for the same purpose. Because God will so haue it, we must obey. We doe not looke (if we haue

Christes spirite in vs) what is good profitable, glorious and honorable for vs, neither on our owne will, but on Gods will onely. Geue to euery man therefore his dutie: tribute to whom tribute belongeth: custome to whom custome is due: feare to whō feare be∣longeth: honour to whom honor per∣teineth.

That thou mightest feele the wor∣kyng of the spirite of God in thee, and lest the bewtie of the deed should de∣ceaue thee, and make thee thinke that the law of God whiche is spirituall were contēt and fulfilled with the out∣ward and bodyly dede it foloweth. Owe nothyng to any mā: but to loue * 1.471 one an other. For he that loueth an o∣ther fulfilleth the law. For these com∣maundementes: thou shalt not com∣mit adultery, thou shalt not kill, thou shalt not steale, thou shalt not beare false witnes, thou shalt not desire, and so forth if there be any other commaū∣dement are all comprehended or con∣tained in this saying: loue thy neigh∣bour: * 1.472 therfore is loue the fulfillyng of the law. Here hast thou sufficient a∣gaynst all the sophisters workeholy & iustifiers in the world, which so mag∣nifie their dedes. The law is spirituall and requireth the hart, & is neuer ful∣filled with the dede in the sight of god. With y^e dede thou fulfillest the law be∣fore * 1.473 the world & liuest thereby, that is, y^• enioyest this presēt life and auoydest the wrath and vengeaunce the death and punishment which the law threat∣neth to them that breake it. But before God thou keepest the law if thou loue onely. Now what shal make vs loue? * 1.474 Ʋerely that shall fayth do. If thou be∣hold how much God loueth thee in Christ, and from what vengeaunce he hath deliuered thee for his sake, and of what kyngdome he hath made thee heyre, then shalt thou see cause inough to loue thy very enemie without res∣pect of reward, either in this lyfe or in the lyfe to come, but because that God will so haue it, and Christ hath deser∣ued it: Yet thou shouldest feele in thyne harte that all thy deedes to come, are abundantly recompensed all ready in Christ.

Thou wilt say haply, if loue fulfill the lawe, then it iustifieth. I say that that wherewith a man fulfilleth the law declareth hym iustified: but that which geueth him wherewith to ful∣fill the law, iustifieth hym. By iustifi∣yng * 1.475 vnderstande the forgeuenesse of sinnes and the fauour of God. Now sayth the text Roma. x. the ende of the law or the cause, wherfore the law was made is Christ, to iustifie all that be∣leue. That is, the law is geuen to vtter * 1.476 sinne, to kill the consciences, to damne our deedes, to bryng to repentaunce and to driue vnto Christ: in whō God hath promised his fauour and forgeue∣nesse of sinne vnto all that repente and consent to the law that it is good. If * 1.477 thou beleue the promises then doth Gods truth iustifie thee, that is forge∣ueth thee and receaueth thee to fauour for Christes sake. In a suretie wherof and to certifie thine hart, he sealeth thee with the spirite. Ephe. i. and. iiij. And. ij. Cor. v. sayth Paul. whiche gaue vs his spirite in earnest. How the spirite is geuen vs through Christ, read the viij. chapter of the Epistle to the Ro∣maines and Gallat. iij. and. ij. Cor. iij. Neuerthelesse the spirit, and his frutes * 1.478 wherewith y^• hart is purified, as fayth, hope, loue, pacience, long sufferyng and obedience, could neuer be sene with∣out outward experience. For if thou were not brought sometime into com∣braunce, whence God onely could de∣liuer thee, thou shouldest neuer see thy fayth, yea except thou foughtest some∣tyme agaynst desperation, hell, death, sinne and powers of this worlde, for thy faythes sake, thou shouldest neuer know true fayth from a dreame. Ex∣cept thy brother now and then offen∣ded thee, thou couldest not know whe∣ther thy loue were Godly. For a Turke is not angre, till he be hurt and offen∣ded, but it thou loue him that doth thee euill, then is thy loue of God: likewise if thy rulers were alway kinde, thou shouldest not know whether thyne o∣bedience were pure or no: but & if thou canst paciently obeye euill rulers in all thyngs that is not to the dishonour of God, and when thou hurtest not thy neighbours, then art thou sure, that Gods spirite worketh in thee, and that thy fayth is no dreame, nor any false imagination.

Therfore counceleth Paule Rom. xij. recompense to no man euill: And on your part haue peace with all men. Dearely beloued auenge not your sel∣ues: but geue rowme vnto the wrath of God. For it is written vengeaunce is myne and I will reward, sayth the Lord. Therfore if thy enemie hungre, * 1.479 feede hym: If he thurst, geue hym drinke. For in so doyng thou shalt heape coales of fire on his heed (that

is, thou shalt kindle loue in him.) Be not ouercome of euil (that is, let not an other mans wickednesse make thee wicked also). But ouercome euill with good, that is, with softenes, kindnesse, and all pacience winne him: euen as God with kindnesse wonue thee.

THe law was geuē in thūder, ligh∣tenyng, fire, smoke and the voyce * 1.480 of a trumpet and terrible sight. Exod. xx. So that the people quaked for feare and stode a farre of saying to Moyses. Speake thou to vs and we wil heare: let not the Lord speake vnto vs, left we dye. No eare (if it be awaked and vnderstandeth the meanyng) is able to abide the voice of the law: except the promises of mercy be by. That thun∣der except the rayne of mercy be ioy∣ned with it, destroyeth all and buildeth not. The law is a witnesse agaynst vs and testifieth that God abhorreth the the sinnes, that are in vs and vs for our sinnes sake.

In like maner when God gaue the * 1.481 people of Israell a kyng, it thundred and rained that y^• people feared so sore that they cryed to Samuell for to pray for them, that they should not dye. i. Reg. xij. As the law is a terrible thing: euen so is the kyng. For he is ordeined to take vengeaunce and hath a sword in his hād and not pecockes feethers. Feare him therfore and looke on hym as thou wouldest looke on a sharpe sword that hanged ouer thy head by an heare.

Heades and gouerners are ordei∣ned * 1.482 of God, and are euen the gifte of God, whether they be good or bad. And what soeuer is done vnto vs by them, y^t doth God, be it good or bad. If they be euill, why are they euill? vere∣ly * 1.483 for our wickednesse sake are they e∣uill. Because that whē they were good we would not receaue that goodnesse of the hand of God and be thankefull: submitting our selues vnto his lawes and ordinaunces, but abused the good∣nesse of God vnto our sensuall & beast∣ly lustes. Therefore doth God make hys scorge of them, and turne them vn∣to wilde beastes, cōtrary to the nature of their names and offices, euen into Lyons, Beares, Foxes, and vncleane Swine, to auenge himselfe of our vn∣naturall and blind vnkindnesse, and of our rebellious disobedience.

In the Cvj. Psalme thou readest, he destroyed the riuers, and dryed vp the springes of water, and turned y^t fruit∣full land into barennesse, for the wic∣kednesse of the inhabiters therein. Whē the children of Israell had forgotten God in Egipt, God moued the hartes of the Egiptians to hate them, and to subdue them with craft and wilynes. Psal. Ciiij. and Deuteronomiun. iij. Moyses rehearseth saying: God was angry wyth me for your sakes: so that the wrath of God fell on Moyses for the wickednesse of the people. And in the secōd Chap. of the second booke of kynges: God was angry with the people and moued Dauid to number them when Ioab and the other Lords wondred why hee would haue them numbred, and because they feared lest some euil should folow, disswaded the kyng: yet it holpe not. God so harde∣ned his hart in his purpose, to haue an occasion to slay the wicked people.

Euill rulers then are a signe that * 1.484 God is angry and wroth with vs. Is it not a great wrath and vengeaunce that the father and mother should hate their children, euen their flesh and their bloud? or that an husband should be vnkinde vnto his wife or a master vnto the seruaunt that wayteth on his profite, or the Lordes and Kynges should be tyrauntes vnto their sub∣iectes and tenauntes which pay them tribute, tolle, custome and rente, labo∣ring and toyling to finde them in ho∣nour, and to mainteine them in their estate? is not this a fearefull iudgemēt of God and a cruell wrath that the ve∣ry Prelates and shepheardes of our soules whiche were wont to feede Christes flocke with Christs doctrine, and to walke before them in lyuyng there after, and to geue their lyues for them, to their ensample and edifiyng, and to strengthē their weake faythes, are now so sore chaunged that if they smell that one of their flocke (as they now cal them and no lenger Christes) do but once long or desire for the true knowledge of Christ, they will slay hym, burnyng him with fire most cru∣elly? What is the cause of this, and that * 1.485 they also teach false doctrine confir∣myng it with lyes? veryly it is the hād of God to auenge the wickednes of them that haue no loue nor lust vnto the truth of God, when it is preached, but reioyse in vnrighteousnes. As thou maist see in the second Epistle of Paul to the Thessalonians: Where he speaketh of the comming of Antichrist. Whose commyng shalbe (sayth he) by the workyng of Sathan with all mi∣racles signes and wonders which are

but lyes, and in all deceanable vnrigh∣teousnes among them that perish, be∣cause they receaued not any loue to the * 1.486 truth to haue bene saued. Therefore shall God send them strong delusion, to beleue lyes. Marke how God to auenge his truth, sendeth to the vn∣thankefull false doctrine and false mi∣racles to confirme them, and to harden their harts in the false way, that after∣ward it shall not be possible for them to admitte the truth. As thou seest in Exod. vij. and viij. how God suffered false miracles to be shewed in y^t sight of Pharao to harden his hart, that he should not beleue the truth, in as much as hys sorcerers turned their roddes into Serpēts, and turned wa∣ter into bloud, and made frogges by their inchauntment: so thought he that Moses did all his miracles by the same craft and not by the power of GOD. And abode therfore in vnbelefe and pe∣rished in resisting God.

Let vs receaue all thinges of God * 1.487 whether it be good or bad: let vs hum∣ble our selues vnder his mighty hand and submitte our selues vnto his nur∣ture and chastising, and not withdraw our selues from his correction. Read Hebr. xij. for thy comfort: and let vs not take the stafe by the end or seke to auenge our selues on his rodde, which is the euill rulers. The child as long as he seketh to auenge him selfe vpon the rodde hath an euill hart. For he thinketh not that the correctiō is right or that he hath deserued it, neither re∣penteth, but reioyseth in his wicked∣nes. And so lōg shall he neuer be with∣out a rodde: yea so long shall the rodde be made sharper and sharper. If he knowledge his faute and take the cor∣rection mekely and euē kisse the rodde and amende him selfe with the lear∣nyng and nurture of his father & mo∣ther, then is the rodde takē away and burnt.

So if we resiste euill rulers sekyng * 1.488 to set our selues at libertie, we shall no doubt bring our selues into more euill bondage & wrappe our selues in much more miserie and wretchednes. For if the heades ouercome, then lay they more weight on their backes & make their yoke sorer and tye them shorter. If they ouercome their euill rulers, then make they way for a more cruell natiō, or for some tyraunt of their own nation, whiche hath no right vnto the crown. If we submitte our selues vn∣to the chastisyng of God and mekely knowledge our sinnes for whiche we are scourged, and kisse the rodde, and amende our liuyng: then will GOD take the rodde away, that is, he will geue the rulers a better hart. Or if they continue their malice and perse∣cute you for well doyng, and because ye put your trust in GOD, then will God deliuer you out of their tyranny for his truthes sake. It is the same * 1.489 God now that was in the old time & deliuered the fathers and the Pro∣phetes, the Apostles and other holy Saintes. And what soeuer he sware to them he hath sworne to vs. And as he deliuered them out of all temptation combraūce and aduersitie, because they consented and submitted them selues vnto his will and trusted in his good∣nes and truth: euen so will he do vs if we do likewise.

When soeuer the children of Israell fel from the way which God cōmaun∣ded them to walke in, he gane them vp vnder one tyraūt or an other. As soone as they came to the knowledge of thē selues and repented crying for mercy and leaning vnto the truth of his pro∣mises he sent one to deliuer them, as the hystories of the Bible make men∣tion.

A Christen man in respect of God * 1.490 is but a passiue thing, a thyng that suf∣fereth onely and doth nought, as the sicke in respect of the Surgion or Phi∣sition doth but suffer onely. The Sur∣gen launceth and cutteth out the dead flesh, searcheth the woundes, thrusteth in tentes, sereth, burneth, soweth or sticheth, and leyeth to corsies to draw out y^• corruption, & last of all leyeth to healyng plaisters & maketh it whole. The Phisitiō likewise geueth purga∣tions and drinkes to driue out the di∣sease and then with restauratiues brin∣geth health. Now if the sicke resiste the raser, the searching yron, and so forth, doth he not resiste his owne health and is cause of his owne death? So like∣wise * 1.491 is it of vs, if we resiste euil rulers which are the rodde & scourge where∣with God chastiseth vs, the instru∣mentes wherewith God searcheth out woundes and bitter drinkes to driue out the sinne and to make it appeare, and corsies to draw out by the rotes the core of the poxe of the soule that freateth inward. A Christen mā ther∣fore * 1.492 receaueth all thyng of the hand of God both good and bad, both sweete and sowre, both wealth & wo. If any person do me good, whether it be fa∣ther

mother and so forth, that receaue I of God and to God geue thankes. For he gaue wherewith, and gaue a commaundement, and moued his hart so to do. Aduersitie also receaue I of the hād of God as an wholesome me∣dicine, though it be somewhat bitter. Temptation and aduersitie do both kill sinne, and also vtter it. For though * 1.493 a Christen man knoweth euery thyng how to lyue: yet is the flesh so weake, that he cā neuer take vp his crosse him selfe to kill and mortifie the flesh. He must haue an other to lay it on hys backe. In many also sinne lyeth hidde within and festereth and rotteth in∣ward & is not sene: so that they thinke how they are good and perfect & kepe the law. As the younge man. Math. xix. sayd he had obserued all of a child, and yet lyed falsly in his hart, as the text folowing well declareth. When all is at peace and no man troubleth vs, we thinke that we are paciēt and loue our neighbours as our selues: but let our neighbour hurt vs in woorde or deede, and then finde we it otherwise. Then fume we and rage and set vp the bristels & bend our selues to take vengeaunce. If we loued with godly loue for Christes kindnes sake, we should desire no vengeaunce, but pitie him and desire God to forgeue and a∣mend him knowing well that no flesh can do otherwise the sinne, except that God preserue hym. Thou wilt say what good doth such persecution and tyranny vnto the righteous? First it maketh them feele the woorkyng of Gods spirite in them, and that theyr fayth is vnfayned. Secondaryly I say * 1.494 that no man is so great a sinner, if he repent and beleue, but that he is righ∣teous in Christ and in the promises: yet if thou looke on the flesh and vnto the law there is no man so perfect that is not founde a sinner. Nor any man so pure, that hath not somewhat to be yet purged. This shall suffice at this time as concernyng obedience.

BEcause that God excludeth no de∣gree from his mercy. But who so euer repenteth and beleueth his pro∣mises (of what soeuer degree he be of) the same shalbe partaker of hys grace: therfore as I haue described the obe∣dience of them that are vnder power and rule, euen so will I with Gods helpe (as my dutie is) declare how the rulers whiche God shall vouchsafe to call vnto the knowledge of the truth ought to rule.

¶ The office of a Father, and how he should rule.

FAthers moue not your chil∣dren vnto wrath: but bring them vp in y^• nurtour and in∣formation * 1.495 of the Lord. Ephe. vi. and Collos. iij. Fathers rate not your children, least they be of desperate minde, that is, least you discourage thē. For where y^• fathers and mothers are weywarde hastie and churlishe, euer brauling and chiding: there are y^t chil∣dren anone discouraged and hartlesse, and apte for nothing, neither can they * 1.496 do any thyng aright. Bryng them vp in the nurtoure and information of the Lord. Teach thē to know Christ, and set Gods ordinaunce before them, say∣ing: sonne or daughter, God hath cre∣ated thee and made thee, thorough vs thy father and mother, and at his com∣maundement haue we so longe thus kindely brought thee vp, and kept thee from all perils, he hath commaunded thee also to obey vs, saying: childe o∣bey thy father and mother. If thou meekely obey, so shalt thou grow both in the fauour of God & man, & know∣ledge of our Lord Christ. If thou wilt not obey vs at hys commaundement: thē are we charged to correct thee, yea, and if thou repent not and amende thy self, God shall sley thee by hys officers, * 1.497 or punishe thee euerlastingly. Nur∣toure thē not worldly, & with worldly wisedome, saying: thou shalt come to honour, dignitie, promotion, and ri∣ches, thou shalt be better then such and such, thou shalt haue iij. or iiij. benefi∣ces, and be a great doctoure or a By∣shop, and haue so many men wayting on thee, and do nothing but hauke and hunte, and lyue at pleasure, thou shalt not neede to sweate, to laboure or to take any payne for thy lyuing and so forth, filling thē full of pride, disdaine, and ambition, and corrupting theyr myndes wyth worldly perswasions. Let the fathers and mothers marke how they themselues were disposed at all ages, & by experience of their owne infirmities, helpe their children and keepe them from occasions. Let them teach their children to axe maryages of * 1.498 their fathers & mothers. And let theyr elders prouide mariages for them in season: teaching them also to know, that she is not hys wyfe which y^• sonne taketh, nor he her husband which the daughter taketh wythout the consent and good wyll of their elders, or them

that haue aucthoritie ouer thē. If their frends wil not marry thē, then are they not to blame, if they marry thēselues. Let not y^t fathers & mothers alwayes take the vtmost of their authoritie of their children, but at a time suffer with them, and beare theyr weaknesses, as Christ doth oures. Seeke Christ in your children, in your wiues, seruants, and subiectes. Father, mother, sonne, daughter, maister, seruaunt, kyng and subiect, be names in the worldly regi∣ment. In Christ we are all one thing, * 1.499 none better then other, all brethren, & must all seeke Christ, and our brothers profit in Christ. And he that hath the knowledge whether he be Lorde or kyng, is bounde to submitte hymselfe and serue his brethrē, and to geue hym selfe for them, to winne them to Christ.

¶ The office of an husband and how he ought to rule.

HUsbandes loue your wiues, as Christ loued the congre∣gation, and gaue hymselfe for it, to sanctifie it, and clense it. Men ought to loue their wiues, as their owne bodyes. For this cause shall a man leaue father and mo∣ther, and shall continue with his wife, and shall be made both one flesh. See that euer one of you loue his wyfe euen as hys owne bodye: All thys sayth Paul. Ephe. v. and Collo. iij. he sayth husbādes loue your wiues, and be not bitter vnto thē. And Peter in the thyrd chapter of hys first epistle sayth: men * 1.500 dwell with your wiues according to knowledge, (that is, according to the doctrine of Christ) geuing reuerence vnto the wife, as vnto the weaker ves∣sell (that is, helpe her to beare her in∣firmities) and as vnto them that are heyres also of y^e grace of lyfe, that your prayers be not let. In many thynges * 1.501 God hath made the men stronger then the women, not to rage vpon them, & to be tyrantes vnto then, but to helpe thē, but to beare their weakenesse. Be curteous thereaefore vnto them, and winne thē vnto Christ, and ouercome them with kyndnes, that of loue they may obey y^• ordinaunce that God hath made betwene man and wife.

¶ The office of a maister, and how he ought to rule.

PAule Ephe. vi. saith: ye mai∣sters do euen y^e same thinges vnto thē (that is, be maister after y^e example & doctrine of Christ, as he before taught y^• seruauntes to obey vnto their maisters as vnto Christ) putting away threanings (that is, geue * 1.502 thē fayre wordse, & exhort thē kyndely to do theyr dutie: yea nurtour them as thine own sonnes with y^• Lords nour∣tour, that they may see in Christ a cause why they ought louingly to obey) and remember (saith he) that your maister also is in heauen. Neither is there any respect of persons wyth hym, that is, he is indifferent and not parciall: as great in hys sight is a seruaunt as a maister. And the third chapter to the Col. saith he: ye maisters, do vnto your seruaunts that which is iust and equal, remembring that ye also haue a maister in heauen. Geue your seruaunts kinde wordes, fode, rayment and learnyng. Be not bitter vnto them, rayle not on them, geue thē no cruell countenaunce: but according to the ensample and doc∣trine of Christ, deale with them. And when they labour sore, cherishe them * 1.503 agayne. When ye correct thē, let Gods worde be by, and do it wyth such good maner that they may see how that ye doe it to amende them onely, and to bring them vnto the way which God biddeth vs walke in, and not to auēge your selues, or to wreke your malice on them. If at a tyme thorough hasti∣nes ye exceede measure in punishing, recompence it an other way and par∣don them an other tyme.

¶ The dutie of Landlordes.

LEt Christen Landlordes be content wyth their rent and * 1.504 olde customes, not reysing y^• rent or fynes & bringing vp new customes to oppresse their te∣nauntes: neither letting two or three tenauntryes vnto one man. Let them not take in their communes, neyther make parkes nor pastures of whole parishes. For God gaue the earth to * 1.505 men to inhabite, and not vnto sheepe and wilde deare. Be as fathers vnto your tenauntes: yea be vnto them, as Christ was vnto vs, and shew vnto them all loue, and kyndnes. What soe∣uer busines is among thē, be not par∣ciall, fauouring one more thē an other. The complayntes, quarels, and strife that are among them, counte diseases of sicke people, and as a mercifull phi∣sition heale them wyth wisdome and good councell. Be pitifull and tender harted vnto them, and let not one of thy tenauntes teare out an others

throte, but iudge their causes indiffe∣rently and compell them to make their diches, hedges, gates and wayes. For euē for such causes were ye made land∣lordes, and for such causes payde men rent at the beginning. For if such an order were not, one should sley an o∣ther, and all should goe to wast. If thy tenaunt shall labour and toyle all the yeare to pay thee thy rent, and when he hath bestowed al his labour, his neigh∣boures cattell shal deuoure his frutes, how tedyous and bitter should his life * 1.506 be? Se therefore that ye doe your du∣ties agayne, and suffer no man to doe them wrong, saue the kyng onely. If he doe wrong, then must they abyde Gods iudgement.

¶ The dutie of Kynges, and of the Iudges and Officers.

LEt Kynges (if they had leuer be Christen in deede then so to be called) geue themselues all together to the wealth of their Realmes after the ensample of Christ: remembryng that the people are Gods & not theirs: ye are Christes inheritaunce and possession bought with his bloud. The most despised * 1.507 person in his Realme is the kynges brother, and felowmember with hym, and equall with him in the kyngdome of God and of Christ. Let him therfore not thinke him selfe to good to do thē seruice, neither seke any other thing in them, then a father seketh in his chil∣dren, yea then Christ sought in vs. Though that the kyng in the temporal regiment be in the rowme of God and representeth God him self, and is with out all comparison better thē his sub∣iectes: yet let him put of that and be∣come a brother, doing and leauing vn∣done all thinges in respect of the com∣mon wealth, that all men may see that he seketh nothing, but the profet of his subiectes. When a cause that requireth execution is brought before him, then onely let him take y^e person of God on him. Then let him know no creature but heare all indifferently, whether it be a straunger or one of his owne Re∣alme, & the small as well as the great and iudge righteously for the iudgemēt is the Lordes. Deut. i. In tyme of iud∣gement he is no minister in the kyng∣dome of Christ: he preacheth no Gos∣pell, but the sharpe law of vengeance. Let him take the holy iudges of the olde Testament for an example and namely Moses which in executing the * 1.508 law was mercylesse, otherwise more then a mother vnto them, neuer auen∣gyng his owne wronges but suffering all thing, bearing euery mans weake∣nes, teaching, warning, exhorting and euer caryng for them, and so tenderly loued them, that he desired God either to forgeue them, or to damne hym with them.

Let the iudges also priuatly when * 1.509 they haue put of the person of a iudge exhort with good counsell and warne the people & helpe, that they come not at Gods iudgemēt: but the causes that are brought vnto them, when they sit in Gods stede, let them iudge, and cō∣demne y^e trespasser vnder lawfull wit∣nesses and not breake vp into the con∣sciences * 1.510 of men, after the example of Antichristes disciples, and compell thē either to forsweare them selues by the almightie God, and by the holy Gos∣pell of his mercyfull promises, or to te∣stifie against them selues. Which abho∣minatiō * 1.511 our Prelates learned of Cay∣phas Math. xxvj. saying to Christ: I adiure or charge thee in the name of the liuing God, that thou tell vs whe∣ther thou be Christ the sonne of God: * 1.512 Let that which is secret to God onely, where of no profe cā be made nor law∣full witnesse brought, abyde vnto the commyng of the Lord which shall opē all secretes. If any malice breake forth, that let them iudge onely. For further authoritie hath God not geuen them.

Moyses Deut. xvij. warneth iudges * 1.513 to kepe them vpright and to looke on no mans person, that is, that they pre∣ferre * 1.514 not the hye before the low, the great before the small, the rich before poore, his acquaintaunce, frende, kins∣man, countrey man or one of his own nation before a straūger, a frend or an aliant, ye or one of their own faith be∣fore an infidell: but that they looke on the cause onely to iudge indifferently. For the rowme that they are in, and the law that they execute are Gods, which as he hath made all, and is God of all and all are his sonnes: euen so is he iudge ouer all, and wil haue al iud∣ged by his law indifferently, and to haue the right of his law, and will a∣uenge the wrong done vnto the Turke or Sareson. For though they be not vnder the euerlastyng Testament of God in Christ, as few of vs which are called Christen be, and euen no mo thē to whom God hath sent his promises and poured his spirite into their harts

to beleue them, and through fayth gra∣uen lust in their hartes, to fulfill the law of loue: yet are they vnder the Te∣stament of y^e law naturall, which is the lawes of euery land made for the com∣mon wealth there, and for peace and vnite that one may lyue by an other. In whiche lawes the infidels (if they kepe them) haue promises of worldly things. Who soeuer therfore hyndreth * 1.515 a very infidell from the right of that law, sinneth agaynst God, and of him will God be auēged. Moreouer Moy∣ses warneth them that they receaue no giftes, rewardes or bribes. For those two pointes, fauoryng of one person more then an other, and receauyng re∣wardes, peruerte all right and equitie and is y^e onely pestilence of all iudges.

And the kynges warneth he that * 1.516 they haue not to many wiues, lest their hartes turne away: and that they read alway in the law of God, to learne to feare him, lest their hartes be lift vp a∣boue their brethren. Which ij. pointes, wemen and pride the despising of their * 1.517 subiectes, which are in very deed their owne brethren, are the common pesti∣lence of all Princes. Read the stories and see.

The Shyriffes, Bayly arauntes, Constables and such like officers may let no man that hurteth his neighbour scape, but that they bryng them before the iudges, except they in the meane time agree with their neighbours and make them amendes.

Let Kinges defende their subiectes from the wronges of other natiōs, but picke no quarels for euery trifle: no let not our most holy father make them no more so dronkē with vayne names, * 1.518 with cappes of maintenaunce, and like bables, as it were popetry for childrē, to begger their Realmes and to mur∣ther their people, for defendyng of our holy fathers tyrāny. If a lawfull peace * 1.519 that standeth with Gods woorde be made betwene Prince and Prince, and the name of God taken to recorde and the body of our Sauiour broken be∣twene them, vppon the bonde whiche they haue made, that peace or bonde can our holy father not dispence with, neither lowse it with all the keyes he hath: no veryly Christ can not breake it. For he came not to breake the law but to fulfill it. Math. v.

If any man haue broken the law or a good ordinaunce and repent & come to the rightway agayne, then hath Christ power to forgeue hym: but li∣cence to breake the law cā he not geue, much more his disciples and vicares (as they call them selues) can not do it. The keyes wherof they so greatly bost * 1.520 them selues are no carnall things, but spirituall, and nothing els saue know∣ledge of the law and of the promises or Gospell: if any man for lacke of spiri∣tuall feelyng desire authoritie of men, let him read the old Doctours. If any man desire authoritie of Scripture Christ sayth (Luke. xj.) woe be to you lawyers for ye haue takē away the key of knowledge, ye enter not in your sel∣ues, and them that come in, ye forbyd, that is, they had blynded y^• Scripture whose knowledge (as it were a keye) letteth into God, with gloses and tra∣ditions. Likewise findest thou Math. xxiij. As Peter aunswered in the name * 1.521 of al: so Christ promised him the keyes in the person of all: Math. xvj. And in the. xx. of Iohn he payed them saying: receaue the holy Ghost, who soeuers * 1.522 sinnes ye remitte they are remitted or forgeuen, & who soeuers sinnes ye re∣taine they are retained or holden. With * 1.523 preachyng the promises loose they as many as repent and beleue. And for that Iohn sayth receaue y^t holy ghost. Luke in his last Chapter sayth: then o∣pened he their wittes, that they might vnderstand the Scriptures and sayd vnto them: thus it is written. And thus it behoued Christ to suffre and to rise agayne the thyrd day. And that re∣pentaunce * 1.524 & remission of sinnes should be preached in his name amōg all na∣tions. At preachyng of the law repent men, and at the preachyng of the pro∣mises do they beleue & are saued. Pe∣ter in the second of the Actes practised * 1.525 his keyes, and by preachyng the law brought the people into y^t knowledge of them selues, and bound their consci∣ences, so that they were pricked in their hartes, and sayd vnto Peter and to the other Apostles, what shall we doe? Then brought they foorth the keye of the swete promises saying: repent and be Baptised euery one of you in the name of Iesus Christ for the remission of sinnes, and ye shall receaue the gift of the holy ghost. For the promise was made vnto you, and vnto your chil∣dren, and to all that are a farre euen as many as the Lord shal call. Of like ex∣amples is the Actes full, and Peters Epistles, and Paules Epistles and all * 1.526 the Scripture, neither hath our holy father any other authoritie of Christ or by the reason of his predecessor Peter

then to preach Gods word. As Christ cōpareth the vnderstandyng of Scrip∣ture vnto a keye, so compareth he it to a net, and vnto leuen and vnto many other thinges for certeine properties. I maruell therfore that they boast not * 1.527 them selues of their nette and leuen, as well as of their keyes, for they are all one thyng. But as Christ biddeth vs beware of y^• leuē of the Phariseis, so beware of their counterfeted keyes and of their false nette (which are their traditiōs and ceremonies, their hipo∣crisie & false doctrine, wherewith they katch, not soules vnto Christ, but au∣thoritie and riches vnto them selues.

Let christen kynges therefore keepe * 1.528 their fayth and truth, and all lawfull promises and bondes, not one wyth an other onely, but euen wyth the Turke or whatsoeuer infidell it be. For so it is right before God, as the scriptures and exāples of the Bible testifie. Whosoe∣uer * 1.529 voweth an vnlawful vow, promi∣seth an vnlawfull promise, sweareth an vnlawful oth, sinneth against God, and ought therfore to breake it. He ne∣deth not to sue to Rome for a licence. For he hath Gods word, & not a licēce onely: but also a commaundement to breake it. They therefore y^• are sworne to be true vnto Cardinals & Byshops, that is to say, false vnto God, the king, and the realme, may breake their othes lawfully without grudge of conscience by the aucthoritie of Gods worde. In makyng them they sinned, but in repē∣tyng and breakyng them they please God hyghly, and receaue forgeuenes in Christ.

Let kynges take their dutie of their subiectes, and that is necessary vnto y^t defence of the realme. Let them rule their Realmes them selues, wyth the helpe of laye men that are sage, wyse, learned, and expert. Is it not a shame aboue all shames & a monstrous thing, that no man should be founde able to gouerne a worldly kyngdome saue by∣shops * 1.530 and prelates, that haue forsakē the worlde, and are taken out of the worlde and appoynted to preach the kyngdome of God? Christ sayth, y^t hys kingdome is not of this world. Iohn. 18. And Luk. 12. vnto y^• young mā that desired hym to bid his brother to geue hym part of the inheritaunce, he auns∣wered, who made me a iudge or a de∣uider * 1.531 among you. No man that layeth his hand to the Plowe and looketh backe is apt for the kingdome of hea∣uen. Luke. ix. No man can serue two maisters but he must despise the one Math. vj.

To preach Gods worde is to much for halfe a man. And to minister a tem∣porall kingdome is to much for halfe a man also. Either other requireth an whole man. One therfore can not well do both. He that auengeth himselfe on euery trifle is not mete to preach y^t pa∣cience of Christ, how that a man ought to forgeue and to suffer all thynges. He that is ouerwhelmed with all maner riches, and doth but seeke more dayly, is not meete to preach pouertie. He that will obey no man, is not mete to preach how we ought to obey all men. Peter saith Act. vj. It is not meete that we should leaue the word of God and serue at the tables. Paule sayth in the ix. chapter of the first Corinthe. Wo is me if I preach not a terible saying, ve∣rely for Popes, Cardinals, and By∣shoppes. If he had sayd, wo be vnto me, if I fight not & moue Princes vn∣to warre, or if I encrease not S. Pe∣ters patrimonie (as they call it) it had * 1.532 bene a more easy saying for them.

Christ forbiddeth hys disciples and * 1.533 that oft (as thou mayst see Math. xviij. And also xx. Mark. ix. and also x. Luk. ix. and also xxij. Euen at his last sup∣per) not onely to clime aboue Lordes. kynges, and Emperours in worldly rule, but also to exalt themselues one aboue an other in y^e kingdome of God. But in vayne: for the Pope would not heare it though he had commaunded it tenne thousand tymes. Gods worde should rule onely and not Byshoppes * 1.534 decrees, or the Popes pleasure. That ought they to preach purely and spiri∣tually, and to fashion their liues after, & wyth all ensample of godly liuyng & long suffering, to draw all to Christ: and not to expounde the Scriptures carnally and worldly, saying: God spake thys to Peter and I am his suc∣cessour, therefore thys aucthoritie is myne onely: and then bring in the ty∣ranny of their fleshly wisdome, in prae∣sentia maioris, cessat potestas minoris, that is, in the presence of the greater, y^• lesse hath no power. There is no brother∣hod where such philosophy is taught.

SVch philosophy, and so to abuse the scriptures, and to mocke with Gods word, is after the maner of the Byshop of Rochesters diuinitie. For he in hys * 1.535 Sermō of the condemnation of Mar∣tin Luther, proueth by a shadow of the olde testament, that is, by Moyses and Aaron, that Sathan and Antichrist our

most holy father the Pope is Christes vicare & head of Christes cōgregation.

Moyses (sayth he) signifieth Christ, and Aaron the Pope. And yet the epi∣stle vnto the Hebrues proueth that the hye Priest of the olde lawe signifieth Christ, and his offering and hys going in once in the yeare into the inner tem∣ple, signifie the offering wherewyth Christ offered hymselfe, and Christes goyng in vnto the father to be an euer∣lasting mediator or intercessor for vs. Neuerthelesse Rochester proueth the contrary by a shadow: by a shadow ve∣rely. For in shadowes they walke with out all shame, and the light will they * 1.536 not come at, but enforce to stoppe and quench it with all craft and falshod, lest their abhominable iugling shoulde be sene. If any man looke in the light of y^e new testament, he shal clearely see, that that shadow may not be so vnderstād.

Vnderstand therfore that one thing in the Scripture representeth diuers thynges. A Serpent figureth Christ in one place, and the Deuill in an other. And a Lyon doth lykewise. Christ by Leuen signifieth Gods worde in one place, and in an other signifieth there∣by the traditions of y^t Phareseis which sowred & altered Gods word for theyr auauntage. Now Moyses verely in y^• sayd place representeth Christ, and Aa∣ron * 1.537 which was not yet hye Priest, re∣presēted not Peter onely or hys succes∣sour, as my Lord of Rochester woulde haue it (for Peter was to litle to beare Christes message vnto all the world) but signifieth euery disciple of Christ & euery true preacher of Gods worde. For Moyses put in Aarons mouth, what he should say, and Aaron was Moyses Prophet, and spake not hys owne message (as the Pope and By∣shoppes doe) but that which Moyses had receaued of God and deliuered vn∣to hym. Exod. 4. and also 7. So ought euery preacher to preach Gods worde purely, and neither to adde nor minish. A true messenger must doe his message truely, and say neither more nor lesse then he is commaunded. Aaron when * 1.538 he is hye priest, and offereth and pur∣geth the people of their worldly sinne, which they had fallē in in touching vn∣cleanly thynges, and in eating meates forbidden (as we sinne in handling the chalice, and the Alter stone, & are pur∣ged wyth the Bishops blessing) repre∣senteth Christ, which purgeth vs from all sinne in the sight of God, as the epi∣stle vnto the Hebrues maketh mentiō. When Moyses was gone vp into the mounte and Aaron left behynde, and made the golden Calfe, there Aaron representeth all false preachers, and namely, our most holy father y^• Pope, which in like maner maketh vs beleue in a Bull, as y^t Bishop of Rochester ful wel alleageth the place in hys sermon.

If the Pope be signified by Aaron and Christ by Moyses, why is not the Pope as well content with Christes * 1.539 law and doctrine, as Aaron was with Moyses? What is the cause that our Bi∣shops preach the pope and not Christ, seyng the Apostles preached not Pe∣ter, but Christ. Paul. ij. Cor. iiij. sayth of hym selfe and of his felowapostles: * 1.540 we preache not our selues but Christ Iesus the Lord, and preach our selues your seruauntes for Iesus sake. And. i. Cor. iij. Let no mā reioyse in men. For all thynges are yours, whether it bee Paul, or Apollo, or Peter: whether it be the world, or life, or death: whether they be present thinges or thynges to come: all are yours & ye are Christes & Christ is Gods. He leueth out ye are Peters, or ye are the popes. And in the Chapter folowyng he sayth. Let men thus wise esteme vs, euē the ministers of Christ. &c. And. ij. Cor. xj. Paul was gelous ouer his Corinthians, because they fell from Christ, to whom he had maried thē, & did cleaue vnto the au∣thoritie of men (for euē then false Pro∣phetes sought authoritie in the name of the hye Apostles) I am sayth he ge∣louse ouer you with godly gelousie. For I coupled you to one mā, to make you a chast virgine to Christ: but I feare lest as the Serpent deceaued •…•…e through his suttiltie, euen so your wittes should be corrupt from the sin∣glenesse that is in Christ. And it fol∣loweth: If he that commeth to you preached an other Iesus, or if ye re∣ceaue an other spirite or another Gos∣pell, then might ye well haue ben con∣tent, that is, ye might haue well suffe∣red him to haue authoritie aboue me. But I suppose (sayth he) that I was not behynd the hye Apostles: meaning in preaching Iesus & his Gospell, and in ministring the spirite. And in the said. xj. Chapter, he proueth by y^• doc∣trine of Christ, that he is greater then the hye Apostles. For Christ sayth, to be great in the kingdome of God, is to do seruice and take payne for other. * 1.541 Ʋpon which rule Paul disputeth say∣ing: if they be the ministers of Christ I am more. In labours more aboun∣daunt,

in stripes about measure in pri∣son more plenteously, in death oft and so forth. If Paul preached Christ more * 1.542 then Peter and suffered more for hys congregation, then is he greater then Peter by y^e testimony of Christ. And in the xij. he sayth. In nothing was I in∣ferior vnto y^• hye Apostles. Though I * 1.543 be nothing, yet the tokēs of an Apostle were wrought amōg you with all pa∣cience, with signes & wōders & migh∣ty dedes. So proued he his authority & not with a bulle frō Peter sealed with cold lead, either with shadowes of the old Testament falsly expounded.

Moreouer the Apostles were sent immediatly of Christ and of Christ re∣ceaued they their authoritie, as Paul boasteth him selfe euery where. Christ * 1.544 (sayth he) sent me to preach the Gos∣pell. i. Corint. i. And I receaued of the Lord that which I deliuered vnto you i. Cor. xi. And Gal. i. I certifie you bre∣thrē that the Gospell which was prea∣ched of me, was not after the maner of men (that is to witte, carnal or fleshly) neither receaued I it of man, neyther was it taught me: but I receaued it by y^t reuelation of Iesus Christ. And Gal. ij. He that was mighty in Peter in the Apostleship ouer the circumcision, was mighty in me among the Gētiles. And 1. Timoth. 1. Readest thou lykewyse. And Iohn xx. Christ sent them forth indifferently, and gaue them lyke po∣wer. As my father sent me (sayth he) so send I you: that is, to preach and to suffer, as I haue done, and not to con∣quer enemyes and kyngdomes, and to subdue all temporall power vnder you wyth disguised hypocrisie. He gaue thē the holy Ghost to bynde and loose in∣differently, as thou seest: And after∣ward he sent forth Paule wyth like au∣thority, as thou seest in the Actes. And in the last of Mathew sayth he: all po∣wer is geuen me in heauē and in earth, goe therfore and teach all naciōs, bap∣tising them in the name of the father, & of the sonne, and of the holy Ghost, tea∣ching them to obserue whatsoeuer I commaunded you. The authoritie that * 1.545 Christ gaue thē was to preach, yet not what they would imagine, but what he had commaunded. Loe sayth he, I am with you alwayes, euen vnto the ende of the world. He sayde not I goe my way, and loe here is Peter in my stede: But sent them euery man to a sundry countrey, whether soeuer the spirite caried them, and went with thē him self. And as he wrought with Pe∣ter where he went, so wrought he with the other where they went, as Paul boasteth of him selfe vnto the Galathi∣ans. Seyng now that we haue Chri∣stes * 1.546 doctrine and Christes holy promi∣ses, and seyng that Christ is euer pre∣sent with vs his owne selfe, how com∣meth it that Christ may not raigne im∣mediatly ouer vs, as well as the Pope which commeth neuer at vs? Seyng also that the office of an Apostle is to preach onely, how can the Pope cha∣lenge with right, any authoritie where he preacheth not? How commeth it al∣so that Rochester will not let vs be cal∣led one congregation be the reason of one God, one Christ, one spirite, one Gospell, one fayth, one hope, and one Baptisme, as well as because of one Pope?

If any naturall beast with hys worldly wisedome striue, that one is * 1.547 greater then an other, because that in congregations one is sent of an other, as we see in the Actes. I aūswere that Peter sent no man, but was sent him selfe, and Iohn was sent, and Paul, Sy∣las and Barnabas were sent. Howbeit such maner sendynges are not world∣ly, as Princes send Ambassadours, no nor as Friers send their limiters to gather their brethrenhedes which must obey whether they will or will not. Here all thyng is free and willyngly. And the holy ghost bringeth thē toge∣ther whiche maketh their willes free, and ready to bestow them selues vpon their neighbours profit. And they that come, offer thē selues, and all that they haue or cā do, to serue the Lord & their brethrē. And euery mā, as he is found apt and meete to serue his neighbour, so is he sent or put in office. And of the holy Ghost are they sent with the con∣sent of their brethren and with their owne consēt also. And Gods word ru∣leth in that congregation, vnto which word euery man confirmeth his will. And Christ which is alway present is the head. But as our Bishops heare not Christes voyce, so see they him not * 1.548 present: and therfore make them a God on the earth, of the kinde (I suppose) of Aarons calfe. For he bringeth forth * 1.549 no other frute but Bulles.

For as much also as Christ is as great as Peter, why is not his seate as great as Peters? Had the head of the Empire ben at Ierusalem, there had ben no mention made of Peter. It is verely, as Paul sayth in the xj. Chap. of the ij. Epistle to the Corinthians.

The false Apostles are disceatful wor∣kers, and fashion them selues like vn∣to the Apostles of Christ. That is the * 1.550 shauen nation preached Christ falsly, yea vnder the name of Christ preached them selues, and raigne in Christes stede: haue also taken away the keye of knowledge and haue wrapped y^• peo∣ple in ignoraunce, and haue taught thē to beleue in them selues, in their tra∣ditions and false ceremonies: so that Christ is but a vayne name, and after * 1.551 they had put Christ out of his rowme, they gate them selues to the Empe∣rour and kyngs, and so long ministred their busines till they haue also put thē out of their rowmes, & haue got their * 1.552 authorities from them and raigne also in their stede: so that y^• Emperour and kynges are but vayne names and sha∣dowes, as Christ is, hauyng nothyng to do in the world. Thus raygne they in the stede of God and man and haue all power vnder them, and do what they list.

Let vs see an other poynt of our great clarke. A litle after the beginning * 1.553 of hys Sermon, entendyng to proue that which is clearer then the sonne & serueth no more for his purpose then Ite missa est serueth to proue that our Lady was borne without originall sinne: he alledgeth a saying that Mar∣tin Luther sayth, which is this, if we af∣firme that any one Epistle of Paul or any one place of his Epistles pertei∣neith not vnto the vniuersall Church, that is, to all the congregation of them that beleue in Christ, we take away all S. Paules authoritie. Wherupō sayth Rochester. If it be thus of the woordes of S. Paule, much rather it is true of the Gospels of Christ and of euery place of them. O malicious blyndnes. First note his blindnes. He vnderstā∣deth by this worde Gospell no more but the foure Euangelistes, Mathew, Marke, Luke and Iohn, and thinketh not that the Actes of Apostles and the Epistles of Peter, of Paul & of Iohn * 1.554 and of other like, are also the Gospell. Paul calleth his preachyng the Gos∣pell. Rom. ij. and. i. Cor. iiij. and Gal. i. and. i. Timoth. i. The Gospel is eue∣ry where one though it be preached of diuers, and signifieth glad tidynges, * 1.555 that is to witte, an open preachyng of Christ and the holy Testament & gra∣cious promises that God hath made in Christes bloud, to all that repent and beleue. Now is there more Gospell in one Epistle of Paule, that is to say, Christ is more clearely preached, and moe promises rehearsed in one Epistle of Paul, then in the. iij. first Euange∣listes. Mathew, Marke & Luke.

Consider also his maliciousnes, how wickedly and how craftely he taketh a∣way y^e authoritie of Paule. It is much rather true of the Gospelles, and of e∣uery place in them then of Paule. If * 1.556 that which y^e foure Euangelistes wrote be truer then that which Paule wrote, then is it not one Gospell that they preached, neither one spirit that taught them. If it be one Gospell and one spi∣rite, how is one truer then the other? Paule proueth his authoritie to y^e Ga∣lathians * 1.557 and to the Corinthians, be∣cause that he receaued his Gospell by reuelation of Christ and not of man: & because that when he com••••ed wyth Peter and y^e hye Apostles of hys Gos∣pell & preaching, they coulde improue nothyng, neither teach hym any thing: and because also that as many were cō∣uerted and as great miracles shewed by his preaching, as at the preaching of the hie Apostles, and therefore will be of no lesse authoritie, thē Peter and o∣ther hie Apostles: Nor haue his Gos∣pell of lesse reputation then theirs.

Fynally that thou mayst know Ro∣chester * 1.558 for euer, and all the remnaunt by him, what they are within y^e skinne, marke how he playeth bo pepe with y^e Scripture. He allegeth the beginning of the tenth chapter to the Hebrues. Vmbram habens lex futurorum bonorum, the lawe hath but a shadow of thynges to come. And immediatly expoundeth the figure cleane contrary vnto the chap∣ter folowing, and to all the whole epi∣stle, making Aaron a figure of y^t Pope, whom the Epistle maketh a figure of Christ.

He allegeth halfe a texte of Paule. i. Timoth. iiij. In the latter dayes some shall depart from the faith, geuing hede vnto spirites of error and deuilish doc∣trine: but it foloweth in the text, ge∣uing attendaunce or hede vnto the de∣uilishe doctrine of them which speake false thorow hypocrisy, and haue their consciences marked with a hote yron, forbidding to mary, and commaūding to absteine from meates which God hath created to be receaued wyth ge∣uing thākes. Which two thynges who * 1.559 euer did saue y^e Pope Rochesters God, makyng sinne in the creatures which God hath created for mās vse to be re∣ceaued wyth thankes? The kyngdome of heauē is not meate and drinke sayth

Paule, but righteousnes, peace, and ioye in the holy Ghost. For whosoeuer in these thynges serueth Christ, plea∣seth God, and is alowed of men. Rom. xiiij. Had Rochester therfore not a cō∣science marked wyth the hote yron of malice, so that he can not consent vnto the will of God and glory of Christ, he woulde not haue so alleaged the texte which is contrary to none saue them∣selues.

He alleageth an other text of Paule in the second chapter of his second epi∣stle to the Thessalonians. Erit dissessi•• primum, that is sayth Rochester, before the comming of Antichrist, there shall be a notable departing from the fayth. And Paule sayth. The Lord commeth not except there come a departing first. Paules meaning is, that the last day commeth not so shortly, but that Anti∣christ shall come first and destroy the faith, and sit in the temple of God, and make all men worship him, and beleue in hym (as the Pope doth) and then shal Gods worde come to light againe (as it doth at thys tyme) and destroy hym and vtter his iuggling, and then cōmeth Christ vnto iudgement. What say ye of this crafty cōueyar? Would he spare, suppose ye to alleage & to wrest other doctours pestilently, which fea∣reth not for to iugle wyth y^• holy scrip∣ture of God, expounding y^• vnto Anti∣christ which Paule speaketh of Christ? No be ye sure. But euen after this ma∣ner wise peruert they the whole scrip∣ture and all doctours, wresting thē vn∣to their abhominable purpose, cleane contrary to the meaning of the text, & to the circumstaunces that goe before and after. Which deuelishe falshod lest the lay men should perceaue, is the ve∣ry * 1.560 cause why y^• they will not suffer the Scripture to be had in the Englishe tounge, neither any worke to be made, that should bring the people to know∣ledge of the truth.

He alleageth for the Popes authori∣tie, Saint Ciprian, Saint Augustine, Ambrose, Hierome, and Origene: of which neuer one knew of any authori∣tie, that one Bishop should haue aboue an other. And Saint Gregory allea∣geth he, which would receaue no such authoritie aboue hys brethren when it was profered hym. As the maner is to call Tully chiefe of Oratours for hys * 1.561 singular cloquence, and Aristotle chiefe of Philosophers, and Ʋirgill chiefe of Poets, for thir singular learnyng, and not for any authoritie that they had o∣uer other: so was it the maner to call Peter chiefe of the Apostles for his sin∣gular actiuitie and boldnes, and not that he shoulde be Lord ouer his bre∣thren, contrary to hys owne doctrine. Yet compare that chiefe Apostle vnto Paule, and he is found a great way in∣ferior. This I say not that I woulde that any man shoulde make a God of Paule, contrary vnto hys owne lear∣ning. Notwithstāding yet this maner of speaking is left vnto vs of our el∣ders, that when we say the Apostle sayth so, we vnderstand Paule for hys excellency aboue other Apostles. I would he would tel you how Hieroin, Augustine, Bede, Origene, and other doctours expound this texte vpon this rocke I wyll builde my congregation: and how they enterpret the keyes also. Thereto, Pasce, pasce, pasce, which Ro∣chester leaueth without any Englishe, signifieth not Pol••, shere, and shaue. Ʋpon which texte beholde the faithfull exposition of Bede.

Note also how craftely he would en∣feoffe the Apostles of Christ with their * 1.562 wicked traditions and false Ceremo∣nies, which they themselues haue fay∣ned, alleaging Paule. ij. Thessal. ij. I aunswere that Paule taught by mouth such things as he wrote in his epistles. And his traditions were the Gospell of Christ, and honest maners & liuing, and such a good order as becommeth the doctrine of Christ. As that a wo∣man obey her husband, haue her head couered, keepe silence, and goe wo∣manly and christenly apparelled: that children and seruauntes be in subiec∣tion: and that the younge obey their elders, that no man eate but he that la∣boureth and worketh, and that men make an earnest thing of Gods word, and of hys holy Sacramentes: and to watch, fast, and pray, and such lyke, as the Scripture commaundeth. Which thynges he that woulde breake were no christen man. But we may well cō∣playne and crye to God for helpe, that * 1.563 it is not lawful for the Popes tyranny, to teach y^• people what prayer is, what fasting is, and wherefore it serueth. There were also certayne customes al∣way which were not commaunded in paine of hell or euerlasting dānatiō, as to watch all night, and to kysse one an other: which as soone as the people a∣bused, then they brake thē. For which cause the Byshops myght breake ma∣ny thynges now in lyke maner. Paule also in many thynges which God had

made free, gaue pure and faythfull coū∣cell without tangling of any mans cō∣science, and without all maner com∣maundyng vnder payne of cursing, * 1.564 payne of excommunication, payne of heresie, payne of burnyng, payne of deadly sinne, payne of hell, and payne of damnatiō. As thou mayst see. i. Cor. 7. Where he counceleth the vnmaried, the widowes, and virgines that it is good so to abyde, if they haue the gift of chastitie. Not to winne heauē ther∣by (for neither Circumcision neither vncircumcision is any thyng at all, but the kepyng of the commaunde∣mentes is altogether) But that they might be without trouble, and might also the better wayte on Gods worde and s••elyer serue their brethren. And * 1.565 sayth (as a faithfull seruaunt) that he had none authority of the Lord to geue them any commaundement. But that the Apostles gaue vs any blynd cere∣monies wherof we should not know the reason that I denye and also defie, as a thyng cleane contrary vnto the learnyng of Paul euery where.

For Paul commaundeth that no * 1.566 man once speake in the Church, that is, in the congregation, but in a toung that all men vnderstand, except that there be an interpreter by: he cōmaun∣deth to labour for knowledge, vnder∣standyng, and feelyng and to beware of superstition, & persuasions of world∣ly wisedome, philosophy, and of hypo∣crisie and ceremonies, and of all ma∣ner disguising, & to walke in y^• playne and open truth. Ye were once darke∣nes (sayth he) but now are ye light in the Lord, walke therefore as the chil∣dren of light. Ephe. v. how doth Paul also wish them encrease of grace in e∣uery Epistle? How crieth he to God to augment their knowledge, that they should be no more children waueryng with euery winde of doctrine, but would vouchsafe to make them full men in Christ, and in the vnderstan∣dyng of the mysteries or secretes of Christ? so that it should no be possible for any man to disceaue them with any entisyng reasons of worldly wisedom, or to beguile them with blind ceremo∣nies, or to lead them out of the waye with superstitiousnes of disguiled hy∣pocrisie: vnto which ful knowledge are * 1.567 the spirituall officers ordeined to bring them. Ephes. iiij. So farre it is away that Christes Apostles should geue them traditions of blind ceremonies without signification, or of whiche no man should know the reason as Ro∣chester whiche loueth shadowes and darkenes lyeth on them: God stoppe his blasphemous mouth.

Consider also how studiously Ro∣chester * 1.568 alledgeth Origene, both for his Pope, and also to stablish his blind ce∣remonies with all: which Origene of all heretickes is condemned to be the greatest. He is an auncient Doctour sayth he, yea and to whō in this point great fayth is to be geuen: yea verely * 1.569 Aristotle and Plato and euen very Ro∣bynhode is to beleued in such a point, that so greatly mainteineth our holy fathers authoritie, and all his disgui∣singes.

Last of all as once a craftie theefe whē he was espied and folowed, cryed vnto the people. Stoppe the thefe, stop the thefe. And as many to begyn with all, cast first in an other mans teth that which he feareth should be layd to his owne charge: euen so Rochester layeth to Martin Luthers charge the slaying & murtheryng of Christen men, because they will not beleue in his doctrine, which thing Rochester and his brethrē haue not ceased to do now certein hun∣dred yeares, with such malice that whē they be dead, theyrage burnyng their bodies, of which some they them sel∣ues of lickelyhode killed before secret∣ly. And because that all the worlde knoweth that Martin Luther slayeth no mā, but killeth onely with the spiritu∣all sword, the word of God, such can∣kred cōsciences as Rochester hath. Nei∣ther persecuteth, but suffereth persecu∣tion: yet Rochester with a goodly Ar∣gument proueth that he would do it if he could. And marke I pray you what an Oratour he is, and how vehement∣ly * 1.570 he persuadeth it. Martin Luther hath burned the Popes decretals: a mani∣fest signe, sayth he, that he would haue burnt the Popes holines also, if he had had him. A like Argument (which I suppose to be rather true) I make. Ro∣chester and his holy brethrē haue burnt Christes Testament: an euident signe verely that they woulde haue burnt Christ him selfe also if they had had him.

I had almost verely left out the * 1.571 chiefest point of all. Rochester both ab∣hominable and shamelesse, yea & sterke mad with pure malice, and so adased in the braines with spite, that he cā not o∣uercome the truth that he seeth not, or rather careth not what he sayth: in the ende of his first destruction, I would

say instructiō as he calleth it, intēding to proue that we are iustified thorouh holy workes, alleageth halfe a texte of Paule of the fift to the Galathians (as his maner is to iuggle and cōuey craf∣tely) fides per dilectionem operans. Which * 1.572 texte he thys wise Englisheth: fayth which is wrought by loue, and maketh a verbe passiue of a verbe deponent. Rochester will haue loue to goe before and fayth to spring out of loue. Thus Antichrist turneth the rotes of the tree vpward. I must first loue a bitter me∣dicine (after Rochesters doctrine) and then beleue that it is wholsome. When by naturall reason, I first hate a bitter medicine, vntill I be brought in belief of the phisition, that it is holesome, & that the bitternes shall heale me, and then afterward loue it of that beliefe. Doth the childe loue the father first, & thē beleue that he is his sonne or heire, or rather because he knoweth that he is his sonne or heire and beloued, ther∣fore loueth agayne? Iohn sayth in the * 1.573 third of his first epistle. See what loue the father hath shewed vpon vs, that we should be called his sonnes. Be∣cause we are sonnes therefore loue we. Now by fayth are we sonnes as Iohn sayth in the fyrst chapter of his Gospel. He gaue them power to be the sonnes of God, in that they beleued on hys name. And Paule sayth, in the thyrd chapter of hys Epistle to the Galathi∣ans, we are all the sonnes of God by the faith which is in Iesus Christ. And Iohn in the sayd chapter of hys epistle sayth. Hereby perceaue we loue, that he gaue hys life for vs. We coulde see no loue nor cause to loue agayne, ex∣cept that we beleued that he dyed for vs, and that we were saued thorough his death. And in the chapter folowing sayth Iohn. Herein is loue: not that we loued God: but that he loued vs, and sent his sonne to make agreement for our sinnes. So God sent not hys sonne for any loue that we had to hym: but of the loue, that he had to vs, sent he hys sonne, that we myght so loue & loue agayne. Paule lykewise in the 8. chapter to the Romaynes, after that he hath declared the infinite loue of God to vs ward, in that he spared not hys owne sonne, but gaue hym for vs, cry∣eth out saying: who shall separate vs from the loue of God? shall persecuti∣on, shall a sworde? &c. No, sayth he, I am sure that no creature shall separate vs from the loue of God, that is, in Christ Iesus our Lord: as who should say, we see so great loue in God to vs warde in Christes death, that though all misfortune should fall on vs, we can not but loue agayne. Now how know we that God loueth vs? verely by fayth. So therefore, though Ro∣chester * 1.574 be a beast faythlesse, yet ought naturall reason to haue taught hym, that loue springeth out of fayth and knowledge: and not fayth and know∣ledge out of loue. But let vs see the text. Paule sayth thus. In Christ Ie∣su, neither circumcision is any thyng worth, nor incircumcision: but fayth which worketh thorow loue, or which thorow loue is strōg or mighty in wor∣king, & not which is wrought by loue, as the iuggler sayth. Faith that loueth Gods cōmaundemēts iustitieth a mā. If thou beleue gods promises in christ, and loue his commaūdementes, then art thou safe. If thou loue y^e commaū∣demēt, then art thou sure y^• thy fayth is vnfained, & that gods spirit is in thee.

How fayth iustifieth before God in the hart, & how loue springeth of fayth, and compelleth vs to worke, and how the workes iustifie before the worlde, & testifie what we are, & certifie vs that our fayth is vnfayned, and that y^e right spirit of God is in vs, see in my booke of y^e iustifiyng of faith, and there shalt thou see all thyng aboundantly. Also of the controuersie betwene Paul and * 1.575 Iames see there. Neuer the later, whē Rochester sayth, if faith onely iustified, then both the deuils and also sinners that lie still in sinne should be saued, hys argument is not worth a strawe. For neyther the deuils nor yet sinners that continue in sinne of purpose & de∣lectation, * 1.576 haue any such fayth as Paul speaketh of. For Paules fayth is to be∣leue Gods promises. Fayth (sayth he) Rom. x. cōmeth by hearing, and hea∣ring commeth by the worde of God. And how shall they heare wythout a preacher, and how shall they preach ex∣cept they be sent? As it is writtē (saith he) how beautifull are the fecte that bring glade tydinges of peace, and bringe tydynges of good thynges. Now when sent God any messengers vnto the deuils to preach them peace, or any good thyng: The deuill hath no promise: he is therefore excluded from Paules fayth. The deuill beleueth that * 1.577 Christ dyed, but not that he dyed for hys sinnes. Neither doth any that cō∣senteth in the hart to continue in sinne, beleue that Christ dyed for him. For to beleue that Christ dyed for vs, is to see

our horrible damnation, and how we * 1.578 were appointed vnto eternall paines, and to feele, and to be sure that we are deliuered therefrō thorough Christ: in that we haue power to hate our sins, and to loue Gods commaundements. All such repent and haue their hartes loosed out of captiuitie and bondage of sinne, and are therefore iustified tho∣rough fayth in Christ. Wicked sinners haue no fayth, but imaginations and opinions about Christ, as our schole men haue in their principles, about whiche they braule so fast one with an¦other. It is an other thyng to beleue y^• the kyng is rich, & that he is rich vnto me, and that my part is therein: and that he will not spare a peny of his ri∣ches at my neede, when I beleue that the king is rich I am not moued. But when I beleue that he is rich for me, & that he will neuer faile me at my nede, then loue I, and of loue am ready to worke vnto the vttermost of my pow∣er: But let vs returne at the last vnto our purpose agayne.

WHat is the cause that laye men can * 1.579 not now rule, as well as in times past, and as the Turkes yet doe? Ʋe∣rely because that Antichrist wyth the miste of hys iugglyng hath beguiled our eyes, and hath cast a superstitious feare vpon the world of christen men, & hath taught thē to dread, not God & his worde, but hymselfe and his word: not Gods law and ordinaunces, prin∣ces and officers which God hath set to rule the world, but his owne law and ordinaunces, traditions and ceremo∣nies, and disguised disciples, which he hath set euery where to deceaue the world, and to expell the lyght of Gods worde, that his darcknes may haue roome. For we see by dayly experience of certayne hundred yeares lōg, that he which feareth neyther God nor hys worde, neyther regardeth father, mo∣ther, mayster, or Christ hymself, which rebelleth against God ordinaunces, ri∣seth * 1.580 agaynst the kynges, and resisteth hys officers, dare not once lay handes on one of the Popes annoynted: no though he sley hys father before hys face, or do violence vnto his brother, or defile his sister, wife or mother. Like honour geue we vnto his traditions & ceremonies. What deuotion haue we when we are blessed (as they call it) with the chalice, or when the Byshop lifteth vp his holy hand ouer vs? Who dare handle the chalice, touch the Al∣ter stone, or put his hand in the fount, or hys finger into the holy oyle? What reuerence geue we vnto holy water, holy ••yre, holy bread, holy salt, halow∣ed belles, holy waxe, holy bowes, ho∣ly candels, and holy ashes? And last of all vnto the holy cādle commit we our soules at our last departyng. Yea and of the very cloute which the Byshop or his chapplen that standeth by, knitteth about childrens neckes at confirmatiō, what lay person durst be so bold as to to vnloose the knot? Thou wilt say, do not such thinges bring the holy Ghost and put away sinne and driue away spirites? I say that a stedfast fayth or belefe in Christ & in the promises that God hath sworne to geue vs for hys sake, bringeth the holy Ghost as all the Scriptures make mention, & as Paul sayth (Actes. xix.) haue ye receaued the holy Ghost through fayth or beleuing? Fayth is the rocke where on Christ * 1.581 buildeth hys congregation, agaynst whiche ••ayth Christ Math. xvj. hell gates shall not preuaile. As soone as thou beleuest in Christ, the holy Ghost commeth, sinne falleth away and de∣uils flye: when we cast holy water at the deuill or ryng the belles, he fleeth, * 1.582 as men do from young children, and mocketh with vs, to bring vs from the true fayth that is in Gods word vnto a superstitious, and a false belefe of our owne imagination. If thou haddest fayth & threwest an vnhalowed stone at his head, he would earnestly flee and without mockyng, yea though thou threwest nothyng at all, he would not yet abyde.

Though that at the beginnyng mi∣racles * 1.583 were shewed through such cere∣monies, to moue the infidels to beleue the word of God. As thou readest how the Apostles annoynted the sicke with oyle and healed them, and Paul sent his pertelet or Iirkyn to the sicke and healed them also. Yet was it not the ce∣remonie that did the miracle, but fayth of the preacher and the truth of God, which had promised to confirme and stablish his Gospell with such mira∣cles. Therfore as soone as the gift of miracles ceased, ought the ceremonie to haue ceased also: or els if they will needes haue a ceremonie to signifie some promise or benefite of GOD (whiche I prayse not but would haue Gods word preached euery Sonday, for which entent Sondayes and holy * 1.584 dayes were ordeined) then let them tel the people what it meaneth: and not set vp a haulde and a naked ceremonie

without significatiō, to make the peo∣ple beleue therein, and to quenche the fayth that ought to be geuen vnto the word of God.

What helpeth it also that the Priest * 1.585 whē he goeth to Masse disguifeth him selfe with a great part of the passion of Christ, and playeth out the rest vnder silence with signes and profers, with noddyng, beckyng and mowyng, as it were Iacke an apes, when neither he him selfe neither any man els woteth what he meaneth? not at all verely, but hurteth and that excedyngly. For as much as it not onely destroyeth the fayth & quencheth the loue that should * 1.586 be geuen vnto the commaundements, and maketh the people vnthankefull, in that it bringeth them into such su∣perstition, that they thinke that they haue done aboundantly ynough for God, yea & deserued aboue measure, if they be present once in a day at such mummyng: But also maketh the in∣fidels to mocke vs and abhorre vs, in that they see nothyng but such apes play among vs, where of no man can geue a reason.

All this commeth to passe to fulfill the prophesie which Christ prophesied. * 1.587 Marke. xiij. And Luke. xxj. that there shall come in his name which shall say that they them selues are Christ. That do verely the Pope and our holy or∣ders of Religion. For they vnder the name of Christ preach thē selues, their own word, and their own traditions, and teach the people to beleue in them. The Pope geueth pardons of his full power, of the treasure of the Church and of the merites of Saintes. The Friers lykewise make their benefac∣tours (which onely they call their bre∣thren and sisters) partakers of their masses, fasting, watchynges, prayings and wolward goynges. Yea and whē a nouice of the obseruauntes is profes∣sed * 1.588 the father asketh him, will ye kepe the rules of holy S. Fraunces? and he sayth yea: will ye so in dede sayth he? the other aunswereth: yea forsoth fa∣ther. Then sayth the father, and I pro∣mise you agayne euerlastyng lyfe. O blasphemy. If eternall life be due vn∣to the pilde traditions of lowsie Fri∣ers, where is the Testament become that God made vnto vs in Christes bloud? Christ sayth Math. xxiiij. And Mark. xiij. that there shal come Pseudo-Christs. * 1.589 Which though I, for a conside∣ration haue translated false Christes, kepyng the Greeke word: yet signifieth it in the English false annoynted and ought so to be translated. There shall come (saith Christ) false annoynted and false Prophetes, and shall do miracles and wonders, so greatly that if it were possible, the very elect or chosen should be brought out of the way. Compare the Popes doctrine vnto the word of GOD, and thou shalt finde that there hath ben, and yet is a great goyng out of the way, and that euill men and de∣ceauers (as Paul prophesied. ij. Timo. iij.) haue preuailed and waxed worse and worse, beguiling other as they are beguiled them selues. Thou tremblest and quakest saying: shall God let vs go so sore out of the right way? I aun∣swere it is Christ that warneth vs, * 1.590 which as he knew all that should fol∣low, so prophesied he before and is a true Prophet, and his prophesie must nedes be fulfilled.

GOd annoynted hys sonne Iesus with the holy Ghost, and therfore * 1.591 called him Christ, which is as much to say as annoynted. Outwardly he dis∣guised him not but made hym like o∣ther mē and sent him into the world to blesse vs, and to offer him selfe for vs a sacrifice of a swete sauour, to kill the stench of our sinnes, that God hence forth should smell them no more, nor thinke on them any more: and to make full & sufficient satisfaction or amendes for all them that repent, beleuyng the truth of god, and submitting them sel∣ues vnto his ordinaūces both for their sinnes that they do, haue done and shal do. For sinne we through fragilitie ne∣uer so oft, yet as soone as we repente and come into the right way agayne, and vnto the Testament whiche God hath made in Christes bloud, our sinnes vanish away as smoke in the winde, and as darkenes at the com∣myng of light, or as thou cast a litle bloud or milke into y^t mayne see. In so * 1.592 much that who soeuer goeth about to make satisfactiō for his sinnes to God ward, saying in his hart, this much haue I sinned, this much will I doe agayne, or this wise will I lyue to make amendes with all, or this wil I do to get heauen with all, the same is an infidell, faythlesse and damned in his deede doing, and hath lost his part in Christes bloud: because he is diso∣bedient vnto Gods Testamēt, and set∣teth vp an other of his owne imagina∣tion, vnto which he will compell God to obey. If we loue God we haue a cō∣maundemēt to loue our neighbour al∣so,

as sayth Iohn in his Epistle. And if we haue offended him to make him a∣mendes, * 1.593 or if we haue not wherewith, to aske him forgeuenesse, and to doe and suffer all thynges for his sake, to wynne him to God & to norish peace and vnitie: but to Godward Christ is an euerlastyng satisfaction and euer sufficient.

Christ when he had fulfilled hys * 1.594 course, annoynted hys Apostles and disciples with the same sprite, and sent them forth without all maner disgui∣sing, like other men also, to preach the attonemēt and peace which Christ had made betwene God and man. The A∣postles likewise disguised no man, but chose men annoynted wyth the same spirit: one to preach the worde of God, whom we call after the greeke tounge * 1.595 a Byshop or a Priest, that is, in Eng∣lishe, an ouersear and an Elder. How he was annointed, thou readest. i. Ti∣mothe. iij. A Byshoppe or an ouersear * 1.596 must be faultlesse, the husband of one wife. (Many Iewes and also Gentils that were conuerted vnto the faith, had at that tyme diuers wines, yet were not compelled to put any of thē away, which Paule because of ensāple would not haue preachers for as much as in Christ we returne agayne vnto y^• first ordinaunce of God, that one man and one woman should goe together) he must be sober, of honest behauiour, ho∣nestly apparelled, harbarous (that is, ready to lodge straungers, apte to * 1.597 teach, no dronckard, no fighter, not geuen to filthy lucre: but gentle, abhor∣ring fyghting, abhorring couetousnes, and one that ruleth hys owne house∣holde honestly, hauing children vnder obedience wyth all honestie. For if a man can can not rule hys owne house, how can he care for the congregation of God? he may not be younge in the fayth, or as a man would say a No∣uice, least he swell and fall into y^t iudge∣ment of y^t euill speaker, that is, he may not be vnlearned in the secretes of the fayth. For such are attonce stubburne, and headstrong, and set not a little by themselues. But alas, we haue aboue twenty thousand that know no more scripture then is written in their por∣toues, and among them is he exceding well learned that can turne to his ser∣uice. He must be well reported of thē y^t are without: least he fal into rebuke, and into the snare of the euill speaker, that is, least the infidels which yet be∣leue not, should be hurt by hym, and driuen from the fayth, if a man that were defamed were made head or o∣uerseer of the congregation.

He must haue a wife for two causes, * 1.598 one, that it may therby be knowē who is mete for the rowme. He is vnapt for so chargeable an office, which had ne∣uer housholde to rule. An other cause is, that chastity is an exceeding seldom gift, and vnchastitie exceding perilous for that degree. In as much as y^• peo∣ple looke as well vnto the liuyng as vnto the preachyng, and are hurte at once if the liuing disagree, and fall frō the fayth, and beleue not the worde.

This ouerseer, because he was takē * 1.599 from hys owne busines and labour, to preach Gods word vnto the parishe, hath right by the authoritie of hys of∣fice, to chalenge an honest liuyng of y^t parishe, as thou mayst see in y^• Enan∣gelistes, and also in paule. For who will haue a seruaunt and will not geue hym meate, drinke, and rayment, and all things necessary? How they would * 1.600 pay hym, whether in money, or assigne hym so much rent, or in tithes, as the guise is now in many countreies, was at their libertie.

Lykewise in euery congregation * 1.601 chose they an other after the same en∣sample, and euen so annointed, as it is to see in the sayd chapter of Paule, and Act. vj. Whom after the Greeke word we call Deacon, that is to say in En∣glish, a seruaunt or a minister, whose office was to helpe and assiste y^e Priest, and to gather vp his dutie, and to ga∣ther for the poore of the parishe, which were destitute of frends and could not * 1.602 worke, common beggers to runne frō dore to dore, were not thē suffered. On y^t Saintes dayes, namely, such as had * 1.603 suffered death for the worde sake, came men together into the church, and the Priest preached vnto them, and exhor∣ted them to cleaue fast vnto the worde, and to be strong in the fayth, and to fight against the powers of the world, wyth suffering for their faythes sake, * 1.604 after the ensample of the Saintes. And taught thē not to beleue in the saintes and to trust in their merites, and to make Gods of them: but tooke the saintes for an example only, and pray∣ed God to geue them lyke fayth and trust in hys worde, and lyke strength and power to suffer therefore, and to geue them so sure hope of the lyfe to come, as thou mayst see in the collectes of Saint Laurence and of Saint Ste∣phen in our Lady matens. And in such

dayes, as we now offer, so gaue they euery mā his portion according to his abilitie, and as God put in his hart, to the maintenaunce of the priest, Deacō, and other common ministers, and of the poore, and to finde learned men to teach, and so forth. And all was put in the handes of the Deacon, as thou mayst see in y^e lyfe of Saint Laurence, and in the histories. And for such pur∣poses * 1.605 gaue men landes afterwarde to ease the parishes, and made hospitals, and also places to teach their children, and to bring them vp, and to nourtour them in Gods worde, which landes our Monkes now deuour.

Antichrist.

ANtichrist of an other maner hath sent forth his disciples, those false annointed of which Christ warneth vs * 1.606 before, that they should come & shewe miracles and wonders, euen to bring the very elect out of the way, if it were possible. He annointeth them after the * 1.607 maner of y^• Iewes, and shaueth them & shoreth them after the maner of the Heathen Priestes, whiche serue the I∣doles. Hesendeth them forth not with false oyle onely, but with false names * 1.608 also. For compare their names vnto their deedes, and thou shalt finde them false. He sendeth them forth as Paule prophesied of them. ij. Thess. ij. wyth lying signes & wonders. What signe * 1.609 is the annointing? that they be full of the holy ghost. Compare them to the signes of the holy ghost which Paule reckoneth, and thou shalt fynde it a false signe. A Bishop must be faultles, the husband of one wyfe. Nay sayth y^t * 1.610 Pope, the husband of no wife, but the holder of as many whores as he list∣eth. God commaundeth all degrees, if they burne, and can not liue chast, to marry. The Pope saith, if thou burne take a dispensation for a Concubine, * 1.611 and put her away when thou art olde, or els as our Lawyers say, si non caste tamen caute, that is, if ye liue not chaste, * 1.612 see ye cary cleane, and play the knaue secretly. Harbarous, yea to whores and baudes, for a poore man shall as soone breake his necke as his fast with them, but of the scraps and wyth the dogges, when dinner is done. Apt to teach, and as Peter sayth. j. Pet. ij. ready alwayes to geue an answere to euery man that axeth you a reason of the hope that ye haue, and that wyth meekenes. Which thing is signified by the bootes which doctours of diuinitie * 1.613 are created in, because they should be ready alwayes to goe thorough thicke and thinne, to preach Gods worde, & by the Byshoppes two horned miter, * 1.614 which betokeneth the absolute & per∣fect knowledge that they ought to haue in the new Testamēt and the olde. Be not these false signes? For they beate onely and teach not. Yea saith y^t Pope * 1.615 if they will not be ruled, cite them to * 1.616 appeare, and pose them sharply, what they hold of the Popes power, of hys Pardons, of his Bulles, of Purgato∣ry, of ceremonies, of confession and such like creatures of our most holy fa∣thers. If they misse in any point, make heretickes of them and burne them. If they be of mine annoynted and beare * 1.617 my marke, disgresse them, I would say disgraduate them and (after the exam∣ple * 1.618 of noble Antiochus. ij. Mach. vij.) pare the crownes and the fingers of them, and tormēt them craftly, and for very payne make them deny the truth. But now say our Bishops, because the truth is come to farre abroad, and y^t lay people begyn to smell our wiles, it is best to oppresse them with craft se∣cretly, & to tame them in prison. Yea let vs finde the meanes to haue them in the kyngs prison, and to make treason of such doctrine: Yea we must styrre vp some warre one where or an other, to bryng the people into an other ima∣gination. If they be Gentlemen ab∣iure them secretly.

Curse them iiij. times in the yeare. * 1.619 Make them afrayde of euery thyng and namely to touch mine annoynted, * 1.620 and make them to feare the sentence of the Church, suspentiōs, excōmunicati∣ons and curses. Be the right or wrōg, beare them in hand that they are to be feared yet. Preach me and mine autho∣ritie, & how terrible a thyng my curse is, and how blacke it maketh their soules. On the holydayes which were ordeined to preach Gods word, set vp long ceremonies, long Matines, long Masses, and lōg Euensonges, and all in Latin that they vnderstand not: and * 1.621 roule them in darkenes, that ye may lead them whether ye will. And lest * 1.622 such thinges should be to tedious, sing * 1.623 some, say some, pype some, ryng the * 1.624 belles and lulle them and rocke them a slepe. And yet Paul ij. Cor. xiiij. for∣biddeth * 1.625 to speake in the church or con∣gregatiō * 1.626 saue in the toung that all vn∣derstand. For the lay man thereby is not edified or taught. How shall the

lay man say Amen (sayth Paule) to thy blessing or thankes geuyng, when he woteth not what thou sayst? He wot∣ted not whether thou blesse or curse. What then sayth the Pope, what care * 1.627 I for Paul. I commaunde by the ver∣tue of obedience to read the Gospell in Latine. Let them not pray but in La∣tine, * 1.628 no not there Pater noster. If any be sicke, go also and say them a Gospell and all in Latin: yea to the very corne and frutes of the field in the procession weeke, preach the Gospell in Latine. Make the people beleue, that it shall grow the better. It is verely as good to preach it to swyne as to men, if thou preach it in a toung they vnderstand not. How shall I prepare my selfe to Gods commaundementes? How shal I be thankefull to Christ for his kind∣nes? How shall I beleue the truth and promises which GOD hath sworne, while thou tellest them vnto me in a toung which I vnderstand not?

What then saith me Lord of Caun∣terbury to a Priest that would haue * 1.629 had the new Testament gone forth in Englishe: What (sayth he) wouldest thou that the lay people should wete what we do?

No fighter, which I suppose is sig∣nified by the crosse that is borne before * 1.630 the hye Prelates and borne before thē in procession: Is that also not a false signe? What Realme can be in peace for such turmoylers? What so litle a * 1.631 Parishe is it, but they will picke one quarell or an other with them, either for some syrplis, cresome or mortuary, either for one trifle or other, and cyte them to the arches? Traytors they are to all creatures and haue a secret con∣spiration betwene them selues. One * 1.632 craft they haue, to make many kyng∣domes and small, and to norish olde titles or quarels, that they may euer moue them to warre at their pleasure. And if much landes by any chaunce, fall to one man, euer to cast a bone in the way, that he shall neuer be able to obteine it, as we now see in y^e Empe∣perour. Why? For as lōg as the kyngs be small, if God would open the eyes of any to set a reformation in his Re∣alme, then should the Pope interdict * 1.633 his land, and send in other Princes to conquere it.

Not geuen to filthy lucre, but ab∣horryng couetousnes. And as Peter sayth. i. Pet. v. Takyng the ouersight of them, not as though ye were com∣pelled thereunto: but willingly.: Not for desire of filthie lucre, but of a good minde: not as though ye were Lordes ouer the Parishes (ouer the Parishes quoth he) O Peter Peter thou wast to * 1.634 long a fisher, thou wast neuer brought vp at the arches, neither wast master of the Rolles, nor yet Chaunceler of England. They are not content to raigne ouer kyng and Emperour and the whole earth: but chalenge authori∣tie also in heauen and in hell. It is not inough for them to raigne ouer all that are quicke, but haue created them a Purgatory, to raigne also ouer the dead, and to haue one kyngdome more * 1.635 then God him selfe hath. But that ye be an ensample to the flocke (sayth Pe∣ter.) And whē the chief shepheard shal appeare ye shall receaue an incorrup∣tible crowne of glory. This abhorring of coueteousnes is signified as I sup∣pose by shauyng and sheryng of the * 1.636 of the heare, that they haue no super∣fluitie. But is not this also a false signe? yea verely it is to them a remē∣braunce to shere and shaue, to heape benefice vpon benefice, promotion vp∣pon promotion, dignitie vpon digni∣tie, Byshopricke vppon Bishopricke, with pluralities, vnions and Tot quots. * 1.637

First by the authoritie of the Gos∣pell they that preach the word of God in euery Parish and other necessary ministreys, haue right to chalenge an honest liuyng like vnto one of the bre∣thren, and therewith ought to be con∣tent. Bishops and priestes that preach * 1.638 not, or that preach, ought saue Gods word, are none of Christes, nor of hys annoyntyng: but seruauntes of the beast whose marke they beare, whose worde they preache, whose law they mainteine cleane agaynst Gods law, and with their false sophistry geue him greater power then God euer gaue to his sonne Christ.

BUt they as vnsatiable beastes not vnmindfull why they were shauen and shoren, because they will stand at no mans grace, or bee in any mans daunger, haue gotten into their owne handes, first the tyth or tenth of all the * 1.639 realme. Then I suppose with in a litle or all together the third foote of all the temporall landes.

Marke well how many personages * 1.640 or vicarages are there in the Realme, which at the least haue a plow land a peece. Then note the landes of By∣shoppes, Abbotes, Pryors, Nunnes, knyghtes of Saint Johns, Cathedrall Churches, Colleges, Chauntryes and

Frechapels. For though the house fall * 1.641 in decay, and the ordinaunce of the foū∣der be lost, yet will not they loose the landes. What commeth once in, may neuer more out. They make a Frecha∣pell of it, so that he which enioyeth it shall do nought therefore. Besides all this, how many chaplaynes do Gen∣tlemen finde at their owne cost in their houses. How many sing for soules by testamentes. Then the prouing of Te∣stamentes, * 1.642 the prising of goodes, the Byshop of Caunterburies preroga∣tiue. Is that not much thorough the Realme in a yeare? Foure offeryng * 1.643 dayes and priuy tythes. There is no seruaunt, but that he shall paye some∣what of his wages. None shal receaue the body of Christ at Easter, be he ne∣uer so poore a begger, or neuer so younge a lad or mayde, but they must paye somewhat for it. Then mortua∣ryes * 1.644 for forgotten tythes (as they say) And yet what Parson or Ʋicar is there that will forget to haue a Pygin house to pecke vp somewhat both at sowing tyme, and at haruest whē corne is ripe. They will forget nothing. No man shall die in their debt, or if any mā do, he shall pay it when he is dead. They will loose no thing. Why? It is Gods, it is not theirs. It is Saint Cudberts rentes, Saint Albans landes, Saint Edmondes right, Saint Peters pa∣trimony say they, and none of ours. I∣tem if a man die in an other mans pa∣rishe, * 1.645 besides that he must pay at home a mortuary for forgotten tythes, he must there pay also y^• best that he there * 1.646 hath. Whether it be an horse of twenty pound, or how good so euer he be: ey∣ther a chayne of golde of an hundreth marke, or fiue hundreth pounde, if it so chaunce. It is much verely for so little payne taking in confession and in mi∣nistring the Sacraments. Then bead∣rolles. Item chrysome, Churchinges, banes, weddinges, offering at wed∣dinges, offering at buriynges, offe∣ring to Images, offering of waxe & lightes, which come to their vauntage, * 1.647 besides the superstitious wast of waxe in torches and tapers thoroughout the land. Then brotherhoodes and par∣doners. What get they also by confes∣sions? Yea, and many enioyne penāce * 1.648 to geue a certayne for to haue so many Masses sayde, and desire to prouide a chappellayne themselues. Soule mas∣ses, diriges, monethmyndes, yeare myndes, Alsoulday and trentals. The mother Church and the hie altar must haue some what in euery Testament. * 1.649 Offeringes at Priestes fyrst Masses. Itē no mā is professed, of what soeuer religion it be, but he must bring some∣what. The halowing or rather coniu∣ring of Churches, chappels, altars, su∣peraltares, chalice, vestimēts & belles. Then booke, bell, cādlesticke, organes, chalice, vestimentes, copes, altere clo∣thes, syrpleses: towels, basens, ewars, shepe, senser and all maner ornaments must be founde them freely, they will not geue a myte thereunto. Last of all what swarmes of beggyng Friers are there. The Parson shereth, the Ʋicare * 1.650 shaueth, the Parish Priest polleth, the Frier scrapeth, and the Pardoner pa∣reth, we lacke but a butcher to pulle of the skinne.

What get they in their spirituall * 1.651 law (as they call it) in a yeare, at the arches & in euery dioces? what get the Cōmissaries, and Officials with their somners and apparitars by bawdery in a yeare? Shall ye not finde Curates * 1.652 inough which to flatter the Commissa∣ries and Officials with all that they may go quite them selues, shall open vnto them the confessiōs of the richest of their Parishes. Whom they cite pri∣uely, and lay to their charges secretly. If they desire to know their accusers, nay say they, the matter is knowen well inough, and to more then ye are ware of. Come lay your hand on the * 1.653 booke, if ye forswere your selfe, we shal bring proues, we will handle you, we will make an example of you. Oh how terrible are they? Come and swere (say they) that ye wilbe obedient vnto our iniunctions. And by that craft wryng they their purses and make them drop as long as there is a peny in them. In three or foure yeares shall they in those offices get ynough to pay for a By∣shops bulle. What other thyng are these in a Realme saue horsleches and euen very maggotes, cankres, & cater∣pillers, which deuour no more but all that is grene, and those wolues which Paul prophesied should come & should not spare the flocke. Actes. xx. Chap∣ter. And whiche Christ sayd should come in lambes skynnes, and bad vs beware of them and iudge them by their workes.

THough as I before haue sufficiēt∣ly * 1.654 proued, a Christen mā must suf∣fer all thyng, be it neuer so great vn∣right, as long as it is not agaynst Gods commaundement, neither is it lawfull for him to cast any burthen of

his backe by his owne authoritie, tyll God pull it of which layd it on for our deseruinges, yet ought the kynges e∣uery where to defend their realmes frō such oppression, if they were Christen, which is seldom seene: and is an harde thyng verely, though not impossible. For alas they be captiues or euer they * 1.655 be kyngs, yea almost er they be borne. No man may be suffered about hym but flatterers, and such as are fyrst sworne true vnto our most holy fa∣thers the Byshops, that is to say, false to God and man.

If any of the nobles of the realme be true to the kyng, and so bolde that he dare councell him that which should be to hys honour, and for the wealth of the realme. They will waite a seasō for hym (as men say) They wyll pro∣uide a ghostly father for hym. God bring their wickednes to light. There is no mischiefe wherof they are not the roote, nor bloudshedde, but thorough their cause, either by their counsell, or in that they preach not true obedience, and teach not the people to feare God. If any faythfull seruaunt be in all the courte, he shall haue twēty spies way∣ting vpon him, he shalbe cast out of the courte, or (as the saying is) conuayed to Callice, and made a captayne, or an Ambassadoure, he shalbe kepte farre inough from the kynges presence.

The kinges ought I say to remem∣ber * 1.656 that they are in Gods steede, & or∣dayned of God, not for themselues, but for the wealth of their subiectes. Let them remember that their subiectes are their brethren, their fleshe & bloud, members of their owne body, and euē their owne selues in Christ. Therefore ought they to pitie them, & to rid them from such wylye tyrāny which encrea∣seth more and more dayly. And though that the kynges by the falshod of the Byshops and Abbottes, be sworne to defend such liberties: yet ought they * 1.657 not to keepe their othes, but to breake them. For as much as they are vnright and cleane agaynst Gods ordinaunce, and euen but cruell oppression, contra∣ry vnto brotherly loue and charitie. Moreouer the spirituall officer ought to punish no sinne, but and if any sinne * 1.658 breake out the kyng is ordained to pu∣nishe it, and they not: but to preach & exhort thē to feare God, and that they sinne not.

And let the kinges put downe some of theyr tyranny, and turne some vnto a common wealth. If the tenth part of such tyranny were geuen the kyng yearely, & laide vp in the shyre townes agaynst the realme had neede, what would it grow to in certayne yeares? Moreouer one kyng, one lawe, is Gods ordinaunce in euery realme. Therefore ought not the king to suffer them to haue a seuerall lawe by them∣selues, and to draw hys subiectes the∣ther. It is not mete will they say, that a spirituall man should be iudged of a worldly or a temporall man. O abho∣mination: * 1.659 see how they deuide and se∣parate themselues? If the laye man be of the worlde, so is he not of God. If he beleue in Christ, then is he a mēber of Christ, Christes brother, Christes fleshe, Christes bloud, Christes spouse, coheyre wyth Christ, and hath his spi∣rite in earnest, and is also spirituall. If they woulde robbe vs of the spirite of God, why should they feare to robbe vs of worldly goodes? Because thou art put in office to preach Gods word, art thou therefore no more one of the brethren? is the Maior of London no more one of the Citie, because he is the chiefe officer? Is the kyng no more of the realme because he is head thereof? The king is in the roome of God, and * 1.660 hys lawe is Gods lawe, and nothyng but the lawe of nature and naturall e∣quitie, which God graued in the harts of men. Yet Antichrist is to good to be iudged by the lawe of God, he must haue a new of hys owne making. It were mete verely that they went to no lawe at all. No more needed they, if they woulde studie to preach Gods worde truely, and be contented wyth sufficient, and to be lyke one of theyr brethren.

If any question arose about y^• fayth, * 1.661 or of the scripture, that let them iudge by the manifest and open scriptures, not excluding the laye men. For there are many founde among the laye men, which are as wise as the officers. Or els when the officer dyeth, how coulde we put an other in hys roome? Wyl•• thou so teach xx. xxx. xl. or fifty yeares, that no man shall haue knowledge or iudgement in Gods worde saue thou onely? Is it not a shame that we * 1.662 Christē come so oft to Church in vaine, whē he of foure score yeare olde know∣eth no more then he that was borne yesterday.

Moreouer when the spirituall offi∣cers haue excommunicate any man, or haue condemned any opinion for he∣resy: Let not the kyng nor temporall

officers punish & sley by & by at their * 1.663 commaundement. But let them looke on Gods worde, and compare theyr iudgement vnto the scripture, and see whether it be right or no, and not be∣leue them at the fyrst choppe, whatso∣euer they say, namely in thynges that pertayne vnto their owne authorities and power. For no mā is a right iudge in his owne cause. Why doth Christ cō∣ma•…•…de the Scripture to be preached vnto all creatures, but that it pertai∣neth * 1.664 vnto all mē to know them? Christ referreth him selfe vnto the scriptures Iohn. v. And in the. xj. Chapter of Mathew, vnto the question of Iohn Baptistes Disciples hee aunswered. The blind see, the lepers are clensed, the dead arise againe &c. meanyng that if I do the workes which are prophe∣sied that Christ should do when he cō∣meth, why doubt ye whether I be hee or no, as who should say, aske y^• scrip∣ture whether I be Christ or no, & not my selfe. How happeneth it then that our Prelates wil not come to the light also that we may see whether their workes be wrought in GOD or no? Why feare they to let the ••ay men see what they do? Why make they all their examinations in darkenes? Why exa∣mine * 1.665 they not their causes of heresie openly, as the lay men do their fellous and murtherers? Wherefore did Christ and his Apostles also warne vs so di∣ligently of Antichrist, and of false Pro∣phetes that should come? Because that we should slomber or sleepe carelesse, or rather that we should looke in the light of the Scripture with all diligēce to spie them when they came, and not to suffer our selues to be disceaued and led out of y^• way? Iohn biddeth iudge the spirites. Whereby shall we iudge them but by the Scripture? How shalt thou know, whether the Prophet be true or false, or whether hee speake Gods word of his owne head, if thou wilt not see the Scriptures? Why sayd Dauid in the second Psalme be learned * 1.666 ye that iudge the earth, lest the Lord be angry with you, and ye perish frō the right way?

A terrible warnyng verely: yea and looke on the stories well, & thou shalt finde very few kinges sence the begin∣ning of the world that haue not peri∣shed from the right way, and that be∣cause they would not be learned.

The Emperour and Kynges are * 1.667 nothyng now a dayes but euen hang∣men vnto the Pope and Byshops, to kill whosoeuer they condemne, with∣out any more a do, as Pylate was vnto the Scribes and Phariseis and the hye Byshops, to hang Christ. For as those Prelates aunswered Pylate (whē he asked what he had done) if he were not an euill doer, we would not haue brought him vnto thee. As who should say, we are to holy to do any thyng a∣misse, y^u mayst beleue vs well inough: yea and his bloude on our heades, sayd they, kill him hardly, we will beare the charge, our soules for thyne: we haue also a law by which he ought to dye, for he calleth him selfe Gods sonne. Euen so say our Prelates, he ought to dye by our lawes, he spea∣keth agaynst the Church. And your grace is sworne to defend the liberties and ordinaunces of the Church, and to maynteine our most holy fathers au∣thoritie: our soules for yours, ye shall do a meritorious dede therin. Neuer∣theles as Pylate escaped not the iudge∣ment of God, euen so is it to be feared lest our temporall powers shall not. Wherfore be learned ye that iudge the * 1.668 earth lest the Lord be angry with you and ye perish from the right way.

Who slew the Prophetes? Who slew * 1.669 Christ? Who slew his Apostles? Who the martirs and all the righteous that euer were slayne? The kynges and the temporall sword at the request of the false Prophetes. They deserued such murther to do, and to haue their part with y^e hypocrites, because they would not be learned, and see the truth them selues. Wherfore suffered y^• Prophets? * 1.670 because they rebuked the hypocrites which beguiled the world, and namely Princes and rulers and taught them to put their trust in thynges of vanitie and not in Gods word. And taught * 1.671 them to do such deedes of mercy as were profitable vnto no man but vnto the false Prophetes them selues onely, makyng marchaūdise of Gods word. wherfore slew they Christ? euen for re∣buking * 1.672 the hipocrites: because he said, wo be to you Scribes and Phariseis hypocrites, for ye shut vp the kyng∣dome of heauē before men Math. xxiij. that is, as it is writtē. Luke. xj. ye haue taken away the keye of knowledge. * 1.673 The law of God whiche is the keye wherewith men bynde, and the pro∣mises which are the keyes wherewith men loose, haue our hypocrites also ta∣ken away. They will suffer no man to know Gods word, but burne it and make heresie of it: yea and because the

people begyn to smell their falsehode they make it treason to the kyng and * 1.674 breakyng of the kynges peace to haue so much as their Pater noster in En∣glish. And in stede of Gods law, they bynde w^t their owne law. And in stede of Gods promises they lose & iustifye * 1.675 with pardons and ceremonies, which they them selues haue imagined for their owne profite. They preach it were better for thee to eate fleshe on good Friday then to hate thy neigh∣bour: but let any man eate flesh but on a Saterday or breake any other tradi∣tion of theirs, and he shalbe bounde & not losed, till hee haue payd the vtter most farthing, either with shame most vyle, or death most cruell, but hate thy neighbour as much as thou wilt and thou shalt haue no rebuke of them, yea robbe him, murther him, and thē come to them and welcome. They haue a sā∣ctuary for thee, to saue thee, yea and a neckuerse, if thou canst but read a litle Latinly, though it be neuer so soryly, so that y^• be ready to receaue y^• beastes marke. They care for no vnderstan∣dyng: it is inough, if thou canst rowle vp a payre of Mattens or an Euen∣song and mumble a few ceremonies. And because they be rebuked, this they rage. Be learned therefore ye that * 1.676 iudge y^• world lest God be angry with you, and ye perish from the right way.

Wo be to you scribes, and phariseis ypocrites, sayth Christ, Math. xriij. for * 1.677 ye deudure widdowes houses vnder a coulor of long prayer. Our hypocrites robbe not the widdowes onely: but Knight, Squyre, Lord, Duke, Kyng, and Emperour, and euen the whole world vnder the same couloure: tea∣ching the people to trust in their pray∣ers, and not in Christ, for whose sake God hath forgeuen all the synne of the whole worlde, vnto as many as repēt and beleue. They feare thē with pur∣gatory, and promyse to pray perpetu∣ally, * 1.678 least the lādes should euer returne home agayne vnto the right heyres. What hast thou bought with robbyng thy heyres, or wyth geuing the hypo∣crites that which thou robbest of other men? Perpetuall prayer? Yea perpe∣tuall payne. For they appoint thee no tyme of deliueraunce, their prayers are so mighty. The Pope for money can * 1.679 empty purgatory when he will. It is verely purgatory. For it purgeth and maketh cleane riddaunce: yea it is hel. For it deuoureth all thynges. Hys fa∣therhode sendeth them to heauen with scala coeli: that is, wyth a ladder to scale * 1.680 the walles. For by the dore Christ, wil they not let them come in. That dore * 1.681 haue they stopped vp, and that because ye should buye ladders of them. For some they pray dayly which gaue thē perpetuities, and yet make Saintes of them, receauing offeringes in theyr * 1.682 names, and teaching other to pray to them. None of them also which taketh vpon them to saue other wyth their prayers, trusteth to be saued thereby * 1.683 themselues, but hyre other to pray for them.

Moyses taketh recorde of God that he tooke not of any of the people so much as an Asse, neither vexed any of * 1.684 them. Numeri. xvj. Samuell in y^t fyrst booke of kynges the xij. chapter, asked all Israell whether he had taken any mans Oxe, or Asse, or had vexed any man, or had taken any gift or rewarde of any man. And all the people testifi∣ed nay, yet these two both taught the people, and also prayed for them as much as our prelates doe. Peter. j. Pe∣ter. v. exhorteth the elders to take the ouersight of Christes flocke, not for fil∣thy lucre: but of a good will euen for loue. Paul. Act. xx. taketh the Priestes or elders to recorde, that he had taught repentaunce and fayth, and all y^• coun∣cell of God. And yet had desired no mans golde, siluer, or vesture: but fedde himselfe with the labour of hys handes. And yet these two taught and prayed for the people as much as our Prelates doe, wyth whom it goeth af∣ter the common saying, no penny, no Pater noster. Which Prelates yet as they teach not, but beate onely, so wote they not what prayer meaneth.

Moreouer the lawe of loue which Christ left among vs, is to geue and not to receaue. What prayer is it then that thus robbeth all the world cōtra∣ry * 1.685 to that great commaundemēt which is the ende of all commaundementes, and in which all other are conteyned. If men should continue to buie prayer foure or fiue hundred yeares moe, as they haue done, there would not be a foote of grounde in Christendome, nei∣ther any worldly thyng, which they y^• will be called spirituall onely shoulde not possesse. And thus all shoulde be called spirituall.

Wo be to you Lawyers, for ye lade men wyth burdēs, which they are not able to beare, & ye yours selues touch not the packes wyth one of your fin∣gers saith Christ Luke. xj. Our Law∣yers

verely haue laden vs a thousand * 1.686 tymes more. What spirituall kynred haue they made in baptime, to let ma∣trimonie, besides that they haue added certaine degrees vnto the law naturall for the same purpose. What an vnbea∣rable burthen of chastitie do they vio∣lently thrust on other mēs backes, and how easely beare they it themselues? How sore a burden? How cruell a hāg∣man? How greuous a torment? yea & * 1.687 how paynefull an hell is this eare con∣fession vnto mens consciences. For the people are brought in beliefe, that with out that they can not be saued. In so much that some faste certayne dayes in the yeare, and pray certayne superstiti∣ous prayers all their lyues longe, that they may not die without confession. In perill of death, if the Priest be not by, the shippemen shriue themselues vnto the Mast. If any be present, they runne then euery mā into his eare, but to gods promises flye they not: for they know them not. If any man haue a deathes wounde, he cryeth immediatly for a Priest. If a man die without shrift many take it for a signe of damnation. Many by reason of that false beliefe die in desperation. Many for shame keepe backe of their confession xx. xxx. yeares, and thinke all the while that they be damned. I knew a poore woman with childe which longed, and being ouer∣comen of her passion, eate fleshe on a Friday, which thing she durst not con∣fesse in the space of xviij. yeares, and thought all that while that she had ben damned, and yet sinned she not at all. Is not this a sore burden that so wey∣eth downe the soule vnto the bottome of hell? What shoulde I say? A great booke were not sufficient to rehearse y^• snares which they haue layde to robbe men both of their goodes, and also of the trust which they shoulde haue in Gods worde.

The Scribes and Phariseis do all their workes to be sene of men. They set abroade their Philacteries, & make long borders on their garmentes, and loue to sit vppermost at feastes, and to haue the chiefe seates in the synagoges, that, is in the congregations or coun∣cels, and to be called Rabby, that is to saye maisters sayth Christ. Math. xxiij. Beholde the deedes of our spiritualtie, and how many thousand fashions are among them to be knowen by? Which as none is like an other, so loueth none * 1.688 an other. For euery one of them sup∣poseth that all other polle to fast and make to many captiues: yet to resiste Christ, are they all agreed least they shoulde be all compeld to deliuer vp their prisoners to hym. Beholde the monsters how they are disguised, with miters, croses, and hatt••s, with cros∣ses, pillers, and pollaxes, and wyth thre crownes. What names haue they? my Lord Prior, my Lord Abbot, my * 1.689 Lord Byshop, my Lord Archbishop, Cardinall and Legate: if it please your fatherhod, if it please your Lordship, if it please your grace, if it please your holines, and innumerable such like. Beholde how they are esteemed, and * 1.690 how hie they be crept vp aboue all, not into worldly seates onely: but into the seate of God, the hartes of men, where they sit aboue God himselfe. For both they & whatsoeuer they make of their owne heades is more feared and dread then God and his commaundements. In them and their deseruinges put we more trust, then in Christ and hys me∣rites. To their promises geue we more fayth, then to the promises which God hath sworne in Christes bloud.

The hypocrites say vnto the kings and Lordes, these heretickes would haue vs downe first, and then you, to make of all cōmon. Nay ye hypocrites * 1.691 and right heretickes approued by o∣pen Scripture, the kinges and Lordes are downe already, & that so low that they can not go lower. Ye treade them vnder your feete, and lead thē captiue and haue made them your bonde ser∣uaunts to waite on your filthy lustes, and to auenge your malice on euery man, contrary vnto the right of Gods word. Ye haue not onely robbed them of their lād, authoritie honour and due obediēce, which ye owe vnto them, but also of their wittes, so that they are not without vnderstādyng in Gods word onely: but euē in worldly matters that pertaine vnto their offices, they are more then children. Ye beare them in hand what ye will, and haue brought them euē in case like vnto them which when they daunce naked in nettes, be∣leue they are inuisible. We would haue them vp agayne, and restored vnto the rowme and authoritie which GOD hath geuen them, and whereof ye haue robbed them. And your inward false∣hode we do but vtter onely with the light of Gods word, that your hypo∣crisie might be sene. Be learned ther∣fore ye that iudge the world, lest God be angry with you, and ye perish from the right way.

Wo be to you Scribes and Phari∣seis, hypocrites. For ye make cleane y^t vtterside of the cuppe and of the plat∣ter, but within they are full of brybry & excesse, saith Christ. Mat. xxiij. Is that * 1.692 which our hypocrites eate and drinke and all their riotous excesse any other thyng saue robbery, & that which they haue falsly gotten with their lying do∣ctrine? Be learned therefore ye that iudge the world, and compell them to make restitution agayne.

Ye blinde guides sayth Christ, ye strayne out a gnat & swalow a camell. Math. xxiij. do not our blinde guides also stomble at a straw, and lepe ouer a blocke, makyng narow consciences at * 1.693 trifles, and at matters of weight none at all? If any of them happen to swa∣low hys spitle or any of the water wherewith he washeth his mouth, ere he goe to Masse: or touch the Sacra∣mēt with his nose, or if the Asse forget to breath on him, or happen to handle it with any of his fingers whiche are not annoynted, or say Alleluia in stede of Laus tibi Domine, or Ite Missa est in stede of Benedicamus Domino, or poure to much wine in the chalice, or read the Gospell without light, or make not his crosses a right, how trembleth he? how feareth he? what an horrible sinne is committed? I cry God mercy, sayth he, and you my Ghostly father. But to hold an whore or an other mans wife, to bye a benefice, to set one Realme at variaunce with an other, and to cause xx. thousand mē to dye on a day is but a trifle and a pastime with them.

The Iewes boasteth them selues of * 1.694 Abraham. And Christ sayd vnto them. Iohn. viij. If ye were Abrahams chil∣dren, ye would do the deedes of Abra∣ham. Our hypocrites boast them sel∣ues of the authoritie of Peter, and of Paul & the other Apostles, cleane con∣trary vnto the deedes and doctrine of Peter, Paul and of all the other Apo∣stles. Which both obeyed all worldly authoritie and power, vsurpyng none to them selues, and taught all other to feare the kynges and rulers, and to o∣bey them in all things not contrary to the commaundement of God, and not to resiste them, though they tooke a∣way life and goodes wrongfully, but paciently to abyde Gods vengeaunce. This did our spiritualtie neuer yet, * 1.695 nor taught it. They taught not to feare God in his commaundementes, but to feare them in their traditions. In so much that the euill people which feare not to resist a good kyng and to rise a∣gainst him, dare not lay handes on one of them, neither for defilyng of wife daughter or very mother. When all * 1.696 men lose lyfe & landes, they remaine alwayes sure and in safetie, and euer wynne somewhat. For who soeuer cō∣quereth other mens landes vnright∣fully, euer geueth thē part with them. To them is all thyng lawfull. In all Councels and Parlamentes are they the chief. Without them may no kyng * 1.697 be crowned, neither vntil he be sworne to their liberties. All secretes know they, euen the very thoughtes of mens hartes. By them all thinges are mini∣stred. No kyng nor Realme may tho∣rough their falsehode liue in peace. To beleue they teach not in Christ, but in them and their disguised hypocrisie. And of them compell they all men to buy redemptiō & forgeuenes of sinnes. The peoples sinne they eate & thereof waxe fat. The more wicked the people are, the more prosperous is their com∣mon wealth. If kinges and great men do amisse, they must builde Abbayes & Colledges, meane men builde chaun∣treis, poore finde trētals and brother∣hodes and beggyng Friers. Their owne heyres do men disherite to en∣dote them. All kynges are compelled to submitte them selues to them. Read the story of kyng Iohn, and of other kynges. They will haue their causes auenged, though whole Realmes should therefore perishe. Take from them their desguising, so are they not spirituall. Compare that they haue taught vs vnto the Scripture, so are we without fayth.

Christ sayth Iohn. v. Chapter: how * 1.698 can ye beleue which receaue glory one of an other. If they that seke to be glo∣rious, can haue no fayth, then are our Prelates faythlesse verely. And Iohn. vij. he sayth: he that speaketh of hym selfe, seeketh his owne glory. If to seke glorie and honour be a sure token, that a man speaketh of his owne selfe, and doth his owne message & not his ma∣sters: then is the doctrine of our Pre∣lates of them selues, and not of God. Be learned therefore ye that iudge the earth, lest God be angry with you and ye perish from the right way.

Be learned lest the hypocrites bring * 1.699 the wrath of God vppon your heades & compel you to shed innocent blould: as they haue compelled your predeces∣sours to slay the Prophetes, to kill Christ & his Apostles and all the righ∣teous

y^• sence were slayne. Gods word * 1.700 pertaineth vnto all men: as it pertei∣neth vnto all seruaunts to know their masters will and pleasure: and to all subiectes to know the lawes of theyr Prince. Let not the hypocrites do all thing secretly. What reason is it that * 1.701 myne enemy should put me in prison at his pleasure and their diet me, and handle me, as he lusteth, and iudge me him selfe and that secretly, and con∣demne me by a law of his owne ma∣kyng, and then deliuer me to Pylate to murther me? Let Gods word try eue∣ry * 1.702 mans doctrine, and whom so euer Gods word proueth vncleane let him be taken for a leper. One Scripture * 1.703 will helpe to declare an other. And the circumstaūces, that is to say, the places that go before and after, wil geue light vnto the middle text. And the opē and manifest Scriptures will euer im∣proue the false and wrong exposition of the darker sentences. Let the tem∣porall power to whō God hath geuen the sword to take vengeaunce, looke or euer that they leape, & see what they do. Let the causes be disputed before them, and let him that is accused haue rowme to aunswere for him selfe. The * 1.704 powers to whom God hath commit∣ted the sword shall geue acountes for euery droppe of bloud that is shed on the earth. Then shall their ignoraunce not excuse them, nor the saying of the hypocrites helpe them, my soule for yours, your grace shall do a meritori∣ous deede, your grace ought not to heare them, it is an old heresy cōdem∣ned by the Church. The king ought to looke in the Scripture, and see whe∣ther it were truly condemned or no, if he will punish it. If the king or his of∣ficer for him, will slay me, so ought the kyng or his officer to iudge me. The kyng can not, but vnto his damnatiō, lend his sword to kill whom he iud∣geth not by his owne lawes. Let hym that is accused stand on the one syde and the accuser on the other syde, and let the kynges iudge sit and iudge the cause, if the kyng will kill and not be a murtherer before God.

Hereof may ye see, not onely that * 1.705 our persecution is for the same cause that Christes was, and that we say no∣thing that Christ sayde not: but also that all persecution is onely for rebu∣king of hypocrisy, that is to say, of mās righteousnes, and of holy dedes which man hath imagined to please God, & to be saued by, without Gods worde, and beside the testamēt that God hath made in Christ. If Christ had not re∣buked y^t Phareseis because they taught the people to beleue in their traditions and holynes, and in offeringes that came to their auantage, and that they taught the widowes and thē that had their frendes dead, to beleue in their prayers, & that through their prayers the dead should be saued, and thorough that meanes robbed them both of their goodes, and also of the testament and promises that God had made, to all that repented, in Christ to come, he might haue bene vncrucified vnto this day.

If Saint Paule also had not prea∣ched against circumcision, that it iusti∣fied not: and that vowes, offeringes, and ceremonies iustified not: and that righteousnes and forgeuenes of sinnes came not by any deseruing of our deedes, but by faith or beleuing y^e pro∣mises of God, and by the deseruing & merites of Christ onely, he might haue liued vnto this houre. Likewise if we preached not against pride, couetous∣nes, lechery, extorcion, vsury, symo∣ny, and against the euill lyuing both of the spiritualtie as well of the tempora∣litie, and against inclosings of parkes, reising of rent and fines, and of the ca∣rying out of wolle out of the realme, we might endure long enough. But toutch the scabbe of hipocrisie or pope∣holynes, and goe about to vtter their false doctrine wherewith they reigne as Gods in the hart and consciences of men, and robbe them not of landes, goodes, and authoritie onely, but also of the testament of God, and saluation that is in Christ: then helpeth thee nei∣ther Gods worde, nor yet if thou did∣dist miracles, but that thou art not an heretike onely, and hast the deuill within thee, but also a breaker of the kinges peace, and a traytor. But let vs returne vnto our lying sygnes a∣gayne.

WHat signifieth that the Prelates * 1.706 are so bloudy, and clothed in red? that they be ready euery houre to suf∣fer martyrdome for the testimony of Gods worde. Is that also not a false signe? When no man dare for them once open his mouth to aske a question of Gods worde, because they are rea∣dy to burne him.

What signifieth the pollaxes that * 1.707 are borne before hye Legates A Latere: What so euer false signe they make of them, I care not: but of this I am sure,

that as the olde hypocrites when they had slayne Christ, set pollaxes to keepe him in his s••pulcre that he should not rise againe: euē so haue our hypocrites buried the testament that God made vnto vs in Christes bloud, and to kepe it downe, that it rise not againe, is all their studie: wherof these pollaxes are the very signe.

Is not that shepardes hoke the Bi∣shopes crose a false signe? Is not that white rochette that the Byshops and Chanons weare so like a Nunne, and so effeminatly, a false signe? What o∣ther thinges are their sandals, gloues, myters, & all the whole pompe of their disguising, then false signes in which Paule prophesied that they shoulde come? And as Christ warned vs to be∣ware of wolues in lambes skinnes, & bad vs looke rather vnto their fruites * 1.708 and deedes, then to wonder at theyr disguisinges. Runne throughout all our holy religious, and thou shalt finde them likewise all clothed in falshod.

¶ Of the sacramentes.

FOrasmuch as we be come to signes, we wil speake a word or two of the signes which God hath ordeined, that is to say, of the sacramentes which Christ left amongest vs for our comfort, that we may walke in light and in truth, & in feling of the power of God. For he that walketh in y^• day, stumbleth not, when contrariwise he that walketh in the night stumbleth. Ioh. xi. And they that walke in darknes wote not whe∣ther they goe. Ioh. xij.

This worde sacrament is as much to say as an holy signe, and represen∣teth alway some promise of God. As * 1.709 in the olde Testament God ordeined that the raynebowe should represent and signifie vnto all men an oth that God sware to Noe, & to all men after hym, that he woulde no more drowne the worlde thorough water.

¶ The sacrament of the body and bloud of Christ.

SO the Sacrament of the body and bloude of Christ, hath a promise an∣nexed, which the Priest should declare in the Englishe tounge. This is my body that is broken for you. This is my bloud that is shed for many vnto the forgeuenesse of sinnes. This do in remēbrance of me sayth Christ. Luk. 22. And 1. Cor. 11. If when thou seest the Sacramēt, or eatest his body, or drinc∣kest * 1.710 his bloud, thou haue thys promise fast in thine hart (that his body was slayne, and his bloud shed for thy sins) and beleuest it, so art thou saued and iustified thereby. If not, so helpeth it thee not, though thou hearest a thou∣sand masses in a day, or though thou doest nothing els all thy life long then eate his body or drinke his bloude: no more thē it should helpe thee in a dead thyrst, to beholde a bushe at a tauerne dore, if thou knewest not thereby that there were wine within to be sold••.

¶ Baptime.

BAptime hath also his worde and promise, which the Priest ought to to teach the people, and Christen them in the Englishe tounge, and not to play y^• popengay with Credo say ye, ••olo say ye, and Baptismum say ye, for there ought to be no mumming in such a matter. The Priest before he baptiseth, asketh saying: beleuest thou in God the father almighty, and in his sonne Ie∣sus Christ, and in the holy ghost, and that the congregation of Christ is ho∣ly? And they say, yea. Then the Priest vppon thys fayth baptiseth the childe in y^• name of the father, and of y^t sonne, and of the holy ghost, for the forgeue∣nes of sinnes, as Peter saith. Act. ij.

The washing without the worde helpeth not: but through the worde it purifieth and clenseth vs. As thou readest Ephe. v. How Christ clenseth the congregation in the fountayne of water through the worde. The word is the promise that God hath made. Now as a preacher, in preaching the * 1.711 worde of God saueth the hearers that beleue, so doth the washing, in that it preacheth and representeth vnto vs the promise that God hath made vnto vs in Christ. The washing preacheth vnto vs, that we are clēsed with Chri∣stes bloudshedding, which was an of∣fering and a satisfaction for the sinne of all that repent and beleue, consenting and submitting themselues vnto the will of God. The plunging into the water signifieth that we die, and are buried with Christ, as concerning the olde life of sinne which is Adam. And the pulling out againe, signifieth that we rise againe with Christ in a newe life full of the holy ghost, which shall teach vs & guide vs, & worke the will of God in vs, as thou seest. Rom. vj.

Of wedlocke.

MAtrimony or wedlocke is a state or a degree ordeined of God, and an office wherein the husband serueth the wife, and the wife the husband. It was ordeined for a remedy and to en∣crease the worlde, and for the man to helpe the woman, and the woman the man with all loue and kyndnes, and not to signifie any promise that euer I heard or redde of in y^• scripture. Ther∣fore * 1.712 ought it not to be called a Sacra∣ment. It hath a promise that we sinne not in that state, if a man receaue hys wise as a gift geuen to him of God, & the wife her husband likewise: as all maner meates and drinkes haue a pro∣mise that we sinne not, if we vse them measurably with thankes geuing. If they call matrimony a Sacrament be∣cause the scripture vseth the similitude of matrimonie, to expresse the mariage or wedlocke that is betwene vs and Christ. (For as a woman though she be neuer so poore, yet when she is ma∣ried, is as rich as her husband: euen so we whē we repent and beleue the pro∣mises of God in Christ, though we be neuer so poore sinners, yet are as rich as Christ, all his merits are ours with all that he hath). If for that cause they call it a sacrament: so will I musterde seede, leuen, a net, keyes, bread, wa∣ter, and a thousand other things which Christ and the Prophetes, and all the scripture vse, to expresse the kingdome of heauen and Gods worde wythall. They prayse wedlocke wyth their * 1.713 mouth, and say it is an holy thyng, as it is verely: but had leuer be sanctified wyth an whore, then to come wythin the sanctuary.

¶ Of Order.

SUbdeacon, Deacō, Priest, Byshop, Cardinall, Patriarch and Pope, be names of offices and seruice, or should be, and not Sacraments. There is no promise coupled therwith. If they mi∣nister their offices truly, it is a signe that Christes spirite is in them, if not, that the deuill is in them. Are these all Sacramentes, or which one of them? Or what thyng in them is that holy signe or Sacrament? The shauyng or the annoynting? What also is the pro∣mise that is signified thereby? But what word printeth in them that cha∣ract: that spirituall seale? O dreamers and naturall beastes without the seale * 1.714 of the spirite of God: but sealed with the marke of the beast and with cank∣red consciences.

There is a word called in Latine Sa∣cerdos * 1.715 in Greeke Hiercus, in Hebrue Co∣han, that is, a Minister an officer, a sa∣crificer or a Priest, as Aaron was a Priest and sacrificed for the people and was a mediator betwen God & them. And in the English should it haue had some other name then Priest? But An∣tichrist hath deceaued vs with vn∣knowen and straūge termes, to bring vs into confusion and superstitious blyndnes. Of that maner is Christ a Priest for euer, and all we Priests tho∣rough hym and neede no more of any such Priest on earth to be a meane for vs vnto god. For Christ hath brought vs all into the inner temple within the vayle or forehanging, and vnto the mercy stoole of God. And hath cou∣pled vs vnto God, where we offer e∣uery man for himselfe y^e desires & peti∣tions of his hart, & sacrifice and kil the lustes & appetits of his flesh with pray¦er, fasting, & all maner godly liuing.

An other worde is there in Greeke called Presbiter, in latin, Senior, in eng∣lishe an elder, and is nothing but an * 1.716 officer to teach, and not to be a media∣tor betwene God and vs. This nedeth no annointing of man. They o•• y^t olde testament were annointed with oyle, * 1.717 to signifie the annointing of Christ and of vs thorough Christ with the holy ghost. This wise is no man Priest but he that is chosen, saue as in time of ne∣cessitie euery parson Christeneth, so may euery man teach his wife & hous∣holde, and the wife her children. So in time of neede if I see my brother sinne, I may betwene hym and me rebuke him, and damne his deede by the lawe of God. And may also comfort them that are in dispayre with the promises of God, and saue them if they beleue.

By a Priest then in the new testa∣ment * 1.718 vnderstand nothing but an elder to teach the younger, and to bring thē vnto the full knowledge and vnder∣standing of Christ and to minister the Sacramentes which Christ ordeyned, which is also nothyng but to preach Christes promises. And by them that geue all their studie to quench the light of truth, and to holde the people in darcknes, vnderstand the disciples of Sathan and messengers of Antichrist, what soeuer names they haue, or what soeuer they call themselues. And as concerning that our spiritualtie (as they will be called) make themselues

holyer then the lay people, and take so * 1.719 great landes and goodes to pray for them, and promise them pardons and forgeuenes of sinnes, or absolution, without preachyng of Christes promi∣ses, is falsehode and the woorkyng of Antichrist: and (as I haue sayd) the ra∣uenyng of those wolues which Paul (Act. xx.) prophesied, should come af∣ter hys departyng not sparyng the flocke. Their doctrine is that mar∣chaundise wherof Peter speaketh say∣ing: through coueteousnes shall they with fayned wordes make marchaun∣dise of you. ij. Pet. ij. And their reasons wherewith they proue their doctrine are (as sayth Paul. i. Timo. vj.) super∣fluous disputynges, arguynges or braulyngs of mē with corrupt mindes and destitute of truth, whiche thinke * 1.720 that lucre is godlynes. But Christ sayth. Math. vij. by their frutes shalt thou know them, that is by their filthy couetousnes and shamelesse ambition and dronken desire of honor, contrary vnto the example & doctrine of Christ and of his Apostles. Christ sayd to Pe∣ter, the last Chapter of Iohn. Fede my sheepe, and not shere thy flocke. And Pet. sayth. i. Pet. v. Not being Lordes ouer the Parishes: but these shere, and are become Lordes. Paul saith. ij. Cor. ij. Not that we be Lordes ouer your faith: but these will be Lordes & com∣pel vs to beleue what soeuer they lust, without any witnes of Scripture, yea cleane contrary to the Scripture, whē the opē text rebuketh it. Paul sayth, it is better to geue, thē to receaue. Act. xx. But these do nothyng in the world but lay snares to katch and receaue what so euer cōmeth, as it were the gapyng mouth of hell. And. ij. Cor. xij. I seeke not yours but you: but these seeke not you to Christ, but yours to thē selues, and therfore lest their dedes should be rebuked will not come at the light.

Neuerthelesse the truth is, that we are all equally beloued in Christ, and God hath sworne to all indifferently. According therfore as euery man bele∣ueth Gods promises, longeth for thē, and is diligent to pray vnto GOD to fulfill them, so is his prayer heard, and as good is the prayer of a cobler, as of a Cardinall: and of a bocher, as of a Byshop: & the blessing of a baker that knoweth the truth, is as good as the blessyng of our most holy father the Pope. And by blessing vnderstand not * 1.721 the wagging of the popes or Bishops hand ouer thyne head, but prayer, as when we say, God make thee a good man, Christ put his spirite in thee, or geue thee grace and power to walke in the truth, & to folow hys cōmaūde∣mentes &c. As Rebeccas frendes bles∣sed her whē she departed, Gene. xxiiij. saying. Thou art our sister: grow vn∣to thousand thousandes, and thy seede possesse the gates of their enemies. And as Isaac blessed Iacob Gene. xxvij. say∣ing. God geue thee of the dew of hea∣uen, and of the fatnes of the earth, a∣boundaunce of corne, wyne and oyle &c. And Gene. xxviij. Almighty God blesse thee and make thee grow, and multiply thee, that thou mayst be a great multitude of people, and geue to thee and to thy seede after thee the bles∣sings of Abraham, that thou mayst pos∣sesse the land wherin thou art a straū∣ger which he promised to thy graund∣father and such lyke.

Last of all one singular doubt they haue: what maketh the Priest, the an∣noynting or puttyng on of the handes or what other ceremonie or what wordes. About which they braule and scolde one ready to teare out an others throte. One sayth this, & an other that, but they cā not agree. Neither cā any of them make so strong a reason which an other can not improue. For they are all out of the way, and without the spi¦rite of God to iudge spirituall things. Howbeit to this I aūswere, that whē Christ called. xij. vp into the moūtaine and chose them, then immediatly with∣out any annointing or ceremony were they his Apostles, that is to witte, mi∣nisters chosen to be sent to preach his Testament, vnto all the whole world. And after the resurrection whē he had opened their wittes, and geuen them knowledge to vnderstand the secretes of hys Testament, & how to bynde & loose, and what he would haue thē to do in all thynges, then he sent them forth with a commaundemēt to preach and bynde the vnbeleuyng that conti∣nue in sinne, and to loose the beleuyng that repent. And that commaundemēt * 1.722 or charge made thē Byshops, priestes, Popes and all thyng. If they say that Christ made thē priestes at his Maun∣dey or last Supper when he sayd, do this in the remembraūce of me. I aun∣swere, though the Apostles wist not then what hee ment, yet I will not striue nor say that agaynst. Neuer the latter the commaundement and the charge which he gaue them made thē Priestes.

And Actes the first, when Mathias was chosē by lotte, it is not to be dou∣ted but that the Apostles, after their common maner, prayed for him that God would geue him grace to mi∣nister his office truely, and put their handes on him, and exhorted him and gaue him charge to be diligent & faith∣full, and then was he as great as the best. And Actes. vj. When the Disci∣ples that beleued had chosen. vj. Dea∣cons to minister to the widdowes, the Apostles prayed and put their handes on them, and admitted them without more adde. Their putting on of hands * 1.723 was not after the maner of the dome blessing of our holy byshops with two fingers: but they spake vnto them, and tolde them their dutie and gaue them a charge and warned them to be fayth∣full in the Lordes busines: as we chuse temporall officers and read their duty to them, and they promise to be fayth∣full ministers, and then are admitted. Neither is there any other maner or ceremonie at all required in makyng of our spirituall officers, then to chuse an able person, and thē to rehearse him his dutie and geue him his charge and so to put him in his rowme. And as for that other solemne doubte, as they call it whether Iudas was a Priest or * 1.724 no, I care not what he then was: but of this I am sure, that he is now not onely Priest, but also Byshop, Cardi∣nall and Pope.

¶ Of Penaunce.

PEnaunce is a word of their owne forgyng to disceaue vs with all, as many other are. In the Scripture we finde panitentia repentaunce. Agite poeni∣tentiam, do repent: Poeniteat vos, let it re∣pēt you. Metanoyte in Greeke, forthinke yo, or let it forthinke you. Of repen∣taunce * 1.725 they haue made penaunce, to blinde the people and to make them thinke that they must take payne and do some holy dedes to make satis∣faction for their sinnes, namely such as they enioyue them. As thou mayst see * 1.726 in the Cronicles, when great kynges and tyrauntes (which with violence of sword conquered other kynges landes and slew all that came to hand) came to them selues, and had conscience of their wicked dedes, then the Byshops coupled them, not to Christ: but vnto the Pope, and preached the Pope vnto them, and made them to submit them selues and also their realmes vnto the holy father the Pope, and to take pe∣naunce, as they call it, that is to say, such iniunctions as the Pope and Bi∣shops would commaund them to do, to build Abbays, to endote them with liuelode, to be prayed for for euer: and to geue them exemptions and priui∣lege and licence to do what the lust vn∣punished.

Repentaunce goeth before faith and * 1.727 prepareth the way to Christ, and to the promises. For Christ, commeth not, but vnto them that see their sinnes in the law and repent. Repentaunce that is to say, this mornyng and sorrow of the hart lasteth all our liues long. For we finde our selues all our liues long to weake for Gods law, and therfore sorrow & morne longyng for strength. Repentaunce is no Sacrament: as faith, hope, loue, and knowledge of a mans sinnes are not to be called Sa∣cramentes. For they are spirituall and inuisible. Now must a Sacrament be an outward signe that may be sene to signifie, to represent, and to put a man in remēbraunce of some spirituall pro∣mise which can not be sene but by faith onely. Repentaunce and all the good dedes which accompanie repentaunce to slay the lustes of the fleshe are signi∣fied by Baptisme. For Paule sayth * 1.728 Roma. vj. (as it is aboue rehearsed.) Remember ye not (saith he) that all we whiche are baptised in the name of Christ Iesus, are baptised to dye with him? we are buryed with him in Bap∣tisme for to dye, that is, to kil the lustes and the rebellion which remayneth in the flesh. And after that he sayth, ye are dead as concernyng sinne but lyue vnto God, through Iesus Christ our Lord. If thou looke on the profession * 1.729 of our harts, and on the spirit and for∣geuenes which we haue receaued tho∣rough Christes merites, we are full dead: but if thou looke on the rebellion of the flesh we do but begyn to dye and to be baptised, that is, to drowne and quench the lustes, and are full baptised at the last minute of death. And as cō∣cernyng the workyng of the spirite we begyn to lyue, & grow euery day more and more both in knowledge and also in Godly lyuyng, accordyng as the lustes abate. As a child receaueth y^e ••ull soule at the first day, yet groweth day∣ly in the operations & workes therof.

¶ Of Confession.

COnfession is diuers? One foloweth true fayth insparably. And is the

confessing and knowledging with the * 1.730 mouth, wherein we put our trust and confidēce. As when we say our Credo: confessing that we trust in God the fa∣ther almighty, and in his truth & pro∣mises: & in his sonne Iesus our Lord, and in his merites and deseruinges: & in the holy Ghost, and in his power, assistance and guiding. This confession is necessary vnto all men that wyll be saued. For Christ saith Mathew. x. he that denyeth me before men, hym will I deny before my father that is in hea∣uen. And of this confession sayth the holy Apostle Paule in the x. chapter. The beliefe of the hart iustifieth: and to knowledge wyth the mouth maketh a man safe. This is a wonderfull text for our Philosophers or rather so∣phisters, our worldly wyse enemies to the wisdome of God, our deepe & pro∣founde welles wythout water, our cloudes wythout moysture of rayne, that is to say, naturall soules without the sprite of God, and feeling of godly thynges. To iustifie and to make safe are both one thing. And to confesse with the mouth is a good worke, and the frute of a true fayth, as all other workes are.

If thou repent and beleue the pro∣mises, then Gods truth iustifieth thee, that is, forgeueth thee thy sinnes, and sealeth thee with hys holy spirite, and maketh thee heyre of euerlastyng lyfe through Christes deseruinges. Now if thou haue true fayth, so seest thou the exceeding and infinite loue and mercy which God hath shewed thee freely in Christ: then must thou needes loue a∣gayne: and loue can not but compell * 1.731 thee to worke, and boldly to confesse & knowledge thy Lord Christ, and the trust which thou hast in his word. And this knowledge maketh thee safe, that is declareth that thou art safe already, certifieth thine hart, and maketh thee feele that thy fayth is right, and that Gods spirite is in thee, as all other good workes doe. For if when it com∣meth vnto the point, thou hast no lust to worke, nor power to confesse, how couldest thou presume to thinke that Gods sprite were in thee?

An other confession is there which * 1.732 goeth before saith, and accompanieth repentaunce. For who so euer repen∣teth doth knowledge his sinnes in his hart. And who soeuer doth knowledge his sinnes, receaueth forgenenes (as ••ayth Iohn in the first of his first Epi∣stle.) If we knowledge our sinnes he is faythfull and iust to forgeue vs out sinnes, and to clense vs from all vn∣righteousnes, that is, because he hath promised, he must for his truthes sake doe it. This confession is necessary all our liues long, as is repentaunce. And as thou vnderstandest of repentaunce, so vnderstand of this confession, for it is likewise included in the sacrament of Baptime. For we alwayes repent and alwayes knowledge or cōfesse our sinnes vnto God, and yet dispayre not: but remember that we are washed in in Christes bloud, which thing our baptime doth represēt, and signifie vn∣to vs.

Shrift in the eare is verely a worke of Sathan, and that the ••alsest that e∣uer * 1.733 was wrought, and that most hath deuoured the fayth. It began among the Greekes, and was not as it is now, to reckē all a mās sinnes in the priestes eare: but to aske coūcell of such doubtes as men had, as thou mayst see in S. Hierome, and in other authors. Nei∣ther went they to Priestes onely which were very fewe at that tyme, no moe then preached the worde of God, for this so great vantage in so many mas∣ses saying, was not yet founde: but went indifferently, where they saw a good and a learned man. And for be∣cause * 1.734 of a litle knauery which a Deacō at Constantinople plaide thorough cō∣fession with one of the chiefe wiues of the citie, it was layde downe agayne. But we Antichristes possession, the more knauery we see growe thereby dayly, the more we stablishe it. A chri∣sten man is a spirituall thing, and hath Gods word in his hart, and gods spi∣rite to certifie him of all thing. He is not bound to come to any eare. And as for the reasons which they make are but persuasions of mans wisedome. First as perteining vnto the keyes & maner of bynding and loosing is e∣ough aboue rehearsed, & in other pla∣ces. Thou maist also see how the Apo∣stles vsed them in the Actes, and in Paules Epistles, how at the preaching of fayth the spirite came, and certified their harts that they were iustified tho∣rough beleuing the promises.

When a man feeleth that his hart * 1.735 consenteth vnto the law of God, and feeleth hymselfe meeke, pacient, curte∣ous and mercifull to hys neighbour, altered and fashioned like vnto Christ, why shoulde he doubt but that God hath forgeuen him and chosen him and put his spirite in hym, though he ne∣uer

cromme hys sinne into the priestes eare?

One blynde reason haue they say∣ing. * 1.736 How shall the Priest vnbynde, loose and forgeue the sinne which he knoweth not? How did the Apostles? The Scripture forsake they and runne vnto their blinde reasons, and draw the Scripture vnto a carnall purpose. When I haue tolde thee in thyne eare all that I haue done my life long, in order and with all circumstances after the shamefullest maner, what cāst thou doe more then preach me the promises, saying: if thou repent & beleue, Gods truth shall saue thee for Christes sake? Thou seest not myne hart, thou know∣est not whether I repent or no, ney∣ther whether I consent to the law, that it is holy, righteous, and good. More∣ouer whether I beleue the promises or no, is also vnknowen to thee. If thou preach the law and the promises, (as the Apostles did) so should they that God hath chosen repent and be∣leue and be saued: euen now as well as then. How be it Antichrist must know all secretes to stablish his king∣dom, & to worke his misteries withall.

They bryng also for them the sto∣rie of the x. lepers, whiche is written * 1.737 in the. xvij. Chapter of Luke. Here marke their falsehoode, and learne to knowe them for euer. The fourtene Sonday after the feast of the Trinitie, the begynnyng of the vij. le•…•…n is the sayd Gospell and the viij. & the ix. les∣sons with the rest of the seuenth is the exposition of Bede vpon the sayd Gos∣pell. Where, saith Bede, of all that Christ healed, of what so euer disease it were, he sent none vnto the Priestes, but the lepers. And by the lepers en∣terpreteth the folowers of false doc∣trine onely, which the spirituall offi∣cers, and the learned men of the con∣gregation ought to examine, and re∣buke their learning with Gods word, and to warne the congregation to be∣ware of them. Which, if they were af∣terward healed by the grace of Christ, ought to come before the cōgregation, and there openly confesse theyr true fayth.

But all other vices (saith he) doth God heale within in the conscience.

Though they this wise reade at mat∣tens, yet at hie masse, if they haue any sermon at all, they lie cleane contrary vnto this open truth. Neither are they ashamed at all. For why they walke altogether in darcknes.

¶ Of Contrition.

COntrition and repētaunce are both one and nothyng els but a sorowful & a mournyng hart. And because that God hath promised mercy vnto a con∣trite hart, that is, to a sorowfull and re∣pentyng hart, they to beguile Gods word and to stablish their wicked tra∣dition, haue fayned that new word at∣trition saying: thou canst not know whether thy sorrowe or repentaunce be contrition or attrition, except thou * 1.738 be shreuen. When thou art shreuen, thē it is true contritiō. Oh foxy Pharisay, that is thy leuen, of which Christ so di∣ligētly bad vs beware. Math. vj. And the very prophesie of Peter thorough couetousnes with fayned wordes shall they make marchaūdise of you. ij. Pet. ij. with such gloses corrupt they Gods word, to sit in the consciences of y^• peo∣ple, to lead them captiue, and to make a praye of thē: byeng and sellyng their sinnes, to satisfy their vnsatiable coue∣tousnes. Neuerthelesse the truth is, when any man hath trespassed agaynst God. If he repēt and knowledge his trespasse, God promiseth him forgeue∣nesse without eare shrift.

If he that hath offended his neigh∣bour repente and knowledge his fault askyng forgeuenes, if his neighbour forgeue him, God forgeueth him also, by his holy promise. Mat. xviij. Like∣wise if he that sinneth openly, when he is openly rebuked, repent and turne, then if the congregation forgeue hym God forgeueth him. And so forth who soeuer repenteth and when he is rebu∣ked knowledgeth his fault is forgeuē.

He also that doubteth or hath hys consciences tangled, ought to open his minde vnto some faythfull brother that is learned, and he shall geue hym faythful councell to helpe him withall.

To whom a man trespasseth, vnto him he ought to confesse. But to con∣fesse * 1.739 my selfe vnto thee O Antichrist, whom I haue not offended, am I not bounde.

They of the old law had no confes∣sion in the eare. Neither the Apostles nor they that folowed many hundred yeares after knew of any such whispe∣ryng. Wherby then was their attritiō turned vnto contrition? yea why are we whiche Christ came to loose, more bound thē the Iewes. Yea and why are we more bounde without Scripture? For Christ came not to make vs more bounde, but to loose vs and to make a

thousand thynges no sinne which be∣fore were sinne, and are now become sinne agayne. He left none other law with vs, but the law of loue. He loo∣sed vs not frō Moyses to bynde vs vn∣to Antichristes eare. God had not tyed Christ vnto Antichristes eare, neither hath poured all his mercy in thether, for it hath no recorde in the old Testa∣ment, that Antichristes eare should be Propiciatorium, that is to witte, Gods * 1.740 mercy stole, and that God should crepe into so narow a hole, so that hee could no where els be founde. Neither dyd God write his lawes neither yet hys holy promises in Antichristes eare: but hath graued them with his holy spirite in the hartes of them that beleue, that they might haue them alwayes ready at hand to be saued therby.

¶ Satisfaction.

AS pertainyng vnto satisfactiō, this wise vnderstād, that he that loueth God hath a commaundement (as S. Iohn sayth in the fourth Chap. of his first Epistle) to loue his neighbour al∣so: whom if thou haue offended thou must make him amendes or satisfactiō, or at the lest way if thou be not able, aske him forgeuenes, & if he will haue mercy of God, he is bound to forgeue thee. If he will not: yet God forgeueth thee, if thou thus submit thy selfe. But vnto Godward Christ is a perpetuall * 1.741 and an euerlastyng satisfaction for e∣uermore.

As oft as thou fallest through frail∣tie, repent & come agayne and thou art safe & welcome, as y^u mayst see by y^e si∣militude of the riotous sonne, Luke. xv. If thou be lopen out of sanctuary come in agayne. If thou be fallen from the way of truth come thereto agayne and thou art safe, if thou be gone astray come to y^e folde againe & the shepheard Christ shall saue thee, yea and the aun∣gels of heauen shal reioyce at thy com∣myng, so farre it is of that any mā shal beate thee or chide thee. If any Phari∣sey enuye thee, grudge at thee, or rayle vpon thee, thy father shall make aun∣swere for thee, as thou seist in the fore rehearsed likenes or parable. Who soe∣uer therfore is gone out of the way by whatsoeuer chaūce it be, let him come to his Baptisme agayne and vnto the profession therof and he shalbe safe.

For though that the washyng of Baptisme be past, yet the power ther∣of, * 1.742 that is to say, y^t word of God which Baptisme preacheth lasteth euer and saueth for euer. As Paul is past and gone, neuerthelesse y^e word that Paul preached lasteth euer and saueth euer as many as come therto with a repen∣tyng hart and a stedfast faith.

Hereby seest thou that when they make penaunce of repentaunce and cal it a Sacrament and deuide it into con∣trition, confession and satisfaction they speake of their owne heades and lye falsely.

¶ Absolution.

THeir absolution also iustifieth no man from sinne. For with the hart do men beleue to be iustified with all sayth Paul. Roma. 10. that is, through fayth and beleuyng the promises, are we iustified, as I haue sufficiently pro∣ued in other places with y^• Scripture. Fayth (sayth Paul in the same place) commeth by hearyng, that is to say, by hearyng the preacher that is sent from God and preacheth Gods promises. Now when thou absoluest in Latine, the vnlearned heareth not. For how, saith Paul. i. Cor. xiiij. when thou bles∣sest in an vnknowen toung, shall the vnlearned say Amen vnto thy thankes geuing? for he wotteth not y^u sayst. So likewise the lay wotteth not whether thou loose or bynde, or whether thou blesse or curse. In like maner is it if the lay vnderstād Latine or though the Priest absolue in English. For in hys absolution he rehearseth no promise of God: but speaketh his owne wordes saying: I by the authoritie of Peter and Paul absolue or loose thee from all thy sinnes. Thou sayst so, which art but a lying man and neuer more then now verely.

Thou sayst I forgeue thee thy sinnes, and the Scripture (Iohn the first) that Christ onely forgeueth & ta∣keth away y^e sinnes of the world. And Paul and Peter and all the Apostles preache that all is forgeuen in Christ and for Christs sake. Gods word one∣ly looseth and thou in preachyng that mightest loose also and els not.

¶ Who soeuer hath eares let him heare and let him that hath eyes, see. If any man loue to be blinde, his blindnes on his owne head and not on mine. * 1.743

THey alledge for thē selues the say∣ing of Christ to Peter Math. xvj. Whatsoeuer thou byndest on earth, it shalbe boūde, & what soeuer thou loo∣seth, and so forth. Lo say they, what so∣euer

we bynde & what soeuer we loose here is nothing excepted. And an other text lay they of Christ in y^e last of Ma∣thew. All power is geuen to me sayth Christ, in heauen and in earth: go ther∣fore and preach &c. Preachyng leaueth * 1.744 the Pope out, and sayth loe all power is geuen me in heauen & in earth. And thereupon taketh vpon him temporall power aboue kyng and Emperour, & maketh lawes and byndeth them. And like power taketh he ouer gods lawes and dispenseth with them at his lust, makyng no sinne of that whiche God maketh sinne, & maketh sinne where God maketh none: yea & wypeth out Gods lawes cleane and maketh at his pleasure, & with him is lawful what he lusteth. He bindeth where God looseth & looseth where God bindeth. He bles∣seth where GOD curseth and curseth where God blesseth. He taketh autho∣ritie also to bynde & loose in Purgato∣ry.* 1.745 That permit I vnto him: for it is a creature of his owne makyng. He also byndeth the aungels. For we read of Popes that haue commaūded the aun∣gels to fet diuers out of Purgatory. * 1.746 Howbeit I am not yet certified whe∣ther they obeyed or no.

Vnderstand therrfore that to bynde and to loose, is to preach the lawe of * 1.747 God and the Gospell or promises, as thou mayst see in the third chapter of the second epistle to the Corinthians: Where Paule calleth the preaching of the law the ministration of death, and damnation, and the preaching of the promises then ministring of the spirite and of righteousnes. For when the law is preached, all men are found sin∣ners, and therefore damned: and when the Gospell & glad tydinges are prea∣ched, then are all that repent and be∣leue, founde righteous in Christ. And so expounde it all the olde doctours. * 1.748 Saint Hierome sayth vpon this text, whatsoeuer thou bindest, the Bishops and Priestes sayth he, for lacke of vn∣derstanding, take a litle presumption of the Phareseis vpon thē. And thinke that they haue authoritie to bynde in∣nocentes, and to loose the wicked, which thing our Pope and Byshops doe. For they say the curse is to be fea∣red, * 1.749 be it right or wrōg. Though thou haue not deserued, yet if y^e Pope curse thee, thou art in perill of thy soule as they lie: yea and though he be neuer fo wrongfully cursed, he must be fayne to * 1.750 buy absolution. But Saint Hierome sayth as y^e Priest of the olde law made the lepers cleane or vncleane, so byn∣deth and vnbyndeth the Priest of the new law. * 1.751

The Priest there made no man a le∣per, neither clensed any mā, but God: and the Priest iudged onely by Moy∣ses law, who was cleane, & who was vncleane, whē they were brought vn∣to hym.

So here we haue the law of God to iudge what is sinne, and what is not, and who is bounde, and who is not. Moreouer if any man haue sinned, yet if he repent and beleue the promise, we are sure by Gods word that he is loo∣sed & forgeuen in Christ. Other autho∣ritie then this wise to preach, haue the Priests not. Christes Apostles had no other thē selues, as it appeareth tho∣roughout all the new testamēt. Ther∣fore it is manifest that they haue not.

Saint Paule sayth i. Corinth. xv. * 1.752 When we say all thinges are vnder Christ, he is to be excepted that put all vnder hym. God the father is not vn∣der Christ, but aboue Christ, and Chri∣stes head. i. Corinth. vi.

Christ sayth Iohn. xij. I haue not spoken of myne owne head, but my fa∣ther which sent me, gaue a commaun∣dement what I should say, and what I should speake. What soeuer I speake * 1.753 therefore, euen as my father bad me so I speake. If Christ had a law what he should doe, how happeneth it, that the Pope so runneth at large lawlesse? Though that all power were geuen vnto Christ in heauen and in earth: Yet had he no power ouer his father, nor yet to raigne temporally ouer tem∣porall Princes: but a commaundemēt to obey them. How hath the Pope thē such temporall authoritie ouer king & Emperour? How hath he authoritie aboue Gods lawes, and to cōmaunde the Angels, the saintes, and God him∣selfe?

Christes authoritie which he gaue to * 1.754 his Disciples, was to preach the lawe and to bring sinners to repentaunce, and then to preach vnto them the pro∣mises which the father had made vnto all men for his sake. And the same to preach onely sent he his Apostles. As * 1.755 a kyng sendeth forth his Iudges, and geueth them his authoritie, saying: What ye doe, that doe I. I geue you my full power. Yet meaneth he not by that full power, that they should de∣stroy any towne or Citie, or oppresse a∣ny mā or doe what they list, or should raigne ouer the Lordes and Dukes of

his Realme and ouer hys owne selfe. But geueth them a lawe with them & authoritie to bynde and loose, as far∣forth as the law stretcheth and maketh mention: that is, to punishe the euill, that doe wrong, and to auenge y^e poore that suffer wrong. And so farre as the law stretcheth, will the king defend his Iudge agaynst all men. And as the tēporall iudges binde & loose tempo∣rally, so doe the pristes spiritually, and no other wayes. How be it by falshod * 1.756 and subtiltie the Pope reigneth vnder Christ, as Cardinals and Byshops do vnder kinges lawlesse.

THe Pope (say they) absolueth or looseth a poena et culpa, that is from * 1.757 the faulte or trespasse, and from the payne due vnto the trespasse. God if a man repent forgeueth the offence one∣ly, and not the paine also, say they, saue turneth the euerlasting payne vnto a temporall payne. And appointeth se∣uē yeares in purgatory for euery dead∣ly sinne. But the Pope for money for∣geueth * 1.758 both, and hath more power thē God, and is more mercifull thē God. This doe I saith the Pope of my full power and of y^e treasure of the Church, of deseruinges of martyrs, cōfessours, and mērites of Christ.

First the merites of the Saintes did not saue themselues, but were saued by Christes merites onely. * 1.759

Secondarily God hath promised Christes merites vnto all that repent: so that whosoeuer repenteth is imme∣diatly * 1.760 heire of all Christes merites and beloued of God as Christ is. How thē came this foule monster to be Lord o∣uer * 1.761 Christes merites, so that he hath power to sell that which God geueth freely. O dreamers, yea O deuils and O venimous scorpians, what poyson haue ye in your tayles? O pestilēt lea∣uen, that so turneth the sweete bread of Christes doctrine into the bitternesse of gall.

The Friers runne in the same spi∣rite * 1.762 and teach, saying: do good deedes and redeeme the paines y^• abide you in purgatory, yea geue vs somewhat to doe good workes for you. And thus * 1.763 is sinne become the profitablest mar∣chaundise in the worlde. O the cruell wrath of God vpō vs because we loue not the truth.

For this is the damnation & iudge∣ment of God, to send a false Prophet vnto him that wil not heare the truth. I know you saith Christ, Iohn. v. that ye haue not the loue of God in you. I am come in my fathers name and ye receaue me not, if an other shall come * 1.764 in his own name, him shall ye receaue. This doth God auenge him selfe on the malicious hartes whiche haue no loue to his truth.

All the promises of God haue they either wypte cleane out, or thus leaue∣ned * 1.765 them with open lyes to stablishe their confession with all. And to kepe vs from knowledge of the truth, they do all thyng in Latin.

They pray in Latin, they Christen in Latine, they blesse in Latine, they * 1.766 geue absolution in Latin, onely curse they in the English toung. Wherein they take vpon them greater authori∣tie then euer God gaue them. For in their curses as they call them, with booke bell and candle, they commaūde God and Christ and the aungels and * 1.767 all Saintes to curse them: curie them God (say they) father, sonne and holy ghost, curse them virgine Mary. &c. O ye abommable, Who gaue you autho∣ritie to commaūde God to curse? God commaundeth you to blesse, and ye cō∣maunde him to curse. Blesse them that persecute you: blesse but curse not, saith S. Paul Roma. xij. What tyranny wil these not vse ouer men, which presume and take vpon them to be Lordes ouer God and to commaunde him? If God shall curse any man, who shall blesse and make him better? No man can a∣mende him selfe, except God poure his spirite vnto him. Haue we not a com∣maundemēt to loue our neighbour as our selues? How can I loue him and curse him also? Iames sayth, it is not possible that blessing & cursing should come both out of one mouth. Christ cō∣maundeth. Math. v. saying: loue your enemies. Blesse them that curse you. Do good to them that hate you. Pray for them that do you wrong and perse∣cute you, that ye may be the children of your heauenly father.

In the marches of Wales it is the maner if any man haue an Oxe or a * 1.768 Cow stollē, he commeth to the Curate and desireth him to curse the stealer. And he commaundeth the Parish to geue him euery man Gods curse and his. Gods curse & myne haue he, sayth euery man in the Parish. O mercyfull God what is blasphemy, if this be not blasphemy & shamyng of the doctrine of Christ?

Vnderstand therfore, the power of excommunication is this. If any man sinne openly and amendeth not when

he is warned? then ought he to be re∣buked openly before all the Parish. And the Priest ought to proue by the Scripture, that all such haue no part with Christ. For Christ serueth not but for them that loue the law of God, and consent that it is good holy and righ∣teous. And repēt sorrowing & mour∣nyng for power and strength to fulfill it. And all the parish ought to be war∣ned, to auoyde the company of all such, and to take them as heathen people. This is not done that he should pe∣rish, but to saue him, to make him a∣shamed & to kill the lustes of the flesh, that the spirite might come vnto the knowledge of truth. And we ought to pitie hym, and to haue compassion on him, and with all diligence to pray vn∣to God for him, to geue him grace to repent and to come to the right way agayne, and not to vse such tyranny o∣uer God and man, commaūdyng God to curse. And if he repent we ought with all mercy to receaue him in a∣gayn. This mayst thou see Mat. xviij. and. i. Cor. v. and ij. Cor. ij.

¶ Confirmation.

IF confirmation haue a promise, then it iustifieth, as farre as the promise extendeth. If it haue no promise, then is it not of GOD as the Byshops be not. The Apostles and Ministers of * 1.769 God preach Gods word: and Gods signes or Sacramentes signifie Gods word also, and put vs in remēbraunce of the promises which God hath made vnto vs in Christ. Contrarywise An∣tichristes * 1.770 Byshops preach not & their Sacramentes speake not, but as the disguised Byshops mum, so are their superstitious Sacramentes domme. After that the Byshops had left prea∣chyng, then fayned they this domme ceremonie of cōfirmation to haue som∣what at the lest way, whereby they myght raigne ouer theyr Dioceses. They reserued vnto them selues, also the Christenyng of Belles and coniu∣ring * 1.771 or hallowyng of Churches and Churchyardes, and of Altares and su∣peraltares, and holowyng of Chalices and so forth, what soeuer is of honor or profite. Which cōfirmation and the o∣ther coniurations, also they haue now committed to their Suffragans: be∣cause * 1.772 they them selues haue no leysure to minister such things, for their lustes and pleasures and aboundance of all thinges, and for the combraunce that they haue in the kynges matters and businesse of the Realme. One kepeth * 1.773 the priuey seale, an other y^• great seale, the thyrd is confessour, that is to say, a priuey traytor and a secreat Iudas, he is President of the Princes Counsaile, he is an Ambassadour, an other sort of the Kynges secret Counsaile. Wo is vnto the Realmes where they are of y^t coun∣sell. As profitable are they verely vn∣to the Realmes with their Counsell, as the Wolues vnto the Shepe, or the Foxes vnto the Geese.

They will say that the holy Ghost * 1.774 is geuen thorough such ceremonies. If God had so promised, so should it be, but Paule saith Galat. iij. that the spirite is receaued thorough prea∣ching of the fayth. And Actes tenth, while Peter preached the faith, the ho∣ly Ghost fell on Cornelius and on hys houshold. How shall we say then to that which they will lay against vs, in the eight chapter of the Actes of the A∣postles. Where Peter and Iohn put * 1.775 their handes on the Samaritans, and the holy Ghost came? I say that by putting or with putting, or as they put their handes on them, the holy Ghost came. Neuerthelesse the putting on of the hāds did neither helpe nor hinder. For the text sayth they prayed for them that they might receaue the holy ghost.

God had made the Apostles a pro∣mise, that he woulde wyth such mira∣cles cōfirme their preaching, and mou•• other to the fayth. Mar. the last. The Apostles therefore beleued and prayed God to fulfill his promise, and God for his truthes sake euen so did. So was it the prayer of fayth that brought * 1.776 the holy Ghost, as thou mayst see also in the last of Iames. If any man be sicke saith Iames, call the elders of the congregation, and let them pray ouer hym, annointing hym with oyle, in the name of the Lord, and the prayer of fayth shall heale the sicke. Where a promise is, there is fayth bolde to pray, and God true to geue her her petition. Putting on of the handes is an indif∣ferent thing. For the holy Ghost came by preaching of the fayth, and myra∣cles were done at the prayer of fayth as * 1.777 well without putting on of the hands, as with, as thou seest in many places. Putting on of the hands was the ma∣ner of that nation, as it was to rent their clothes, & to put on sackecloth, & to sprinkle themselues with ashes and earth, when they heard of or saw any sorowful thing, as it was Paules ma∣ner

to stretch out his hand, when he preached. And as it is our maner to holde vp our handes, when we pray, and as some kisse their thome nayle, and put it to their eyes, and as we put our handes on childrens heades, when we blesse thē, saying: Christ blesse thee my sonne, and God make thee a good man: which gestures neither helpe nor hinder. This mayst thou well see by the xiij. of the Actes, where the holy Ghost commaunded to separate Paul and Barnabas, to go and preach. Thē the other fasted and prayed, and put their handes on their heades, and sent them forth. They receaued not the ho∣ly Ghost thē, by putting on of hands, but the other as they put their handes on their heades prayed for them, that God would goe with them & strength them, and coraged them also, bidding them to be strong in God, and war∣ned them to be faythfull and diligent in the worke of God, and so forth.

¶ Anoyling.

LAst of all commeth the anoyling wythout promise, and therefore without the spirite and without pro∣fet, but altogether vnfruitfull and su∣perstitious. The sacramentes which they haue imagined are all wythout promise, and therefore helpe not. For * 1.778 whatsoeuer is not of fayth is sinne. Rom. xiiij. Now without a promise can there be no fayth. The sacraments which Christ himselfe ordeined, which haue also promises, and would saue vs * 1.779 if we knew them and beleued them, them minister they in the latine toūg. So are they also become as vnfruitfull as the other. Yea they make vs beleue * 1.780 that the worke it self without the pro∣mise saueth vs, which doctrine they learned of Aristotle. And thus are we become an hundred tymes worse then the wicked Iewes which beleued that the very worke of their sacrifice iustifi∣ed them. Against which Paul fighteth in euery epistle, prouing that nothyng helpeth saue the promises which God hath sworne in Christ. Aske the people what they vnderstand by their Bap∣time or washing. And thou shalt see * 1.781 that they beleue, how that the very plunging into the water saueth them: of the promises they know not, nor what is signified thereby. Baptime is called volowing in many places of * 1.782 England, because the priest sayth, ••olo say ye. The childe was well volowed (say they) yea and our Ʋicare is as fayre a volower as euer a priest with∣in this twenty miles.

Beholde how narowly the people looke on the ceremony. If ought be left out, or if the childe be not altoge∣ther dipt in the water, or if, because y^• childe is sicke, y^t priest dare not plunge him into the water, but poure water on his head, how tremble they? how quake they? how say ye sir Iohn say they, is this childe christened enough? hath it his full christendome? They be∣leue verely that the childe is not chri∣stened: yea I haue knowen Priestes * 1.783 that haue gone vnto the orders againe supposing that they were not priestes, because that the Byshop left one of his ceremonies vndon. That they call cō∣firmation, the people call Byshoping. They thinke that if the Byshop butter the childe in y^e forehead, that it is safe. * 1.784 They thinke that the worke maketh safe, and likewise suppose they of an∣oyling. Now is this false doctrine ve∣rely. For Iames sayth in y^• fyrst chap∣ter of hys Epistle. Of his good wyll begat he vs with y^• word of life, that is, with the worde of promise. In which we are made Gods sonnes & heires of the goodnes of god before any good workes. For we can not worke Gods will tyll we be hys sonnes and know hys wyll and haue hys spirite to teach vs. And Saint Paule sayth in y^t fyft chapter of hys Epistle to the Ephesi∣ans. Christ clensed the congregation in the fountayne of water thorough the worde. And Peter saith in the first of his first epistle. Ye are borne anew, not of mortall seede, but of immortall seede, by the worde of God which li∣ueth and lasteth euer. Paule in euery Epistle warneth vs that we put no trust in workes, and to beware of per∣swasions or arguments of mans wis∣dome, of superstitiousnes, of ceremo∣nies, of Pope holynes, and of all ma∣ner disguising. And exhorteth vs to cleaue fast vnto the the naked and pure * 1.785 worde of God. The promise of God is the Anker that saueth vs in all tēp∣tations. If all y^• world be against, vs, Gods word is stronger then y^e world. If the world kill vs, that shall make vs aliue agayne. If it be possible for the worlde to cast vs into hell, from thence yet shall Gods worde bring vs agayne. Herby seest thou that it is not * 1.786 the worke, but the promise that iustifi∣eth vs thorough fayth. Now where no promise is, there can no fayth be,

and therefore no iustifiyng though there be neuer so glorious workes. The Sacrament of Christes body af∣ter this wise preach they. Thou must * 1.787 beleue that it is no more bread, but the very body of Christ, flesh, bloud, and bone, euen as he went here on earth, saue his coate. For that is here yet, I wot not in how many places. I pray thee what helpeth all this? Here is no promise. The deuils know that Christ dyed on a Fryday, and the Iewes also. What are they holpe thereby? We haue a promise that Christ and his body and his bloud, and all that he did and suf∣fered, is a sacrifice, a raunsome, and a full satisfaction for our sinnes: that God for his sake wyll thinke no more on them, if they haue power to repent and beleue.

Holy worke men thinke that God reioyceth in the deede selfe, without a∣ny further respecte. They thinke also that God as a cruell tyrant, reioyceth and hath delectation in our payne ta∣kyng without any further respect. And therefore many of them martyr them∣selues wythout cause, after the ensam∣ple of Baals Priestes which (iij. Reg. xviij. cut themselues to please theyr God with all, and as the olde heathen pagans sacrificed their children in the fyre vnto their Gods. The Monkes of the Charterhouse thinke that y^• very eating of fishe in it selfe pleaseth God, and referre not the eating vnto the chastening of the body. For when they haue slayne their bodyes wyth colde fleme of fisheating: yet then will they eate no fleshe, and sley themselues be∣fore their dayes. We also when we of∣fer our sonnes or daughters, and com∣pell or perswade them to vowe & pro∣fesse chastitie, thinke that y^• very payne and that rage and burning which they suffer in absteining from a make, plea∣seth God, and so referre not our chasti∣tie vnto our neighbours profet. For when we see thousandes fall to innu∣merable diseases therby, and to die be∣fore their dayes: yea though we see thē breake the commaundementes of God dayly, and also of very impatiency worke abhominations against nature, to shamefull to be spoken of: yet wyll we not let them marry, but compell them to continue still wyth violence. And thus teach our deuines as it ap∣pereth by their argumentes. He that taketh most payne, say they, is greatest and so forth.

The people are throughly brought in beliefe that the deede in it selfe with∣out any further respect saueth them, if they be so long at Church, or say so ma∣ny Pater nosters, and reade so much in a toung whtch they vnderstand not, or goe so much a pilgrimage, and take so much payne, or fast such a superstiti∣ous fast, or obserue such a superstitious obseruaūce, neither profitable to him∣selfe nor to hys neyghbour: but done of a good entent onely say they, to please God withall, ye to kisse the paxe they thinke it a meritorious deede, when to loue their neyghbour, and to forgeue hym, which thyng is signified thereby, they studie not to doe, nor haue power to doe, nor thinke that they are bounde to doe it, if they be of∣fended by hym. So fore haue our false prophets brought y^• people out of their wittes, & haue wrapped thē in darck∣nes, and haue rocked them a sleepe in blyndnes and ignorauncy. Now is all such doctrine false doctrine, and all such fayth false fayth. For the deede plea∣seth * 1.788 not, but as farre forth as it is ap∣plyed vnto our neyghbours profet, or the taming of our bodyes to keepe the commaundement.

Now must the body be tame onely, and that wyth the remedies that God hath ordeined, and not kylled. Thou must not forswere the naturall remedy which God hath ordeined, and bryng thy selfe into such case that thou shoul∣dest eyther breake Gods commaunde∣ment or kyll thy selfe, or burne nyght and day wythout rest, so that thou cāst not once thinke a godly thought: ney∣ther is it lawfull to forsake thy neygh∣bour, and to withdraw thy selfe from seruing him, and to get thee into a den, and lyue idlely profitable to no man, but robbing all men, first of fayth, and then of goodes and land, and of all he hath, wyth makyng hym beleue in the hypocrisy of thy superstitious prayers and Popeholy deedes. The prayer of fayth, and y^e deedes thereof that spring of loue are accepted before God. The prayer is good according to the pro∣portion * 1.789 of fayth, and the deede accor∣ding to the measure of loue. Now he that bideth in the world, as Monkes call it, hath more fayth then the cloy∣sterer. For he hangeth on God in all thynges. He must trust God to sende hym good speede, good lucke, fauour, helpe, a good mayster, a good neygh∣bour, a good seruaunt, a good wyfe, a good chapman marchaunt, to send hys marchaundice safe to land, and a thou∣sand

like. He loueth also more, which appeareth in that hee doth seruice al∣wayes vnto his neighbour. To pray one for an other are we equally boūd, and to pray is a thyng that we may al∣wayes doe, what so euer we haue in hand, and that to do may no man hyre an other: Christes bloud hath hyred vs all ready. Thus in the deede deliteth God as farforth as we do it either to to serue our neighbour with all, as I haue sayd: or to tame the flesh, that we may fulfill the commaundement from the bottome of the hart.

And as for our payne takyng God reioyseth not therin as a tyraunt: but pitieth vs & as it were morneth with vs, and is alway ready and at hand to helpe vs, if we call, as a mercyfull fa∣ther and a kynd mother. Neuer the la∣ter hee suffereth vs to fall into many temptations and much aduersitie: yea him selfe layeth the crosse of tribulatiō on our backes, not that he reioyseth in our sorrow, but to driue sinne out of y^• flesh, which can none otherwise be cu∣red: as the Phisition and Surgion do many thinges which are paynefull to the sicke, not that they reioyse in the paynes of the poore wretches: but to persecute and to driue out the diseases which can no otherwise be healed.

When the people beleue therfore if they doe so much woorke or suffer so much payne, or go so much a pilgri∣mage, that they are safe, is a false fayth. For a Christen man is not saued by woorkes, but by fayth in the promises before all good woorkes, though that the woorkes (when we worke Gods commaūdement with a good wil, and not workes of our own imagination) declare that we are safe and that the spirite of him that hath made vs safe is in vs: yea and as God through prea∣chyng of fayth doth purge and iustifie the hart, euen so thorough workyng of deedes, doth he purge and iustifie the members, makyng vs perfect both in body and soule after the lykenesse of Christ.

Neither nedeth a Christen man to * 1.790 runne hether or thether, to Rome, to Hierusalem, or S. Iames: or any other pilgrimage farre or nere, to be saued thereby, or to purchase forgeuenes of his sinnes. For a Christen mās health and saluation is with in him: euen in * 1.791 his mouth. Roma. x. The word is nye thee, euen in thy mouth and in thyne hart that is the word of faith which we preach sayth Paul. If we beleue the promises with our hartes and confesse them with our mouthes, we are safe. This is our health with in vs. But how shall they beleue that, they heare not? And how shal they heare without a preacher sayth Paul Roma. x. For looke on the promises of God, and so are all our preachers domme. Or if they preach them they so sause thē and leuen thē, that no stomacke can brooke them nor finde any sauor in them. For they paynte vs such an eare confession * 1.792 as is impossible to be kept, and more impossible that it should stand with the promises and Testament of God. And they ioyne them penaunce, as they call it, to fast, to go pilgrimages, and geue so much to make satisfaction with all. They preach their Masses, their me∣rites, their pardons, their ceremonies, and put the promise cleane out of pos∣session. The word of health and salua∣tion is nye thee, in thy mouth & thyne hart sayth Paul. Nay say they, thy sal∣uation * 1.793 is in our faythfull eare. This is their hold, thereby know they all se∣cretes, thereby mocke they all men and all mens wiues, and beguile Knight, and Squier, Lord, and Kyng, and be∣tray all Realmes. The Byshops with * 1.794 the Pope haue a certaine conspiration and secret treason agaynst the whole world. And by confession know they what Kings and Emperours thinke. If ought be agaynst them, do they ne∣uer so euill, then moue they their cap∣tiues to warre and to fight, and geue them pardons to slay whom they will haue taken out of the way. They haue with falsehode taken from all Kynges and Emperours their right and du∣ties, whiche now they call their free∣domes, liberties, & priuileges & haue peruerted the ordinaunces that God left in the world, and haue made euery Kyng sweare to defend their falsehode * 1.795 against their own selues. So that now if any man preach Gods worde truly and shew the fredome and libertie of the soule whiche we haue in Christ, or entende to restore the Kynges agayne vnto their duties and right, and to the rowme and authoritie which they haue of God, and of shadowes to make thē Kynges in deede, & to put the world in his order agayne: then the Kynges deliuer their swordes and authoritie vnto the hypocrites to ••lay him. So dronken are they with the wine of the whore.

¶ The text that foloweth in Paule wil they happely lay to my charge and

others. How shall they preach except * 1.796 they be sent, sayth Paul in the sayd. x. to the Romaines. We wil they say, the Pope, Cardinals and Byshoppes: all authority is ours. The Scripture per∣teineth vnto vs and is our possession. And we haue a law, that who soeuer presume to preach without the autho∣ritie of the Bishops is excommunicate in the deede doyng. Whence therefore hast thou thine authoritie wil they say. The old Phariseis had the Scripture in captiuitie likewise, and asked Christ by what authoritie doest thou these thynges? as who should say: We are phariseis & thou art none of our order, nor hast authoritie of vs. Christ asked them an other question, and so will I do our hypocrites. Who sēt you? God? * 1.797 Nay hee that is sent of God, speaketh Gods word Iohn. iij. Now speake ye not Gods worde, nor any thyng saue your own lawes made cleane contra∣ry vnto Gods worde. Christes Apo∣stles preached Christ, & not them sel∣ues. He that is of the truth, preacheth the truth. Now ye preach nothyng but lyes, and therefore are of the deuill the father of all lyes, & of hym are ye sent. And as for mine authoritie or who sent me: I report me vnto my workes as Christ Iohn. v. and. x. If Gods word beare recorde that I say truth, why should any man doubt, but that God the father of truth and of lyght hath sent me as the father of lyes & of dark∣nes hath sent you, and that the spi∣rite of truth, and of light is with me, as the spirite of lyes and of darkenes is with you? By this meanes thou wilt that euery man be a preacher will they say. Nay verely. For GOD will * 1.798 that not, and therfore will I it not, no more then I would that euery man of London were Mayre of London, or euery man of the Realme Kyng ther∣of. God is not the author of dissention and strife, but of vnitie and peace and of good order. I will therefore that where a congregation is gathered to∣gether in Christ one be chosen after the rule of Paul, and that hee onely preach, and els no mā openly: but that euery man teach hys houshold after the same doctrine. But if the preacher preach false: then whosoeuers harte God moueth, to the same it shalbe law full to rebuke and improue the false teacher, with the cleare and manifest Scripture, and that same is no doubt a true Prophet sent of GOD. For the Scripture is gods, and theirs that be∣leue and not the false Prophet.

SAcrament is then as much to say as an holy signe. And the Sacra∣mentes which Christ ordeined preach Gods word vnto vs, and therfore iu∣stifie and minister the spirite to them that beleue, as Paul thorough prea∣chyng the Gospell was a minister of righteousnes, & of the spirite, vnto all that beleued his preachyng. Domme ceremonies are no Sacramentes, but superstitiousnes. Christes Sacramēts preach the fayth of Christ as his Apo∣stles did & thereby iustifie. Antichristes domme ceremonies preach not y^• fayth that is in Christ, as his Apostles our Byshops and Cardinals do not. But as Antichristes Bishops are ordeined to kill who soeuer preach the true faith of Christ: so are his ceremonies ordei∣ned to quench the faith which Christes Sacramētes preach. And hereby maist thou knowe the difference betwene * 1.799 Christes signes or Sacramentes, and Antichristes signes or ceremonyes, that Christes signes speake, and Anti∣christes be domme.

Hereby seest thou what is to be thought of all other ceremonies, as halowed water, bread, salt, bowes, belles, waxe, ashes, and so forth, and all other disguisinges and Apesplay, and of all maner coniurations, as the coniuring of church and churchyardes and of alter stones & such like. Where no promise of God is, there can be no fayth nor iustifiyng, nor forgeuenes of sinnes. For it is more then madnes to looke for any thing of god, saue that he hath promised. How farre he hath pro∣mised, so farre is he bodū to them that beleue, and further not. To haue a * 1.800 fayth therefore or a trust in any thing, where god hath not promised is plaine idolatry, and a worshipping of thyne own imagination in stede of God. Let vs see the pith of a ceremony, or two, to iudge the rest by. In coniuring of holy water they pray, that whosoeuer be sprinckled therewith may receaue health as well of body as of soule, and likewise in makyng holy bread and so forth in the coniurations of other cere∣monies. Now we see by dayly experi∣ence that halfe their prayer is vnheard. For no man receaueth health of body thereby. No more of likelihode do they of soule. Yea we see also by experience that no man receaueth health of soule thereby. For no man by sprinckling himselfe with holy water, and wyth eating holy bread, is more mercifull

then before, or forgeueth wrong, or be∣commeth at one with his enemy, or is more patient and lesse couetous, and so forth. Which are the sure tokens of the soule health.

They preach also that the wagging of the Byshops hand ouer vs blesseth vs,* 1.801 and putteth away our sinnes. Are these workes not against Christ? How can they do more shame vnto Christes bloud? For if the wagging of the By∣shops hand ouer me be so precious a thyng in the sight of God that I am thereby blessed, how then am I full blessed wyth all spirituall blessinge in Christ as Paul saith Ephe. j? Or if my sinnes be full done away in Christ, how remayneth there any to be done away by such phantasies? The Apo∣stles knew no wayes to put away sin, or to blesse vs but by preaching Christ. Paule sayth Gal. ij.* 1.802 If righteousnes come by the law, then Christ dyed in vayne. So dispute I here. If blessing come by the wagging of the Byshops hand, then dyed Christ in vayne, and his death blesseth vs not. And a little afore, sayth Paule, if while we seeke to be iustified by Christ, we be yet found sinners (so that we must be iustified by the law or ceremonies) is not Christ then a minister of sinne? So dispute I here. If while we seeke to be blessed in Christ we are yet vnblessed, and must be blessed by the wagging of the By∣shoppes hand, what haue we then of Christ but curse? Thou wilt say: When we come first to the fayth, then Christ forgeueth vs and blesseth vs. But the sinnes which we afterward commit are forgeuen vs through such thinges. I aunswere: * 1.803If any man repent true∣ly and come to the fayth and put hys trust in Christ, thē as oft as he sinneth of frayltie, at the sygh of the hart is his sinne put away in Christes bloud. For Christes bloud purgeth euer and bles∣seth euer. For Iohn sayth in the second of his first epistle. This I write vnto you that ye sinne not. And though any man sinne (meaning of frailtie and so repent) yet haue we an aduocate with the father, Iesus Christ which is righ∣teous, and he it is that obteineth grace for our sinnes, and Heb. vij. it is writ∣ten. But this man (meaning Christ) because he lasteth or abideth euer, hath an euerlasting priesthod. Therefore is he able also euer to saue thē that come to God through hym, seing he euer li∣ueth to make intercession for vs. The Byshops therefore ought to blesse vs in preaching Christ, and not to deceaue vs and to bring the curse of God vpon vs, wyth wagging their handes ouer vs. To preache is their dutie onely, and not to offer their feete to bee kis∣sed, or testicles or stones to be groped. We feele also by experience that after the Popes, Byshoppes or Cardinals blessing we are no otherwise disposed in our soules then before.

Let this be sufficient as concerning the sacramentes and ceremonies, with * 1.804 this protestation, that if any cā say bet∣ter or improue this with Gods word, no man shall be better content there∣with then I. For I seeke nothing but the truth and to walke in the light. I submit therefore this worke and all o∣ther that I haue made or shall make (if God will that I shall more make) vnto the iudgements, not of them that furiously burne all truth, but of them which are ready with Gods worde to correct, if any thing be sayde amisse, & to further Gods worde.

I will talke a worde or two after * 1.805 the worldly wisdome with them, and make an ende of this matter. If the sa∣cramentes iustifie, as they say, I vn∣derstand by iustifiyng forgeuenes of sinnes. Then do they wrong vnto the sacraments, in as much as they robbe the most part of them through confes∣sion of their effect, & of the cause wher∣fore they were ordeined. For no man may receaue the body of Christ, no mā may marry, no man may be oyled or aneiled as they call it, no man may re∣ceaue orders, except he be fyrst shriuen. Now when the sinnes be forgeuen by shrift afore hand, there is nought left for the sacramentes to doe. They will aunswere, that at the least way they encrease grace, and not the sacramētes onely, but also hearing of masse, ma∣tens and euensong, and receauing of holy water, holy bread, and of the Bi∣shops blessing, and so forth by all cere∣monies. By grace I vnderstand the fauour of God, and also the giftes and * 1.806 working of his spirite in vs, as loue, kyndnes, patience, obedience, merci∣fulnes, despising of worldly thynges, * 1.807 peace, concorde, and such like. If after thou hast heard so many masses, ma∣tens and euensonges, and after thou hast receaued holy bread, holy water, and the Byshops blessing, or a Cardi∣nals or the Popes, if thou wilt, be more kinde to thy neighbour, and loue him better then before, if thou be more obediēt vnto thy superiors, more mer∣cifull,

more ready to forgeue wrong done vnto thee, more despisest the world, and more a thyrst after spiritu∣all thynges, if after that a Priest hath taken orders he be lesse couetous then before: if a wife after so many and oft pilgrimages be more chast, more obe∣dient vnto her husband, more kynde to her maydes and other seruauntes: if Gentlemen, knightes, Lordes, and kinges, and Emperours, after they haue sayd so often dayly seruice wyth their Chappellaynes, know more of * 1.808 Christ then before, and can better skill to rule their tenauntes, subiectes, and realmes christenly then before, and be content with their duties, then do such thinges encrease grace: if not, it is a lie. Whether it be so or no, I report me to experience. If they haue any other enterpretations of iustifiyng or grace, I pray them to teach it me. For I would gladly learne it. Now let vs goe to our purpose agayne.

¶ Of miracles and worship∣ping of Saintes.

ANtichrist shal not only come with lying signes, and dis∣guised wyth falshod, but al∣so wyth lying miracles and * 1.809 wonders, saith Paule in the said place ij. Thess. ij. All the true miracles which are of God, are shewed (as I aboue rehearsed) to moue vs to heare Gods word, and to stablishe our fayth ther∣in: and to confirme the truth of Gods promises, that we might without all doubting beleue thē. For Gods worde thorough fayth bringeth the spirite in∣to our hartes, and also life, as Christ sayth Iohn. vi. The wordes which I speake are spirite and lyfe. The worde also purgeth vs and clenseth vs, as Christ sayth Iohn. xv. ye are cleane by the meanes of the word. Paul sayth. i. Timo. ij. One God, one Mediatour (that is to say, aduocate, intercessor, or an atonemaker) betwene God & man: the man Christ Iesus which gaue him selfe a raunson for all men Peter sayth of Christ Actes. iiij. Neither is their health in any other: neither yet also a∣ny other name geuen vnto men wher∣in we must be saued. So now Christ is our peace, our redemption or raun∣som for our sinnes, our righteousnes, satisfactiō and all the promises of God are yea & Amen in him. ij. Cor. i. And we for y^t great and infinite loue whiche God hath to vs in Christ, loue him a∣gayn, loue also his lawes, & loue one an other. And the deedes whiche we * 1.810 hence forth doe, do we not to make sa∣tisfaction or to obteine heauen: but to succour our neighbour to tame y^t flesh that we may waxe perfect and strong men in Christ, and to be thankefull to God againe for his mercy, and to glo∣rifie his name.

COntrarywise the miracles of An∣tichrist * 1.811 are done to pull thee from the worde of God, and from beleuyng his promises and from Christ, and to put thy trust in a man, or a ceremonie wherin Gods word is not. As soone as Gods woorde is beleued, the fayth spread abroad, then sease the miracles of god. But the miracles of Antichrist, because they are wrought by the deuil, to quench the fayth, grow dayly more and more: neither shall cease vntill the worldes end among them that beloue not Gods worde and promises. Seest thou not how God loosed & sent forth all the deuils in the old world among the Heathen or Gētiles? And how the deuils wrought miracles, & spake to them in euery image? Euen so shal the deuill woorke falshode by one craft or an other, vntill the worldes end amōg them that beleue not Gods word. For the iudgement and damnation of hym that hath no lust to heare the truth, is to heare lyes, and to be stablished and grounded therein through false mira∣cles, and he that will not see, is worthy to be blind, and he that biddeth the spi∣rite of God go from him, is worthy to be without him.

Paul, Peter, and all true Apostles preached Christ onely. And the mira∣cles did but confirme and stablish their preachyng, and those euerlastyng pro∣mises & eternall Testament that God had made betwene man and hym in Christes bloud, and the miracles dyd testifie also that they were true ser∣uauntes of Christ. Paul preached not him selfe, he taught not any mā to trust in him or his holynes, or in Peter or in any ceremonie, but in the promises which God hath sworne onely, yea he mightyly resisteth all suche false do∣ctrine both to the Corinthians, Gala∣thians, Ephesiās and euery where. If * 1.812 this be true (as it is true and nothyng more truer) that if Paul had preached him self, or taught any mā to beleue in his holynes or prayer or in any thyng, saue in the promises that GOD hath made and sworne to geue vs for Chri∣stes sake, he had bene a false Prophet:

why am not I also a false Prophet, if I teach thee to trust in Paule or in hys holines or prayer, or in any thing saue in Gods word as Paul dyd.

If Paule were here and loued me * 1.813 (as he loued them of his tyme of whō he was sent and to whō he was a ser∣uaunt to preache Christ, what good could he doe for me or wishe me, but preach Christ and pray to God for me, to open myne hart, to geue me his spi∣rite, & to bring me vnto the full know∣ledge of Christ? vnto which porte or hauen, when I am once come, I am as safe as Paule, felow with Paule, ioyntheyre with Paul of all the pro∣mises of God, and gods truth heareth my prayer as well as Paules, I also now could not but loue Paul & wish him good, and pray for him, that God would strength him in all his tempta∣tions & geue him victory, as he would do for me. Neuerthelesse there are ma∣ny * 1.814 weake, and young consciences al∣wayes in the congregation which they that haue the office to preach ought to teach, and not to disceaue them.

What prayers pray our Clergy for vs which stoppe vs and exclude vs frō * 1.815 Christ and seke all the meanes possible to kepe vs from knowledge of Christ? They compell vs to hyre Friers, Monkes, Nunnes, Chanons, and Priestes, & to buye their abhominable merites, and to hyre the Saintes that are dead to pray for vs, for the very Saintes haue they made hyrelynges also: because that their offeryngs come to their profite. What pray all those: that we might come to the knowledge of Christ, as the Apostles did? Nay ve∣rely. For it is a plaine case, that all they which enforce to kepe vs from Christ, pray not that we might come to the knowledge of Christ. And as for the Saintes (whose prayer was whē they were a lyne that we might be groun∣ded, stablished and strēgthed in Christ onely) if it were of God that we should this wise worshyp them contrary vn∣to their owne doctrine, I dare be bold to affirme that by the meanes of their prayers, we should haue bene brought long a go vnto the knowledge of God and Christ agayne, though that these beastes had done their worste to set it. Let vs therefore set our hartes at rest in Christ and in Gods promises, for so I thinke it best, and let vs take the * 1.816 Saintes soran example onely, and let vs do as they both taught and dyd.

Let vs set Gods promises before our eyes, and desire him for his mercy and for Christes sake to fulfill them. And he is as true as euer he was, and will do it, as well as euer he dyd, for to vs are the promises made as well as to them.

Moreouer the end of Gods mira∣cles is good, the ende to these miracles are euill. For the offerynges which are * 1.817 the cause of the miracles do but mini∣ster and maynteine vice, sinne and all abhomination, and are geuen to them that haue to much, so that for very a∣boundance, they ••ome out their owne shame, and corrupt the whole worlde with the styuch of their filthines.

Therto what soeuer is not of fayth is sinne, Roma. xiiij, Fayth commeth by hearyng Gods woorde Roma. x. when now thou fastest or doest any thyng in the worship of any Saint be∣leuyng to come to the fauour of God or to bee saued thereby if thou haue Gods worde, then is it true fayth and shall saue thee. If thou haue not Gods woorde, then is it a false fayth super∣stitiousnes and Idolatry, and damna∣ble sinne.

Also in the Collects of the Saintes with whiche we pray God to saue vs through the merites or deseruynges of the Saintes (which Saintes yet were not saued by their owne deseruynges them selues) we say Per Christ 〈◊〉〈◊〉 Dominū nostrum, that is for Christ our Lordes sake. We say saue vs good Lord tho∣rough the saintes merites for Christes sake. How can he saue vs through the Saintes merites for Christes sake and for hys deseruyng merites and loue? Take an example. A Gentleman sayth vnto me I will do the vttemost of my power for thee, for the loue whiche I owe vnto thy father. Though thou hast neuer done me pleasure, yet I loue thy father well, thy father is my frend and hath deserued that I doe all that I can for thee &c. Here is a Testa∣ment and a promise made vnto me in the loue of my father onely. If I come to the sayd Gentleman in the name of one of his seruauntes whiche I neuer saw, neuer spake with, neither haue a∣ny acquaintaunce at all with and say: Syr I pray you be good master vnto me in such a cause. I haue not deserued that he should so do. Neuerthelesse I pray you doe it for such a seruauntes sake: yea I pray you for the loue that you owe to my father doe that for me for such a seruauntes sake. If I this wise made my petition, would not mē

thinke that I come late out of S. Pa∣trikes * 1.818 Purgatory, & had left my wittes behinde me. This do we. For the Te∣stamēt and promises are all made vn∣to vs in Christ. And we desire God to fulfill hys promises for the Saintes sake: yea that he will for Christes sake do it for the Saintes sake.

They haue also martyrs which neuer preached Gods worde, neither dyed therefore: but for priuileges and liber∣ties * 1.819 which they falsely purchased con∣trary vnto Gods ordinaunces. Yea & such Saintes though they be deade, yet robbe now as fast as euer they did, neither are lesse couetous now then when they were aliue. I doubt not but that they will make a Saint of my Lord Cardinall, after the death of vs that be aliue, and know his iuggling and crafty conueiaunce, and will shrine him gloriously, for his mightily defen∣ding of the right of holy Church, ex∣cept we be diligent to leaue a comme∣moration of that Nimroth behind vs.

The reasons wherewith they proue their doctrine are but fleshly: and as * 1.820 Paule calleth them, entising wordes of mans wisdome, that is to witte, sophi∣stry and brauling argumentes of men with corrupt mindes and destitute of the truth, whose God is their bellye, vnto which idole whosoeuer offereth not, the same is an heretike, and wor∣thy to be brunt.

The Saint was great wyth God when he was aliue, as it appeareth by the myracles which God shewed for him, he must therfore be great now say they. This rea••ō appeareth wisdome, but it is very folishnes wyth God. For the myracle was not shewed that thou should put thy trust in the Saint, but in the worde which the saint prea∣ched, which worde if thou beleuest, would saue thee, as God hath promy∣sed and sworne, & would make thee al∣so great wyth God, as it dyd y^e Saint.

If a mā haue a matter wyth a great man, or a kyng, he must goe fyrst vnto one of hys meane seruauntes, and thē hyer and hyer till he come at the kyng. This entising argumēt is but a blinde reason of mans witte. It is not like in the kingdome of the worlde, and in the * 1.821 kingdome of God and Christ.

With kynges for the most part we haue none acquaintaunce, neither pro∣mise. They be also most cōmonly mer∣cilesse. Moreouer if they promise, they are yet mē as vnconstant as are other people, & as vntrue. But with God, if we haue beliefe, we are accompted, and haue an open way in vnto hym by the dore Christ, which is neuer shutte, but through vnbeliefe, neither is there any porter to keepe any man out. By him saith Paul Ephe. ij. that is to say, by Christ we haue an open way in vn∣to the father. So are ye now no more straungers and forreiners (sayth he) but citizens wyth the Saintes, and of the housholde of God. God hath also made vs promises and hath sworne: yea hath made a testament or a coue∣naunt, and hath bounde hymselfe, and hath sealed his obligation wyth Chri∣stes bloud, and confirmed it wyth mi∣racles. He is also mercifull and kinde, and cōplayneth that we wyll not come vnto hym. He is mighty and able to performe that he promiseth. He is true and can not be but true, as he can not be but God. Therefore is it not lyke with the kyng and God.

We be sinners say they, God wyll not heare vs. Beholde how they flee from God as from a tyraunt merci∣lesse. Whom a mā counteth most mer∣cifull vnto hym, he sonest flyeth. But these teachers dare not come at God. Why? For they are y^e childrē of Caine. If the Saintes loue whome God ha∣teth, then God and his Saints are de∣uided. When thou prayest to y^e saintes, how doe they know, except that God whom thou countest mercilesse, tell them? If God be so cruell and so ha∣teth thee, it is not likely that he wyll tell the Saintes that thou prayest vn∣to them.

When they say we be sinners: I an∣swere, that Christ is no sinner, saue a * 1.822 satisfaction, and an offering for synne. Take Christ frō the saintes and what are they? What is Paule wythout Christ? is he any thing saue a blasphe∣mer, a persecuter, a murtherer, and a shedder of Christen bloude? But as soone as he came to Christ he was no more a sinner, but a minister of righ∣teousnes, he went not to Rome to take penaunce vpon him, but went & prea∣ched vnto his brethren the same mercy which he had receaued free, wythout doing penaunce or hiering of Saintes or of Monkes or Fryers. Moreouer if it be Gods worde that thou shoulde put thy trust in the saintes merites or prayers, then be bolde. For Gods worde shall defend thee and saue thee. If it be but thine owne reason, then feare. For God commaundeth by Moyses Deut. xij. saying: what I cō∣maund

you, that obserue and do, and put nothing to, nor take ought there∣fro: yea and Moses warneth straitly * 1.823 in an hundred places, that we do that onely which God commaundeth, and which seemeth good and righteous in hys sight, and not in our owne sight. For nothing bringeth the wrath of god so sone and so sore on a man, as the i∣dolatry of his owne imagination.

Last of all these arguments are con∣trary to the argumentes of Christ and of his Apostles. Christ disputeth, Luk. 11. saying: If the sonne aske the father bread, will he geue him a stone? or if he aske him fish, will he geue him a ser∣pent? and so forth. If ye then (saith he) which are euill can geue good giftes to your children, how much rather shall your heauenly father geue a good spi∣rite vnto them that aske him? And a little before in the same chapter he say∣eth: If a man came neuer so out of sea∣son to his neighbour to borow bread: euen when he is in his chamber, & the dore shut, and all his seruantes wyth him: neuerthelesse yet if he continue knocking and praying, he will rise and geue him asmuch as he nedeth, though not for loue, yet to be rid of him, that he may haue rest: As who should say: what will God do if a man pray him, seing that prayer ouercommeth an e∣uill man? Aske therfore (sayth he) and it shall be geuen you, seeke, and ye shal finde, knocke and it shalbe opened vn∣to you. And Luke 18. he putteth forth the parable or similitude of the wicked Iudge which was ouercome with the importunate prayer of y^e widow. And concludeth, saying: Heare what the wicked Iudge did. And shall not God aduenge his elect which cry vnto hym night and day? Whether therefore we complaine of the intollerable oppressi∣on and persecution that we suffer, or of the flesh that combreth & resisteth the spirite, God is mercifull to heare ••s, & to helpe vs. Seest thou not also how Christ cureth many, and casteth out de¦uyls out of many vnspoken too, how shall he not helpe, if he be desired and spoken to?

When the old pharisies (whose na∣ture is to driue sinners from Christ) asked Christ why he did eat with pub∣licanes and sinners. Christ aunswered that the whole neded not the phisition but the sicke. that is, he came to haue cōuersation with sinners to heale thē. * 1.824 He was a gift geuē vnto sinners, and a treasure to pay theyr debtes. And Christ sent the complayning and dis∣dayning pharisies to the Prophet O∣seas * 1.825 saying, Go and learne what thys meaneth, I desire or require mercy, and not sacrifice. As who should say, * 1.826 Ye pharises loue sacrifice and offring, for to feed that God your bellies with∣all, but God commaundeth to be mer∣cifull. Sinners are euer captiues and a pray vnto the Pharises and hypo∣crites, for to offer vnto theyr bellies, & to buy merites, pardons, and forgeue∣nes of sinnes of them. And therefore feare they them away from Christe, with argumentes of theyr belly wyse∣dome. For he that receaueth forgeue∣nes free of Christ, wil buy no forgeue∣nes of them. I came (sayth Christ) to call, not the righteous, but the sinners vnto repentaunce. The pharisies are righteous, and therefore haue no part with Christ, neithe•• need they: for they are Gods themselues & sauiours. But sinners that repent partaine to Christ. If we repent, Christ hath made satis∣faction for vs already.

God so loued the world, that he gaue hys onely sonne, that noue that beleue on him should perish, but should haue euerlasting life. For God sent not hys sonne into the world, to condemne the world, but that the world through him might be saued. He that beleueth on him shall not be damned, but he that beeleeueth not is damned alreadye. Iohn. iij.

Paule Rom. 5. sayth: Because we are iustifyed through fayth, we are at peace with God through our lord Ie∣sus Christ, that is, because that God, which can not lye, hath promised and sworne to be mercyfull vnto vs, and to forgeue vs for Christes sake, we * 1.827 beleue and are at peace in our consci∣ences, we run not hither and thither for pardon, we trust not in thys fryer, nor that monke, neyther in any thing, saue in the woord of God onely. As a childe when his father threateneth him for his fa••t, hath neuer rest til he heare the worde of mercy and forgeuenes of his fathers mouth againe, but assone as he heareth his father say, Goe thy wayes, do me no more so, I forgeue thee this fault: then is his hart at rest, then is he at peace, then runneth he to no man to make intercession for him. Neyther though there come any false marchant saying, what wilt thou geue me, and I will obtayne pardon of thy father for thee. Will he suffer him selfe to be beguiled? No, he will not buy of

a wilie fox, that which his father hath geuen him freely.

It foloweth: God setteth out hys loue that he hath to vs. that is, he ma∣keth it appeare, that men may perceiue loue, if they be not more then stocke blinde. In asmuch (sayth Paule) as while we were yet sinners, Christ dy∣ed for vs. Much more now (sayth he) seeing we are iustifyed by hys bloud, shall we be preserued from wrath tho∣rough him: for if when we were ene∣mies we were reconciled to God, by the death of hys sonne, much more see∣ing we are reconciled we shall be pre∣serued by hys life. As who should say, If God loued vs when we knew him not, much more loueth he vs now we know him. If he were mercifull to vs while we hated his Lawe, how much more mercifull will he be now seeing we loue it, and desire strength to fulfill it. And in the viij. he argueth: If God spared not his owne sonne, but gaue him for vs all, how shall he not wyth him geue vs all thinges also?

Christ prayed, Iohn xvij. not for the Apostles onely, but also for as many as should beleue through theyr prea∣ching and was heard, whatsoeuer we aske in his name the Father geueth vs Iohn. xvi. Christ is also as mercifull * 1.828 as the saintes. Why go we not straight way vnto him? Ʋerely because we feale not the mercy of God neyther be∣leue his truthe. God will at the least way (say they) heare vs the sooner for the saintes sake. Then loueth he the saintes better then Christ and his own truth. Heareth he vs for the saintes sake? so heareth he vs not for his mer∣cye: For merites and mercye can not stand together.

Finally if thou put any trust in thine owne deedes, or in the deedes of any other man, of any saint, then minishest thou the truth, mercy, and goodnes of God. For if God looke vnto thy wor∣kes, or vnto the workes of any other man, or goodnes of the saint, then doth he not all thinges of pure mercy, and of his goodnesse, and for the truthes sake which he hath sworne in Christ. Now sayth Paule Tit. 3. Not of the righteous deedes which we did, but of his mercy saued he vs.

Our blinde disputers will say: If our good deedes iustify vs not, if God looke not on our good deedes, neither regard them nor loue vs the better for them, what need we to do good dedes? I aunswer, God looketh on our good deedes, and loueth them, yet loueth vs not for their sakes. God loueth vs first * 1.829 in Christ of his goodnes and mercy, and poureth his spirit into vs, and ge∣ueth vs power to do good dedes. And because he loueth vs, he loueth our good deedes: yea because he loueth vs he forgeueth vs our euill dedes, which we do of frailtie and not of purpose or for the nonce. Our good dedes do but testifie onely that we are iustifyed and beloued. For except we were beloued, and had Gods spirite, we could ney∣ther do, nor yet consent vnto any good deed. Antichrist turneth the rootes of * 1.830 the trees vpwarde. He maketh the goodnes of God the braunches, and our goodnes the rootes. We must be first good after Antichristes doctrine, and moue God, and compell him to be good againe for our goodnesses sake: so must Gods goodnesse spring out of our goodnes. Nay verely Gods good¦nesse is the root of al goodnes and our goodnes, if we haue any, springeth out of his goodnes.

Prayer.

OF Prayer and good deedes, and of the order of loue or charitie I haue aboundantly written in my booke of the iustifying of fayth. Neuer the later that thou maist see, what the prayers and good workes of our monkes and friers and of other ghostly people are worth, I will speake a woord or two, and make an end. Paule sayth Gal. 3. All ye are the sonnes of God through fayth in Iesu Christ: for all ye that are * 1.831 baptized haue put Christ on you. that is, ye are become Christ himself. There is no Iew (sayth he) neither Greeke, neither bond nor free, neither man nor woman, but ye are all one thing in Christ Iesu. In Christ there is neither french nor english, but the frenchman is the englishmans owne selfe, and the english the frenchmans owne self. In Christ there is neither father nor sonne neyther maister nor seruaunt, neyther husband nor wife, neither king nor sub¦iect: but the father is the sonnes selfe, and the sonne the fathers owne selfe: and the king is the subiects owne self, and the subiect is the kinges own self, and so fourth. I am thou ••hy selfe, and thou art I my selfe, and can be no nea∣rer of kyn. We are all the sonnes of God, all Christes seruauntes bought with hys bloud, and euery man to o∣ther Christ his owne selfe. And Col. 3,

Ye haue put on the new man which is tenned in the knowledge of God after the image of him that made him (that is to say, Christ) where is (sayth he) neyther Greke nor Iew, circumcision nor vncircumcision, barbarous or Sci∣thian. bond or free: but Christ is all in all thinges. I loue thée not now be∣cause * 1.832 thou art my father, and hast done so much for me, or my mother, and hast borne me, and geuen me sucke of thy brestes (for so do Iewes and saracens) but because of the greate loue that Christ hath shewed me. I serue thee not because thou art my maister, or my king, for hope of rewarde, or feare of payne, but for the loue of Christ: for the children of fayth are vnder no law (as thou seest in the Epistles to the Ro∣manes, * 1.833 to the Galathians, in the first to Timothe) but are free. The spi∣rit of Christ hath writtē the liuely law of loue in their hartes, whiche driueth thē to worke of theyr owne accord fre∣ly & willingly, for the great loues sake onely which they see in Christ, & ther∣fore neede they no law to cōpell them. Christ is all in all things to them that * 1.834 beleue, and the cause of all loue. Paule sayth Ephes. 6. Seruantes obay vnto your carnall or fleshly maisters wyth feare and trembling, in singlenes of your hartes as vnto Christ: not wyth eye seruice as menpleasers, but as the seruantes of Christ, doing the wyll of God from the hart, euen as though ye serued the Lord and not men. And re∣member that whatsoeuer good thing any man doth, that shall he receiue a∣gaine of the Lord, whether he be bond or free. Christ thus is all in all thinges and cause of all to a christen man. And Christ sayth Math. 25. In as much as ye haue done it to any of the least of these my brethren, ye haue done it to mee. And in as much as ye haue not * 1.835 done it vnto one of the least of these, ye haue not done it to me. Here seest thou that we are Christes brethren, and cuē Christ him selfe, and what so euer we do one to another that do we to Christ If we be in Christ we woorke for no worldly purpose, but of loue. As Paul saith 2. Cor. 5. The loue of Christ com∣pelled vs (as who shoulde say) wee worke not of a fleshly purpose: For (sayeth hee) we knowe hencefoorth no man fleshly: no though we once knew Christ fleshly we do so now no more. We are otherwise minded, then when Peter drewe hys swoorde to fight for Christ. We are now ready to suffer with Christ, and to lose life and all for our very enemies to bring them vnto Christ. If we be in Christ, we are min¦ded like vnto Christ, which knew no∣thing * 1.836 fleshly, or after the will of the flesh, as thou seest Math. 12. when one sayd to him: Lo, thy mother and thy brethren stande without, desiring to speake with thee. Hee aunswered, who is my mother, and who are my brethren? And stretched hys hande ouer hys Disciples saying: see my mother and my brethren: for whosoe∣uer doth the will of my Father which is in heauen, the same is my brother, my sister, and my mother. He knew not his mother in that she bare him, but in that she did the will of his Fa∣ther in heauen. So now as God the Fathers will and commaundement is all to Christ, euen so Christ is all to a Christen man.

Christ is the cause why I loue thee, why I am ready to do the vttermost of my power for thee, and why I pray for thee. And as long as the cause abi∣deth, so long lasteth the effect: euen as * 1.837 it is alwayes day, so long as the Sun shineth. Do therefore the worst thou caust vnto me, take away my goodes, take away my good name: yet as long as Christ remayneth in my harte, so long I loue thee not a whit the lesse, and so long art thou as deare vnto me as mine owne soule, and so long am I ready to doo thee good for thine euill, and so long I pray for thee with al my hart: for Christ desireth it of me, and hath deserued it of me. Thine vnkind∣nes compared vnto his kindnes is no thing at all, yea it is swallowed vp as a little smoke of a mightie winde, and is no more scene or thought vppon. Moreouer that euill which thou didst to me, I receaue not of thy hande, but of the hande of God, and as Gods scourge to teach me pacience & to nor∣ture me. And therfore haue no cause to be angry with thee, more thē the child hath to be angry with his fathers rod. or a sicke man with a soure or bitter medecine that healeth him, or a priso∣ner with hys fetters, or he that is pu∣nished lawfully with the officer that punisheth him. Thus is Christ all and the whole cause why I loue thee. And * 1.838 to all can nought be added. Therefore cannot a litle mony make me loue thee better, or more bound to pray for thee, nor make Gods cōmaundement grea∣ter. Last of all, if I be in Christ, then the loue of Christ compelleth me. And

therfore I am ready to geue thee mine & not to take thyne from thee. If I be able I will do thee seruice frely: if not, then if thou minister to me againe, that receiue I of the hande of God, which ministreth it to me by thee: For God * 1.839 careth for his and ministreth all thin∣ges vnto them, and moueth Turkes and Saracenes, and all maner infidels to do them good as thou seest in Abra∣ham, Isaac and Iacob, and how God went with Ioseph into Egipt, and gat him fauour in the prison, and in e∣uery place, which fauour Ioseph recei∣ued of the hand of God, and to God gaue the thankes. This is God and Christ all in all, good and bad receiue I of God. Them that are good I loue because they are in Christ, and the euill to bring them to Christ. When any mā doth well I reioyce, that God is ho∣noured, and when any man doth euill I sorow because that God is dishono∣red. Finally in as much as God hath created all, and Christ bought all with his bloud, therefore ought all to seeke God & Christ in all, & els nothing.

But contrariwise vnto monkes, * 1.840 friers, and to y^• other of our holy spiri∣tualtie the belly is all in all, & cause of all loue. Offer thereto, so art thou fa∣ther, mother, sister, and brother vnto them. Offerest thou not, so know they thee not, thou art nether father mother sister brother, nor any kynne at all to them. She is a sister of ours, hee is a brother of ours say they, hee is verily a good man, for he doth much for our religion. She is a mother to our co∣uent: we be greatly bound to pray for them. And as for such and such (say they) we know not whether they be good or bad, or whether they be fish or flesh, for they do nought for vs: we be more bounde to pray for our benefac∣tours (say they) and for them that geue vs, thē for them that geue vs not. For them that geue little are they little bound, and them they loue little: and for them that geue much they are much bound, and them they loue much. And for them that geue nought are they naught bound, and them they loue not at al. And as they loue thee when thou geuest: so hate they thee when thou ta∣kest away from them, and run all vn∣der a stoole, and curse thee as black as pitch. So is cloyster loue belly loue, * 1.841 cloyster prayer belly prayer, and cloy∣ster brotherhode belly brotherhode. Morouer loue that springeth of Christ seeketh not hir owne selfe (1. Cor. 13.) but forgetteth her selfe, and bestoweth hir vpon hir neighboures profite, as * 1.842 Christ sought our profite and not hys owne. He sought not the fauour of god for himselfe, but for vs, yea he toke the wrath and vengeance of God from vs vnto himself, and bare it on his owne backe to bring vs vnto fauour. Like∣wise doth a Christen man geue to hys brethren, & robbeth them not as friers and monkes do: but as Paule com∣maundeth Ephes. 4. laboureth wyth his handes some good worke to haue wherewith to helpe the needy. They geue not but receiue onely. They la∣bour not, but liue idely of the sweat of the poore. There is none so poore a widow, though she haue not to finde hir self and her children, nor any mony to geue: yet shall the frier snatch a chese or somewhat. They preach, sayst thou, and labour in the woorde. First I say, * 1.843 they are not called and therefore ought not: for it is the Curates office. The Curate can not (saist thou.) What doth the theefe there then? Secondarily a true preacher preacheth Christes testa∣ment only and maketh Christ the cause and reward of all our deedes, and tea∣cheth euery man to beare hys crosse willingly for Christes sake. But these are enemies vnto the crosse of Christ, and preach theyr belly which is theyr God: Ephes. 3. and they thinke that lucre is the seruing of God. 1. Tim. 6. that is, they thinke them christen one∣ly which offer vnto their belies, which when thou hast filled, then spue they out prayers for thee, to be thy reward, and yet w••t not what praier meaneth. Prayer is the longing for Gods pro∣mises, which promises as they preach them not, so lōg they not for them, nor wish them vnto any man. Theyr lon∣ging is to fill theyr paunch whom they serue, & not Christ: and through sweet preaching and flattring woordes de∣ceaue the hartes of the simple and vn∣learned. Rom. 16.

Finally as Christ is the whole cause * 1.844 why we do all thing for our neighbor, euen so is he the cause why God doth all thyng for vs, why he receaueth vs into his holy Testament, and maketh vs heyres of al his promises, and pou∣reth his spirit into vs, and maketh vs his sonnes, and fashioneth vs like vn∣to Christ, and maketh vs such as he would haue vs to be. The assuraunce * 1.845 that we are the sonnes, beloued, and heires with Christ, & haue Gods spi∣rite in vs, is the consent of our hartes,

vnto the law of God. Which law is all * 1.846 perfection, and the marke whereat all we ought to shoot. And he that hitteth that marke, so that he fulfilleth the law with all his hart, soule, and might, and with full loue and lust, without all let or resistance is pure gold and needeth not to be put any more in the fire, he is straight and right, & needeth to be no more shauen: he is full fashioned like Christ, and can haue no more ad∣ded vnto him. Neuerthelesse there is none so perfect in this life that findeth not let & resistance by the reason of o∣riginall sinne, or birth poyson that re∣mayneth * 1.847 in him, as thou maist see in the liues of all the saintes throughout all the scripture, and in Paul Rom. 7. The will is present (sayth he) but I fynde no meanes to performe that whiche is good. I doo not that good thing which I would: but that euill do I which I would not. I finde by the law that when I would do good, euill is present with me. I delite in the law as concerning the inner man, but I finde an other law in my members re∣belling against the law of my minde, & subduing me vnto the law of sinne. Which law of sinne is nothing but a * 1.848 corrupt and a poysoned nature which breaketh into euill lustes, and from e∣uill * 1.849 lustes into wicked deedes, & must be purged with the true purgatory of the crosse of Christ: that is, thou must hate it with all thine hart, and desyre God to take it from thee. And then whatsoeuer crosse God putteth on thy backe, beare it paciently, whether it be pouertie sickenes or persecution or what soeuer it be, and take it for the right Purgatory and thinke that God hath nailed thee fast to it, to purge thee therby. For he that loueth not the law * 1.850 and hateth hys sinne, & hath not pro∣fessed in his hart to fight against it, and mourneth not to god to take it away & to purge him of it, y^• same hath no part with Christ. If thou loue the law and fyndest that thou hast yet synne han∣gyng on thee, where of thou sorowest * 1.851 to be deliuered and purged: as for an example, thou hast a couetous mynde and mistrustest God and therfore arte moued to begyle thy neighbour & arte vnto him mercylesse, not caring whe∣ther he sinke or swymme so thou maist winne by him or get from him that he hath: then get thee to the obseruaunte which is so purged frō that sinne that he will not once handle a peny & with that wyle doth the suttle foxe make the goose come flying into his hole ready prepared for his mouth without hys labour or swet, & buy of his incrites, which he hath in store, & geue thy mo∣ney not into his holy hāds but to offer him that he hath hired either with part of his prayers or part of his praye to take the sinne vpon him and to handle his money for him. In like maner if any parson that is vnder obediēce vn∣to Gods ordinaunce (whether it be sonne or daughter, seruaunt, wife or subiect) consent vnto the ordinaunce, & yet finde contrary motions: let him go also to thē that haue professed an obe∣dience of their owne making, and bye part of their merites. If thy wife geue the ix. wordes for three, go to the char∣terhouse and bye of their silence: And so if the absteinyng of the obseruaunt * 1.852 from handling money heale thine hart from desiryng money, & the obedience of them that will obey nothyng but their owne ordinaunce, heale thy diso∣bedience to Gods ordinaunce, and the silēce of the charterhouse Monke tan••e thy wiues toung, thē beleue that their prayers shall deliuer thy soule from the paines of that terrible and feareful Purgatory which they haue fayned to purge thy purse withall.

The spiritualtie encreaseth dayly. * 1.853 Mo prelates, mo Priestes, mo mōkes, friers, chanons, nunnes and mo here∣tikes, I would say heremites with lyke draffe, Set before the y^• encrease of S. Fraūces disciples in so few yeares. Rekē how many thousands, yea how many twenty thousādes, not disciples onely: but whole cloisters are sprong out of hell of them in so litle space. Pa∣teryng of prayers encreaseth dayly. Their seruice as they call it, waxeth longer and longer and the labour of their lippes greater, new Saintes, new seruice, new festes, and new holy dayes. What take all these away? Sinne? Nay. For we ••ee the contrary by experience & that sinne groweth as they grow. But they take away first * 1.854 Gods word with fayth, hope, peace, vnitie, loue & concorde then house and lād, rent & see, tower & towne, goodes and cattell, and the very meate out of mens mouthes. All these lyue by Pur∣gatory. When other weepe for their frendes they sing merely when other * 1.855 loose their frendes, they get frendes. The Pope with all his Pardons is grounded on Purgatory. Priestes Monkes, Chanons, Friers with all other swermes of hypocrites do but

empty Purgatory and fill hell. Euery Masse, say they, deliuereth one soule out of Purgatory. If that were true, * 1.856 yea if ten Masses were inough for one soule, yet were the Parish Priests and Curates of euery Parish sufficient to scoure Purgatory. All the other costly workemen might be well spared.

¶ The foure senses of the Scripture.

THey deuide the Scripture in to foure senses, the litterall, tropological, allegoricall and anagogicall. The litterall sēse is become nothing at all. For the pope hath taken it cleane away & hath made it his possession. He hath partly locked it vp with the false and counterfayted keyes of his traditions ceremonies & fayned lyes. And partly driueth men from it with violence of sword. For no man dare abide by the litterall sense of the text, but vnder a Protestation, if it shall please the Pope. The chopologi∣call sense perteineth to good maners (say they) and teacheth what we ought to do. The allegory is appropriate to fayth, and the anagogicall to hope and thinges aboue. Tropologicall and an∣agogicall are termes of their own fay∣ning and all together vnnecessary. For they are but allegories both two of thē and this word allegorie comprehēdeth them both & is inough. For tropologi∣call is but an Allegory of maners & a∣nagogicall an Allegorie of hope. And Allegory is as much to say as straūge * 1.857 speakyng, or borowed speach. As whē we say of a wanton child, this sheepe hath magottes in his tayle, he must be annoynted with byrchin salue, which speach I borow of the shepheardes.

¶ Thou shalt vnderstand therefore * 1.858 that the Scripture hath but one sence, which is the litterall sense. And that litterall sense is the roote and grounde of all, and the ancre that neuer fayleth wherunto if thou cleaue thou canst ne∣uer erre or go out of the way. And if thou leaue the litterall sense thou canst not but go out of the way. Neuer the latter the Scripture vseth prouerbes, similitudes, redels, or allegories as all other speaches do, but that which the prouerbe, similitude, redell, or allego∣ry signifieth is euer the litterall sense which thou must seke out diligently. As in the English we borow wordes and sentences of o••e thyng and apply them vnto another and geue thē new significations. We say let the sea rise as hye as he will, yet hath God appoin∣ted how farre he shall goe: meanyng that the tyrauntes shall not do what they would▪ but that only which God hath appointed them to doe,〈…〉〈…〉thou lepe▪ whose litterall sense〈…〉〈…〉nothing sodēly or without ad•…•… Cut not the bowe that thou〈…〉〈…〉vpon: whose litterall sence is,〈…〉〈…〉not the comyns & is borowed •…•…∣ers. When a thing spedeth not we••, 〈◊〉〈◊〉 borow speach and say, the bishop hath * 1.859 blessed it, because that nothing spedeth well that they medle with all. If th•• porage be burned to, or the meate ouer rosted, we say, the Bishop hath put his foote in the potte or the Bishop hath playd the Cooke, because the Bishops burne who they lust & whosoeuer dis∣pleaseth them. He is a pontificall fel∣low, that is, proud and stately. He is Popish, that is, superstitious and faith lesse. It is a pastime for a Prelate. It is a pleasure for a Pope. He would be free & yet will not haue his head sha∣uen. He would that no man should smite him and yet hath not the Popes marke. And of him y^t is betrayd & wo∣teth not how, we say, he hath bene at shrifte. She is master Persons sisters daughter. He is the Bishops sisters sonne, he hath a Cardinall to his vn∣cle, she is a spirituall whore, it is the Gentlewoman of the Personage, he gaue me a Kyrieleyson. And of her that aunswereth her husbād vj. words for one we say, she is a sister of y^e char∣ter house, as who should say, she thin∣keth that she is not bounde to kepe si∣lence, their silence shalbe a satisfaction for her. And of him that will not be sa∣ued by Christes merites, but by the workes of his owne imagination we say it is a holy workeman. Thus bo∣row we and fayne new speach in eue∣ry toūg. All fables prophesies and re∣dles are allegories as Ysopus fables & Marliens prophesies and the interpre∣tation of them are the litterall sense.

So in like maner the Scripture bo∣roweth woordes and sentences of all maner thinges and maketh prouerbes & similitudes or allegories. As Christ sayth Luke. iiij. Phisition heale thy selfe. Whose interpretation is do that at whom which thou doest in straūge places, & that is the litterall sense. So whē I say Christ is a lambe, I meane not a lambe that beareth woll, but a meke & a paciente lambe which is bea∣ten for other mens fautes, Christ is a

vine, not that beareth grapes: but out of whose roote the braunches that be∣leue, sucke the sprit of life, and mercy, & grace, and power to be the sonnes of God & to do his will. The similitudes of y^e Gospel are allegories borowed of worldly matters to expresse spirituall things. The Apocalipse or reuelatiōs of Iohn are allegories whose litterall * 1.860 sense is hard to finde in many places.

Beyond all this, when we haue found out the litteral sense of y^e Scrip∣ture by the processe of the text or by a like text of another place. Then go we and as the Scripture boroweth simi∣litudes of worldly thinges euen so we agayne borow similitudes or allego∣ries of the Scripture and apply them to our purposes, which allegories are * 1.861 no sense of the scripture: but fre things besides the Scripture and all together in the libertie, of the spirite. Which al∣legories I may not make at all the wilde aduentures: but must keepe me with in the compasse of the faith & euer apply mine allegory to Christ and vn∣to the fayth. Take an ensample, thou * 1.862 hast the story of Peter how he smote of Malchuses eare and how Christ hea∣led it agayne. There hast thou in the playne text great learnyng, great frute and great edifieng which I passe ouer because of tediousnes. Then come I, whē I preach of the law and the Gos∣pell, & borow this example to expresse the nature of the law and of the Gos∣pell and to paynt it vnto thee before thine eyes. And of Peter & his sword make I the law and of Christ the Gos∣pell saying, as Peters sword cutteth of the eare so doth the law. The law damneth, the law killeth, and man∣gleth the conscience.

There is no care so righteous that can abyde y^• hearyng of the law. There is no deede so good but that the law damneth it. But Christ, that is to say the Gospell, the promises and Testa∣ment that God hath made in Christ healeth the eare and conscience which the law hath hurt. The Gospell is life, mercy & forge••enes frely, and all toge∣ther an healing plaister. And as Peter doth but hurt & make a woūde where was none before: euē so doth the law. For when we thinke that we are holy & righteous & full of good deedes if y^• law be preached a right, our righte∣ousnes and good dedes vanish away, as smoke in the winde and we are left damnable sinners onely. And as thou seest how that Christ healeth not till Peter had woūded, and as an healyng plaister helpeth not till y^• corrosie hath troubled the wounde, euē so the Gos∣pell helpeth not, but whē the law hath woūded y^e conscience and brought the sinner into y^e knowledge of his sinne. This allegory proueth nothyng nei∣ther cā do. For it is not the Scripture, * 1.863 but an exāple or a similitude borowed of the Scripture to declare a text or a conclusion of the Scripture more ex∣presly and to roote it and graue it in the hart. For a similitude or an exam∣ple doth printe a thing much deper in the wittes of a man then doth a plaine speakyng and leaueth behynd him as it were a stinge to pricke him forward and to awake him with all. Moreouer if I could not proue with an open text * 1.864 that which the Allegory doth expresse, then were the Allegory a thyng to bee gested at and of no greater value then a tale of Robyn hode. This allegory as touching his first part is proued by Paul in y^e. iij. chap. of his Epistle to the Romanes, where he sayth. The law causeth wrath. And in y^e vij. chapter to the Romanes. When the law or com∣maundement came, sinne reuiued, and I become dead. And in the ij. Epistle to the Cor. in the third chap. the law is called the minister of death and dāna∣tion. &c. And as concernyng the second part Paul sayth to the Rom. in the v. chap. In that we are iustified by faith we are at peace with God. And in the ij. Epistle to the Corinthiās in the. iij. The Gospell is called the ministratiō of iustifying and of the spirite. And Gala. iiij. The spirite cōmeth by prea∣ching * 1.865 of the faith &c. This doth the lit∣terall sence proue the allegory & beare it, as the foundatiō beareth the house. And because that allegories proue no∣thyng therfore are they to be vsed so∣berly and seldome & onely where the text offereth thee an allegory.

And of this maner (as I aboue haue done) doth Paul borow a simili∣tude, a figure or allegory of Genesis to expresse the nature of the law and of the Gospell, and by Agar & her sonne * 1.866 declareth the propertie of the law and of her bonde children which wilbe iu∣stified by deedes, and by Sara and her sonne declareth the propertie of the Gospell and of her free children which are iustified by faith, and how the chil∣dren of the law which beleue in their workes persecute the children of the Gospel which beleue in the mercy and truth of God and in the Testament of

his sonne Iesus our Lord. And like∣wise do we borow likenesses or alle∣gories of the Scripture, as of Pharao and Derode and of the Scribes and Phariseis, to expresse our miserable captiuitie and persecution vnder An∣tichrist the Pope.

The greatest cause of which capti∣uitie * 1.867 and the decay of the fayth & this blindnes wherin we now are, sprang first of allegories. For Origene and the doctours of his time drew all y^e Scrip∣ture vnto allegories. Whose ensample they that came after folowed so lōg, till at the last they forgat y^• order, and pro∣cesse of the text, supposing that y^e scrip∣ture serued but to faine allegories vp∣pō. In somuch that twenty doctours expounde one text xx. wayes, as chil∣dren make descant vpon playne song. Then came our sophisters with the•••• * 1.868 Anagogicall and Chopologicall sence & with an antetheme of halfe an inch, out of whiche some of them drawe a threde of ix. dayes long. Yea thou shalt fynde inough that will preach Christ, and proue what soeuer poynte of thee fayth that thou wilt, as well out of a fabell of Ouide or any other Poet, as * 1.869 out of S. Iohns Gospell or Paules Epistles. Yea they are come vnto such blyndnes that they not onely say the litterall sence profiteth not, but also that it is hurtful and noysome and kil∣leth the soule. Which damnable doc∣trine * 1.870 they proue by a text of Paule ij. Corinth. iij. Where he sayth the letter killeth but the spirit geueth life. Lo say they the litterall sence killeth and the spirituall sence geueth life. We must therfore, say they, seeke out some chop∣logicall sence.

Here learne what sophistrie is, and how blind they are, that thou mayest abhorre them and spue them out of thy stomake for euer. Paule by the letter meaneth Moyses law, which the pro∣cesse of the text folowyng declareth more bright then the sunne. But it is not their guise to looke on the order of any text, but as they find it in their do∣ctours so alledge they it, and so vnder∣stād it. Paule maketh a comparisō be∣twene * 1.871 the law and the Gospell, & cal∣leth the law the letter, because it was but letters grauen in two tables of cold sto••e. For the law doth but kill and damne the consciences, as long as there is no lust in the hart to doe that which the law commaundeth. Con∣trary wise he calleth the Gospell the administration of the spirite & of righ∣teousnes or iustifying. For whē Christ is preached and the promises whiche God hath made in Christ are beleued, the spirit entereth the hart, and looseth the hart, and geueth lust to do the law, and maketh the law a liuely thyng in the hart. Now as soone as the hart lu∣steth * 1.872 to do the law, then are we righ∣teous before God, & our sinnes forge∣uen. Neuerthelesse the law of the letter graued in stone, and not in the hartes was so glorious, and Moyses his face shone so bryght that the children of Israell could not behold his face for brightnes. It was also geuen in thun∣der and lightning and terrible signes, so that they for feare came to Moses & desired him that he would speake to them & let God speake no more. Lest we dye (sayd they.) If we heare him any more: as thou mayst see. Exod. xx. Wherupon Paule maketh his compa∣rison saying: if the ministratiō of death thorough the letters figured in stones was glorious, so that the childrē of Is∣raell could not behold the face of Mo∣ses for the glory of his countenaunce: why shal not the administration of the spirite be glorious? And agayne: if the administration of damnation be glo∣rious: much more shall the admini∣stration of righteousnes excede in glo∣ry: That is, if the law that killeth sin∣ners & helpeth thē not to be glorious: then the Gospel which pardoneth sin∣ners and geueth them power to be the sonnes of God & to ouer come sinne, is much more glorious. And the text that goeth before is as cleare.

For the holy Apostle Paule sayth, ye Corinthians are our Epistle, which is vnderstand and read of all men, in that ye are knowen how that ye are the Epistle of Christ ministred by vs and written: not with ynke (as Moy∣ses law) but with the spirite of the ly∣uing God: not in tables of stone (as the ten commaundementes) but in the fleshy tables of the hart, as who shuld say, we writ not a dead law with inke and in parchemen••, nor graue that which damned you in tables of stone: but preache you that which bringeth the spirite of lyfe vnto your brestes, which spirite writeth and graueth the law of loue in your hartes and geueth you lust to do the will of God. And furthermore, sayth he our ablenes cō∣meth of God which hath made vs a∣ble to minister the new Testamēt, not of the letter (y^t is to say not of the law) but of the spirite. For the letter (that is

to say the law) killeth: but the spirite geueth life (that is to say the spirite of God) whiche entreth your hartes whē ye beleue the glad tydinges that are preached you in Christe, quickeneth your hartes and geueth you life & lust and maketh you to do of loue and of your owne accorde without compul∣siō, that which the law compelled you to do and dāned you, because ye could not doe with loue, and lust, and na∣turally. Thus seest thou that the letter signifieth not the litterall sence and the spirite the spirituall sence. And Rom. ij. Paul vseth this terme Littera for the law. And Rom. vij. where he setteth it so playne, that it the great wrath of God had not blinded them they could neuer haue stombled at it.

God is a spirite and all his wordes * 1.873 are spirituall. His litterall sence is spi∣tuall, and all his wordes are spiritual. When thou readest Math. j. she shall beare a sonne & thou shalt cal his name Iesus. For he shall saue his people frō their sinnes. This litteral sence is spi∣ritual and euerlasting life vnto as ma∣ny as beleue it. And the litterall sence of these wordes, Math. v. blessed are the mercyfull, for they shall haue mer∣cy, are spirituall and life. Wherby they that are mercyfull may of right by the truth and promise of God challenge mercy. And like is it of these wordes, Math. vj. If you forgeue othermen their sinnes your heauenly father shall forgeue you yours. And so is it of all the promises of God. Finally all gods wordes are spiritual, if thou haue eyes of God to see the right meanyng of the text, & whereunto y^• Scripture pertey∣neth, & the final end and cause therof.

All the Scripture is either the pro∣mises * 1.874 and Testamēt of God in Christ and stories perteining thereunto, to strength thy faith, either the law and stories perteining therto to feare thee from euil doing. There is no story nor gest, seme it neuer so simple or so vyle vnto the worlde, but that thou shalt finde therein spirite and life and edifi∣eng in the litterall sense. For it is gods Scripture written for thy learnyng and comforte. There is no cloute or tagge there that hath not precious re∣liques wrapt therein of fayth, hope, pacience and long sufferyng and of the truth of God, and also of hys righte∣ousnes. * 1.875 Set before thee the storie of Ruben which defiled his fathers beo. Marke what a crosse God suffered to fal on the necke of his elect Iacob. Cō∣sider first the shame among the heathē, when as yet there was no moe of the whole world within the Testament of God but he and his houshold. I re∣port me to our Prelates which sweare by their honor whether it were a crosse * 1.876 or no. Seest thou not how our wicked bylders rage, because they see their bil∣dynges burne, now they are tryed by the fire of Gods word, and how they stirre vp the whole world, to quench the word of God, for feare of loosing their honour? Then what busines had he to pacifie his children? Looke what a do he had at y^• defiling of his daugh∣ter Dina. And be thou sure that the brethren there were no more furious for the defiling of their sister, then the sonnes heare for defiling of their mo∣ther. Marke what folowed Ruben, to feare other that they shame not their fathers and mothers. He was cursed and lost the kyngdome and also the Priestdome, and his tribe or generatiō was euer few in number as it appea∣reth in the stories of the Bible.

The adulterie of Dauid with Bar∣sabe * 1.877 is an ensample, not to moue vs to euill: but if (while we folow the way of righteousnes) any chaunce driue vs aside, that we despayre not. For if we saw not such infirmities in Gods elect, we which are so weake and fall so oft should vtterly dispaire & thinke that God had cleane forsaken vs. It is therfore a sure and an vndoubted con∣clusion, whether we be holy or vnho∣ly, we are all sinners. But the differēce * 1.878 is, that Gods sinners consent not to their sinne. They consent vnto the law that it is both holy and righteous and mourne to haue their sinne taken a∣way. But the deuils sinners consent vnto their sinne and would haue the law and hell taken away and are ene∣mies vnto the righteousnes of God.

Likewise in the whomely gest of * 1.879 Noe, when he was dronke, and lay in his tente with hys priuy members o∣pen, hast thou great edifyeng in the litteral sence? Thou seest what became of the curied children of wicked Ham which saw his fathers priuie mem∣bers and gested therof vnto his bre∣thren. Thou seest also what blessing fell on Sem and Iaphet which went backward and couered their fathers members & saw them not. And third∣ly thou seest what infirmitie accompa∣nieth Go••s elect be they neuer so ho∣ly, which yet is not imputed vnto thē. For the fayth & trust they haue in God

swalloweth vp all their sinnes.

Notwithstandyng this text offe∣reth * 1.880 vs an apte and an hansome alle∣gory or similitude to describe our wic∣ked Ham, Antichrist the Pope, which many hūdred yeares hath done all the shame that hart cā thinke vnto the pri∣••ey mēber of God which is the word of promise or y^• word of faith as Paule calleth it Rom. x. and the Gospell and Testamēt of Christ wherewith we are begotten, as thou seest. i. Peter. i. and Iames. i. And as the cursed children of Ham grew into gyauntes so migh∣tie and great that the children of Isra∣ell semed but greshoppers in respect of them: so the cursed sonnes of our Ham the Pope his Cardinals, Bys∣shops, Abbots, Monkes, and Friers are become mighty gyauntes aboue all power and authoritie, so that the children of faith in respect of them, are much lesse then greshoppers. They heape mountayne vppon mountayne * 1.881 & will to heauē by their own strength by away of their owne making & not by the way Christ. Neuer the latter those gyaūtes for the wickednes & ab∣hominatiōs which they had wrought, did God vtterly destroy, part of them by the childrē of Loth, and part by the children of Esau and seuen nations of them by the children of Israell. So no doubt shall he destroy these for like ab∣hominations & that shortly. For their kyngdome is but the kyngdome of lyes and falshead which must needes perish at the commyng of the truth of Gods word, as the night vanisheth a∣way at the presence of day. The chil∣drē of Israell slew not those gyauntes, but the power of God, Gods truth & promises as thou mayst see in Deut. So it is not we that shal destroy those gyauntes, as thou mayst see by Paule. ij. Thess. ij. speakyng of our Ham An∣tichrist. Whom the Lord shall destroy (saith he) with the spirite of his mouth that is, by the wordes of truth) and by the brightnes of his comming (that is, by the preachyng of his Gospell.)

ANd as I haue sayd of allegories, * 1.882 euen so it is of worldly similitudes which we make either whē we preach either when we expound the Scrip∣ture. The similitudes proue nothyng, but are made to expresse more playnly that which is contayned in the Scrip∣ture and to lead thee into the spirituall vnderstanding of the text. As the simi∣litude of Matrimony is taken to ex∣presse the Mariage that is betwene Christ and our soules and what exce∣dyng mercy we haue there, wherof all the Scriptures make mention. And the similitude of the members, how e∣uery one of them careth for other is taken to make thee feele what it is to loue thy neighbour as thy selfe. That * 1.883 preacher therfore that bringeth a na∣ked similitude to proue that which is contayned in no text of Scripture nor foloweth of a text, count a deceauer, a leader out of the way and a false Pro∣phet, and beware of his Philosophie and persuasions of mās wisedome as Paul. i. Corinth. ij. sayth: my wordes * 1.884 and my preachyng were not with en∣tysing wordes & persuasions of mans wisedome but in showyng of the spi∣rit and power, that is, he preached not dreames confirming them with simi∣litudes: but Gods word confirmyng it with miracles and with working of the spirite the which made them feele euery thing in their hartes. That your fayth, sayth he, should not stand in the wisedome of man: but in the power of God. For the reasons and similitudes * 1.885 of mans wisedome make no fayth, but waueryng & vncertaine opiniōs one∣ly: one draweth me this way with his argumēt, another that way, & of what principle thou prouest blacke an other proueth white, and so am I euer vn∣certaine, as if thou tell me of a thyng done in a farre land and an other tell me the contrarie, I wote not what to beleue. But fayth is wrought by the * 1.886 power of God, that is, when Gods word is preached, the spirite entereth thyne hart and maketh thy soule feele it and maketh thee so sure of it, that neither aduersitie nor persecution, nor death, neither hell, nor the powers of hell, neither yet all the paynes of hell could ones preuayle agaynst thee or moue thee frō the sure rocke of Gods word, that thou shouldest not beleue that which God hath sworne.

And Peter. ij. Pet. i. sayth we fo∣lowed * 1.887 not deceauable fables, when we opened vnto you the power and commyng of our Lord Iesus Christ: but with our eyes we saw his maie∣stie. And agayne, we haue (sayth he) a more sure word of prophesie, wherun∣to if ye take hede, as vnto a light shy∣nyng in a darke place, ye do well. The word of prophesie was the old Testa∣mēt which beareth record vnto Christ in euery place, without which recorde the Apostles made neither similitudes nor argumēts of worldly witte. Here∣of

seest thou, that all the allegories, si∣militudes, * 1.888 persuasions & argumentes which they bryng without Scripture, to proue praying to Saintes, Purga∣tory, care confession and that God will heare thy prayer more in one place thē in another, and that it is more merito∣rious to eate fish then flesh, and that to disguise thy selfe & put on this or that maner cote is more acceptable then to go as God hath made thee, and that widowhode is better then matrimony and virginitie then widowhode, and to proue the Assumption of our Lady and that she was borne without origi∣nall sinne, yea & with a kisse say some, are but false doctrine.

Take an example how they proue * 1.889 that widowhode and virginitie excede matrimony they bryng this worldly similitude. He that taketh most payne for a man deserueth most and to him a man is most bound, so likewise must it be with God and so forth: now the wi∣dow and virgine take more payne in resisting their lustes then the maryed wife, therfore is their state holier. First I say, that in their owne sophistry a si∣militude * 1.890 is the worst and feblest argu∣ment that can be and proueth lest and soonest deceaueth. Though that one sonne doe more seruice for hys father then an other, yet is the father free and may with right reward thē all a like. For though I had a thousand brethren and did more thē they all, yet do I not my dutie. The fathers and mothers also care most for the lest and weakest and them that can doe lest: ye for the worst care they most and would spend, not their goodes onely: but also their bloud to bryng them to the right way. And euen so is it of the kyngdome of Christ as thou mayst well see in the si∣militude of the riotous sonne. Luke. xv. Moreouer Paul sayth. i. Cor. vij. It is better to marie then to burne. For the person that burneth can not quietly serue God in as much as hys mynde is drawē away & the thoughts of his hart occupyed with wonderfull and monstrous imaginations. He can neither see, nor heare, nor read but that his wittes are rapt and he cleane from him selfe. And agayne, sayth he, Cir∣cumcision is nothyng vncircumcision is nothyng: but the kepyng of the cō∣maundementes is all together. Looke wherein thou canst best kepe the com∣maundemētes thether get thy selfe and therin abyde, whether thou be widow wife or mayde, and then hast thou all with God. If we haue infirmities that draw vs from the lawes of God, * 1.891 let vs cure them with the remedyes that God hath made. If thou burne mary. For God hath promised thee no chastitie, as long as thou mayst vse the remedy that hee hath ordeyned: no more then hee hath promised to slake thine honger without meate.

Now to aske of God more then he hath promised commeth of a false faith and is playne Idolatry: and to desire a miracle where there is naturall re∣medy, is temptyng of God. And of payne takyng this wise vnderstand. He that taketh payne to kepe the com∣maundementes of God is sure therby that he loueth God and that hee hath Gods spirite in hym. And the more * 1.892 paine a man taketh (I meane pacient∣ly and without grudgyng) the more he loueth God and the perfecter hee is & nearer vnto that health which y^• soules of all Christen mē long for & the more purged from the infirmitie and sinne that remaineth in the flesh: but to loke for any other reward or promotion in heauen or in the life to come then that which God hath promised for Christes sake and which Christ hath deserued for vs with his payne takyng, is ab∣hominable in the sight of God. For Christe onely hath purchased the re∣ward, and our payne takyng: to keepe the commaundemētes doth but purge the sinne that remayneth in the fleshe, and certifie vs that we are chosen and sealed with Gods spirite vnto the re∣ward y^t Christ hath purchased for vs.

I was once at the creatyng of Do∣ctours of diuinitie, where the opponēt brought the same reason to proue that the widow had more merite then the virgine, because she had greater payne for as much as she had once proued the pleasures of Matrimony. Ego nego Domine Doctor said the respōdent. For though the virgine haue not proued, yet she imagineth that the pleasure is greater then it is in deede and therfore is more moued & hath greater temp∣tation and greater paine. Are not these disputers they that Paule speaketh of in the sixt chapter of the first Epistle to Timot. That they are not content with the wholesome woordes of our Lord Iesus Christ, & doctrine of god∣linesse. And therefore know nothyng: but wast their braynes about questiōs & strift of wordes, whereof spryng en∣uy, strife and rayling of men with cor∣rupt mindes destitute of the truth.

As pertainyng to our Ladyes bo∣dy, where it is or where the body of Elyas, of Iohn the Enangelist and of many other be, perteineth not to vs to know. One thing are we sure of, that they are where God hath layd them. If they be in heauē, we haue neuer the * 1.893 more in Christ: If they be not there, we haue neuer the lesse. Our dutie is to prepare our selues vnto the com∣maundemētes and to be thankefull for that which is opened vnto vs, and not to search the vnsearchable secretes of God. Of Gods secretes can we know no more then he openeth vnto vs. If God shut, who shall open? How then can natural reason come by the know∣ledge of that which God hath hyd vn∣to him selfe?

Yet let vs see one of their reasons wherewith they proue it. The chief reason is this, euery mā doth more for his mother, say they, then for other, in like maner must Christ do for his mo∣ther, therefore hath she this prehemi∣nence, that her body is in heauen. And yet Christ in the xij. chapter of Math. knoweth her not for his mother: but as farrefoorth as she kept his fathers commaundementes. And Paule in the ij. Epistle to the Corinthians v. chap. knoweth not Christ himselfe fleshly or after a worldly purpose. Last of all God is free & no further bounde then he bindeth him selfe: if hee haue made her any promise he is bounde, if not, then is he not. Finally if thou set this aboue rehearsed chapter of Math. be∣fore thee where Christe woulde not know his mother, and the ij. of Iohn where he rebuked her, and the ij. of Luke where she lost him and how ne∣gligent she was to leaue him behinde her at Ierusalem vnwars and to go a dayes iorney ere she sought for hym y^• mightest resolue many of their rea∣sons which they make of this matter, and that she was without originall sinne: read also Erasmus annotations in the sayd places. And as for me I cō∣mit all such matters vnto those idle belyes which haue nought els to doe, then to moue such questions and geue them free libertie to holde what they lyst, as long as it hurteth not the faith, whether it bee so or no, exhortyng yet with Paule all that will please God and obtayne that saluation that is in Christe, that they geue no hede vnto vnnecessary and braulyng disputati∣ons, & that they labour for the know∣ledge of those thinges without which they can not be saued. And remember that the sunne was geuen vs to guide vs in our way and woorkes bodyly. Now if thou leaue the naturall vse of the sunne and will looke directly on hym to see howe bright he is and such like curiositie then wil the sunne blind thee. So was the Scripture geuen vs to guide vs in our way and woorkes ghostly. The way is Christ & the pro∣mises in hym are our saluation if we long for them. Now if we shall leaue that right vse and turne our selues vn∣to vayne questions and to searche the vnsearchable secretes of God: then no dout shall the Scripture blinde vs as it hath done our schole men and our suttle disputers.

ANd as they are false Prophetes which proue with allegories, simi∣litudes and worldly reasōs that which is no where made mention of in the Scripture. Euen so counte them for false Prophetes whiche expounde the * 1.894 scriptures drawing thē vnto a world∣ly purpose cleane contrary vnto the example, lyuyng, and practisyng of Christ and of hys Apostles and of all * 1.895 the holy Prophetes. For sayth Peter. ij. Pet. i. no prophesie in the Scripture hath any priuate interpretation. For the Scripture▪ came not by the will of man: but the holy men of God spake, as they were moued by the holy ghost. No place of the Scripture may haue a priuate exposition, that is it may not be expounde after the will of man or after the wil of the flesh or drawen vn∣to a worldly purpose cōtrary vnto the open textes, and the generall articles of the faith, and the whole course of the Scripture and contrary to the liuyng and practising of Christ and the Apo∣stles and holy Prophetes. For as they came not by the will of mā so may they not bee drawen or expounde after the will of man: but as they came by the holy ghost, so must they expoūd & vn∣derstād by the holy ghost. The Scrip∣ture is that wherewith God draweth vs vnto hym and not wherewith we should be leade from him. The Scrip∣tures spring out of God and flow vn∣to Christ, and were geuen to leade vs to Christ. Thou must therfore go alōg * 1.896 by the Scripture as by a lyne, vntill thou come at Christ, which is y^e wayes end and restyng place. If any mā ther∣fore vse the Scripture to draw thee frō Christ and to nosell thee in any thyng saue in Christ, the same is a false Pro∣phet. And that thou mayst perceaue

what Peter meaneth, it foloweth in y^• text. There were false Prophetes a∣mong the people (whose prophesies * 1.897 were bely wisedome) as there shalbe false teachers among you: which shall priuely bryng in damnable sectes (as thou seest howe we are diuided into * 1.898 monstrous sectes or orders of Reli∣gion) euen denying the Lord that hath bought them. (For euery one of them taketh on hym to sell thee for money, that whiche God in Christ promiseth thee freely) and many shall folow their damnable wayes, by whom the waye of trouth shalbe euill spokē of (as thou seest how the way of trouth is become heresie, seditious, or cause of insurrec∣tiō, & breaking of y^e kyngs peace, & trea¦son vnto his hyghnes.) And through conetousnes with fayned wordes shal they make marchaundise of you. Co∣uetousnes * 1.899 is the conclusion: for coue∣tousnes and ambitiō that is to say, lu∣cre and desire of honor is the finall end of all false Prophetes and of all false teachers. Looke vpon the Popes false doctrine, what is the end thereof and what seeke they thereby? Wherefore serueth Purgatory? but to purge thy * 1.900 purse, and to polle thee, & robbe both thee and thy hayres of house and lāds, and of all thou hast, that they may be in honour. Serue not Pardons for * 1.901 the same purpose? Whereto perteineth praying to Saintes, but to offer vnto * 1.902 their belies? Wherfore serueth confessi∣on, but to sit in thy conscience and to * 1.903 make thee feare and tremble at what soeuer they dreame, and that thou wor∣ship them as Gods: and so forth in all their traditions, ceremonies, and con∣iurations they serue not the Lord: but their belies. And of their false expoun∣dyng the Scripture and drawyng it contrary vnto the example of Christ, and the Apostles and holy Prophetes vnto their damnable couetousnes and filthy ambition take an example.

Math. xvj. When Peter sayth to * 1.904 Christ, thou art the sonne of the liuyng God, and Christ aunswered, thou art Peter and vpō this rocke I will build my congregation. By the rocke inter∣pret they Peter. And thē commeth the Pope & wilbe Peters successour, whe∣ther Peter will or will not, yea whe∣ther God will or will not, and though all the Scripture say nay to any such successiō, and saith, loe I am the rocke, the foundation, and head of Christes Church. Now sayth all the Scripture * 1.905 that the rocke is Christ, the fayth and Gods word. As Christ sayth Math. vij. he that heareth my wordes & doth * 1.906 therafter is like a man that buildeth on a rocke. For the house that is build on Gods woorde will stand, though hea∣uen should fall. And Iohn. xv. Christ is the wine and we the braunches, so is Christ the rocke, the stocke and foū∣dation wheron we be built. And Paul i. Cor. iij. calleth Christ our foundatiō, and all other, whether it be Peter or Paule, hee calleth them seruauntes to preach Christ, and to build vs on hym. If therfore the Pope be Peters succes∣sour, his dutie is to preach Christ one∣ly * 1.907 and other authoritie hath he none. And. ij. xj. Paule marieth vs vnto Christ and driueth vs from all trust & confidence in man. And Epht. ij. sayth Paule. Ye are build on the foundation of the Apostles and Prophetes, that is on y^• word which they preached, Christ beyng, sayth he, the head corner stone, in whom euery buildyng coupled to∣gether groweth vp into an holy tem∣ple in the Lord, in whom also ye are built together & made an habitatiō for God in the spirit. And Peter in y^• ij. of his first Epistle buildeth vs on Christ, contrary to the Pope, whiche buildeth on hymselfe. Hell gates shall not pre∣uaile agaynst it, that is to say, agaynst the congregation that is builde vppon Christes sayth and vpon Gods word. Now were the Pope the rocke, hell gates could not preuayle agaynst him. For the house could not stand if the rocke and foundation wheron it is builte did perish: but the contrary see we in our Popes. For hell gates haue preuayled agaynst them many hūdred yeares, and haue swalowed them vp: if Gods word be true and the storyes that are written of them: yea or if it be true that we see with our eyes. I will geue thee the keyes of heauen sayth Christ, and not I geue. And Iohn xx. after y^t resurrecciō payed 〈◊〉〈◊〉, and gaue y^• keyes to them all indifferently. What soeuer thou byndest on earth, it shalbe bounde in heauen, & what soeuer thou lousest on earth it shalbe loused in hea∣uen. Of this text maketh the Pope what he will, and expoundeth it con∣trary to all the Scripture, contrary to * 1.908 Christes practising, and the Apostles, and all the Prophetes. Now the scrip∣ture geueth record to himselfe and euer expoundeth it selfe by an other open text. If the Pope thē can not bryng for his exposition the practisyng of Christ or of the Apostles and prophetes or an open text, then is his exposition false

doctrine. Christ expoundeth him selfe. Math. xviij. saying: If y^• brother sinne agaynst the rebuke him betwixt him & thee alone. If he heare thee thou hast wonne thy brother: but if he heare thee not, thē take with thee one or two and & so forth as it standeth in the text. He concludeth saying to them all, whatso∣euer ye bynde in earth it shalbe bound in heauen, and what soeuer ye louse on earth it shalbe loused in heauē. Where byndyng is but to rebuke them that sinne and lousing to forgeue them that repent. And Iohn. xx. Whose sinnes ye forgeue they are forgeuen and whose sinnes ye hold they are holden. And Paul. i. Cor. v. byndeth, and ij. Cor. ij. louseth after the same maner.

Also this byndyng and lousyng is * 1.909 one power, and as he byndeth so lou∣seth he: yea and byndeth first ere he cā¦louse. For who can louse that is not bound. Now what soeuer Peter byn∣deth or his successour (as he wilbe cal∣led and is not, but in dead y^t very suc∣cessour of Sathan) is not so to be vn∣derstood, that Peter or the Pope hath power to commaunde a man to be in deadly sinne or to bee damned or to go i••to hell saying: bee thou in deadly sinne, be thou damned, go thou to hell, go thou to Purgatory. For that expo∣sition is contrary to the euerlastyng Testament that God hath made vnto vs in Christ. He sent his sonne Christ to louse vs from sinne and damnation and hell, and that to testifie vnto the world sent he his Disciples Actes. i. Paule also hath no power to destroy, but to edifie. ij. Cor. x. and. xiij. How can Christ geue his Disciples power agaynst him selfe and against his euer∣lastyng Testament? Can he send them to preach saluation & geue them pow∣er to damne whom they lust? What mercy and profite haue we in Christes death and in his Gospell, if the Pope which passeth all men in wickednesse hath power to sende whom he will to hell, and to damne whom he lusteth? we had thē no cause, to call him Iesus, * 1.910 y^• is to say sauiour: but might of right call him destroyer. Wherfore then this bynding is to be vnderstood as Christ interpreteth it in the places aboue re∣hearsed, * 1.911 & as the Apostles practised it and is nothyng but to rebuke men of their sinnes by preachyng the law. A man must first sinne agaynste Gods law ere the Pope can bynde hym: yea and a man must firste sinne agaynste Gods lawe ere hee neede to feare the Popes curse. For cursing and binding are both one, & nothyng sauing to re∣buke * 1.912 a mā of his sinnes by Gods law. It foloweth also then that the lousyng is of like maner, and is nothing but forgeuing of sinne to them that repent * 1.913 throughe preachyng of the promises whiche God hath made in Christe in whom onely we haue all forgeuenes of sinnes, as Christ interpreteth it, and as the Apostles and Prophetes pra∣ctised it. So is it a false power that the Pope taketh on hym to louse Gods lawes, as to geue a man licence to put awaye hys wife to whom God hath bound him, and to bynde them to cha∣stitie which God commaūdeth to ma∣ry, that is to wite, thē that burne and can not liue chaste. It is also a false power to bynde that whiche Gods worde maketh free, makyng sinne in the creatures whiche God hath made for mans vse.

The Pope which so fast lowses and * 1.914 purgeth in Purgatory, can not with all the lousinges and purgations that he hath, either louse or purge our appe tites and lust and rebellion that is in vs agaynst the law of God. And yet the purging of them is the right Pur∣gatory. If he can not purge them that are alyue, where with purgeth he thē, that are dead? The Apostles knew no no other wayes to purge, but through preachyng Gods word which worde onely is that that purgeth the hart, as thou mayst see Iohn. xv. Ye are pure, sayth Christ, through the word. Now the pope preacheth not to them whom they fayne to lye in Purgatory, no more then he doth to vs that are a liue. How thē purgeth he them? The pope * 1.915 is kynne to Robin good fellow which swepeth the house, washeth the dishes and purgeth all by night. But when day commeth there is nothyng found cleane.

Some man will say the Pope byn∣deth them not, they binde them selues. I aunswere hee that byndeth him selfe to the pope and had leuer haue his life and soule ruled by the Popes will thē by the will of God, and by the Popes word then by the worde of God, is a foole. And he that had leuer be bonde then free is not wise. And he that will not abyde in the freedome wherein Christ hath set vs, is also mad. And he that maketh deadly sinne where none is and seeketh causes of hatred be∣twene him and God is not in his right wittes. Furthermore no man cā bynde

him selfe further then hee hath power ouer him selfe. He that is vnder the * 1.916 power of an other man can not bynde him selfe without licence, as sonne, daughter, wife, seruaunt and subiect. Neither canst thou geue God that which is not in thy power. Chastitie can•• thou not geue further then God lendeth it thee, if thou can not lyue chast thou art bounde to mary or to be damned. Last of all for what purpose thou byndest thy selfe must be sene. If thou doe it to obtayne thereby that whiche Christ hath purchased for thee freely, so art thou an infidell, and hast no part with Christ, and so forth. If thou wilt see more of this matter loke in Deut. and there shalt thou finde it more largely entreated.

Take an other ensample of there * 1.917 false expounding the Scripture. Christ saith Math. xxiij. The Scribes and the Phariseis sit on Moyses seate, what soeuer they byd you obserue, that ob∣serue and do: but after their workes do not. Lo say our sophisters or hypo∣crites, lyne we neuer so abhominably, yet is our authority neuer the lesse. Do as we teach therfore (say they) and not as we do And yet Christ sayth they sit on Moyses seate, that is as long as they teache Moyses doe as they teach. For the law of Moyses is the lawe of God. But for their owne traditions & false doctrine Christ rebuked thē, and disobeyed them, and taught other to beware of their leuen. So if our Pha∣riscis * 1.918 sit on Christes seate and preache him, we ought to heare them: but whē they sitte on their owne seate, then ought we to beware as well of their pestilent docrine as of their abhomi∣nable lining.

Likewise where they finde mention ma••e of asword, they turne it vnto the Popes power. The disciples sayd vn∣to Christ Luke. xxij. Loe here be two swordes. And Christ aunswered two is inough. Loe, say they the Pope hath ij. swordes, the spirituall sword & the tēporall sword. And therfore is it law∣full for hym to fight and make warre.

Christ a litle before he went to hys passion, asked hys Disciples saying: when I sent you out without all pro∣iusion lacked ye any thyng. And they sayd nay. And he aunswered, but now let hym, that hath a walet take it with him & he that hath a scrippe likewise, and let hym that hath neuer a sword sell his co••e and by one: As who shuld say, it shall go otherwise now then thē. Then ye went foorth in fayth of my word, and my fathers promises, and it fed you and made prouision for you, & was your sword and shilde and defen∣der: but now it shall go as thou rea∣dest Zacharias. xiij. I will smyte the shephearde and the sheepe of the flocke shalbe scattered. Now shall my father leaue me in the handes of theswicked, and ye also shalbe forsaken and desti∣tute of faith, and shall trust in your sel∣ues, and in your own prouisiō, and in your owne defence. Christ gaue no cō∣maundement, but prophesied what should happen. And they because they vnderstode hym not, aunswered here are two swordes. And Christ (to make an ende of such babblyng) aunswered two is inough. For if he had commaū∣ded euery man to by a sword, how had two bene inough? Also if two were inough, & pertained to the Pope one∣ly, why are they all commaunded to buy euery man a sword? By the sword therefore Christ prophesied that they should be left vnto their own defence. And two swordes were inough yea neuer a one had bene inough. For if e∣uery one of them had had ten swordes they would haue fied ere mydnight.

In the same chapter of Luke not. * 1.919 xij. lines from the foresayd text. The Disciples euen at the last Supper as∣ked who should be the greatest. And Christ rebuked them and sayd it was an heathenish thyng and there should be no such thing among them, but that the greatest should be as the smailest, and that to be great was to do seruice as Christ did. But this text because it is brighter then the sinne, that they cā make no sophistrie of it, therfore will they not heare it nor let other know it.

FOr as much now as thou partly seest the salshed of our prelates, how all their study is to disceaue vs and to keepe vs in darknes, to sit as Gods in our cōsciēces, & hādle vs at their plea∣sure, and to leade vs whether they lust: therfore, I read thee, get thee to Gods word, and therby trye all doctrine and agaynst that receaue nothyng. Nei∣ther any exposition contrary vnto the open textes, neither contrary to the generall articles of the fayth: neither contrary to the liuyng & practisyng of Christ and of his Apostles. And when they cry fathers fathers, remēber that * 1.920 it were the fathers that blynded & rob∣bed the whole world and brought vs into this captiuitie wherein these en∣force to keepe vs still. Furthermore as

they of the old tyme are fathers to vs, so shall these foule monsters bee fa∣thers to them that come after vs, and the hypocrites that folow vs will cry of these and of their doynges fathers, fathers, as these cry fathers, fathers, of thē that are past. And as we feele our fathers, so dyd they that are past feele their fathers: neither were there in the world any other fathers then such as we both see and feele this many hun∣dred yeares, as their Decrees beare re∣corde and the stories and Chronicles well testifie. If Gods word appeared any where they agreed all agaynst it. When they had brought that a sleepe, then stroue they one with an other a∣bout their owne traditions and one Pope condemned an others Decrees and were sometyme ij. yea thre Popes at once. And one Bishop went to law with an other and one cursed an other for their owne fantasies, & such things as they had falsly gottē. And the grea∣test Samts are they that most defēded the liberties of the church (as they call it) which they falsly gote with blyn∣ding kings, neither had the world any rest this many hundred yeares for re∣formyng of Friers and Monkes and ceasyng of schismes that were among our Clergy. And as for the holy Do∣ctours as Augustine, Hierome, Cyprian, Chrisostomus and Bede, will they not heare. If they wrote any thyng negli∣gently (as they were men) that drawe they cleane contrary to their meanyng and therof triumphe they. Those Do∣ctours knew of none authoritie that one Byshop should haue aboue ano∣ther, neither thought or once dreamed that euer any such should be, or of any such whisperyng or of Pardons, or scouryng of Purgatory, as they haue fayned.

And when they cry miracles mira∣cles * 1.921 remember that God hath made an euerlasting Testament with vs in Christes bloud, against which we may receaue no miracles no neither y^• prea∣chyng of Paule him selfe if he came a∣gayn, by his own teaching to the Ga∣lathians, neither yet the preachyng of the aungels of heauen. Wherefore ei∣ther * 1.922 they are no miracles, but they haue fayned thē (as is the miracle that S. Peter halowed Westminster) or els if there be miracles that confirme do∣ctrine contrary to Gods word, thē are they done of the deuill (as the mayd of Ipswich & of Kent) to proue vs whe∣ther we will cleane last to Gods word and to deceaue them that haue no loue to the truth of Gods word nor lust to walke in his lawes.

And for as much as they to deceaue with all, arme them selues against thē * 1.923 with argumentes and perīnasions of fleshly wisedome, with worldly simi∣litudes with shadowes, with false Al∣legories, with false expositions of the Scripture contrary vnto the liuyng & practising of Christ and the Apostles, with lyes and false miracles, with false names, domne ceremonies, with dis∣guising of hypocrisie, with the autho∣rities of the fathers and last of all with the violence of the temporall sworde: therfore do thou contrariwise arme thy * 1.924 selfe, to defende thee with all, as Paule teacheth in the last chapter to y^• Ephe∣sians Gyrde on thee the sworde of the spirite which is Gods word and take to thee the shilde of fayth, which is not to beleue a ••ate of Robynhode or Ge∣stus Romanorum or of the Chronicles, but to beleue Gods woorde that ••a∣steth euer.

And when the Pope with his fals∣head chalengeth temporall authoritie aboue King and Emperour: set before thee y^• xxv. chapter of S. Math. Where Christ commanudeth Peter to put vp his sword. And set before thee Paul. ij. Cor. x. Where he sayth the weapons of of our warre are not carnall thynges, but myghty in God to bryng all vn∣derstandyng in captiuitie vnder the o∣bedience of Christ, that is, the weapōs are Gods word and doctrine and not swordes of yron and stele, & set before thee the doctrine of Christ and of hys Apostles and their practise.

And when the Pope chalengeth an∣thoritie ouer his fellow Byshops and ouer all the congregation of Christ by successiō of Peter set before thee y^• first of the Actes where Peter for all hys authoritie put no man in the rowme of Iudas, but all the Apostles chose two indifferently and cast lottes desi∣ring God to temper them that the lot might fall on y^e most ablest. And Actes. viij. the Apostles sent Peter, and in the xi. call him to rekening and to geue ac∣comptes of that he hath done.

And when the Popes law cōmaun∣deth * 1.925 saying: though that the Pope liue neuer so wickedly and draw with hym through his euill ensample innumera∣ble thousādes vnto hell, yet see that no man presume to rebuke him, for he is head ouer all and no man ouer him: set before thee Gallates. ij. Where Paule

rebuketh Peter openly. And see how both to the Corinthiās, and also to the Galathians he will haue no superiour but Gods word, & hee that could teach better by Gods worde. And because * 1.926 when he rehearsed his preachyng and hys doynges vnto the hygh Apostles, they could improue nothyng, therfore will he be equall with the best.

And when the Friers say, they do more thē their dutie, whē they preach, * 1.927 and more thē they are bound to: to say our seruice are we boūd (say they) and that is our dutie, & to preach is more then we are bound to. Set thou before thee how that Christes bloud shedyng hath bounde vs to loue one an other withall our might and to do the vtter∣most of our power one to an other. And Paul sayth. i. Cor. ix. Wo be vnto me if I preach not: yea wo is vnto him y^• hath wherewith to helpe his neigh∣bour and to make him better and do it not. If they thinke it more then their dutie to preache Christ vnto you then they thinke it more then their dutie to pray that ye should come to the know∣ledge of Christ. And therefore it is no maruell though they take so great la∣bour: yea and so great wages also to kepe you still in darkenes.

And when they crye furiously hold the heretikes vnto the wall, and if they will not reuoke, burne them without any more a do, reason not with thē, it is an Article condēned, by the fathers. Set thou before thee the saying of Pe∣ter. i. Pet. iij. To all that aske you, be ready to geue an aunswere of the hope that is in you, and that with mekenes. The fathers of the Iewes and the Bi∣shops, whiche had as great authoritie ouer them as ours haue ouer vs, con∣demned Christ & his doctrine. If it be inough to say the fathers haue condē∣ned it, thē are y^• Iewes to beholdē ex∣cused: yea they are yet in the right way and we in the false. But & if the Iewes be bound to loke in the Scripture and to see whether their fathers haue done right or wrong, then are we likewise bound to looke in the Scripture whe∣ther our fathers haue done right or wrong, and ought to beleue nothyng without a reason of the Scripture and authoritie of Gods word.

And of this maner defend thy selfe agaynst all maner wickednes of our spirites, armed alway with Gods woorde & with a strong and a stedfast fayth thereunto. Without Gods word do nothing. And to his word adde no∣thyng neither pull any thyng ther••rō, as Moyses euery where teacheth thee. Serue God in the spirite, & thy neigh∣bour * 1.928 with all outward seruice. Serue God as he hath appoynted thee & not with thy good intent and good zeale. Remember Saul was cast awaye of God for euer for his good intent. God requireth obediēce vnto his woorde & abhorreth all good intentes and good zeales which are without Gods word. For they are nothyng els then playne Idolatry and woorshyppyng of false Gods.

And remēber that Christ is the end * 1.929 of all thyng. He onely is our restyng place & he is our peace. Ephe. ij. chap. For as there is no saluatiō in any o∣ther name, so is there no peace in any other name. Thou shalt neuer haue rest in thy soule neither shall y^• worme of conscience euer cease to gnaw thyne hart till thou come at Christ: till thou heare the glad tydings, how that God for his sake hath forgeuen thee all free∣ly. If thou trust in thy workes there is no rest. Thou shalt thinke, I haue not done inough. Haue I done, it with so great loue as I should do? Was I so glad in doyng as I would be to re∣ceaue helpe at my neede? I haue left this or that vndone and such like. If thou trust in confessiō, then shalt thou thinke. Haue I told all? Haue I told all the circumstances? Did I repent inough? Had I as great sorow in my repentaunce for my sinnes as I had pleasure in doyng them? Likewise in our holy Pardōs & pilgrimages, get∣test thou no rest. For thou seest that the very Gods thē selues which sell their pardon so good cheape or some whiles geue thē freely for glory sake, trust not therein them selues. They build Col∣ledges and make perpetuities to be prayed for, for euer, & ladey^• lyppes of their beadmen, or chaplaynes with so many Masses, & Diriges, and so lōg seruice, that I haue knowen some that haue byd the deuill take their founders soules, for very impaciencie and weri∣nes of so paynefull labour.

As pertainyng to good deedes ther∣fore, do the best thou canst, and desire * 1.930 God to geue strength to do better day∣ly, but in Christ put thy trust and in the Pardon & promises that God hath made thee for his sake, & on that rocke build thine house and there dwell. For there onely shalt thou be sure from all stormes and tēpestes & from all wyly assaultes of our wicked spirites which

study with all falshead to vndermyne vs. And the God of all mercy geue the grace so to do, vnto whom be glory for euer. Amen.

¶ A compendious rehearsall of that which goeth before.

I Haue described vnto you the obedience of children, seruauntes, wines, & sub∣iectes. These iiij. orders * 1.931 are of Gods makyng & y^e rules thereof are Gods word. He that kepeth thē shalbe bles∣sed: yea is blessed all ready and he that breaketh them shalbe cursed. If any person of impaciency or of a stubburne and rebellious mynde withdraw hym selfe from any of these, and get him to any other order: let hym not thinke thereby to auoyde the vengeaunce of God in obeying rules and traditions of mans imaginatiō. If thou poulledst thine head in the worship of thy father and breakest his commaundementes, shouldest y^• so escape? Or if thou payn∣tedst thy masters image on a wall and stickedst vp a cādle before it, shouldest thou therewith make satisfaction, for the breaking of his cōmaundementes. Or if thou warest a blew coate in the worshyp of the kyng and brakest hys lawes shouldest thou so go quyte. Let a mans wife make her selfe a sister of the charterhouse and aūswere her hus∣band when he byddeth her hold her peace, my brethren kepe silence for me, and see whether she shal so escape. And be thou sure God is more gelouse o∣uer his commaundementes then man is ouer hys, or then any man is ouer his wife.

Because we be blynd, God hath ap∣pointed in y^e Scripture how we shuld serue him & please him. As perteynyng vnto his owne person he is aboundāt∣ly * 1.932 pleased when we beleue his promi∣ses and holy Testament which he hath made vnto vs in Christ, & for the mer∣cy which ••e there shewed vs, loue his commaundements. All bodyly seruice must be done to mā in Gods stede. We must geue obedience, honour, tolle, tri∣bute, custome, and rent vnto whō they belong. Then if thou haue ought more to bestow, geue vnto y^t pore which are left here in Christes stede that we shew mercy on them. If we kepe the com∣maundements of loue thē are we sure that we fulfill the law in the sight of God and that our blessing shalbe euer∣lastyng life. Now when we obey pa∣tiently and without grudgyng euill Princes that oppresse vs, & persecute vs and be kinde and mercyfull to them that are mercylesse to vs, and doe the worst they cā to vs, and so take all for∣tune patiently, and kysse what soeuer crosse God layeth on our backes: then are we sure that we keepe the com∣maundementes of loue.

I declared that God hath taken all vengeaunce into his own handes, and will auēge all vnright him selfe: either by the powers or officers whiche are appointed thereto or els, if they be ne∣gligent, he will send his curses vppon the trāsgressours & destroy them with his secret iudgementes. I shewed also that whosoeuer auengeth him selfe is * 1.933 damned in the deede doing and falleth into the hādes of the temporall sword, because be taketh the office of God vp∣pon him and robbeth God of his most high honour, in that he wil not patiēt∣ly abide his iudgement. I shewed you of the authoritie of Princes, how they are in Gods stede and how they may not be resisted, doe they neuer so euill, they must be reserued vnto the wrath of God. Neuer the latter if they com∣maunde to do euill we must then diso∣bey and say we are otherwise cōmaū∣der of God: but not to rise agaynst thē. They wil kil vs thē sayest thou. Ther∣fore, I say is a Christen called, to suffer euen the bitter death for hys hopes sake, and because he will do no euill. I * 1.934 shewed also that the Kynges and ru∣lers (be they neuer so euill) are yet a great gift of the goodnes of God, and defende vs from a thousand thynges that we see not.

I proued also that all men with∣out exception are vnder the temporall sword, what soeuer names they geue them selues. Because the Priest is cho∣sen out of the lay men, to teach this o∣bedience, is that a lawfull cause for him to disobey? Because he preacheth that the lay mā should not steale, is it ther∣fore lawfull for hym to steale vnpuni∣shed? Because thou teachest me that I may not kill, or if I do, the kyng must kill me agayn, is it therfore lawfull for thee to kil and go free? Either whether is it rather mete that thou whiche are my guide to teache me the rightwaye shouldest walke therin before me? The Priestes of the old law with their high bishop Aaron. and all his successours, though they were annointed by Gods commaundement and appoynted to

serue God in his temple and exempte from all offices & ministering of word∣ly matters, were yet neuerthelesse vn∣der the temporall sword, if they brake y^e lawes. Christ sayth to Peter, all that take y^e sword, shal perish by the sword. Here is none exception. Paul saith, all soules must obey. Here is none excep∣tion. Paule hym selfe is here not ex∣empt. God sayth Gene. ix. Who soeuer sheddeth mans bloud, by man shall his bloud be shed agayn. Here is none exception.

Moreouer Christ became poore to make other men riche, and bound to make other free. He left also with his Disciples the law of loue. Now loue * 1.935 seketh not her owne profite: but her neighbours, loue sceketh not her own fredome, but becommeth suretie and bonde to make her neighbour fre. Dā∣ned therfore are the spiritualtie by all the lawes of God, which through fals∣head & disguised hipocrisie haue sought so great profit, so great riches, so great authoritie and so great liberties, and haue so bedgerd the lay, & so brought them in subiectiō and bondage and so despised thē, that they haue set vp frā∣chises in all townes and villages for who soeuer robbeth, murthereth or slayeth them, and euen for traytours vnto the kynges person also.

I proued also that no kyng hath power to graūt them such libertie: but are as well damned for their geuyng, as they for their false purchasing. For as God geueth the father power ouer his children: euen so geueth he hym a commaundement to execute it, and not to suffer them to do wickedly vnpuni∣shed but vnto his damnation, as thou mayst see by Hely the hygh Priest. &c. And as the master hath authoritie o∣uer his seruauntes: euen so hath he a commaundement to gouerne them. And as the husband is head ouer hys wife: euen so hath he commaundemēt to rule her appetites and is damned if he suffer her to be an whore & a misse liuer, or submit him self to her, & make her his head. And euen in lyke maner as God maketh the kyng head ouer * 1.936 his Realme, euen so geueth he him cō∣maundement to execute the lawes vp∣pon all men indifferently. For the law is Gods and not the kyngs. The king is but a seruaunt to execute the law of God, and not to rule after his owne i∣magination.

I shewed also that the law and the kyng are to be feared, as thinges that were geuēin fire, and in thunder, and lightning, & terrible signes. I shewed the cause why rulers are euill, and by what meanes we might obtaine bet∣ter. I shewed also how wholesome those bitter medicines euill Princes are to right Christen men.

I declared how they whiche God hath made gouerners in the worlde ought to rule if they be Christē. They ought to remēber that they are heades and armes, to defend the body, to mi∣nister peace, health, & wealth, and euē to saue the body, and that they haue receaued their offices of God to mini∣ster & to do seruice vnto their brethrē. Kyng, subiect, Master, seruaunt, are names in the world: but not in Christ. In Christ we are all one and euen bre∣thren. No man is his own, but we are all Christes seruauntes bought with Christes bloud. Therfore ought no mā to seke him selfe or his owne profite: but Christ and his will. In Christ no man ruleth as a kyng his subiectes, or a master his seruaunts: but serueth as one hand doth to an other and as the handes do vnto the feete and the feete to the handes, as thou seest. 1. Cor. xij. We also serue not as seruauntes vnto masters: but as they which are bought with Christes bloud serue Christ hym selfe. We be here all seruauntes vnto Christ. For what soeuer we do one to an other in Christes name, that do we vnto Christ, & the reward of that shall we receaue of Christ. The kyng coun∣teth * 1.937 his cōmōs Christ himselfe, & ther∣fore doth thē seruice willingly, seeking no more of thē thē is sufficiēt to main∣teine peace & vnitie, & to defēde the re∣alme, And they obey agayne willingly and louingly as vnto Christ. And of Christ euery man seketh his reward.

I warned the iudges that they take not an ensample how to minister their offices, of our spiritualtie, whiche are bought and solo to do the will of Sa∣thā: but of the Scripture whence they haue their authoritie. Let that which is secret abyde secret till God open it, which is the iudge of secretes. For it is more then a cruell thyng to breake * 1.938 vp into a mans hart & to compell him to put either soule or body in ieopardy or to shame him selfe. If Peter that great piller for feare of death forsoke hys master, ought we not to spare weake consciences?

I declared how the kyng ought to ridde his Realme from the wily tyrā∣ny of the hypocrites, and to bryng the

hypocrites vnder his lawes: yea and how he ought to be learned, & to heare, and to looke vpon the causes him selfe, which he wil punish, and not to beleue the hypocrites, and to geue them his sword to kill whom they will.

The kyng ought to count what he hath spent in the Popes quarell sens he was kyng. The first viage cost vpō xiiij. hundred thousand poundes. Re∣kē sens what hath bene spēt by sea and land betwene vs and Frenchmen, and Scottes, and then in triumphes, and in Ambasiasies, and what hath bene sent out of the Realme secretly, and all to mainteine our holy father, and I doubt not but that will surmount the some of. xl. or. l. hundred thousand poūdes. For we had no cause to spend one peny but for our holy father. The king therfore ought to make them pay this money euery farthing, and fette it out of their myters, croses, shrines and all maner treasure of the Church, and pay it to his commons again: not that onely which the Cardinal and his Bi∣shops compelled the commōs to lend, and made thē sweare with such an en∣sample of tyrāny as was neuer before thought on: but also all that he hath gathered of them. Or els by the cōsent of the commons to keepe it in store for the defence of the realme. Yea the kyng ought to loke in the Chronicles what the Popes haue done to kings in time past and make them restore it also, And ought to take away from them theyr landes whiche they haue gotten with their false prayers, & restore it vnto the right heyres agayne, or with consent & aduisemēt turne them vnto the mayn∣teinyng of the poore and bringyng vp of youth vertuously and to maynteine necessary officers and ministers for to defend the common wealth.

If he will not do it: then ought the commons to take pacience and to take it for Gods scourge, and to thinke that God hath blynded the kyng for theyr sinnes sake and commit their cause to God: And then shall God make a scourge for them and driue them out of his Temple after hys wonderfull iud∣gement.

ON the other side I haue also vtte∣red the wickednes of the spiritu∣altie, the falshead of the Byshops, and iugglyng of the Pope, and how they haue disguised them selues, borowyng some of their pompe of y^e Iewes, and some of the Gentiles, and haue with suttill wyles turned the obedience that should be geuen to Gods ordinaunce vnto them selues. And how they haue put out Gods Testament and Gods truth and set vp their owne traditions and lyes, in which they haue taught y^e people to beleue & there by sit in their consciences as God, and haue by that meanes robbed the world of landes & goodes, of peace and vnitie, and of all temporal authoritie, and haue brought the people into the ignoraunce of God & haue heaped the wrath of God vpon all realmes & namely vpon the kings. Whom they haue robbed (I speake not of worldly thinges onely) but euen of their very natural wittes. They make thē beleue that they are most Christen, whē they lyue most abhominably, and will suffer no man in their Realmes that beleueth on Christ, and that they are defenders of the fayth, when they burne the Gospell & promises of God, out of which all fayth springeth.

I shewed how they haue ministred Christ, Kyng and Emperour out of their rowmes, & how they haue made them a seuerall kyngdome which they gote at the first in deceauyng of Prin∣ces, and now peruert the whole scrip∣ture to proue that they haue such au∣thoritie of God. And lest the lay men should see how falsely they alledge the places of the Scripture, is the greatest cause of this persecution.

They haue fained confession for the same purpose to stablish their kyng∣dome * 1.939 with all. All secretes know they therby. The Bishop knoweth the con∣fession of whom he lusteth throughout all his Dioces. Yea and his Chaunce∣ler commaundeth the ghostly father to deliuer it written. The pope, his Car∣dinals and Byshops know the confes∣sion of the Emperour, Kyngs, & of all Lordes: & by confession they know all their captiues. If any beleue in Christ, by confession they know him. Shriue thy selfe where thou wilt, whether at * 1.940 Sion charterhouse or at the obseruāts thy confession is knowen wel inough. And thou, if thou beleue in Christ, art wayted vppon. Wonderfull are the thinges that therby are wrought. The wife is feared and compelled to utter not her own onely but also the secretes of her husband, and the seruaunt the se∣cretes of his master. Besides that tho∣raugh confession they quench the fayth of all the promises of God, and take a∣way the effect and vertue of all y^e Sa∣cramentes of Christ.

They haue also corrupted y^• Saintes liues with lyes and fayned miracles & haue put many thinges out of the sen∣tence or great curse, as raysing of ••ente and fines and hyring men out of their houses, and whatsoeuer wickednes they them selues do, & haue put a great part of the stories and Chronicles ont of the waye lest their falshead shoulde be sene. For there is no mischieues or * 1.941 disorder, whether it be in the temporall regiment, or els in the spiritual wher∣of they are not the chief causes and euē the very fountayne and springes, and as we say, the wel head so that it is im∣possible to preach agaynst mischief ex∣cept thou begyn at them, or to set any reformation in the world except thou reforme them first. Now are they in∣durate and tough as Pharao, and will not bow vnto any right way or order. And therefore persecute they Gods word and the preachers therof, and on the other side lye awayte vnto all prin∣ces & stirre vp all mischief in the world and send them to warre, and occupy their myndes therewith or with other voluptuousnes, lest they should haue laysure to heare the word of God and to set an order in their realmes.

By them is all thing ministred and by them are all kynges ruled: yea in euery kynges conscience sit they ••re he be king and persuade euery king what they lust, and make thē both to beleue what they will and to doe what they will. Neither can any kyng or any re∣alme haue rest for their businesses. Be∣hold kyng Henry the v. whom they sēt out for such a purpose as they sent out our kyng that now is. See how the Realme is inhabited. Aske where the goodly townes and their walles and the people that was wont to be in thē are become, and where the bloud royal of the Realme is become also. Turne thine eyes whether thou wilt & thou shalt see nothing prosperons but their suttle pollyng. With that it is flowyng water: yea and I trust it wilbe short∣ly a full see.

In all their doynges though they * 1.942 pretend outwardly the honour of God or a common wealth, their entent and secret Councell is onely to bryng all vnder their power and to take out of the way who soeuer letteth them, or is to mighty for them. As whē they send the Princes to Hierusalem to cōquere the holy land and to fight agaynst the Turkes. What soeuer they pretende outwardly their secret entent is, while the Princes there conquere them more Bishoprikes, to conquere their landes in the meane season with their false hi∣pocrisie, and to bryng all vnder them, which thou mayest easely perceaue by that they will not let vs know y^• fayth of Christ. And when they are ones on hye, then are they tyrauntes aboue all tyrauntes, whether they be Turkes or Saracenes. How minister they pro∣uyng of testamentes? How causes of wedlocke? or if any man dye intestate? If a poore man dye and leaue his wi••e and halfe a dosen young children & but one cow to finde them, that will they haue for a mortuary mercylesse: let come of wife and children what will. Yea let any thyng be done agaynst their pleasure and they will interdite the whole realme sparyng no person.

Read the Chronicles of England (out of which yet they haue put a great part of their wickednesse) & thou shalt finde them all wayes both rebellious and disobedient to the kinges and also churiish and vnthankeful, so that, whē all the Realme gaue the kyng some∣what to maynteine him in his right, they would not geue a myte. Consider the story of K. Iohn, where I dout not but they haue put the best & fayrest for them selues, & the worst of kyng Iohn, For I suppose they make the Chroni∣cles them selues. Compare the doings of their holy Church (as they euer call it) vnto the learnyng of Christ and of his Apostles. Did not the Legate of Rome assoyle all the Lordes of the re∣alme of their due obediēce which they ought to the king by the ordinaunce of God? would he not haue cursed y^• king with his solemne pompe, because he would haue done that office whiche God commaundeth euery kyng to do and wherfore God hath put the sword in euery kynges hand? that is to wete, because kyng Iohn would haue puni∣shed a wicked Clerke that had coyned false money. The lay men that had not done halfe so great fautes must dye, but the Clerke must go escape fre. Sēt not the Pope also vnto the kyng of Fraunce remission of his sinnes to go and conquere kyng Iohns Realme. So now remission of sinnes commeth not by fayth in the Testament that God hath made in Christes bloud: but by fightyng & murtheryng for the Popes pleasure. Last of all was not kyng Iohn fayne to deliuer his crowne vnto the Legate and to yeld vp his Realme vnto the Pope, wherfore we pay Pe∣ter

pēce. They might be called the pol∣lyng pence of false Prophetes well i∣nough. They care not by what mis∣chief they come by their purpose. War and cōquering of landes is their har∣uest. The wickeder the people are, the more they haue the hypocrites in reue∣rence, the more they feare them and the more they beleue in them. And they that cōquere other mens landes, whē they dye, make them their heyres, to be prayed for for euer. Let there come one * 1.943 cōquest more in the Realme, and thou shalt see them get yet as much more as they haue (if they can keepe downe Gods word that their iugglyng come not to light) yea thou shalt see them take y^• Realme whole into their hādes and crowne one of them selues kyng therof. And veryly I see no other like∣lyhode, but that the land shalbe shortly conquered. The starres of the Scrip∣ture promise vs none other fortune, in as much as we denye Christ with the wicked Iewes, and will not haue him reigne ouer vs: but wilbe still children of darknes vnder Antichrist, and An∣tichristes possession, burnyng the Gos∣pell of Christ, and defendyng a fayth that may not stand with hys holy Te∣stament.

If any mā shed bloud in the church, it shalbe interoited, til he haue payd for the halowing. If he be not able the pa∣rish must paye or els shall it stand al∣wayes interdited. They wilbe auen∣ged on them that neuer offended. Full well prophesied of them. Paule in the ij. Epistle to Timo. iij. Some man wil say, wouldest thou that men should fight in the Church vnpunished? Nay but let the kyng ordeine a punishment for them, as he doth for them that fight in his palace and let not all the Parish be troubled for ons faule. And as for their halowing it, is y^t iuggling of An∣tichrist. A Christen mā is the temple of God and of the holy ghost, & halowed in Christes bloud. A Christē mā is ho∣ly in him selfe by reason of the spirite y^t dwelleth in him and the place wherin he is, is holy be reasō of him, whether he be in the field or towne. A Christen husband sanctifieth an vnchristē wife, and a Christen wife an vnchristen hus∣band (as concernyng the vse of matri∣mony) sayth Paul to the Corinthians. If now while we seeke to be halowed in Christ, we are found vnholy, & must be halowed by the grounde or place or walles, thē died Christ in vayne. How beit Antichrist must haue wherwith to sit in mens consciences, and to make them feare where is no feare, and to robbe them of their faith, and to make them trust in that can not helpe them, and to seeke holynes of that which is not holy in it selfe.

After that the old kyng of Fraunce was brought down out of Italy, mark what pageaūtes haue ben playes, and what are yet a playeng to separate vs frō the Emperour (lest by the helpe or ayde of vs he should be able to recouer his right of the Pope) & to couple vs to the Frēchmē, whose might the pope euer abuseth to keepe the Emperour frō Italy. What preuayleth it for any kyng to mary his daughter or his sōne or to make any peace or good ordina∣unce for the wealth of his realme? For it shal no longer last thē it is profitable to them. Their treason is so secret that the world cā not perceaue it. They dis∣simule those thynges whiche they are onely cause of, & simul discorde among them selues whē they are most agreed. One shall hold this, and another shall dispute the contrary: But the conclu∣siō shalbe that most maynteineth their falshead, though Gods word be neuer so contrary. What haue they wrought in our days, yea and what worke they yet, to the perpetuall dishonour of the Kyng and rebuke of the Realme, and shame of all the nation in what soeuer Realmes they go?

I vttered vnto you partly the mali∣cious * 1.944 blindnes of the Byshop of Ro∣chester, his iuggling his cōneying, his foxi wilenes, his bopepe, his wresting, rentyng and shamefull abusyng of the Scripture, his Oratory & aliegyng of heretikes and how he would make the Apostles authors of blind ceremonies without signification contrary to their owne doctrine, and haue set him for an ensample to iudge all other by. What soeuer thou art that readest this. I ex∣horte thee in Christ, to cōpare his ser∣mon and that which I haue written, and the scripture together and iudge. There shalt thou finde of our holy fa∣thers authoritie, and what it is to be great, and how to know the greatest.

Then foloweth the cause why laye mē can not rule tēporall offices which is the falshead of the Bishops. There shalt thou finde of miracles & ceremo∣nies without signification, of false an∣noynting & lyeng signes & false names and how the spiritualtie are disguised in falshead, & how they rowle the peo∣ple in darkenes and do all thing in the

Latin toung and of their pety pyllage, Their polling is like a soking consūp∣tion wherin a man cōplaineth of feble∣nes and of fayntynes and wotteth not whence his disease commeth: it is lyke a pocke that freateth inward and con∣sumeth the very marow of the bones.

There seest thou the cause why it is impossible for kynges to come to the * 1.945 knowledge of the truth. For the sprites lay awaite for them & serue their appe∣tites at all poyntes and through cōfes∣sion buy and sel and betray both them, and all their true frendes & lay beytes for them and neuer leaue them till they haue blinded them with their sophistry & haue brought them into their nettes. And thē whē the kyng is captiue, they compell all the rest with violēce of his sword. For if any man will not obey them be it right or wrōg they cite him, suspēde hym, and curse or excommuni∣cate him. If he then obey not they deli∣uer him to Pylate, that is to say, vnto the temporall officers to destroy him. Last of all there findest thou the very cause of all persecution, whiche is the preachyng agaynst hypocrisie.

Then come we to the Sacramētes, where thou seest that the worke of the Sacrament saueth not, but the fayth in the promise which the Sacramēt signi∣fieth iustifieth vs onely. There hast y^u that a Priest is but a seruaunt to teach onely and what soeuer he taketh vpon him more then to preach & to minister the Sacramentes of Christ (whiche is also preaching) is falshead.

Then cōmeth how they iuggle tho∣rough dōme ceremonies & how they make marchaūdise with fained words, penaunce, a poena & a culpa, satisfactiō, attrition, character, Purgatory picke∣purse and how through confessiō they make the Sacramētes and all the pro∣mise of none effect or value. There seest thou that absoluyng is but preachyng the promises & cursing or excommuni∣cating preachyng the law, and of their power, & of their keyes, of false mira∣cles & prayeng to Saintes. There seest * 1.946 thou that ceremonies dyd not the mi∣racles but faith: euē as it was not Mo∣ses, rodde that did y^• miracles but Mo∣ses fayth in the promise of God. Thou seest also that to haue a fayth where God hath not a promise is Idolatry. And there also seest thou how the pope exalteth him self aboue God and com∣maūdeth him to obey his tyrāny. Last of all thou hast there that no mā ought to preach but he that is called.

Thē foloweth the bely brotherhead of Monkes & Friers. For Christ hath deserued nought with them. For his sake gettest thou no fauor. Thou must offer vnto their belyes & thē they pray bitterly for thee. There seest thou that Christ is the onely cause: yea & all the cause why God doth ought for vs and heareth our complaint. And there hast thou doctrine how to know and to be sure that thou art elect and hast Gods sprite in thee. And hast there learnyng to try the doctrine of our spirites.

Then folow the foure senses of the Scripture of which three are no senses and the fourth that is to wite the litte∣rall sense which is the very sense hath the Pope taken to him selfe. It may haue no other meanyng thē as it plea∣seth his fatherhode. We must abyde his interpretatiō. And as his belles thinke so must we thinke, though it be impos∣sible together any such meanyng of the Scripture. Then hast thou the very vse of Allegories and how they are * 1.947 nothyng but ensamples borowed of the Scripture to expresse a text or an open conclusion of the Scripture and as it were to paynte it before thyne eyes, that thou mayest feele the mea∣nyng and the power of the Scripture in thyne hart. Then commeth the vse of worldly similitudes, & how they are * 1.948 false Prophetes which bring a world∣ly similitude for any other purpose, saue to expresse more playnly y^• which is cōteined in an open text. And so are they also whiche draw the Scripture contrary to the open places and cōtra∣ry to the ensample liuyng and practi∣sing of Christ, the Apostles and of the holy Prophetes. And then finally hast thou of our holy fathers power and of hys keyes and of hys bindyng and excommunicatyng and of his cursyng and blessyng with ensamples of euery thyng.

The end of the obedience of a Christen man.

¶ An exposition vppon the v. vi. vii. chapters of Mathew, which three chapters are the keye and the dore of the scripture, and the restoring agayne of Moses law corrupte by the Scribes and Pharises. And the exposi∣tion is the restoring agayne of Christes lawe corrupte by the Papistes.

¶ Item before the booke, thou hast a Prologe very necessarie, contay∣ning the whole summe of the couenaunt made betwene God and vs, vppon which we be baptised to kéepe it.

Set forth by William Tyndall.

¶ The Prologe.

HEre hast thou deare Reader an exposition vpon the v. vi. and vij. chapters of Mathew, wherin Christ our spirituall Isaac, dig∣geth agayne the welles of * 1.949 Abraham: which welles y^t Scribes & Phareses, those wicked & spite∣full Philistines, had stopped and filled vp wyth the earth of their false expositions. He openeth the kingdome of heauen which they had shut vp that other men should not enter, as they themselues had no lust to go in. He restoreth the keye of knowledge which they had taken away and broken the wardes with wresting the text contrary to his due and na∣tural course, with their false gloses. He pluc∣keth away from the face of Moses, the vaile which the Scribes and Phareises had spred thereon, that no man might perceaue the brightnes of his countenaunce. He wedeth out the thornes and bushes of their Phare∣saicall gloses, wherewith they had stopped vp the narrow way and straight gate, that fewe coulde finde them.

The welles of Abraham, are the scrip∣ture. * 1.950 And the Scripture may well be called the kingdome of heauen, which is eternall * 1.951 lyfe, and nothing saue the knowledge of God the father and of his sonne Iesus Christ. Ioh. xvij. Moses face is the law in her right vnderstanding, and the law in her right vn∣derstanding is the keye, or at the least waye * 1.952 the first and principall keye to open the dore of the Scripture. And the law is the very way that bringeth vnto y^• dore Christ, as it * 1.953 is writtē Gala. iij. The law was our schole∣master to bring vs to Christ, that we might be iustified by fayth. And Rom. x. the ende of the lawe: that is to say, the thyng or cause why the law was geuen, is Christ, to iusti∣fie all that beleue. That is to say: the lawe was geuen to proue vs vnrighteous and to driue vs to Christ, to be made righteous the row forgeuenes of sinne by hym. The lawe was geuen to make the sinne knowen sayth * 1.954 Saint Paule Rom. iiij. and that sinne com∣mitted vnder the law might be the more sin∣full. Rom. vij. The law is that thyng, which Paule in his inward mā graūted to be good, but was yet compelled oft tymes of his mē∣bers to do those thinges which that good lawe condemned for euill. Rom. vij.

The law maketh no man to loue the law, * 1.955 or lesse to do or commit sinne: but gendereth more lust, Rom. vij. and increaseth sinne. Rom. v. For I cannot but hate the lawe, in as much as I finde no power to do it, and it neuerthelesse condemneth me because I do it not. The lawe setteth not at one with God, but causeth wrath. Rom. iij.

The lawe was geuē by Moses, but grace and veritie by Iesus Christ. Ioh. j. Behold though Moses gaue the law, yet he gaue no * 1.956 man grace to do it or to vnderstand it aright, or wrote it in any mans hart, to consent that it was good, and to wishe after power to ful∣fill it. But Christ geueth grace to do it, and to vnderstand it aright, and writeth it wyth his holy spirite in the tables o•• the hartes of men, and maketh it a true thing there, and none hypocrisie.

The lawe truely vnderstoode, is those fie∣rie serpentes that strong the children of Isra∣ell with present death: But Christ is the bra∣sen serpent on whom whosoeuer beyng stoge * 1.957 with cōscience of sinne, & looketh with a ••ure fayth, is healed immediatly of that stinging and saued from the paynes and sorrowes of hell.

It is one thyng to cōdemne and pronoūce * 1.958 the sentence of death, and to flyng the consci∣ence with feare of euerlastyng payne. And it is an other thing to iustifie from sinne: that is to say, to forgeue and remitte sinne, and to heale the conscience, and certifie a man, not only that he is deliuered from eternall death, but also that he is made the sonne of God & heire of euerlastyng lise. The first is the of∣fice of the lawe. The second pertayneth vnto Christ onely thorow fayth.

Now if thou geue the lawe a false glose 〈◊〉〈◊〉 * 1.959 say: that the lawe is a thyng which a man may do of his owne strength, euen out of the power of his free wyll: and that by the dedes of the law thou mayst deserue forgeuenes of thy foresinnes. Then dyed Christ in vayne Galat. ij. and is made almost of no sleade, se∣yng thou art become thyne owne sauiour. Nether can Christ (where that glose is ad∣mitted) be otherwise takē or estemed of Chri¦sten men (for all his passion and promises made to vs in his bloude) then he is of the turkes: how that he was an holy prophet, and that he prayeth for vs as other Saintes do: saue that we Christen thinke that he is somewhat more in fauour then other saintes be (though we imagine hym so proude that he will not heare vs but thorow his m••••de

mother and other holy saintes, which all we count much more meeke and mercifull then he, but hym most of might) and that he hath also an higher place in heauen, as the graye Fryers and obseruaunts set hym, as it were frō the chinne vpward aboue S. Fraunces.

And so when by this false interpretation of the lawe, Christ which is the doore, the * 1.960 way, and the grōund or foundation of all the scripture, is lost concerning the chiefest frute of hys passion, and no more sene in his owne likenes: then is the scripture locked vp, and henceforth extreame darcknes and a maze, wherein if thou walke, thou wottest neither where thou art, nor canst finde any way out. It is a confused Chaos, and a minglyng of all thinges together without order, euery thyng contrary to an other. It is an hedge or groue of briers, wherin if thou be caught, it is impossible to get out, but that if thou lowse thy selfe in one place, thou art tangled and caught in an other for it.

This wise was the scripture locked vp * 1.961 of the Scribes & Phareseis, that the Iewes could not see Christ when he came, nor yet can. And though Christ with these iij. chap∣ters did open it agayne: yet by such gloses, for our vnthankfulnes sake, that we had no lust to lyue accordyng: haue we Christen lost Christ agayne, and the vnderstanding of the most cleare text, wherewith Christ expoun∣deth and restoreth the lawe agayne.

For the hipocrites whatsoeuer semeth im∣possible to their corrupt nature vnrenued in Christ, that they couer ouerwith the mist of their gloses, that the light therof shuld not be seene. As they haue interpreted here y^• words of Christ, wherwith he restoreth the law a∣gayne, to be but good councelles onely, but no preceptes that binde the consciences.

And thereto they haue so ruffled and tang∣led the temporall and spirituall regiment to∣gether, * 1.962 and made thereof such confusion that no man can know the one from the other: to the entent that they would seme to haue both by the aucthoritie of Christ, which neuer v∣surped temporall regiment vnto him.

Notwithstanding (most deare reader) if thou reade this exposition with a good hart onely to know the truth for the amendyng cheifely of thine owne liuing, and thē of other mennes (as charitie requireth where an oc∣casion is geuen) thē shalt thou perceaue their falshod, and see their mist expelled with the brightnes of the incuytable truth.

An other conclusion is this: all the good promises which are made vs thorow out all * 1.963 the scripture for Christes sake, for hys loue, his passion or suffering, his bloudsheding or death all are made vs on this condition and couenaunt on our party, that we henceforth loue the law of God, to walke therin & to do it & fashion our lyues therafter. In so much that whosoeuer hath not the lawe of God written in hys hart, that he loue it, haue hys lust in it, and recorde therein night and day, vnderstanding it as God hath geuen it, and * 1.964 as Christ and the Apostles expounde it: the same hath no part in the promises, or can haue any true faith in the bloud of Christ: be∣cause there is no promise made him, but to them onely that promise to keepe the lawe.

Thou wilt happely say to me agayne: if I cannot haue my sinnes forgeuen except I loue the lawe, and of loue endeuour my selfe to keepe it: then the keeping of the lawe iusti∣fieth me. I aunswere that the argument is * 1.965 false and but blinde sophistrie, and lyke vnto thys argument: I cannot haue forgeuenes of my sinne except I haue sinned, Ergo to haue sinned is the forgeuenes of sinne. And it is like to this also: No man can be healed of the pockes but he that hath them: Ergo to haue the pockes doth heale the pockes.

And lyke sophistry are these argumentes: if thou wilt enter into life, keepe the cōmaū∣dementes. Math. xix. Ergo the deedes of the lawe iustifie vs. Item the hearers of y^• lawe are not righteous in the sight of God, but the do••rs of the lawe shall be iustified. Rom. ij. Ergo the deedes of the lawe iustifie from sinne. And agayne: we must all stand before the iudgement feate of Christ, to receaue e∣uery man according to the deedes which he did in the body: Ergo the lawe or the deedes * 1.966 of the lawe iustifie.

These and all such are naughty argumēts. For ye see that the kyng pardoneth no mur∣therer but on a condition, that he henceforth keepe the lawe and do no more so, and yet ye know well inough that he is saued by grace, fauour, and pardon, yet the keping of y^• lawe come.. Howbeit, if he breake the lawe after∣warde, he falleth agayne into the same daun∣ger of death.

Euen so, none of vs can be receaued to * 1.967 grace but vpon a condition to keepe the law, neyther yet continue any longer in grace then that purpose lasteth. And if we breake the law, we must sue for a new pardon, and haue a new sight agaynst sinne, hell, and despera∣tion, ye•• we can come to a quiet fayth againe and fele that the sinne is forgeuen. Neyther can there be in the a stable and an vndoubted fayth that thy sinne is forgeuen thee, except there be also a lusty courage in thine hart, & a trust that thou wilt sinne no more, for on that condition that thou endeuour thy selfe to sinne no more, is the promise of mercy and forgeuenes made vnto thee.

And as thy loue to the lawe increaseth, so * 1.968 doth thy fayth in Christ, and so doth thyne hope and longing for the life to come. And as thy loue is colde, so is thy fayth weake, & thine hope and longing for the lyfe to come litle. And where no loue to the lawe is, there is neither fayth in Christ for the forgeuenes of sinne, nor longing for the lyfe to come: but in steede of fayth, a wicked imagination that God is so vnrighteous that he is not offen∣ded with sinne. And in stede of hope, a desire to liue euer here, and a gredines of worldly voluptuousnesse.

And vnto all such is the Scripture locked * 1.969 vp and made impossible to vnderstand. They may reade it and rehearse the stories thereof, and dispute of it, as the turkes may, and as we may of the turkes lawe. And they may sucke pride, hipocrisye and all maner of poy∣son there out to slaye their owne soules, and to put stombling blockes in other mennes wayes, to thrust them from the truth? and get such learnyng therin as in Aristotles E∣thikes and morall philosophy, and in the pre∣ceptes

of olde philosophers. But it is im∣possible for them to apply one sentence there∣of to their soules health for to fashion their liues thereby for to please God, or to make them loue the lawe or vnderstand it, either to feele the power of Christes death and might of his resurrection and swetnes of the life to come. So that they euer remayne carnall and fleshly, as thou hast an ensample of the Scribes, Phariseis, and Iewes in the new testament.

An other conclusion is this: of them that * 1.970 beleue in Christ for the remission of sinne and loue the law, are a thousand degrees and not * 1.971 so few, one perfecter or weaker thē another: of which a great sort are so feble that they cā neither go forward in their profession & pur∣pose, nor yet stand except they be holpe and borke of their strōger brethren, and tended as young childrē are by the care of their fathers and mothers. And therfore doth God com∣maund the elder to care for the younger. As Paule teacheth Rom. xv, saying: we that be stronger, ought to beare the feblenes of the weaker. And Gala. vj. brethren if any man be caught in any fault, ye that be spirituall (and * 1.972 are growen in knowledge and haue gottē the victory of your flesh) teach such with the spi∣rite of softenes, not callyng them heretickes at the first choppe, & threatenyng them with fier and fagottes. But alter alterius onera portate (sayth he) & sic adimplebitis legē Christi. That is to saye: beare eche others burthen, & so shall ye fulfill the law of Christ. Euen so veryly shall ye fulfill the lawe of Christ, and not with smityng your brethren, and puttyng stomblyng blockes before theyr weake feete, and killyng theyr consciences, and makyng them more afrayde of shadowes and bugges, then to breake theyr fathers commaundementes, and to trust in wordes of winde and vanitie more then in theyr fa∣thers promise.

And for their sakes also, he hath ordey∣ned * 1.973 rulers both spirituall and temporall, to teach them and exhorte them, to warne them and to keepe occasions from them, that with custome of synne they fall not from their pro∣fession.

Now when they that take vpon them to be the elder brethren, are become hypocrites, * 1.974 and turned to wily Foxes and cruell wolues and fierce Lyons, and the officers be waxen euill and seruauntes to Mammon, mini∣stryng their offices for their owne lucre one∣ly, and not for the profite of their brethren, but fauouryng all vices whereby they may haue a vauntage. Then is God compelled of his fatherly pitie to scourge his weake hym selfe, with pouertie, oppression, wrong, losse, daunger, and with a thousand maner of di∣seases, to bryng them agayne if they be fal∣len, and to kepe their hartes fast to their pro∣fession. So that diligentibus Deum omnia cooperantur in bonum. Roma. viij. They that loue God, that is to say, the law of God (for that is to loue God) vnto them god tur∣neth all to the best, and scourgeth them with the lustes of their owne weakenes to theyr owne saluation.

An other conclusion is this: God recea∣ueth both perfite and weake in lyke grace for Christes sake, as a father receaueth all hys children both small and great in lyke loue. He receaueth them to be his sonnes and ma∣keth * 1.975 a couenaunt with them, to beare theyr weakenes for Christes sake, till they be wa∣xen stronger, and how often soeuer they fall, yet to forgeue them if they will turne agayn, and neuer to cast of any, till he yeld him selfe to sinne, and take sinnes part, and for affec∣tion and lust to sinne, fight agaynst his owne professiō to destroy it. And he correcteth and chastiseth his children euer at home with the rodde of mercy and loue, to make thē better: but he bryngeth them not forth to be iudged after the condemnation of the law.

An other conclusion is this: euery man is two men, flesh and spirite. Which so fight perpetually one agaynst an other, that a man must go either backe or forward, and can not stand long in on state. If the spirit ouercome * 1.976 the temptation: then is she stronger and the flesh weaker. But and if the fleshe get a cu∣stome, then is the spirite none otherwise op∣pressed of the flesh, then as though she had a mountaine vpon her backe, and as we some∣tyme in our dreames thinke we beare heuyer then a milstone on our breastes, or when we dreame now and then that we would runne away for feare, our legges seme heauyer then leade. Euen so is the spirite oppressed and o∣uer laden of the flesh through custome, that she struggeleth and striueth to get vp and to breake lowse in vayne, vntil the God of mer∣cy which heareth her grone through Iesus Christ, come and lowse her with his power, and put his crosse of tribulation on the backe of the flesh to keepe her downe, to minish her strength and to mortifie her.

Wherfore euery man must haue his crosse * 1.977 to nayle his fleshe to, for the mortifieng of her. Now if thou be not strong inough and discrete thereto, to take vp thy crosse thy selfe and to tame thy fleshe with prayer and fa∣styng, watchyng, deedes of mercy, holy me∣ditations * 1.978 and readyng the Scripture, and with bodely labour and in withdrawyng all maner of pleasures from the flesh, and with exercises contrary to the vices which thou markest thy body most enclined to, and with absteinyng from all that courage the flesh a∣gaynst the spirite: as readyng of wanton bookes, wanton communication, foolish ie∣styng and effeminate thoughtes, and talkyng of couetousnes, whiche Paule forbyddeth Ephe. v. and magnifieng of worldly promo∣tions: And takest I say vp such a crosse by thyne owne selfe or by the counsell of other that are better learned and exercised then thou. Then must God put his crosse of ad∣uersitie vpon thee. For we must haue euery man his crosse in this world, or be damned with the world.

Of this ye see the difference betwene the * 1.979 sinne of them that beleue in y^• bloud of Christ for the remission of sinne, and consent and submit themselues vnto the lawe: and the sin of them that yelde themselues vnto sinne to serue it. &c. The first sinne vnder grace, and their sinnes are veniall, that is to say: for∣geueable. The other sinne vnder the lawe & vnder the damnation of the lawe, and fight

(for a great part of them) agaynst grace & a∣gainst the spirite of grace, & agaynst the law of God and fayth of Christ, and corrupt the text of the couenaunt with false gloses, and are disobedient to God, and therefore s•…•… deadly.

O•• this also ye see the difference betwene the lambes of true beleuers, and betwene the * 1.980 vncleane swyne that follow carnall lustes & fleshly libertie, and the churlishe and hypo∣cr•…•…e dogges. Which for the blinde zeale of their owne righteousnes, persecute the righ∣teousnes of the fayth in Christes bloud. The effeminate and careles swyne which cōtinue * 1.981 in their fleshlines, & cease not to wallow thē∣selues in their olde podell, thinke that they beleue very well in Christes bloud, but they are deceaued (as thou mayst clearely per∣ceaue) because they feare not the damnation of euill workes, nor loue the lawe of good workes, and therefore haue no part in the promise.

The cruell and doggishe hypocrits which * 1.982 take vpon them to worke, thinke they loue the lawe, which yet they neuer sawe, saue vnder a vayle. But they be deceaued (as thou mayst perceaue) by that they beleue not in Christ for the forgeuenes of sinne. Where∣by also (I meane that they beleue not) thou mayst perceaue that they vnderstand not the lawe. For if they vnderstoode the lawe, it would eyther driue them to Christ or make them dispayre immediatly.

But the true beleuers beholde the lawe in her owne likenes and see the impossibilitie * 1.983 thereof to be fulfilled wyth naturall power, and therefore flee to Christ for mercy, grace, and power: and then of a very thankfulnes for the mercy receaued, loue the lawe in her owne likenes, and submit thēselues to learne it and to profit therein, and to do to morow that they can not do to day.

Ye see also the difference of all manner of faythes. The fayth of the true beleuers is, * 1.984 that God iustifieth or forgeueth, and Christ deserueth it, and the fayth or trust in Chri∣stes bloud receaueth it, and certifieth the cōs∣cience thereof, and saueth and deliuereth her from feare of death and damnation. And this is that we meane when we say, fayth iustifi∣eth: that fayth (I meane in Christ and not in our owne workes) certifieth the consci∣ence that our sinnes are forgeuē vs for Chri∣stes bloudes sake.

But the fayth of hypocrites is that God * 1.985 forgeueth and workes deserue it. And that same false fayth in their owne workes recea∣ueth the mercy promised to the merites of their owne workes: and so Christ vtterly excluded.

And thus ye see that faith is the thing that to affirmed to iustifie, of all partyes. For faith in Christes bloud (which is Gods pro∣mise) quieteth the conscience of the true be∣leuers. And a false fayth or trust in workes (which is their owne fayning) beguileth the blynde hypocrites for a season, tyll God for the greatnes of their sinne, when it is ••ull, o∣peneth their eyes, & then they dispayre. But the swyne say: God is so good that he wyll saue deuilles and all, and damne no man per∣petually, * 1.986 whatsoeuer he do.

An other conclusion is this, to beleue in Christ for the remission of sinnes, and of a thankfulnes for that mercy to loue the lawe truely: that is to say, to loue God that is fa∣ther of all and geueth all, and Iesus Christ that is Lord of vs all and bought vs al, with all our hartes, soules, power, and might, and our brethren for our fathers sake (because they be created after his image) and for our Lord and master Christes sake, because they be the price of his bloud: and to long for the lyfe to come, because this lyfe cannot be fedde without sinne. These •…•…tes (I say) are the profession and religion of a Christen mā, and the inward baptime of the hart signifyed * 1.987 by the outward washing of the bodye. And they be that spirituall character, badge or signe, wherewith God thorouge hys spirite marketh all his immediatly and assoone as they be ioyned to Christ and made members of hys Church by true fayth.

The Church of Christ then, is the multi∣tude * 1.988 of all them that beleue in Christ for the remission of sinne, and of a thankfulnes for that mercy, loue the lawe of God purely and without gloses, and of hate they haue to the sinne of this world, long for the life to come. This is the church that cannot erre damp∣nably nor any long tyme, nor all of them: but assoone as any question aryseth, the truth of Gods promise stirreth vp one or other to teach them the truth of euery thing needefull to saluation out of Gods worde, and lighte∣neth the hartes of the other true members to see the same and to consent thereto.

And as all they that haue their hartes wa∣shed wyth this inwarde baptyme of the sp∣rite are of the church and haue the keyes of the scripture. ye and of binding and lowsing, and do not erre: Euen so they that sinne of purpose & wyll not heare when their faultes * 1.989 be tolde them, but seeke liberties and priui∣legies to sinne vnpunished, and glose out the lawe of God, and mainteine ceremonies, tra∣ditions and customes, to destroy the fayth of Christ: the same be members of Sathan, & all their doctrine is poison. Errour & darck∣nes, ye though they be Popes, Byshoppes, Abbotes, Eurates and Doctoures of diui∣nitie, and though they can rehearse all the scripture without booke, and though they be seene in Greeke, Ebrew and Latine: ye and though they so preach Christ and the passion of Christ that they make the poore women weepe and howle agayne. For when they * 1.990 come to the point that they should minister Christes passion vnto the saluation of our soules, there they poyson all together, and glose out the lawe that should make vs feele our saluation in Christ, and driue vs in that poynt from Christ, and teach vs to put our trust in our owne workes for the remission and satisfaction of our sinnes, and in the A∣pish play of hypocrites which sell their me∣rites in steede of Christes bloud & passion▪

••o now (deare reader) to beleue in Chri∣stes * 1.991 bloud for the remission of sinn•• and put∣chasing of all the good promises that helpe to the lyfe to come: and to loue the law, and to * 1.992 long for the life to come, is the inward Bap∣tisme of the soule, the Baptisme that onely a∣uayleth in the sight of God, the new genera∣tion

and image of Christ, the onely keye also to binde and ••owse synners. The touchstone to trye all doctrines. The lanterne and light that scattereth and expelleth the mist & dark∣nes of all hypocrisie, and a preseruatiue a∣gaynst all errour and heresie: The mother of all good workes. The earnest of euerlastyng lyfe and title whereby we chalenge our inhe∣ritaunce.

And thoughe fayth in Christes bloude make the mariage betwene our soule and Christ, & is properly the Mariage garment, yea and the signe Thau, that defendeth vs * 1.993 from the s•…•…tyng and power of the euill aun∣gels, and is also the rocke whereon Christes Churche is built, and whereon all that is built, standeth against all weather of wynde and tempestes: yet might the profession of the fayth in Christes bloud, and of the loue to the law, and longyng for the lyfe to come, * 1.994 be called all these thynges, were malyce and froward vnderstandyng away: because that where one of them is, there be all three and where all are not, there is none of them.

And because that the one is knowen by the other & is impossible to know any of them truly, and not be deceaued, but in respect and comparison of the other.

For if thou wilt be sure that thy faith be * 1.995 perfect, then examine thy selfe whether thou loue the law. And in lyke maner, if thou wilt knowe whether thou loue the lawe aright: then examine thy selfe whether thou beleue in Christ onely, for the remission of sinne, and obtayning the promises made in the Scrip∣ture. And euen so compare thy hope of the lyfe to come vnto fayth and loue, and to ha∣tyng the sinne of this lyfe: whiche hate, the loue to the law engendereth in thee. And if they accompanie not one another, all thre to∣gether, then be sure that all is but hypocrisie.

If you say: seyng fayth, loue, and hope be three vertues inseperable. Ergo fayth onely iustifieth not. I answere: though they be in∣seperable, yet they haue seperable and sun∣dry offices, as it is aboue sayd of the lawe & fayth. Fayth onely which is a sure ••nd an * 1.996 vndoubted trust in Christ, and in the father thorow hym, certifieth the conscience that the sinne is forgeuen and the dampnation and impossibilitie of the lawe taken away (as it is aboue rehearsed in the conditions of the couenaunt.) And wyth such perswasions mollesieth the hart and maketh her loue God agayne and his lawe.

And as oft as we sinne, faith onely kepeth that we forsake not our profession, and that loue vtterly quench not, and hope fayle, and onely maketh the peace agayne. For a true beleuer trusteth in Christ onely, and not in his owne workes or ought els, for the remis∣sion of sinne.

And the office of loue is to powre out a∣gayne * 1.997 the same goodnes that she hath recea∣ued of God, vppon her neighbour, and to be to hym as she feleth Christ to her selfe. The office of loue onely is to haue compassion and to beare with her neighbour the burthen of his infirmities. And as it is writtē. 1. Pet. 4. Operit multitudinem peccatorum, co∣uereth the multitude of sinnes. That is to say: considereth the infirmities and enterpre∣teth all to the best, and taketh for no sinne at all, a thousand thinges of which the least were inough (if a man loued not to go to law for, & to trouble & vnquiet an whole towne, and sometyme an whole realme or two.

And the office of hope is to comfort in ad∣uersitie * 1.998 and make patient, that we faint not and fall downe vnder the crosse, or cast it o•…•… our backes. And thus ye see that these three inseperable in this life haue yet seperable and sundry offices and effectes, as heate & drith beyng inseperable in the fyer, haue yet their seperable operations. For the drith onely ex∣pelleth the moystnes of all that is consumed by fyer, and heat onely destroyeth the colde∣nes. For drith and colde may stand together, and so may heate and moystnes. It is not all one to say the dryth onely, and the dryth that is alone: nor all one to say, fayth onely and fayth that is alone.

Go to then and desire God to print this profession in thyne hart, and to encrease it dayly more and more, that thou mayst be full shapē like vnto the image of Christ in know∣ledge and loue, and meeke thy selfe & creepe lowe by the grounde, and cleaue fast to the rocke of this profession, and tye to thy shippe * 1.999 this anker of fayth in Christes bloud, wyth the gable of loue, to cast it out against all t•…•…pests: and so set vp thy sayle and get thee to the mayne sea of Gods worde. And reade here the wordes of Christ with this exposi∣tion folowing, and thou shalt see the lawe, fayth, and workes, restored eche to his right vse and true meaning. And therto the cleare difference betwene the spirituall regiment & the temporall, and shalt haue an entraunce and opē way into the rest of all the scripture. Wherein, and in all other thinges the spirite of veritie guide thee, and thyne vnderstan∣dyng.

Amen.

¶ The fift Chapter of Mathew.

WHen he saw the peo∣ple, * 1.1000 he went vp into a moūtaine and sat him downe, and his Disciples came to hym, and he opened his mouth and taught them say∣ing. Blessed be the poore in spirite, for theirs is the kingdome of hea∣uen.

CHrist here in his first Sermon be∣gynneth to restore the law of the ten commanndements vnto her right vnderstandyng, agaynst the Scribes and Phariseis which were hipocrites, false Prophetes, and false preachers, & had corrupt the scripture with the lea∣uen of their gloses. And it is not with∣out a great mysterie that Christ begin∣neth * 1.1001 his preachyng at pouertie in spi∣rite,

which is neither beggerie nor a∣gaynst the possessing of richesse. But a vertue cōtrarie to the vice of couetous∣nesse, the inordinate desire and loue of richesse and puttyng trust in richesse.

Riches is the gift of God geuen mā * 1.1002 to mayntaine y^• degrees of this world, and therefore not euill: yea and some must be poore and some rich, if we shal haue an order in this world. And God our father deuideth richesse and pouer∣tie among his childrē accordyng to his godly pleasure and wisedome. And as * 1.1003 richesse doth not exclude the from the blessing, so doth not pouertie certifie thee: But to put thy trust in the liuyng god maketh y^• heyre therof. For if thou trust in the liuing God: Thē if thou be poore, thou couetest not to be rich, for thou art certified y^• thy father shall mi∣nister vnto thee fode & raymēt, and be thy defēder: & if thou haue riches thou knowest that they be but vanitie, and that as thou broughtest them not into the world, so shalt thou not carie them out: and that as they be thyne to day, so may they be an other mans to mo∣row, and that the fauour of God onely both gaue and also kepeth thee & them, and not thy wisedome or power: and that they, neither ought els cā helpe at nede, saue the good will of thy heauen∣ly father onely. Happy and blessed then * 1.1004 are the poore in spirite: that is to say the rich that haue not their confidence nor consolation in the vanitie of their richesse: and the poore that desire not inordinatly to be riche, but haue their trust in the liuyng: God for fode and raymēt and for all that partayneth ei∣ther to the body or the soule: for theirs is the kyngdome of heauen.

And contrarywise, vnhappy & ac∣cursed * 1.1005 and that with the first & depest of all curses, are the rich in spirite: that is to say, the couetous that beyng riche trust in their richesse, or beyng poore long for the consolation of richesse, and comfort not their soules with the pro∣mises of their heauenly father, confir∣med with y^• bloud of their Lord Christ. For vnto them it is harder to enter in∣to y^• kingdome of heauen, then for a ca∣mel to enter through y^• eye, of an nedle. Mar. 10. No they haue no part in the kyngdome of Christ, & God Ephe. v. Therefore is it euident why Christ so diligētly warneth all his to beware of couetousnesse, and why hee admitteth none to be his Disciples except he first forsake all together. For there was ne∣uer couetouse person true yet either to God or man.

If a couetous mā be chosē to preach Gods word, he is a false Prophet im∣mediatly. * 1.1006 If he be of the lay sorte, so ioyneth he him self vnto the false Pro∣phetes, to persecute the truth. Coue∣tousnesse is not onely aboue all other lustes, those thornes that choke y^t word of God in them that possesse it: But it is also a deadly enemy to all that in∣terprete Gods word truly. All other vices though they laugh thē to scorne that talke godly, yet they can suffer thē to lyue and to dwell in the countrey. But couetousnes cannot rest as long as there is one that cleaueth to Gods word in all the land.

Take hede to thy preacher therfore: * 1.1007 and be sure, if he be couetous and gape for promotion, that he is a false Pro∣phet & leaueneth the Scripture, for all his crying fathers fathers, holy Church, and fiften hūdred yeares, and for all his other holy pretenses.

Blessed are they that mourne, for they shall be comforted. * 1.1008

This mournyng is also in the spi∣rite, and no kinne to the sowre lokyng * 1.1009 of hipocrites, nor to the impaciēt wey∣wardnesse of those fleshely which euer whyne and complayne that the world is naught, because they cānot obtayne and enioy their lustes therin. Neither forbiddeth it alwayes to be mery and and to laugh, & make good chere now and then, to forget sorrow, that ouer∣much heauynesse swalow not a man cleane vp. For the wise man sayth, so∣row hath cost many their lyues.

And Prouer. xvij. an heauy spirite drieth vp the bones. And Paule com∣maundeth, Philip. iiij. to reioyse euer. And Roma. xij. he sayth reioyse with them that reioyse, and sorow with thē that sorow, and wepe with them that wepe, which seme two contraries.

This mourning is that crosse with∣out which was neuer any Disciple of * 1.1010 Christ or euer shalbe. For of what so∣euer state or degree thou be in this world, if thou professe y^• Gospell, there foloweth the a crosse (as warmenesse * 1.1011 accompanieth the sonne shynyng) vn∣der which thy spirite shall grone and mourne secretly, not onely because the world and thyne owne flesh carie thee away cleane cōtrary to the purpose of thyne hart. But also to see and behold the wretchednesse & misfortunes of thy brethrē: for which) because thou louest them as well as thy selfe) thou shalt

mourne and sorow no lesse thē for thy selfe. Though thou be King or Empe∣rour, yet if thou knowest Christ and God through Christ, and entendest to walke in the fight of God, and to mi∣nister thyne office truly, thou shalt (to kepe iustice with all) be compelled to do dayly that, which thou art no lesse loth to do, then if thou shouldest cut of arme, hand or any other member of thyne owne body: yea and if thou wilt folow the right way, and neither turne on the right hand nor on the left, thou shalt haue immediatly thine own sub∣iectes, thyne owne seruauntes, thyne owne Lordes, thyne own coūsellours and thyne owne Prophetes thereto a∣gaynst thee. Ʋnto whose froward ma∣lice and stubburnesse, thou shalt be cō∣pelled to permitte a thousand thynges agaynst thy conscience, not able to re∣siste them, at whiche thyne hart shall blede inwardly, and shalt sawse thy swete soppes which the world weneth thou hast, with sorowes mough and still mournyng, studyeng either alone or els with a few frēdes secretly night and day, and sighing to God for helpe, to mitigate the furious frowardnesse of them whō thou art not able to with stand, that all go not after the will of the vngodly. What was Dauid cōpel∣led to suffer all the dayes of his lyfe, of his own seruauntes the sonnes of Ser∣uia. Beside the mischaūces of his own children? And how was our king Iohn * 1.1012 forsaken of his owne Lordes, when he would haue put a good and godly re∣formatiō in his owne land? How was Henry the secōd compassed in lyke ma∣ner * 1.1013 of his own Prelates whom he had promoted of nought, with the secrete conspiracie of some of his own tempo∣ral Lordes with thē? I spare to speake of y^e mournyng of the true preachers, & the poore cōmon people which haue none other helpe, but the secret hand of God, and the word of his promise.

But they shalbe cōforted of all their * 1.1014 tribulatiō and their sorrow shalbe tur∣ned into ioye and that infinite & euer∣lastyng in the lyfe to come. Neither are they without comfort here in this world: for Christ hath promised to sēd them a comfortour to be with them for euer, the spirite of trouth whiche the world knoweth not. Iohn. xiiij. And they reioyse in hope (of the comfort to come) Rom. xij.

And they ouercome through fayth, as it is written Hebr. xj. the Saintes through fayth ouercame kyngdomes & obtained the promises. And. i. Iohn. v. this is the victorie that ouercōmeth * 1.1015 the world, euē our faith. But the blind world, neither seeth our comfort nor our trust in God, nor how God tho∣rough faith in his word, helpeth vs & maketh vs ouercome.

How ouercome they (wilt thou say) that be alwayes persecuted and euer slayne? verely in euery battaile some of them that wynne the field, be slayne: yet they leaue the victorie vnto their deare frēdes for whose sakes they toke the fight vppon them, and therfore are conquerours, seyng they obtayne their purpose & maynteine that they fought for. The cursed riche of this worlde whiche haue their ioye and comfort in their riches, haue sence the begynnyng fought agaynst them, to wede thē out of the worlde. But yet in vayne. For * 1.1016 though they haue alwayes slayne som, yet those that were slayne, wanne the victory for their brethren with death, & euer increased the nūber of them. And though they semed to dye in the sight of the foolish, yet they are in peace and haue obtayned that euerlastyng kyng∣dome for which they fought. And be∣side * 1.1017 all this when God plagueth the world for their sinne, these y^• mourne and sorrow are marked with the signe of Thau in their foreheades, and saued from the plague, that they perish not with the wicked, as thou seest Ezech. ix. & as Lot was deliuered frō among the Sodomites.

And contrariwise, cursed are they that laugh now▪ that is to say, which haue their ioy, solace, and comfort in their riches: for they shall sorrow and weepe. Luke. vj. And as it was ans∣wered the rich man. Luke. xvj. sonne remember how that thou receauedst thy good dayes in thy life tyme, and Lazarus likewise euill, And therefore is he comforted and thou tormented.

Blessed are the meeke, for they * 1.1018 shall enherite the earth.

By the earth vnderstand all that we * 1.1019 possesse in this world, which all, God will keepe for vs, if we be softe and me••ke. And whatsoeuer trouble arise, yet if we will be patient and abide, the end will go on our side: as it is writtē in the 36. Psal. The wicked shall be weded out, but they that abide the Lordes laysure, shall enherite y^• earth. And agayne: within a while the wic∣ked shall be gone, thou shalt beholde the place where he was, and he shalbe

away, but the meeke or softe shall en∣herite the earth. Euen as we say, be still & haue thy will, and of little med∣ling commeth much rest: for a patient man shall weare out all his enemies.

It is impossible to dwell in any place where no displeasure should be done thee. If it be done vnwillingly, as whē thy neighbours beastes breake into thy corne by some chaunce against his will, then it is reason that thou be softe and forgeue. If it be done of ma∣lice and selfe wil, then with reuenging thou doost but with pottering in the fire, make the flame greater, and ge∣uest an occasiō of more euill to be done thee. If any man rayle on thee and re∣buke thee, answere not agayne, and the heat of his malice shal die in it selfe, and goe out immediatly, as fire doth when no more woode is laide theron. If the wrong that is done, be greater * 1.1020 then thou art able to beare, trust in God and complayne with all meeke∣nesse vnto the officer that is set of God to forbid such violence. And if y^e Gen∣tlemen that dwell about thee be ty∣rauntes, be ready to helpe to fet home their woode, to plow their land, to bring in their haruest and so forth, and let thy wife visit my Lady now and then with a couple of fat Hennes, or a fat Capon, and such like, and then thou shalt possesse all the remnaunt in rest, or els one quarell or other may be pic∣ked to thee, to make thee quite of all together.

Chuse whether thou wilt with soft∣nesse and suffering haue God on thy side, euer to saue thee, and to geue thee euer inough, and to haue a good con∣science and peace on the earth, or wyth furiousnesse and impatiencie to haue God agaynst thee, and to be polled a littel and little of all together, and to haue an euill conscience and neuer rest on earth, and to haue thy dayes shor∣tened thereto. God hath promised if thou be meke and softe and suffer a lit∣tle persecution, to geue thee not onely * 1.1021 the life to come, but also an hundred folde here in this life: that is to say, to geue thee his owne selfe, and to be thy protectour, and minister to thee euer inough, which may of right be called an hūdred folde: and is a treasure pas∣sing the treasure of all Princes.

Finally Christ teacheth here how * 1.1022 euery mā must liue for him selfe amōg them to whom he is a neighbour, & in priuate matters in which he is but as a neighbour (though he be a king) and in which thou canst not be to soft. But and if thou be an officer, thē thou must be good, kynde, and mercifull, but not a milkesoppe and negligent. And to whom thou art a father, them must thou rule, and make obedient, and that with sharpnesse, if softnesse will not be heard, and so in all other offices.

Blessed are they that honger and thirst for righteousnesse, for they * 1.1023 shalbe fulfilled.

Righteousnes in this place is not taken for the principall righteousnes * 1.1024 of a Christen man, thorow which the parson is good accepted before God. For these viij. pointes are but doctrine of the frutes and workes of a Christen man, before which the fayth must be there: to make righteous wythout all deseruing of workes, and as a tree out of which all such fruites and workes must spryng. Wherefore vnderstand here the outward righteousnes before * 1.1025 the word, and true and faythfull dea∣ling ech with other, and iust executing of the offices of all maner degrees, and meke obedience of all that are vnder power. So that the meaning is: hap∣py are they which not onely do their duties to all men, but also study and helpe to the vttermost of their power with worde, deede, counsell, and ex∣horting, that all other deale truely al∣so according to the degree that euery man beareth in the world, and be as desirous to further good order & righ∣teous dealyng, as the hungry & thir∣sty be desirous to eate and drinke.

And note that it is not for naught that he saith hunger and thirst. For ex∣cept thy soule hunger & thirst for this righteousnes of her new nature, as the body doth for meate and drinke of hys olde nature, the deuill & the chil∣dren of this world (which cannot suf∣fer * 1.1026 that a man either deale truely him∣selfe, or helpe other) will so resist thee, * 1.1027 plague thee, and so weary thee, that thou haddest leuer of very mystrust & desperation, that thy state should be better, to forsake all & make thy selfe a Mōke or a Fryer, yea & to rūne into a straūge coūtry, & leaue all thy frends, then to abide in the world, and to let it chuse whether it wil sinke or swimme.

But to comfort vs, that we faint not, or be weary of well doing, Christ promiseth that all that haue this thyrst and honger, shall haue their lust satis∣fied, and be trāslated into a kingdome, where none vnrighteousnes is, be∣sides

that thou shalt here at length see many come to the right way and helpe with thee, and many thinges that can∣not be all together mended, yet some∣what bettered and more tolerable, so that all righteousnesse shall not be quenched.

And contrariwise cursed be all they that are full, as Luke in the vj. sayth, * 1.1028 that is to say, the hypocrites which to auoyde all labour, sorrow, care, com∣braunce and suffring wyth their bre∣thren, get them to dennes, to liue at * 1.1029 rest and to fill their bellies, the wealth of other mē not regarded. No, it were a grief to them that other were better, that they alone may be taken for holy, and that whosoeuer will to heauen, must buy it of them, yea they be so full, that they preferre them selues before poore sinners, and looke as narowly on them as the Pharisey did on the Publican••, thanking God that he a∣lone was good, and the other euyll. Cursed are they yet for all their ful∣nesse, for they shall hunger wyth euer∣lasting hunger, where none shall geue them to eate, nor they haue any refre∣shing of their paynes.

Blessed be the mercifull, for they shall obtaine mercy. * 1.1030

To be mercifull, is to haue compas∣sion * 1.1031 and to feele an other mās disease, and to mourne with thē that mourne, and suffer with them that suffer, and to helpe and succour them that are in tribulation and aduersitie, and to cō∣fort them with good counsell & whol∣some instruction and louing wordes. And to be merciful, is louingly to for∣geue them that offended thee, assoone as they knowledge their misdoyng & aske thee mercy. To be mercifull, is patiently long to abide the conuersion of sinners with a lusty courage and hope that God will at the last conuert them, and in the meane tyme to pray instantly for them, and euer when he seeth an occasion, to exhort thē, warne them, monishe thē, and rebuke them. And to be mercifull, is to interpret all to the best, and to looke thorow the fingers at many thynges, and not to make a greuous sinne of euery small trifle, and to suffer and forbeare in his owne cause the malice of them that wil not repent nor be a knowen of theyr wickednesse, as long as he can suffer it, and as long as it ought to be suf∣fred, and when he can no lenger, then to complayne to them that haue aucto∣ritie to forbidde wrong and to punishe such euill doers.

But the hypocrites cleane contrary * 1.1032 condemne all mē for greuous sinners, saue them onely that buy their holy∣nesse of them. And because they wyll suffer wyth no man, they get them to silence. And because they will helpe no man, all that they haue (say they) per∣tayneth to the Couent, and is none of theirs. And if they be offended, they * 1.1033 wyll be auenged immediatly. And to clooke, that they should not seeme to aduēge thēselues, the matter (say they) pertayneth to God and holy Church, or to some Saint, or to one or other ho¦ly thyng: as if thou smite one of them on the one cheke, he will turne to thee the other yer he will aduenge himself. But the iniury of the holy oyle wher∣with he * 1.1034 was annointed, that must he aduenge, and that with a spirituall pu∣nishmēt, * 1.1035 that thou must be accursed as blacke as a Colyer, and deliuered to Sathan. And if thou come not in and aske absolution, and to offer thy selfe to penaunce and to paying thereto, they wyll not suffer till the Deuil fetch thee. But will deliuer thee to the fyre in the meane tyme. And all for zeale of righteousnes (say they.)

O hypocrites, the zeale of righteous¦nes * 1.1036 is to hunger and thyrst for righte∣ousnes, as it is aboue described: that is, to care and study and to do the vt∣termost of thy power, that all thynges went in the right course and due order both thorow all degrees of the tempo∣raltie and also of the spiritualtie, and to ieoparde lyfe and goodes thereon.

All the worlde can beare recorde * 1.1037 what payne ye take and howe ye care for the temporall common wealth, that * 1.1038 all degrees therein dyd, and had their dutie: & how ye put your liues in ad∣uenture to preach the truth: and to in∣forme Lordes and Princes, and to cry vpon them to feare God & to be lear∣ned, and to minister their offices truly vnto their subiectes, and to be mercy∣ful & an example of vertue vnto them. And howe helpe ye that youth were brought vp in learnyng and vertue, & y^• the poore were prouided for of foode and rayment &c. And how prouide ye that your Priestes be all learned, and preach and do their duties truly euery mā in his Parish? how prouide ye that sectes arise not to polle the people and leade them out of the way▪ vnder a co∣lour of long praying and hypocritish holynesse, liuyng them selues idle and

beyng vtterly vnto the commō wealth improfitable? who smelleth not y^• swete odoure of chastitie that is among you? What righteousnes is in your sāctua∣ries, and what indifferent equitie is in all your exemptions, priuiledges and liberties? By your workes we iudge you and your zeale to righteousnes, & not by your sophisticall suttle reasons, with which ye would claw our eares, bleare our eyes, & beguile our wittes, to take your tyrannous couetous cru∣delitie for the zeale of righteousnes.

Finally he that will not be mercy∣full, to be blessed of God & to obtayne * 1.1039 mercy of him, both heare and in the life to come, let him be accursed with the vnmercyful, and to him be iudgement without mercy, according to y^• wordes of S. Iames in the second chapter of his Epistle.

Blessed be the pure in hart, for * 1.1040 they shall see God.

That which entreth into a man de∣fileth not a mā. But y^• thyngs that de∣file a man, procede first out of his hart, as ••hou mayst see Math. xv. Thence come out euill thoughtes (saith Christ) as murther, adulterie, fornicatiō, theft, false witnessynges and blasphemyes. * 1.1041 These are the things that make a man foule. A man then is not foule in the sight of God, till his hart be foule. And the filthinesse of the hart are thoughtes that study to breake Gods cōmaunde∣mentes. Wherfore the purenesse of the * 1.1042 hart is the consenting & studious pur∣pose to keepe the law of God, and to meane truly in al thy words & works, and to do them with a true intent.

It foloweth then that thou mayst be pure harted and therewith do all that God hath commaunded or not forbid∣den. Thou mayst be pure harted and haue a wife and get childrē, be a iudge and condemne to death them that haue deserued it, hang or behead euil doers, after they be by a iust processe condēp∣ned. Thou mayst be pure harted, & do all the drudge in the world. Lot was pure harted amōg the Sodomites. Ni∣codem••s beyng in the councell among them that conspired the death of Christ was pure harted & consented not with them to the death of that innocent.

If the law be written in thyne hart * 1.1043 it will driue thee to Christ, which is the end of the law to iustifie all that beleue Rom. x. And Christ will shew thee his father. For no man seeth the father but the sonne, and he to whom the sonne will shew him Luke. x. If thou beleue in Christ, that he is thy Sauiour: that faith wil leade thee in immediatly, and shew thee God with a louely & amia∣ble countenaunce, and make thee feele, and see how that he is thy father, al to∣gether mercyfull to thee, & at one with thee, and thou his sonne and highly in his fauour and grace, & sure that thou pleasest him, when thou doest an hun∣dred thinges whiche some holy people would suppose them selues defiled, if they should but thinke on thē. And to see God is the blessing of a pure hart.

Impure and vncleane harted then are all they that study to breake Gods * 1.1044 commaundementes. Impure harted are all that beleue not in Christ to be iustified by him. Impure harted are all hypocrites y^t do their worke for a false purpose: either for prayse, profite, or to be iustified thereby, which paynted se∣pulchres (as Christ calleth them) can neuer see God, or bee sure that they be in the state of grace, and that theyr workes be accepted because they haue not Gods word with them, but cleane agaynst them.

Blessed are the peacemakers, for they shalbe called the children of * 1.1045 God.

To inherite this blessing, it is not * 1.1046 onely required that thou haue peace in thy selfe, and that thou take all to the best, and be not offēded lightly and for euery small trifle, and alway ready to forgeue▪ nor sowe no discorde, nor ad∣uenge thyne owne wrong: But also that thou be feruent & diligent to make peace and to go betwene, where thou knowest or hearest malice and enuie to be, or seest bate or strife to arise betwen person and person, and that thou leaue nothing vnsought, to set them at one.

And though Christ here speake not of the temporall sword, but teacheth how euery man shall liue for him selfe toward his neighbour: yet Princes (if * 1.1047 they wilbe Gods children) must not onely giue no cause of warre, nor be∣gyn any, but also (though he haue a iust cause) suffer him selfe to be entrea∣ted, if he that gaue the cause repent, and must also seke al wayes of peace before he fight. Howbeit, when all is sought, and nothing will helpe, then he ought and is bound to defend his land & sub∣iectes, & in so doyng he is a peacema∣ker, as well as whē he causeth theeues & murtherers to be punished for their euill doyng and breakyng of the com∣mon peace of his land and subiectes.

If thou haue peace in thy selfe and * 1.1048 louest the peace of thy brethren after this maner, so is God through Christ at peace with thee, and thou his belo∣ued sonne and heyre also.

Moreouer if the wrong done thee, be greater, then thou mayst beare: as whē thou art a person, not for thy selfe onely. But in respect of other, in what soeuer worldly degree it be, and hast an office committed thee: then (when thou hast warned with all good ma∣ner him that did it, and none amende∣ment wilbe had) kepe peace in thyne hart and loue him still, and complaine to them that are set to reforme such things, and so art thou yet a peacema∣ker and still the sonne of God. But if thou aduenge thy selfe or desirest more then that such wronges be forbidden, * 1.1049 thou sinnest against god, in taking the authoritie of God vpon thee without his commaundemēt. God is father o∣uer all, and is (of right) iudge ouer all his children, and to him onely partay∣neth all aduēging. Who therfore with∣out his commaundemēt aduengeth ei∣ther with hart or hand, the same doth cast hym selfe into the handes of the sword, & loseth the right of his cause.

And on the other side, cursed be the peacebreakers, picquarels, whispe∣rers, backbyters, sowers of discorde, dispraysers of thē that be good to bring thē out of fauour, interpreters to euill that is done for a good purpose, fin∣ders of faultes where none is, stirrers vp of Princes to battaile and warre: & aboue all cursed be they that falsly be∣ly the true preachers of Gods word, to bring them into hate, and to shed their bloud wrongfully for hate of the truth. For all such are children of the deuill.

Blessed are they that suffer per∣secution for righteousnes sake, for * 1.1050 theirs is the kyngdome of heauen.

If the faith of Christ & law of God, in which two all righteousnes is con∣tained, * 1.1051 be writtē in thine hart: that is, if thou beleue in Christ to be iustified frō sinne or for remission of sinne, & cō∣sentest in thyne hart to the law that it is good, holy, and iust and thy dutie to do it and submittest thy selfe so to do, & therupon goest forth and testifiest that fayth and law of righteousnes openly vnto the world in word, & dede. Then will Sathan stirre vp his members a∣gaynst thee, and thou shalt be persecu∣ted on euery side. But be of good com∣fort and faynte not. Call to mynde the saying of Paule. ij. Timo. iij. how all that wil liue godly in Christ Iesu. shal suffer persecution. Remember how all the Prophetes that went before thee, were so dealt with Luke. vj. Remēber the examples of the Apostles, and of Christ him selfe, and that the Disciple is no better then his Maistee, and that Christ admitteth no disciple which not onely leaueth not all, but also taketh his crosse to. We be not called to a soft liuing and to peace in this world. But * 1.1052 vnto peace of cōscience in God our fa∣ther through Iesus Christ, & to warre in this world.

Moreouer comfort thy selfe with the hope of the blessing of the inheritaunce * 1.1053 of heauen, there to be glorified with Christ, if y^u here suffer with hym. For if we be like Christ here in his passiōs, and beare his image in soule and bo∣dy, & fight manfully, that Sathan blot it not out, & suffer with Christ for bea∣ryng recorde to righteousnes: thē shall we be like him in glory. S. Iohn. iij. of hys Epistle: yet appeareth not what we shalbe. But we know, that whē he appeareth, we shalbe like hym. And Paule Phil. iij. our conuersation is in heauen, whence we looke for a Saui∣our, the Lord Iesus Christ which shall chaunge our vile bodyes and make thē like his glorious body.

It is an happy thing to suffer for righteousnes sake, but not for vnrigh∣teousnes. For what prayse is it (sayeth Peter in the second of his first epistle) though ye suffer, when ye be buffeted for your offences. Wherfore in y^e fourth of the same he sayth, see that none of you suffer as a murtherer or a thefe, or an euill doer, or a busy body in other mens matters. Such suffering glorifi∣eth not God, nor thou art therby heire of heauen. Beware therefore that thou deserue not that thou sufferest. But if thou do: then beware much more of them that would beare thee in hand, bow that such suffering should be sa∣tisfaction of thy sinnes and a deseruing * 1.1054 of heauen. No, suffering for righteous∣nes (though heauen be promised ther∣to) yet doth it not deserue heauen, nor yet make satisfactiō for the foresinnes: Christ doth both twaine. But and if thou repent and beleue in Christ for the remission of sinne, and then cōfesse, not onely before God, but also open before all that see thee suffer, how that thou hast deserued that thou suffrest, for breaking the good and righteous law of thy father, and then takest to••

punishmēt patiently, as an holesome medicine to heale thy flesh that it sinne no more, and to feare thy brethren that they fall not into like offence, as Mo∣ses teacheth euery where: then as thy paciēce in suffering is pleasaunt in the sight of thy brethrē which behold thee, pitie thee, and suffer with thee in their harts, euen so is it in the sight of God, and it is to thee a sure token that thou hast true fayth and true repentaunce.

And as they be blessed which suffer for righteousnes: euen so are they ac∣cursed which runne away and let it be troden vnder the feete, and wyll not suffer for the fayth of their Lord and lawe of their father, nor stande by their neighbours in their iust causes.

Blessed are ye, when they reuile you, and persecute you, and say all * 1.1055 maner of euil sayinges against you for my sake, and yet lye. Reioyce, and be glad, for your rewarde is great in heauē. Euē so verely they persecuted the Prophets that were before you.

Here seest thou the vttermost what a Christen man must looke for. It is not inough to suffer for righteousnes: But that no bitternesse or poyson be left out of thy cuppe, thou shalt be re∣uiled and rayled vpon: and euen whē thou art condempned to death then be * 1.1056 excommunicat and deliuered to Sa∣than, depriued of the felowship of ho∣ly Church, the company of y^• Angels, and of thy part in Christes bloud, and shalt be cursed downe to hell, defied, detested, and execrat with all the blas∣phemous raylinges that the poyson∣full hart of hypocrites can thinke or i∣magine, and shalt see before thy face when thou goest to thy death, that all the world is perswaded and brought in beliefe that thou hast sayd and done that thou neuer thoughtest, and that thou dyest for that thou art as giltlesse of, as the childe that is vnborne.

Well, though iniquitie so highly pre∣uayle, and the truth, for which thou di∣est, be so low kept vnder and be not once knowen before the worlde, in so much that it semeth rather to be hinde∣red by thy death, then furthered (which is of all griefes the greatest) yet let not thyne hart fayle thee, neither dis∣paire, as though God had forsaken thee, or loued thee not. But comfort thy selfe with olde ensamples, how God hath suffred all his olde frendes to be so entreated, and also his onely & deare sonne Iesus. Whose ensample * 1.1057 aboue all other set before thine eyes, because thou art sure he was beloued aboue all other, that thou doubt not, but thou art beloued also, and so much the more beloued, the more thou art like to the image of his ensample in suffering.

Did not the hipocrites watch hym in all his sermons, to trappe hym in hys owne words? was he not subtel∣ly apposed, whether it were lawfull to pay tribute to Cesar? were not all hys wordes wrong reported? were not his miracles ascribed to Belsebud? sayd they not, he was a Samaritane & had a deuill in hym? was he not cal∣led a breaker of the Saboth, a wyne drinker, a frende of Publicans and sinners? did he ought wherewyth no fault was found, and that was not in∣terpreted to be done for an euill pur∣pose? was not the pretense of his death the destroying of the temple, to bryng him into the hate of all men? was he not thereto accused of treason, that he forbad to pay tribute to Cesar: and that he moued the people to insurrec∣tion? Rayled they not on hym in the bitterest of all hys passion, as he han∣ged on the crosse, saying: saue thy selfe thou that sauest other: come downe from the crosse and we will beleue in thee: fie wretch that destroyest y^t tem∣ple of God.

Yet he was beloued of God, and so art thou. His cause came to lyght also, and so shall thyne at the last: yea and thy reward is great in heauē with him, for thy deepe suffering.

And on the other side, as they be cursed which leaue righteousnesse de∣stitute * 1.1058 and will not suffer therewyth: * 1.1059 so are they most accursed which know the truth, and yet not onely flee there∣from because they will not suffer: But also for lucre, become the most cruell enemies thereof, and most subtill per∣secutors, & most falssy lye theron also.

Finally though God when he pro∣miseth to blesse our workes, do bynde * 1.1060 vs to worke if we will obtayne the blessing or promise: yet must we be∣ware of this pharesaicall pestilence, to thinke that our works did deserue the promises. For whatsoeuer God com∣maundeth vs to do, that is our dutie to do, though there were no such pro∣mise made to vs at all. The promyse therefore commeth not of the deser∣uing of the worker (as though God

had neede of ought that we could doo) but of the pure mercy of God, to make vs the more wylling to do that is our dutie. &c. For if when we had done all that God commaundeth vs to do, he then gaue vs vp into the handes of tyrauntes. and kylled vs, sent vs to purgatory (which mē so greatly feare) or to hell, and all the Aungels of hea∣uen with vs, he did vs no wrong nor were vnrighteous for ought that we or they coulde chalenge of deseruing, howsoeuer that God vseth his crea∣tures, he euer abydeth righteous: till * 1.1061 thou cāst proue that after he hath boūd him selfe wyth his owne woorde of mercy, he then breake promyse wyth them that keepe couenaunt with him. So now, if nought were promised, nought coulde we chalenge, whatsoe∣uer we did. And therefore the promise commeth of the goodnes of the pro∣miser onely, and not of the deseruing of those workes, of which God hath no neede, and which were no lesse our duty to do, though there were no such promise.

Ye be the salt of the earth. But if the salt be waxen vnsauery, what can be salted therwith? It is hence∣forth nothyng worth. But to be cast out, and to be troden vnder foote of men.

The office of an Apostle & the prea∣cher is to salt, not onely the corrupt * 1.1062 maners & conuersation of earthly peo∣ple, but also the roten hart within and all that springeth out therof: their na∣tural reason, their will, their vnderstā∣dyng and wisedome: yea & their fayth and belefe and all that they haue ima∣gined without Gods worde, concer∣nyng righteousnes iustifieng, satisfac∣tion and seruyng of God. And the na∣ture of salt is to byte, frete, and make smarte. And the sicke pacientes of the world are maruelous impaciēt: so that though with great payne they cā suffer * 1.1063 their grosse sinnes to be rebuked vn∣der a fashion, as in a parable a farre of, yet to haue theyr righteousnes theyr holynesse and seruing of God and his Saintes, disalowed, improued & con∣dēned for damnable and deuilish, that may they not abyde. In so much that y^u must leaue thy salting or els be prepa∣red to suffer agayne: euen to be called a rayler, seditious, a maker of discorde, and a troubler of the cōmō peace, yea a schismatike and an hereticke also, and to be lyed vpō, that thou hast done and sayd that thou neuer thoughtest, & thē to be called coram nobis, and to syng a new song & forsweare salting, or els to be sent after thy felowes that are gone before, and the way thy master went.

True preachyng is a salting that * 1.1064 stirreth vp persecution, and an office * 1.1065 that no man is mete for, saue he that is seasoned hymselfe before wyth pouer∣tie in spirite, softnesse, meekenesse, pa∣tience, mercifulnesse, purenes of hart, and hunger of righteousnes, and loo∣kyng for persecution also: and hath all hys hope, comfort and solace in the blessing onely, & in no worldly thing.

Nay will some say, a man myght * 1.1066 preach long inough without persecu∣tion, yea & get fauour to, if he would not medle with the Pope, Byshops, Prelats, and holy ghostly people that lyue in contemplation and solitarines, nor wyth great men of the worlde. I aunswere, true preaching is saltyng, and all that is corrupt must be salted. And those personnes are of all other most corrupt: and therfore may not be left vntouched.

The Popes pardons must be rebu∣ked, the abuse of the Masse, of the Sa∣cramentes, and of all the ceremonyes must be rebuked and salted. And sel∣ling of merites and of prayers must be salted. The abuse of fastyng, and of pilgrimage must be salted. All idola∣try & false faith must be rebuked. And those Fryers that teach men to beleue in S. Fraunces coate, how that they shall neuer come in hell or purgatory, if they be buryed therein, may not be passed ouer with silence.

The payne & griefe of salting made * 1.1067 Monkes flee to their cloysture. Nay (say they) we went thether of pure de∣notion to pray for the people. Yea but for all that the more ye encrease, and y^e more ye multiply your prayers, the worse the world is. That is not our fault (say they) but theirs, that they dis∣pose not themselues but continue in sinne, and so are vnapt to receaue the influence of our prayers. O hipocrits, if ye weee true salt and had good harts and loued your neighbours (if dead men be neighbours to them that are aliue) and woulde come out of your dennes and take payne to salt and sea∣son them, ye should make a great ma∣ny of them so apt, that your prayers might take effect. But now seyng as ye say, they be so vnsauery that your prayers be to thē improfitable, though

their goods be to you profitable, and yet ye haue no compassiō to come out and ••alt thē, it is manifest that ye loue not them, but theirs, and that ye pray not for them, but vnder the colour of praying mocke them and robbe them.

Finally salt which is the true vn∣derstandyng * 1.1068 of the law, of faith, and of the intent of all workes, hath in you lost her vertue, neither be there any so vnsauery in the world as yeare, nor any that so sore kicke agaynst true sal∣tyng as ye: and therfore are ye to be cast out and troden vnder foote and despised of all men, by the righteous iudgement of God.

If salt haue lost his saltnesse, it is good for nothing but to be troden vn∣der * 1.1069 foote of men. That is, if the prea∣cher whiche for his doctrine is called salt, haue lost y^e nature of salt: that is to say, his sharpnesse in rebukyng all vn∣righteousnes, all naturall reason, na∣turall witte and vnderstandyng, & all trust and confidence in what soeuer it be, saue in the bloud of Christ, he is cō∣demned of God, and disalowed of all them that cleaue to the truth. In what case stād they then that haue benefices & preach not? verely though they stand at the altar, yet are they excommunicat and cast out of the liuing Church of al∣mighty God.

And what if the doctrine be not true salt? verely then is it to be troden vn∣der foote: As must all werish and vn∣sauery * 1.1070 ceremonies whiche haue los••e their significatiōs, and not onely teach not, and are become vnprofitable & do no more seruice to man: But also haue obtained authoritie as God in the hart of man, that mā serueth them and put∣teth in them the trust & confidence that he should put in God hys maker tho∣rough Iesus Christ his redemer. Are the institutions of man better then Gods? yea are Gods ordinaūces bet∣ter now thē in the old tyme? The Pro∣phets trode vnder foote and defied the tēple of God and the sacrifices of God and all ceremonies that God had or∣dained, with sastinges and prayinges, and all that the people peruerted and committed idolatrie with. We haue as straite a commaundement to salt and rebuke all vngodlinesse as had y^e Pro∣phetes. Will they then haue their cere∣monies honourably spokē of? then let them restore them to the right vse, and put the salt of the true meanyng & sig∣nifications of them to thē agayne. But as they be now vsed, none that loueth Christ, cā speake honourably of them. What true Christen man can geue ho∣nour to that that taketh all honour frō Christ? who can geue honour to that that slayeth the soule of his brother & robbeth his hart of that trust and cō••••∣dēce which he should geue to his Lord that hath bought him with his bloud▪

Ye are the light of the world. A Citie that is set on an hil, cānot be hid, neither do men light a candle. And put it vnder a bushell, but on a cādlesticke, and so geueth it light to all that are in the house. Let your light so shine before mē, that they may see your good woorkes, and prayse your father that is in heauen.

Christ goeth forth and describeth y^• office of an Apostle and true preacher by another likenesse, callyng them as before the salt of the earth. Euē so here the light of the world•…•… signifiyng ther∣by that all y^e doctrine, all the wisdome and hie knowledge of the world, whe∣ther it were Philosophy of naturall conc••usions, of maners and vertue, or of lawes of righteousnes, whether it were of the holy scripture and of God * 1.1071 hymselfe, was yet but a darcknes, vn∣till the doctrine of hys Apostles came: that is to say, vntill the knowledge of Christ came, how that he is the sacrifice for our sinnes, our satisfaction, our peace, attonement and redemption, our life therto and resurrection. What∣soeuer holinesse, wisdome, vertue, per∣fectnesse or righteousnes is in y^e world among men, howsoeuer perfect & ho∣ly they appeare, yet is all dampnable darcknesse, except the right knowledge of Christes bloud be there first, to i••∣ftifie the hart before all other holinesse.

An other cōclusion. As a citie built on a hill can not be hid, no more can the light of Christes Gospell. Let the world rage as much as it will, yet it wil shine on their sore eyes whether they be content or no.

An other conclusion: as men light not a candle to whelme it vnder a bus∣shell, but to put it on a candlesticke to light all that are in the house: euen so the light of Christes Gospell may nor be hid nor made a seuerall thyng, as though it pertayned to some certayne holy persons onely. Nay it is the light of the whole world, and pertaineth to all men, and therfore may not be made seuerall. It is a madnesse that diuerse

men say, the lay people may not know * 1.1072 it: except they can proue that the laye people be not of the world. Moreouer it will not be hid, but as the lightning that breaketh out of the cloudes, shy∣neth ouer all, euen so doth the Gospel of Christ. For where it is truely re∣ceaued, there it purifieth the hart, and maketh the person to consent to the lawes of God, and to beginne a new and a godly lyuing, fashioned after Gods lawes, and without all dissimu∣lation. And then it wil kendle so great * 1.1073 loue in hym towarde his neighbour, that he shall not onely haue compassiō on hym in hys bodely aduersitie, but much more pitie him ouer the blynde∣nes of his soule, and to minister to him * 1.1074 Christes Gospel. Wherfore if they say, it is here or there, in Saint Fraunces coate, or Dominickes and such like, & that if thou wilt put on that coat, thou shalt finde it there it is falfe. For if it * 1.1075 were there, thou shouldest see it shyne abroad though thou creptst not into a sell or a monkes coule, as thou seest y^• lightning without crepyng into the cloudes, yea their light would so shine that men should not onely see y^• lyght of the Gospell, but also their good workes, which would as fast come out, as they now runne in. In so much that y^• shouldest see thē make thēsel es pore, to helpe other as they now make other poore to make thēselues rich.

This lyght and salt pertayned not then to the Apostles, and now to our * 1.1076 Bishops and spiritualtie onely. No it pertayneth to the temporall men al∣so. For all kynges and all rulers are bound to be salt and light, not onely in example of liuing, but also in teaching of doctrine vnto their subiects, as wel as they be bounde to punishe euill do∣ers. Doth not the scripture testifie that kyng Dauid was chosen to be a shepe∣heard and to feede his people wyth Gods worde. It is an euill scholema∣ster that cannot but beate onely. But it is a good scholemaster that so tea∣cheth that few neede to be beatē. This salt and light therefore partayne to the temporaltie also, and that to euery mē∣ber of Christes Church: so that euery man ought to be salt & light to other. * 1.1077

Euery man then may be a common preacher thou wilt say, and preach eue∣ry where by his owne auctoritie. Nay verely: No man may yet be a commō preacher saue he that is called and cho∣sen thereto by the commō ordinaunce of the congregation, as long as the preacher teacheth the true worde of God. But euery priuate man ought to be in vertuous lyuing, both light and salt to hys neighbour: in so much that the poorest ought to striue to ouerrun the Byshop, and to preach to hym in ensample of liuing. Moreouer euery man ought to preach in worde & deede vnto his houshould, and to them that are vnder his gouernaunce. &c. And * 1.1078 though no mā may preach openly saue he that hath the office committed vnto hym, yet ought euery mā to endeuour himselfe, to be as well learned as the preacher, as nie as it is possible. And euery man may priuatly enforme hys neighbour, yea and the preacher and Byshop to, if nede be. For if the prea∣cher preach wrong, then may any man whatsoeuer he be rebuke him, first pri∣uately, and then (if that helpe not) to complayne further. And when all is proued, according to the order of chari∣tie, and yet none amendment had: thē ought euery man that cā to resist him, and to stand by Christes doctrine, & to ieoparde lyfe & all for it. Looke on the olde ensamples & they shal teach thee.

The Gospel hath an other fredome with her then the temporall regiment. * 1.1079 Though euery mans body and goods be vnder y^• kyng, do he right or wrōg, yet is the auctoritie of Gods woorde free and aboue the kyng: so that the worst in the realme may tell y^e kyng, if he do hym wrong, that he doth nought and otherwise thē God hath cōmaun∣ded hym, and so warne hym to auoide the wrath of God which is the pacient aduenger of all vnrighteousnes. May I then and ought also, to resist father and mother and all temporall power wyth Gods worde, when they wrōg∣fully do or commaunde that hurteth or killeth the body: and haue I no power to resiste the Byshop or preacher that wyth false doctrine slayeth the soules, for which my maister and Lord Christ hath shed his bloud: Be we otherwise vnder our Byshops then Christ and hys Apostles, and all the other Pro∣phetes were vnder the Byshops of the olde law? Nay verely: and therefore may we and also ought to do as they dyd, and to aunswere as the Apostles dyd. Act. v. Oportet magis obedire deo * 1.1080 quàm hominibus. We must rather obey God then men. In the Gospell euery man is Christes Disciple and a person for himself to defend Christes doctrine in his owne person. The fayth of the Byshop will not helpe me, nor the by∣shoppes

keeping the lawe is sufficient for me. But I must beleue in Christ for the remission of all sinne, for myne owne selfe and in myne owne person. No more is the Bishops or preachers defending Gods woorde inough for me, But I must defende it in mine owne person, and ieopard lyfe and all thereon when I see neede & occasion.

I am boūd to get worldly substaūce for my selfe & for myne houshold with my iust labour and somewhat more for thē that cannot, to saue my neighbours body. And am I not more boūd to la∣bour for Gods word to haue therof in store, to saue my neighbours soule? And when is it so much tyme to resiste with Gods word and to helpe, as whē they which are beleued to minister the true word, do slea the soules with false doctrine, for couetousnes sake? He that * 1.1081 is not ready to giue hys lyue for the maintenaunce of Christes doctrine a∣gaynst hypocrites, with what soeuer name or title they be disguised, y^• same is not worthy of Christe nor can bee Christes Disciple, by the very wordes and testimony of Christ. Neuerthelesse we must vse wisedome, paciēce, meke∣nes and a discrete processe after the due order of charitie in our defendyng the word of God, least while we go about to amende our Prelates we make thē worse. But when we haue proued all that charitie bindeth vs & yet in vaine: then we must come forth opēly and re∣buke their wickednes in the face o•• the world and ieoparde life & all theron.

Ye shall not thinke that I am come to destroy the law or the pro¦pheres, no, I am not come to de∣stroy them, but to fulfill them. For truly I say vnto you, till heauē and earth perish, there shal not one iote or one title of the law scape, till all be fulfilled.

A litle before Christ calleth his Dis∣ciples the light of the world, & the salt of the earth, & that because of their do∣ctrine, wherewith they should lighten the blynd vnderstandyng of man, and with true knowledge driue out y^• false opinions and sophisticall persuasions of natural reason, & deliuer the Scrip∣ture out of y^• captiuitie of false gloses: which the hypocritishe Phariseis had p••••ched therto: and ••o out of the light of trueknowledge, to styrre vp a new liuyng, and to salt & season the corrupt maners of the old blind conuersation. For where false doctrine, corrupt opi∣nions, and sophistical gloses raigne in * 1.1082 the witte and vnderstandyng: there is the liuing deuilish in the sight of God, how soeuer it appeare in the sight of the blind world. And on the other side, * 1.1083 where the doctrine is true and per∣fect, there foloweth godly liuing of ne∣cessitie. For out of the inwarde beleue of the hart, sloweth▪ the outward con∣uersation of the members. He that be∣leueth that hee ought to loue hys ene∣my, shall neuer cease fightyng agaynst his owne selfe, till he haue weeded a•…•… rācour and malice out of his hart. But he that beleueth it not, shall put a vi∣sor of hypocrisie on his face, till he got oportunitie to aduenge him selfe.

And here he beginneth to teach them to be that light, and that salt of whiche he spake, and sayth. Though the Scri∣bes and Phariseis beare the people in hand, that all I do, is of the deuill, and accuse me of breakyng the law and the Prophetes (as they afterward rayled on the Apostles, that they draue y^• peo∣ple from good workes, through prea∣ching the iustifying and righteousnesse of fayth) yet see that ye my Disciples▪ be not of that belefe. For heauen and earth shall sooner perish, then one ••o•••• or t•…•…e of the law should be put out. I come not to destroy the law, but to re∣payre it onely, & to make it go vpright where it halteth: and euē to make cro∣ked strayght, & rough smoth, as Iohn the Baptist doth in the wildernes, and to teach the true vnderstandyng of the law. Without me the law cānot be ful∣filled, nor euer could. For though the law were geuen by Moses, yet grace * 1.1084 and veritie: that is to say, the true vn∣derstandyng and power to loue it and of loue to fulfill it, commeth and euer came through fayth in me.

I do but onely wype away the fil∣thie and roten Gloses wherewith the Scribes and the Phariseis haue sme∣red the law, and the Prophetes, & re∣buke their dānable liuyng which they haue fashioned, not after the law of God, but after their owne sophisticall gloses fayned to mocke out the law of God, and to beguile the whole world, and to leade them in blyndnesse. And that the Scribes and Phariseis falsly belye me how that I go about to de∣stroy the law, and to set the people at a fleshly libertie, and to make them first disobedient, and to despise their spiri∣tuall Prelates, and then to rise agaynst the tēporall rulers and to make all cō∣mon,

& to giue licēce to sinne vnpuni∣shed: cōmeth only of pure malice, hate, enuie, and furious impaciencie, that their visures are plucked frō their faces and their hypocrisie discouered. How∣beit what I teach and what my lear∣nyng is concernyng the law, ye shall shortly heare and that in few wordes.

Who soeuer breaketh one of these least commaundements and teach men so, shalbe called the least in the kingdome of heauen. But he that doth them and teacheth thē, the same shalbe great in the kyng∣dome of heauen.

Whosoeuer studieth to destroy one of the commaundementes folowing, which are yet the least and but childish thynges in respect of the perfect doc∣trine that shall hereafter be shewed, & of the misteries yet hid in Christ: and * 1.1085 teach other men euen so, in woorde or ensample, whether openly or vnder a colour, and thorow false gloses of hy∣pocrisie: that same doctour shall all they of the kyngdome of heauen ab∣horre and dispise, and cast hym out of their company, as a sething pot doth cast vp her fome and scome and purge her selfe. So fast shal they of the king∣dome of heauen cleaue vnto the pure law of God without all mens gloses.

But whosoeuer shall first fulfill thē himselfe, and then teach other, and set all his studie to the furtheraunce and mayntaining of them, that doctour shall all they of the kingdome of heauē haue in price, and folow hym and seke hym out, as doth an Egle her pray, & cleaue to hym as burres. For these commaundementes are but the very lawe of Moses (the draffe of the Pha∣reseis gloses clensed out) interpreted according to the pure word of God, and as the open text compelleth to vnderstand them, if ye looke diligent∣ly thereon.

The kyngdome of heauen take for * 1.1086 the congregation or church of Christ. And to be of the kyngdome of heauen, is to know God for our father, and Christ for our Lord and sauiour from all sinne. And to enter into this king∣dome it is impossible except the hart of men be to kepe the commaundements * 1.1087 of God purely, as it is written. Iohn. vij. if any man will obay his will, that * 1.1088 is to say, the will of the father that sent me (sayth Christ) he shall know of the doctrine: whether it be of God, or whe¦ther I speake of myne owne head. For if thyne hart be to do the will of God, whiche is his commaundementes: he will geue thee a pure eye, both to dis∣cerne the true doctrine from the false, & the true Doctour frō the howlyng hy∣pocrite. And therfore he sayth.

For I say vnto you, except your * 1.1089 righteousnesse excede the righte∣ousnesse of the Scribes and Phari∣seis, ye can not enter into the king∣dome of heauen.

The righteousnes of the Scribes & Phariseis can not enter into the kyng∣dome of heauen. The kyngdome of heauen is the true knowledge of God & Christ: Ergo the righteousnesse of the Scribes & Phariseis neither knoweth God nor Christ. He that is willyng to obey the will of God, vnderstandeth the doctrine of Christ, as it is proued aboue: the Scribes and the Phariseis vnderstand not the doctrine of Christ: Ergo, they haue no wil nor lust to obey the will of God. To obey the will of God, is to seeke the glory of God (for the glory of a master is the meeke obe∣dience of his seruauntes, the glory of a Prince is the humble obedience of his subiectes, the glory of an husbād is the chast obedience of his wife, the glory of a father is the louyng obedience of his children) the Scribes and the Phari∣seis haue no lust to obey y^• wil of God: Ergo, they seeke not the glory of God. * 1.1090 Furthermore the Scribes & the Pha∣riseis seke their owne glory, they that * 1.1091 seeke their owne glory, preache their owne doctrine, Ergo, the Scribes and the Phariseis preach their owne do∣ctrine. The maior thou hast Math. xxiij the Scribes and Phariseis do all their workes to be sene of men: they loue to sit vppermost at feastes and to haue y^e chief seates in the Synagoges, and sa∣lutations in the open markets, and to be called Rabbi. And y^e minor foloweth the text aboue rehearsed Iohn vij. he that speaketh of himselfe or of his own head, seketh his owne glory: that is to say, he that preacheth hys owne doc∣trine is euer knowen by seekyng hys awne glory: so that it is a generall rule to know that a mā preacheth his own doctrine, if he seke his owne glory.

Some mā will haply say: the Scri∣bes and Phariseis had no other law then Moses & the Prophetes nor any other Scripture: and grounded their sayinges theron. That is truth: how thē preached they their owne doctrine?

verely it foloweth in the sayd seuenth of Iohn. He that seeketh the glory of * 1.1092 him that sent him, the same is true and there is no vnrighteousnesse in hym: that is to say, he will do hys masters message truly, and not alter it. Where contrarywise he that seeketh his owne glory, will be false (whē he is sent) and wil alter his masters message, to turne his masters glory vnto his owne selfe. Euen so did the Scribes and Phari∣seis alter the woorde of God for their own profite & glory. And when Gods * 1.1093 word is altered with false gloses, it is no more Gods worde. As when God sayth, loue thy neighbour, & thou put∣test to thy leuē and sayest: if my neigh∣bour do me no hurt nor say me any, I am bound to loue him, but not to geue him at his neede my goodes which I haue gottē with my sore labour. Now this is thy law and not Gods. Gods law is pure and single: loue thy neigh∣bour, whether he be good or bad. And by loue god meaneth, to helpe at nede. * 1.1094 Now when God byddeth thee to get thy liuyng and somwhat ouer to helpe him that cannot, or at a tyme hath not wherewith to helpe him selfe: if thou & xxx. or. xl. with thee get you to wilder∣nesse, * 1.1095 & not onely helpe not your neigh¦bours, but also robbe a great number of two or three thousand poūd yearely, how loue ye your neighbours? Such men helpe the world with prayer, thou wilt say to me. Thou were better to say, they robbe y^• world with their hy∣pocrisie, say I to thee: and it is truth in dede, that they so do. For if I sticke vp to the middle in the myre like to perish without present helpe, and thou stand by and wilt not succour me, but knelest downe and prayest, wil God heare the prayers of such an hipocrite? God bid∣deth thee so to loue me, that thou put thy selfe in ieopardie to helpe me, and that thyne hart while thy body labou∣reth, do pray and trust in God, that he will assiste thee, & through thee to saue me. An hypocrite that will put neither body nor goodes in perill for to helpe me at my neede, loueth me not neither hath compassion on me, & therfore hys hart cā not pray, though he wagge his lippes neuer so much. It is written, Iohn. ix. If a man be a worshipper of God and do his wil (which is the true worshyp) him God heareth. Now the will of God is, that we loue one an o∣ther to helpe at nede. And such louers he heareth & not suttle hypocrites. As loue maketh thee helpe me at my nede: so when it is past thy power to helpe, it maketh thee pray to God. Euen so * 1.1096 where is no loue to make thee take bo∣dely paine w^t me: there is no loue y^• ma¦keth thee pray for me. But thy prayer is in deede fo•…•…y bely which y^• louest.

What were the scribes and Phari∣seys? The scribes besides that they * 1.1097 were Phariseys (as I suppose) were also officers: as are our Byshoppes, Chauncellers, Comistaries, Archdea∣cones and Officialles. And the Pha∣riseys were religious men, which had professed, not as now, one dominicke, the other Fraunces, an other Barnar∣des rules: But euen to holde the very law of God, with prayer, fastyng, and alme••••eedes, and were the flower and persection of all the Iewes: as Saint Paule reioyseth of himselfe, Phil. ii••. saying: I was an Ebrue, and concer∣nyng the law a Pharisey, and concer∣ning the righteousnes of the lawe, I was faultlesse. They were more ho∣norable then any secte of the Monkes with vs, whether obseruaūt, or Ancre, or whatsoeuer other be had in price.

These might much better haue re∣ioysed * 1.1098 to haue beene the true Church, and to haue had the spirite of God, & that they coulde not haue erred, then they whom all the world seeth, neither to keepe Gods lawes nor mans, nor yet that deuilles lawe of their owne makyng. For God had made them of y^• olde testamēt as great promises, that he would be their God, and that hys spirite and all grace shoulde be wyth them, if they kept his lawes, as he hath made to vs. Now seing they kept the vttermost iote of the lawe in the sight of the worlde and were faultlesse: and seyng thereto that God hath promised neither vs nor them ought at all, but * 1.1099 vppon the profession of keepyng hys lawes: whether were more lyke to be the right church and to be taught of the spirite of God, that they coulde not erre, those Phariseys or ours? Might not the generall councelles of those, & the things there decreed without scrip¦ture, seeme to be of as great auctoritie as the generall councelles of ours, & the thynges there ordained and decre∣ed both cleane without & also against Gods worde? Might not the ceremo∣nies which those had added to the ce∣remonies of Moses, seeme to be as holy and as well to please God, as the ceremonies of ours. The thynges which they added to the ceremonies of Moses, were of y^• same kynde as those

ceremonies were, and no more to be rebuked then the ceremonies of Mo∣ses. As for an ensample, if Moses bad washe a table or a dishe, when an vn∣cleane worme had crept thereon, the Phariseys did washe the table wyth a were cloute before euery refection, least any vncleane thyng had touched them vnwares to all men: as we put vnto our tythes a mortuary for all forgottē tythes. What was then the wicked∣nesse * 1.1100 of the Phariseys? verely the le∣uen of their gloses to y^• morall lawes, by which they corrupted the cōmaun∣dementes, and made them no more Gods: and their false faith in the cere∣monies that the bare worke was a sa∣crifice and a seruice to God, the signi∣fications loste: and the opinion of false righteousnesse in their prayers, fast∣inges, and almeso••edes, that such workes did iustifie a man before God, and not that God forgeueth sinne of his mere mercy, if a man beleue, re∣pent, and promise to do his vttermost to sinne no more.

When these thus sate in the hartes of the people, with the opinion of ver∣tue, holinesse and righteousnesse, and their lawe the lawe of God, their workes, workes cōmaunded by God, * 1.1101 and confirmed by all his prophets, as prayer, fasting and al••nesdeede, & they looked vppon as the Church of God that coulde not erre: and finally they themselues eyther euery where, were the chiefe rulers, or so sate in the harts of the rulers, that their worde was be∣leued to be the worde of God. What other thyng coulde it be, to preach a∣gaynst all such, and to cōdempne their righteousnes for the most dampnable sinne that can be, then to seeme to goe about to destroy the lawe and the pro∣phetes? What other thyng can such a preacher seeme to be before the blynde worlde, then an hereticke, scismaticke, * 1.1102 seditious, possessed wyth the deuyll, & worthy of shame most vile, and death most cruell? And yet these must be first rebuked, and their false righteousnesse detected, yer thou mayst preach against open sinners.

Or els if thou shouldest conuert an open sinner frō hys euill lyuing, thou shouldest make hym nyne hundred times worse thē before. For he would at once be one of these sort: euen an ob∣seruaunt, or of some like secte, of which among an hūdred thousād, thou shalt neuer bring one to beleue in Christ. Where among open sinners many be∣leue at y^• houre of death, fall flat vpon Christ, & beleue in him onely, without al other righteousnes. It were an hū∣dred thousand tymes better neuer to pray, thē to pray such lippe prayers: & neuer to fast or do almes, then to fast, and to do almes with a mynde therby to be made righteous, and to make sa∣tisfaction for the fore sinnes.

Ye haue heard how that it was sayde to them of olde tyme, kyll not, for whosoeuer killeth shalbe in daunger of iudgement. But I say vnto you, whosoeuer is angry with his brother, shalbe in daun∣ger of iudgement. And who soeuer saith vnto his brother Racha, shal∣be in daunger of a councell. But who soeuer sayth to hys brother, thou foole, shalbe in daunger of hell fyre.

Here Christ beginneth, not to de∣stroy * 1.1103 the lawe (as the Phariseys had falsely accused hym) but t•• restore i•• a∣gayne to the right vnderstanding, and to purge it frō the gloses of the Pha∣riseys. He that slayeth shalbe giltie or in daunge: of iudgemēt: that is to say, if a man murther, his deede testifieth agaynst hym: there is no more to do, then to pronounce sentence of death a∣gaynst hym. This text did the Phari∣seys * 1.1104 extend no further thē to kill with the hand and outward members. But hate, enuie, malice, churlishnesse, and to withdraw helpe at neede, to beguile and circumuent with wyles and subtil bargayning, was no sinne at all. No, to bryng hym whom thou haredst to death with craft and falshood, so thou diddest not put thyne hand thereto, was no sinne at all. As when they had brought Christ to death wrongfully, & compelled Pilate with subtiltis to slay hym, they thought themselues pure. In so much that they woulde not goe into the hall for defaling themselues & beyng partakers wyth Pilate in hys bloud. And Act. v. they sayd to the A∣postles: ye woulde bring this mans bloud vppon vs, as who would say, we slue hym not. And Saul in the first booke of the Kinges in the xviij. chap. beyng so wroth wyth Dauid, that he would gladly haue had hym slaine, de∣termined yet that he would not defile hymself, b••t to thrust him into y^e hādes of the Philistines, that they might slay him, and he hymselfe abide pure.

And as our spiritualtie now offer a

man mercy once, though he haue spo∣ken against holy church, onely if he wil but periure and beare a fagot. But if he wil not, they do but diet hym a sea∣son, to winne him and make hym tell more and deliuer hym to the laye po∣wer saying: he hath deserued death by our lawes and ye ought to kyll hym. how beit we desire it not.

But Christ restoreth the law againe and sayth, to be angry with thy neigh∣bour, is to slea hym & to deserue death. For the lawe goeth as wel on the hart as on the ••ād. He that hateth his bro∣ther * 1.1105 is a murtherer. i. Ioh iij. If then the blynde hand deserue death, how much more those partes which haue y^• sight of reason? And he y^• sayth Racha, lewde or whatsoeuer signe of wrath * 1.1106 it be, or that prouoketh to wrath, hath not onely deserued that men shoulde immediatly pronoūce sentēce of death vpon him, but also that when death is pronoūced, they shuld gather a coūcell, to decree what horrible death he shuld suffer. And he that calleth hys brother foole, hath sinned downe to hell.

Shall then a man not be angry at all, nor rebuke or punishe: yes, if thou be a father or a mother, master, or ma••∣s•…•…sse, * 1.1107 husband, Lord, or ruler: yet with loue and mercy, that the angre, rebuke, or punishment exceede not the fault or trespasse. May a man be angry with loue? ye, mothers can be so wyth their children. It is a louyng anger that hateth onely the vice, and studieth to mende the person. But here is for∣biddē not onely wrath against father, mother, and all that haue gouernaūce ouer thee, which is to be angry and to grudge agaynst God himselfe, & that the ruler shall not be wrath without a cause agaynst the subiect. But also all priuate wrath against thy neighbour ouer whom thou hast no rule, nor he ouer thee, no though he do thee wrōg. For he that doth wrong lacketh witte and discretion, and cannot amende till he be enformed and taught louingly. Therefore thou must refrayne thy wrath, and tell him his fault louingly, and with kyndenesse winne him to thy father: for he is thy brother as well made and as deare bought as thou, & as well beloued, though he be yet chil∣dishe and lacke discretion.

But some wil say: I wil not hate my neighbour nor yet loue him or do hym * 1.1108 good, yes y^• must loue him: for the first cōmaundement out of which all other flow, is: thou shalt loue the Lorde thy God with all thyne hart with all thy soule and with all thy might. That is, thou must keepe all his commaunde∣mētes with loue. Loue must kepe thee from killing or hurting thy neighbour and from couetyng in thyne hart what soeuer is his. And. 1. Iohn. iiij. This commaundement haue we of him, that he which loueth God, loue his brother also. And agayne. 1. Iohn. iij. he that hath the substaunce of this world and seeth his brother haue necessity, & shut∣teth vp his compassion from him, how is the loue of God in hym? he then that helpeth not at neede loueth not God, but breaketh the first commaundemēt. Let vs loue therefore sayth S. Iohn, not with word and toung, but in dede, and truth. And agayne S. Iohn sayth in the sayd place, he that loueth not his brother abydeth yet still in death. And of loue hath Moyses textes inough. But the Phariseis glosed thē out, say∣ing they were but good councelles if a man desired to be perfect, but not pre∣ceptes. Exod. xxiij. if thou mete thyne enemyes Oxe or Asse goyng astraye, thou shalt in any wise bryng them to him agayne. And if thou see thyne ene∣myes Asse fall downe vnder hys bur∣then, thou shalt helpe him vp agayne. And Leuit. xix. thou shalt not hate thy brother in thyne hart, but shalt in any wise rebuke thy neighbour, that thou beare no sinne for his sake. For if thou * 1.1109 study not to amēd thy neighbour whē he sinneth, so art thou partaker of his sinnes. And therfore whē God taketh vengeaunce and sendeth what soeuer plage it be, to punish opē sinners, thou must perish with them. For thou dyd∣dest sinne in the light of God as deepe as they because thou dyddest not loue the law of God to mainteine it withall thiue hart, soule, power, and might. Is not he that seeth his neighbours house in ieopardie to be set on fire and war∣neth not, nor helpeth in time, to auoide the perill worthy (if his neighbours house be burnt vp) that his be burnt also: seing it was in his power to haue kept al out of ieopardy, if he had wold: as he would no doubt if he had loued his neighbour? Euē so whē God sen∣deth * 1.1110 a generall pestilence or warre to thy Citie, to punish the sinne thereof: art y^• not worthy that thine house shuld be infected or perish, if thou mightest haue kept it from sinnyng, and thou haddest bene willyng thereto? But if thou do thy best to further the law of God & to kepe thy land or neighbours

frō sinnyng against God, then (though it helpe not) thou shalt beare no synne for their sakes when they be punished. He therfore y^t loueth the law of God, may be bold in tyme of pestilence and all ieopardy to beleue in God. And a∣gayne in the same place, thou shalt not aduēge thy self nor beare hate in minde against the children of thy people: But shalt loue thy felow as thy selfe. I am the Lord. As who should say, for my sake shalt thou do it. And Deut. x. The Lord your God, is the God of Gods & Lord of Lordes, a great God, migh∣tie & terrible, which regardeth no mās person or degree, nor taketh giftes: But doth right to the fatherlesse & the widow, and loueth the straunger, to geue him rayment and fode, loue ther∣fore the straunger, for ye were straun∣gers in y^e lād of Egypt. And Leuit. 19. if a straunger soiourne by thee, in your land, see that ye vexe him not. But let the straūger that dwelleth among you, be as one of your selues, and loue him as thy selfe: For ye were straungers in the land of Egypt. I am the Lord. As who should say, loue him for my sake.

Notwithstandyng when thy neigh∣bour * 1.1111 hath shewed thee more vnkynd∣nesse then God hath loue, then mayst thou hate him, & not before. But must loue him for Gods sake, till he fight a∣gaynst God to destroye the name and glorie of God.

Therfore when thou offerest thy gift at the alter, and there remem∣brest that thy brother hath ought agaynst thee. Leaue there thy gift before the alter, and goe first & re∣concile thy selfe vnto thy brother, and then come and offer thy gift. Agre with thine aduersarie at oncē whyle thou arte in the waye with hym, least thyne aduersarie deliuer thee to the iudge, and the iudge deliuer thee to the minister, and thou be cast into prison. Ʋerely I say vnto thee, thou shalt not come out thence, till thou haue payd the vttermost farthyng.

This text with y^t similitude is som∣what suttle, and bindeth both him that hath offended to reconcile him selfe as much as in him is and him that is of∣fended to forgeue and be at one. The offeringes were signes, and dyd certi∣fie * 1.1112 a man that God was at one with him, and was his frēd and loued hym. For the fat of beastes was offered and wyne therto, as though God had sate and eaten and dronke with them: and the rest they and their housholdes dyd eate before God, as though they had eat and dronke with God, and were commaunded to be merie and to make good cheare, fully certified that God was at one with them and had forgot all old offences, and now loued them, that he would fulfill all his promises of mercy with them.

Now will God receaue no sacrifice: that is to wete, neither forgeue or ful∣fill any of his promises, except we be first reconciled vnto our brethrē, whe∣ther we haue offended or be offended. In the chapter folowyng thou readest if ye forgeue, your father shall forgeue you. And Osia. vj. I loue mercy & not sacrifice, and the knowledge of God more then I do burnt offeringes: that is to say, the knowledge of y^• appointe∣mentes made betwene God and vs what he will haue vs to doe first, and then what he will doe for vs agayne. And Esaias. lviij. God refuseth fasting and punishyng of the body that was coupled with cruelty and sayth that he desired no such fast. But sayth this fast require I, that ye be mercyful and for∣geue, * 1.1113 and cloth the naked and fede the hungry. &c. Then call (saith he) and the Lord shall aunswere: crye, and he shall lay: see, here I am.

And that similitude will, that as a mā here, if he will no other wise agree, must suffer the extremitie of the law, if he be brought before a iudge (for the iudge hath no power to forgeue or to remit, but to condēne him in y^e vtter∣most of y^e law) euen so, if we will not forgeue one another here, we shal haue iudgemēt of God, without all mercy.

And that some make Purgatory of * 1.1114 the last farthyng, they shew their deepe ignoraunce. For first no similitude hol¦deth euery worde and syllabe of the si∣militude. Furthermore when they dis∣pute, till he pay the last farthyng, Ergo, he shall pay. But not in hell, Ergo in Purgatory. A wyse reason: Ioseph knew not Marie till she had borne her first sonne, Ergo she bare the second or he knew her after. I will not forgiue thee till I be dead or while I lyue, Er∣go I will doe it after my death, and a thousand like.

Ye haue hard how is was sayd to them of olde tyme, committe not adulterie. But I saye to you, that

who soeuer looketh on a wife, lu∣styng after her, hath committed aduoutrie with her all ready in his hart.

This commaundement, committe none adultery, had the Phariseis blin∣ded and corrupte with their sophistrie * 1.1115 and leuen, interpretyng the concupis∣cēce of the hart, lewde toyes, filthy ge∣stures, vncleane wordes, clipping, kis∣sing and so forth, not to be imputed for sinne. But euen the acte & dede alone, though Moyses say in the text, thou shalt not couet, thy neighbours wife. &c. But Christ putteth to, light, & salt, & bringeth the precept to his true vn∣derstanding and naturall cast agayne, and condemneth the roote of sinne, the concupiscence and consent of the hart. Before the world I am no murtherer til I haue killed with myne hand. But before God I kil, if I hate: ye if I loue not, and of loue keepe me both from doyng hurt, and also be ready and pre∣pared to helpe at nede. Euen so the cō∣sent of the hart with all other meanes that folow therof, be as well aduoutry before God, as the dede it selfe.

Finally I am an aduouterer before God, if I so loue not my neighbour, that very loue forbyd me to couet hys wife. Loue is the fulfilling of all com∣maundementes. * 1.1116 And without loue it is impossible to absteine from sinnyng agaynst my neighbour in any precept, if occasion be geuen.

Carnall loue will not suffer a mo∣ther to robbe her childe, no it maketh her robbe her selfe, to make it riche. A naturall father shal neuer lust after his sonnes wife: No, he careth more for her chastitie then his sonne doth hym selfe. Euē so would loue to my neigh∣bour, kepe me frō sinning against him.

Aduoutrie is a damnable thyng in * 1.1117 the sight of God, & much mischief fo∣loweth therof. Dauid to saue his ho∣nour was driuen to commit greuous murther also. It is vnright in y^e sight of God and man that thy child should be at an other mans cost, & be an other mans heyre. Neither canst thou or thy mother haue lightly a quyet conscience to God, or a merie hart as long as it so is. Moreouer what greater shame cāst thou do to thy neighbour, or what greater displeasure? what if it neuer be knowen, nor come any child thereof? The preciousest gift that a mā hath, in this world, of God, is the true hart of his wife, to abyde by him in wealth & wo, & to beare all fortunes with him. Of that hast thou robbed him: for after she hath once coupled her selfe to thee, she shal not lightly loue him any more so truly: But haply hate him and pro∣cure hys death. Moreouer thou hast vntaught her to feare God, and hast made her to sinne agaynst God. For to God promised she and not to man onely: for the law of Matrimonie is Gods ordinaunce. For it is written Genes. xxxix. When Putiphars wyfe would haue had Ioseph to lye with her, he answered: how could I do this wickednesse and synne agaynst God? yea verely it is impossible to sinne a∣gaynst man, except thou sinne agaynst God first. Finally read Chronicles & stories, and see what hath folowed of adulterie.

What shall we say, that some Doc∣tours * 1.1118 haue disputed and douted whe∣ther single fornication should be sinne, when it is condemned both by Christ and Moses to. And Paule testifieth. 1. Cor. 6. that no fornicatour or whore keeper shall possesse the kyngdome of God. It is right that all th•• that hope in God, should bryng vp their trute in the feare and knowledge of God, and not to leaue his seede where he careth not what come therof.

Wherefore if thy right eye of∣fende thee, plucke it out, and cast it frō thee: for it is better for thee that one of thy mēbers perish, thē that thy whole body should be cast into hell. And euen so if thy right hand offende thee, cut it of and cast it frō thee. For it is better for thee that one of thy members pe∣rishe, then that thy whole bodye should be cast into hell.

This is not meant of the outward mēbers, For then we must cut of nose, eares, hand and ••ote: ye we must pro∣cure to destroy the seing, hearing, smel∣ling, tasting, and tealing, and so euery man kill himselfe. But it is a phrase or speach of the Ebrue tongue, and will that we cut of occasions, daunsing, kis∣sing, riotous cating, and drinking, & the lust of the hart and filthy imagina∣tions that moue a man to coucupis∣cence. Let euery man haue his wyfe, and thinke her the fayrest and the best * 1.1119 conditioned, and euery woman her husband so to. For God hath blessed * 1.1120 thy wife and made her without sinne * 1.1121 to thee, which ought to seeme a beauti∣full

fayrenes. And all y^• ye suffer toge∣ther the one with the other, is blessed also, and made the very crosse of Christ and pleasaūt in the sight of God. Why should she thē be lothsome to thee, be∣cause of a little suffering, that y^u shoul∣dest iust after an other, that should de∣file thy soule & ••lea thy conscience, and make thee suffer euerlastingly?

It is sayd, whosoeuer putteth a∣way his wife, let him geue her a te∣stimoniall of the deuorcemēt. But I say vnto you, who soeuer putteth away his wife (except it be for for∣nication) maketh her to breake wedlocke, and who soeuer mari∣eth the deuorced, breaketh wed∣locke.

Moses Deut. xxiiij. permitted hys Israelites in extreame necessitie, as when they so hated their wiues y^t they abhorred the company of them, then to put them away, to auoyde a worse in∣conuenience. Whereof ye read also Mat. xix. And he knitte thereto that they might not receaue them agayne after they had bene knowne of any o∣ther persons. Which ••cence y^e Iewes abused and put away their wiues for euery light or fayned cause, and when∣soeuer they lusted. But Christ calleth backe agayne and enterpreteth y^e lawe after the first ordinaunce, and cutteth of all causes of deuorcement, saue for∣nication of the wiues partie, whē she breaketh her matrimony. In which case Moses law pronoūceth her dead, and so do y^e lawes of many other coū∣treyes: which lawes where they be v∣sed, there is the man free without all question. Now where they be let liue, there the man (if he see signe of repen∣taunce and amendment) may forgeue for once. If he may not finde in hys hart (as Ioseph as holy as he was, coulde not finde in his hart to take Christes mother to hym, when he spi∣ed her with childe) he is free no doubt to take an other, while the lawe inter∣preteth her deede: for her sinne ought of no right to bynde him.

What shall the woman doe, if she repent and be so tempted in her fleshe that she cannot liue chaste? verely I can shew you nothing out of the scrip∣ture. The office of the preacher is, to * 1.1122 preach the x. commaundements which are the lawe naturall, and to promise them which submitte themselues to keepe them of loue and feare of God, euerlasting life for their labour, tho∣row fayth in Christ: and to threatē the disobedient with euerlasting payne in hell. And his punishment is, if any man haue offended thorow frailtie, & when he is rebuked, turne and repent, to receaue him vnto grace, and absolue hym: and if any will not amende whē he is rebuked, to cast him out among the infidelles. This I say, if the tem∣porall power shut her vp, as a conuict person appointing her a sober liuyng, to make satisfaction to the congregati∣on for her dampnable example, they did not amisse. It is better that one misdoer suffer, then that a common wealth be corrupt.

Where the officers be negligent, & the woman not able to put her selfe to penaunce, it she went where she is not knowen and there marry, God is the God of mercy. If any man in the same place where she trespasseth, pitied her, and maryed her, I coulde suffer it: were it not that the libertie woulde be the next way to prouoke all other that were once weary of their husbandes, to commit adultery, for to be deuorced from them, that they might marry o∣ther which they loued better. Let the temporall sworde take heede to theyr charge therefore: For this is truth, all * 1.1123 the temporall blessings set in the lawe of Moses for keeping their lawes, as * 1.1124 wealth and prosperitie, long life, the vpperhand of their enemies, plente∣ousnesse of fruites, and cheape of all thyng, and to be without pestilence, warre and famishment, and all maner other abhominable diseases & plagues pertayne to vs as well as to them, if we keepe our temporall lawes.

And all the cursses and terrible pla∣gues * 1.1125 which are threatned throughout * 1.1126 the law of Moses, as hunger, dearth, warre and dissentiō, pestilence, feuers, and wonderfull and straunge fearefull diseases, as the sweate, pockes, and falling sicknesse, shortyng of dayes, that the sworde, hunger, and such dis∣eases shal eate them vp in their youth, that their enemies should haue y^e vp∣perhand, that the people of the land should be minished, and the townes decayed, and y^• land brought to a wil∣dernesse, and that a plenteous lande should be made barren, or so ordered that dearth shall deuoure the enhaby∣ters, and wealth be amonge few that shoulde oppresse the rest, with a thou∣sand such like, so that nothing they be∣ginne, should haue a prosperous ende

all those cursses (I say) pertaine to vs as well as to them, if we breake our temporall lawes.

Let England looke about them, & marke what hath chaunced them since they s••ue their right kyng whom God had annointed ouer them, King Ry∣charde * 1.1127 the second. Their people, tow∣nes and villages, are minished by the third parte. And of their noble bloude remayneth not the thirde nor I beleue the sixte, yea and if I durst be bolde, I wene I might safely sweare that there remaineth not the sixteneth part. Their owne sworde hath eaten them vp. And though pastures be enlarged aboue all measure, yet rotte of sheepe, Moren of beastes, with parkes & wa∣rennes, with reising of fines and rent, make all things twise so deare as they were. And our owne cōmodities are so abused, that they be the destructiō of our owne realme.

And right: for if we will not know God to keepe his lawes, how should * 1.1128 God know vs, to keepe vs & to care for vs, and to fulfill his promises of mercy vnto vs? sayth not Paul. Ro. i. of the heathen: Sicut non probauerunt habere deum in noticia, ita tradidit illos Deus. As it seemed them not good, or as they had no lust, or as they admitted it not, nor alowed for right in theyr hartes to know God as God, to geue him the honor of God, that is: to feare him as God, and as auenger of all e∣uill, and to seeke hys will: euen so God gaue them vp to follow their owne blyndnesse, and tooke his spirite and his grace from them, and woulde no longer rule their wittes. Euen so if we cast of vs, the yoke of our tempo∣rall lawes which are y^t lawes of God, and drawen out of the ten commaun∣dementes and lawe naturall, and out of loue thy neighbour as thy self: God shall cast vs of and let vs slippe, to fol∣low our owne wit. And then shall all goe agaynst vs, what soeuer we take in hand: in so much that when we ga∣ther a parliament to reforme or amēoe ought, that we there determine shalbe our owne snare, confusion, and vtter destruction, so that all the enemies we haue vnder heauen coulde not wishe vs so great mischiefe as our owne coūcell shall do vs, God shall so blinde the wisedome of the wise. If any man haue any godly councell, it shall haue none audience: Errour, madnesse, and dasing shall haue the vpper hand.

And let the spiritualtie take heede and looke well about them, and see whether they walke as they haue pro∣mised * 1.1129 God, and in the steppes of hys sonne Christ, & of his Apostles whose offices they beare. For I promise thē, all y^e deuilles in hell, if God had let thē lo wse, coulde not haue geuē thē worse coūsell, then they haue geuen thēselues this xx. yeare long. God gaue vp hys Israelites oftē time, whē they woulde not be ruled, nor know thēselues and their dutie to God, and brought them into captiuitie vnder their enemies, to proue and feele (saith the text) whether were better seruice, either to serue God, and willingly to obay hys lawe coupled wyth so manifolde blessings, or to serue their enemies, and to obey their cruelnesse and tyranny (spite of their heades) in neede and necessitie. And set the temporaltie remēber, that because those nacious vnder which the Israelites were in captiuitie, did deale cruelty with them, not to punishe thē for their idolatry and sinne which they had committed agaynst God, but to haue their landes and goodes and ser∣uice onely, reioysing to make them worse and more out of their fathers fauour: therefore when God had scourged his children mough, he did beate the other for their labour.

But to our purpose, what if the mā * 1.1130 runne from his wife & leaue her deso∣late. Ʋerely the rulers ought to make a law, if any do so and come not agayn by a certaine day, as with in the space of a yeare or so, that thē he be banished the countrey: and if he come agayne, to * 1.1131 come on his head, and let the wife be free to mary where she will. For what right is it that a lewde wretch should take his goods & runne from his wife without a cause and sit by a whore, yea and come agayne after a yeare or two (as I haue knowen it) and robbe hys wife of that she hath gotten in y^e meane time, & goe agayne to his whore? Paul sayth to the Corinthiaus, that if a man or a womābe coupled with an infidell, and the infidell depart, the other is free to mary where they lust. And. 1. Timo. 5. he saith, if there be any man that pro∣uideth not for his, and namely for thē of his owne how should, the same de∣nieth the faith and is worse then an in∣fidell. And euen so is this man much more to be interpreted for an infidell that causelesse runneth from his wife. Let I say the gouerners take heede how they let sinne be vnpunished, and how they bring the wrath of God vp∣pon

their Realmes. For God wilbe aduenged on all iniquitie, and punishe it with plagues from heauen.

In like maner if the woman depart causelesse and will not be reconciled, though she commit none adultery, the man ought of right to be free to marie agayne. And in all other causes if they seperate them selues of impaciēcie that the one can not suffre the others infir∣mities, they must remaine vnmaried.

If any part burne, let the same suf∣fer y^• payne or infirmities of the other. And the temporalitie ought to make lawes to bridle the vnruly partie.

Agayne ye haue heard howe it was sayd to them of old tyme, for∣sweare not thy selfe, but pay thyne othes vnto the Lord. But I say vnto you, sweare not at all, neither by heauen, for it is the seate of God, neither by the earth, for it is hys footestole, neither by Ierusalē, for it is the Citie of the great king, nei∣ther shalte thou sweare by thyne head, for thou canst not make a white heere or a blacke. But your communicatiō shalbe yea yea, nay nay. For if ought be aboue that, it procedeth of euill.

As to hate in the hart, or to couet an * 1.1132 other mans wife, was no sinne with the Phariseis: no more was it to hide one thyng in the hart, & to speake an o∣ther with the mouth, to deceaue a mās neighbour, if it were not bounde with an oth. And though Moses say Leuit. xix. Lye not, nor deceaue any man hys neighbour or one an other, yet they in∣terpreted it but good councell, if a man desired to be perfect: But no precept to bynde vnder payne of sinne. And so by that meanes not onely they that spake true, but also they that lyed, to deceaue, were compelled to sweare and to con∣firme their wordes with othes, if they would be beleued.

But Christ bringeth light, and salt to the texte (which the Phari••eis had darckened and corrupt with the styn∣kyng myst of their sophistrie) and for∣biddeth to sweare at all, either by God or any creature of Gods: for thou canst sweare by none othe at all, except the dishonour shall redound vnto y^e name of God. If thou sweare, by God it is * 1.1133 so, or by God I wil do this or that, the meanyng is, that thou makest God iudge, to aduenge it of thee, if it be not as thou sayest or if thou shalt not do as thou promisest. Now if truth be not in thy woordes, thou shamest thyne heauenly father, and testifiest that thou beleuest that he is no righteous iudge nor wil aduenge vnrighteousnesse, but that he is wicked as thou art and con∣sēteth and laugheth at thee, while thou deceauest thy brother, as well created after the likenesse of God and as deare bought with the precious bloude of Christ, as thou. And thus through thee (a wicked sonne) is the name of thy fa∣ther dishonoured, and his law not fea∣red nor hys promises beleued. And when thou swearest by the Gospell booke or Bible, the meanyng is, that God, if thon lye, shall not fulfill vnto thee, the promises of mercy there in written. But contrarywise to bryng vpō thee all the cursses, plagues & vē∣geance therin threatned vnto y^e disobe∣dient & euill doers. And euen so when thou swearest by any creature, as by bread or salt, the meanyng is, that thou desirest, that the creatour therof shall aduenge it of thee, if thou lye, &c. Wher * 1.1134 fore our dealyng ought to be so substā∣tiall, that our wordes might be bele∣ued without an othe. Our wordes are the signes of the truth of our hartes, in which ought to be pure and single loue toward thy brother: for what soeuer proceedeth not of loue, is damnable. Now falsehead to deceaue him & pure loue can not stand together. It can not therfore be but damnable sinne to de∣ceaue thy brother with lying, though y^u adde no othe to thy woordes. Much more damnable is it then to deceaue & to adde an othe therto. &c.

Howbeit all maner of swearyng is * 1.1135 not here forbydden, no more then all maner of killyng, whē the cōmaunde∣ment saith, kill not: for iudges and ru∣lers must kill. Euē so ought they, whē they put any man in office, to take an othe of him that he shalbe true & faith∣full and diligent therein. And of their subiectes it is lawfull to take othes, & of all that offer thē selues to beare wit∣nesse. But if the superiour would com∣pel the inferiour, to sweare that should be to the dishonour of God or hurting of an innocent, the inferiour ought ra∣ther to dye then to sweare. Neither ought a iudge to cōpell a man to swere agaynst him self, that he make him not sinne & forsweare. Wherof it is inough spoken in an other place. But here is forbidden swearyng betwene neigh∣bour & neighbour, and in all our pri∣uate

busynesse and dayly communica∣tiō. For customable swearyng, though we lyed not, doth robbe the name of God of his due reuerence & feare. And in our dayly cōmunication & businesse one with an other is so much vanitie of wordes that we can not but in ma∣ny thyngs lye, which to confirme with an othe, though we beguile not, is to take the name of God in vayne, & vn∣reuerently agaynst the second precept. Now to lye for the entent to beguile, is damnable of it self, how much more then to abuse the holy name of God thereto, and to call to God for venge∣aunce vpon thyne owne selfe?

Many cases yet there chaunce day∣ly * 1.1136 betwene man and man, in which charitie compelleth to sweare: as if I know that my neighbour is falsely sclaundered, I am bound to report the truth, and may lawfully sweare, yea & am bounde if it neede, and that though not before a iudge. And vnto y^• weake where ye and nay haue lost their cre∣dence thorow the multitude of lyers, a man may lawfully sweare to put them out of doubt. Which yet commeth of y^• * 1.1137 euill of them that abuse their language to deceaue withall. Finally to sweare * 1.1138 to do euill is dampnable, and to per∣forme that is double damnation. He∣rodes oth made him not innocent and giltlesse of the death of Iohn the Bap∣tist, though the hipocrite had not kno∣wen what his wiues daughter would haue asked. And whē men say, a kings worde must stand: that is trouth, if his oth or promise be lawfull & expedient.

In all our promises it is to be ad∣ded, if God will, & if there be no law∣full ••et. And though it be not added, it is to be interprete, as added. As if I borow thy sworde, and by the houre I promise to bring it thee agayne, thou be beside thy selfe. If I promise to pay by a certaine day, and be in the meane tyme robbed or decayed by chaunce, that I cannot performe it. I am not * 1.1139 forsworne, if myne hart ment truely when I promised. And many like ca∣ses there be of which are touched in o∣ther places. To lye also and to dissem∣ble is not alway sinne. Dauid 1. Reg. 27. tolde kyng Achis the Philistine, that he had robbed hys owne people the Iewes, when he had bene a ro∣uing among the Amalekites, and had flayne man, woman, and childe, for tel∣ling * 1.1140 tales. And yet was that lye no more sinne, then it was to destroy the Amalekytes those deadly enemies of the fayth of one almighty God. Nei∣ther sinned Cusai Dauids trusty frend 2. Reg. 17. in fayning and beguilyng Absolon, but pleased God highly. To beare a sicke man in hand that whole∣some bitter medicine is swete, to make hym drinke it, it is the dutie of chari∣tie, and no sinne. To perswade hym that pursueth hys neighbour, to hurt hym or slay hym, that hys neighbour is gone an other contrary way, is the duty of euery Christen man by the law of charitie, and no sinne: no though I confirmed it with an othe. But to lye for to deceaue and hurt, that is damp∣nable onely. &c.

Ye haue heard, how it is sayde, an eye for an eye, a toth for a toth. But I say vnto you, that ye with∣stand not wrong. But if a mā geue thee a blow on the right cheeke, turne to him the other also. And if any man will goe to lawe with thee and take away thy coate, let hym haue thy clocke thereto. And if a∣ny mā compell thee to goe a mile, goe with him twaine. Geue to him that asketh, and from hym that would borow turne not away.

Christ here entēdeth not to disanull the temporall regiment, and to forbid rulers to punishe euill doers, no more then he ment to destroy matrimony, when he forbad to lust, and to couet an other mans wife in the hart. But as he there forbad, that which defileth matrimony, euen so he forbiddeth here that which troubleth, vnquieteth and destroyeth the temporall regimēt, and that thyng which (to forbid) the tem∣porall regiment was ordayned: which is that no man aduenge himselfe. Christ medleth not with the temporall regiment. But in all this long sermon fighteth agaynst the Phareseyes false doctrine, and salteth the law, to purge it of the corruption of their filthy glo∣ses, and to bring it vnto the right taste and true vnderstanding agayne.

For the Phariseyes had so enter∣pret that lawe of Moses (which per∣tayned onely vnto the rulers) that e∣uery priuate person might aduenge hymselfe, & do his aduersary as much harme againe as he had receaued of hym.

Now if he that is angry haue de∣serued that men pronounce death vp∣on hym, and he that sayth Racha hath

deserued that mē should gather a coū∣sell to determine some sondry and cru∣ell death for so haynous a crime, & if he that calleth hys brother foole, haue deserued hell: what deserueth he that smiteth or aduengeth himselfe wyth his owne hand? Here is forbidden therfore priuate wrath onely, and that a man aduenge himselfe.

To turne the other cheeke, is a ma∣ter * 1.1141 of speaking and not to be vnder∣stand as the woordes sounde, as was * 1.1142 to cutte of the hand and to plucke out the eye. And as we commaunde our children not onely, not to come nie a brooke or a water, but also not so har∣dy as once to looke that way, either to looke on fier or once to thinke on fier, which are impossible to be obserued. More is spoken then ment to feare them, and to make them perceaue that it is earnest that we commaunde. E∣uen so is the meaning here, y^t we in no wise aduenge, but be prepared euer to suffer as much more, & neuer to thinke it lawfull to aduenge, how great soe∣uer the iniurie be: for he himselfe tur∣ned not the other cheeke, whē he was smitten before the Byshoppe, nor yet Paule whē he was buffeted before the Byshop also. But ye haue heard a lit∣tle aboue. Blessed are the meeke, for * 1.1143 they shall possesse the earth. Let all the world studie to do thee wrong, yea let them do thee wrong: and yet if thou be meeke, thou shalt haue foode and rayment inough for thee and thyne. And moreouer, if the worst come, God shall yet set such a tyraunt ouer thee, that (if thou be meeke and canst be cō∣tent that he polle thee properly, and euen as thou mayst beare) shall de∣fend thee from all other. Who is pol∣led * 1.1144 intollerably, that hys lite is bitter and euen death to hym, but he that is impatient and cannot suffer to be pol∣led. Yea, poll thy selfe and preuent o∣ther, and geue the Baylife or like offi∣cer, now a Capon, now a Pigge, now a Goosse, and so to thy Landlord like∣wise: or if thou haue a great Ferme. now a Lambe, now a Calfe, and let thy wife visit thy Landladye three or foure tymes in a yeare, wyth spised cakes, and Apples, Peares, Cheries, and such like. And be thou ready with thyne Oxen or Horses three or foure, or halfe a dosen dayes in the yeare to set home their wood, or to plow their lād: yea and if thou haue a good horse, let them haue hym good cheape, or take a worse for hym, and they shal be thy shilde and defende thee, though they be tyraūtes and care not for God, that no man else shall dare polle thee. And thereto thou maist with wisdome get of them, that shall recompence all that thou doost to them: All thys I meane, if thou be patient and wise and feare God thereto, & loue thine neigh∣bour, and do none euill. For if thou keepe thy selfe in fauour, with hurting thy neighbour, thine ende will be e∣uill, and at the last desperation in thys worlde, and hell after.

But and if thou canst not polle thy selfe with wisdome, and laugh & beare a good countenaūce, as though thou reioysedst while such personnes polle thee, euery man shall polle thee, and they shall mainteine them, and not de∣fende thee. Let this therefore be a cō∣mon prouerbe, be contented to be pol∣led of some man, or to be polled of e∣uery man.

Ye must vnderstand that there be two states or degrees in thys worlde: * 1.1145 the kyngdome of heauen which is the regiment of the Gospell. And y^• king∣dome of this world which is the tem∣porall regimēt. In the first state there is neither father, mother, sonne daugh¦ter: neither master, maystres, mayoe, manseruaunt: nor husband, nor wyfe, nor Lord, or subiect, nor man or wo∣man. But Christ is all, and ech to o∣ther is Christ himselfe. There is none better then other, but all like good, all brethren, and Christ onely is Lord o∣uer all. Neither is there any other thyng to do, or other law saue to loue one an other as Christ loued vs. In the temporall regiment is husband, wyfe, father, mother, sonne, daugh∣ter, maister, maystresse, mayde, man∣seruaunt, Lord and subiect.

Now is euery person a double per∣son, * 1.1146 and vnder both the regimentes. In the first regiment, thou art a per∣son for thyne owne selfe, vnder Christ and his doctrine, & mayst neither hate or be angry, and much lesse fight or ad∣uenge: But must after the ensample of Christ humble thy selfe, forsake and de∣ny thy selfe, and hate thy selfe, and cast thy selfe away, and be meeke and pa∣tient, and let euery mā goe ouer thee, and tread thee vnder foote and do thee wrong: and yet loue them, and pray for them, as Christ did for his crucifi∣ers. For loue is all, and what is not of loue that, is damnable and cast out of that kyngdome.

For that kyngdome is the know∣ledge

of God and Christ. But he that loueth not, knoweth neyther God nor * 1.1147 Christ: therefore he that loueth not is not of that kingdome. The minor is on this wise proued, he that knoweth God and Christ seeth light, for Christ is light: But he that hateth hys bro∣ther, is in darcknes, and walketh in darcknes, and wotteth not whether he goeth, for darcknes hath blinded hys eyes. 1. Ioh. 2. Ergo, he that hateth his brother, knoweth not what Christ hath done for hym, and therefore hath no true fayth, nor is of the spirituall kyngdome of God.

To hate thy selfe, that shalt thou get, if thou considerest thyne owne sinnes and the deepe dampnation that long thereto, with due repentaunce. And to loue, that thou shalt obtayne, if thou beholde the great and infinite mercy of God wyth strōg faith. There is none so great an enemy to thee in this worlde, but thou shalt lightly loue hym, if thou looke well on the loue that God shewed thee in Christ.

In the temporall regiment thou art * 1.1148 a person in respect of other thou art an husband, father, mother, maister, mai∣stresse, lord, ruler, or wife, sonne, daugh¦ter, seruaūt, subiect &c. And there thou must do accordyng to thyne office. If y^u be a father thou must do the office of a father, and rule, or els thou damnest thy selfe. Thou must bryng all vnder obedience whether by fayre meanes or foule. Thou must haue obedience of thy wife, of thy seruauntes, and of thy subiectes: and the other must obey. If they wil not obey with loue, thou must chide and fight, as farre as the law of God, and the law of the land will suf∣fer thee. And when y^u cāst not rule thē, thou art bound in many cases, to deli∣uer thē vnto the hyer officer of whom thou dyddest take the charge ouer thē.

Now to our purpose, whether a mā * 1.1149 may resist violence, and defend or ad∣uenge him selfe. I say nay, in the first state, where thou art a person for thy selfe alone & Christes Disciple. There thou must loue, and of loue do, studie. and enforce: yea and suffer all thynges (as Christ dyd to make peace, that the blessyng of God may come vpon thee, which sayth: Blessed be the peace ma∣kers, for they shalbe the children of God. If thou suffer and keepest peace in thy selfe onely, thy blessyng is, the possession of this world. But if thou so loue the peace of thy brethrē, that thou leaue nothyng vndone or vnsuffred to further it, thy blessyng is, thou shalt be Gods sonne and consequently pos∣sesse heauen.

But in the worldly state, where thou art no priuate man, but a person in re∣spect of other, thou not onely mayest, but also must, and art bounde vnder payne of dāuation to execute thyne of∣fice. Where thou art a father, thou must haue obedience by fayre meanes or by foule: and to whom thou art an hus∣band, of her thou must require obedi∣ence & chastitie, and to get that, attēpt all that the law of the land commaun∣deth and will. And of thy seruauntes thou must exact obedience and feare, & mayest not suffer thy selfe to be despi∣sed. And where thou art a ruler therto * 1.1150 appoynted, thou must take, prison, and slea to: not of malice and hate, to ad∣uenge thy selfe, but to defend thy sub∣iectes, and to mainteine thine office.

Concernyng thy selfe, oppresse not thy subiectes with rent, fynes or cu∣stome at all, neither pitie them with taxes and such like, to mainteine thyue owne lustes: But be louyng and kinde to them, as Christ was to thee, for they be his and the price of his bloud. But those that are euill doers among them and vexe their brethren, and will not know thee for their iudge and feare thy law, them smite, and vpon them draw thy sword, & put it not vp vntill thou haue thyne office: yet without hate to thee person, for his maisters sake, and because he is in the first regiment thy brother, but to amende him euely, or if it cānot be, but that thou must lose one to saue many, then execute thine office with such assertion, with such compas∣sion and sorow of hart, as thou woul∣dest out of thine owne arme to saue the rest of the body.

Take an example: thou art in thy fathers house among thy brethren and * 1.1151 sisters. There if one fight with an o∣ther, or if any do thee wrōg, thou mayst not aduenge nor smite: For that per∣tayneth to thy father onely. But if thy father geue thee authoritie in hys ab∣sence, and commaund thee to smyte if if they will not be ruled: now then art an other person. Notwithstanding yet thou hast not put of the first persō, but art a brother still, and must euer loue, and proue all thyng to rule with loue. But if loue will not serue: then thou must vse the office of the other person, or sinne agaynst thy father. Euen so when thou art a temporal person, thou puttest not of the spirituall. Therfore

thou must euer loue. But when loue wil not helpe, thou must with loue ex∣ecute the office of the temporall person or sinne agaynst God. A mother can smite and loue: and so mayst thou with loue execute the office of thy seconde state. And the wife, sonne, seruaūt and subiect are brethrē in the first state and put not that person of, by reason of the secōd degree: & therfore must they loue euer, and with loue pay custome, tri∣bute, * 1.1152 feare, honour and obedience to whom they belong as Paule teacheth Roma. xiij. And though the other doe not his dutie and loue thee, but rule the with rigorousnesse & deale vnkind¦ly with thee, thou not deseruyng: yet cleaue thou to Christ, and loue stil, and let not his euill ouercome thy good∣nesse and make thee euill also.

And as after the example aboue, thy father hath power ouer thee to com∣maund thee to vse his power ouer thy brethren, euen so hath thy master, to geue thee hys authoritie ouer thy fe∣lowes. Whiche when thou hast, thou must remember that thou art a felow still, and bound to loue still. But if loue alone will not helpe, then put thy ma∣sters authoritie vnto thy loue. And so hath the ruler power ouer thee, to send thee to vse violence vppon thy neigh∣bour, to take him, to prison hym, and happly to kill him to. And thou must euer loue thy neighbour in thyne hart by the reason that he is thy brother in the first state, and yet obey thy ruler & go with the cōstable or like officer, and breake open thy neighbours doore, if he will not opē it in the kynges name: yea and if he will not yeld in the kyngs name, thou must lay on, and smite him to ground till he be subdued. And loke what harme he getteth, yea though he be slayne, that be on his owne head. For thine hart loued him & y^t desiredest him louingly to obey, and hast not ad∣uēged thy selfe in that state where thou art a brother. But in the worldly state where thou art an other maner person in this case, thou had executed the au∣thoritie of him that hath such power of God, to commaunde thee, and where thou were damned of God if thou did∣dest not obey.

And like is it, if thy Lord or Prince * 1.1153 send thee a warfare into an other land, thou must obey at Gods commaunde∣ment, and go, and aduēge thy Princes quarell whiche thou knowest not but that it is right. And when thou com∣mest thether, remember what thou art in the first state with thē agaynst whō thou must fight, how that they be thy brethren and as deepely bought with Christes bloud as thou, and for Chri∣stes sake to be beloued in thyne hart. And see that thou desire neither their life or goodes, saue to aduēge thy prin∣ces quarell and to bryng them vnder thy Princes power. And be content with thy princes wages, and with such * 1.1154 parte of the spoyle (when thou hast wonne) as thy prince or his deputie appointeth thee. For if thou hate thē in thyne hart and couetest their goddes, and art glad that an occasion is founde (thou carest not whether it be right or wrong) that thou mayst go a robbyng and murtheryng vnpunished, then art thou a murtherer in y^e sight of God, & thy bloud wil be shed agayne for it, ei∣ther in the same warre folowyng: or when thou art come home (as thou there dyddest in thyne hart) so shalt thou robbe and steale, and be hanged for thy labour, or slayne by some other mischief.

Now cōcernyng the goodes of this world, it is easie to iudge. * 1.1155In the first state or degree y^t oughtest to be thank∣full to Christ, and to loue, to geue and to lend to them that are bought with his precious bloud, all that thou art a∣ble. For all that thou owest to Christ whose seruaūt thou art to do his will, that must pay thē. And that thou doest * 1.1156 to thē, that same thou doest to Christ, and that thou art not ready to do for thē, that denyest thou to do for Christ. But and any of thy brethren will with hold or take away by force aboue that thou mayst spare by the reason of some office that thou hast in the second state, or inuade thee violently, and lay more on thy backe then thou canst beare: thē hold thyne hart & hand, that thou nei∣ther hate or smite, and speake fayre and louingly, and let neighbours goe be∣twene. And when thou hast proued all meanes of loue in vayne, then com∣plaine to the law and the officer that is set to be thy father & defend thee, & to iudge betwene thee and thy brother.

* 1.1157Thou wilt say the text forbiddeth me to go to law: for it sayth, •…•…a man will law with thee and take thy coate, thou must let him haue gowne and all. If I must suffer my selfe to be robbed by y^e law, wilt thou say, by what right can I with law recouer myne own? I aunswere: Behold the text diligently. For by no right of law can a man take thy coate frō thee: For y^e law was or∣deyned

of God, to mainteine thee in thy right and to forbydde that wrong should be done thee. Wherfore the text meaneth thus, that where the law is vniustly ministred, and the gouerners and iudges corrupt, and take brybes and be parciall, there be pacient & rea∣dy to suffer euer as much more, what soeuer vnright be done thee, rather * 1.1158 them of impaciencie, thou shouldest aduenge thy selfe on thy neighbour or rayle or make insurrection agaynst the superiours whiche God hath set ouer thee. For to rise agaynst them is to rebell against God and against thy fa∣ther when he scourgeth thee for thyne offēce, and a thousād tymes more sinne then to aduēge thee on thy neighbour. And to rayle on them is to rayle on God, as though thou wouldest blas∣p•…•… him, if he made the sicke, poore or 〈◊〉〈◊〉 ••ow degree or otherwise thē thou wouldest be made thy selfe.

Thou wilt happely say: the sub∣iectes euer chose the ruler and make * 1.1159 hym sweare to keepe their law and to mainteine their priuilegies and •…•…er∣ties, and vpon that submit their selues vnto hym: Ergo, if he rule amisse they are not bounde to obey. But may re∣sist him and put him downe agayne? I aunswere your argument is nought. For the husband sweareth to his wife: yet though he forsweare him selfe. She hath no power to compell hym. Also though a maister keepe not couenaunt with his seruaunt, or one neighbour with an other: yet hath neither ser∣uaunt, no nor yet neighbour (though he be vnder none obedience) power to aduenge: But the vengeaunce pertay∣neth euer to an higher officer, to whō thou must complayne.

Yea but you will ••ay: it is not like. For the whole body of the subiectes chose those the ruler. Now, cuius est ligare: eius est soluere: Ergo, if he rule amisse, they that set him vp, may put hym downe agayne. I answere: God (and not the common people) chuseth the Prince, though he chuse hym by them. For deut. xvi. God commaun∣deth to chuse and set vp officers: and therefore is God the chiefe chuser and setter vp of them, and so must he be the chiefe putter downe of them agayne: so that without his speciall commaun∣dement, they may not be put downe agayne. Now hath God geuen no commaundement to put them downe agayne: But contrariwise, when we haue annointed a kyng ouer vs at his commaundement, he sayth: touch not myne annointed. And what ieopardy it is to rise agaynst thy Prince that is annointed ouer thee, how euill so euer he be, see in the story of kyng Dauid, and thoroughout all the bookes of the kinges. The authority of the kyng is the authority of God: and all the sub∣iectes * 1.1160 compared to the king, are but subiectes still (though the king be ne∣uer so euill) as a thousand sonnes ga∣thered together are but sinnes still, & the commaundement obey your fa∣thers, goeth ouer all, as well as ouer one. Euen so goeth the commaunde∣ment ouer all the subiectes: obey your Prince and the higher power, and he that resisteth him, resisteth God, and getteth him dampnation. And vnto your argument, cuius est ligare, eius est soluere, I aunswere: he that bindeth * 1.1161 wyth absolute power, and without a∣ny higher authoritie, his is the might to louse agayne. But he that bindeth at an other mans commaundement, may not louse agayne without y^• com∣maundement of the same. As they of London, chuse them a Maior: But may not put him downe agayne how euill so euer he be without the autho∣rity of hym with whose licence they chose him. As long as the powers or officers be one vnder an other, if the inferior do thee wrong, complayne to the higher. But if the hyghest of all do thee wrong, thou must complayne to God onely. Wherefore the onely re∣medy against euill rulers is, that thou turne thine eyes to thy selfe and thyne owne sinne, and thē looke vp to God and say: O father, for our sinne, and the sinne of our fathers is this misery come vpon vs, we know not thee as our father, to obey thee and to walke in thy wayes, and therfore thou kno∣west not vs as thy sounes, to set lo∣uing scholemasters ouer vs. We hate thy law, and therefore hast thou tho∣rough the wickednes of vnrighteous Iudges, made that law that was for our defence, to be a tyraunt most cruel and to oppresse vs and do vs iniury a∣boue all other kindes of violence and robbing. And amende thy liuing, and be meeke and patient, and let them robbe as much as they will, yet shall God geue thee foode and raiment, and an honest possession in the earth, to mayntaine thee and thine withall.

Moreouer concerning thy goods, * 1.1162 thou must remember how that thou art a person in the temporall regimēt,

and the kyng; as he is ouer thy body, euē so is he Lord of thy goods, and of * 1.1163 hym thou holdest them, not for thy selfe onely, but for to maintaine thy wife, children and seruauntes, and to maintaine the kyng, the realme, & the countrey, & towne or citie where tho•…•… dwellest. Wherefore thou mayst not suffer thē to be wasted, that thou were not able to do thy dutie, no more thē a seruaūt may suffer his masters goods to go to wracke neghgently. For he that prouideth not for his, and name∣ly for them of hys owne housholde, sayth Paule, denieth the fayth, and is worse then an Infidell. But euery man is bounde to labour diligently & truely, & therewith so soberly to •…•…e, that he may haue inough for hym, and his, and somwhat aboue for them that can not labour, or by chaunce are fal∣len into necessitie. And of that geue & lende, and looke not for it againe. And if that suffice not thy neighbours ne∣cessitie: then speake and make labour to thy brethren, to helpe also. For it is a common prouerbe, many handes make light worke, & many may beate that that one alone cannot.

And thy wife, thy children, and ser∣uauntes, art thou bounde to defende. If any man would force thy wife, thy daughter, or thy mayde, it is not in∣ough for thee to looke on, & say, God amede you. Nay thou must execute thine office and authoritie which the kyng geueth thee. And by the way y^• must defēde thy master and his goods, and the kings goods, which thou hast to maintaine thy wife and housholde withall, and thine neighbour that go∣eth with thee, agaynst theues & mur∣therers. And against all such persons lay about thee, and do as thou woul∣dest do if thou were vnder the kinges standard against his enemies which had inuaded the realme. For all such persons are mortall enemies to the realme, and seeke to put downe the king, and law, and altogether, and to make that it might be lawfull to sinne vnpunished. And of this maner if thou marke well the difference of these two states and regimentes, thou mayst soyle all like doubtes that shalbe layde agaynst thee.

Moreouer whē I say, there be two * 1.1164 regiments, the spirituall and the tem∣porall: Euen so I say that euery per∣son * 1.1165 baptised to keepe the lawe of God and to beleue in Christ, is vnder both the rigimentes, and is both a spiritu∣all person and also a tēporall, and vn∣der the officers of both the regimētes: so that the kynge is as deepe vnder the spirituall officer, to heare ou•• of Gods worde what he ought to beleue and how to liue, and how to rule, as is the poorest begger in the realme. And euen so the spirituall officer, if he sinne against his neighbour, or teach * 1.1166 false doctrine, is vnder the kinges, or temporall correction, how high so euer he be. And looke how dampnable it is for the king to withdraw himselfe frō the obedience of the spirituall officer: that is to say, from hearing hys duty, to do it, and frō hearing his vices re∣buked, to amende them: so dampnable is it for the spirituall officer, how high so euer he be, to withdraw hymself frō vnder the kinges correctiō, if he teach false, or sinne agaynst any temporall lawe.

Finally ye must consider that Christ * 1.1167 here teacheth his disciples, and them that should be the light and salt in ly∣uing & doctrine, to shi••e in the weake and feble eyes of the worlde, diseased with the mygrim, and accustomed to darcknesse, that wyth our great paine they can beholde no light, and to salte their olde feasterd sores, and to frete out the rotten fleshe, euen to the harde quicke, that it sinert agayne, and spare no degree. But tell all men, hie & low, their faultes, and warne them of the ieopardie, and exhort them to the right way. Now such scholemasters shall * 1.1168 finde small fauour and frendship with the rulers of thys world, or defence in their lawes. As Christ warneth them, Math. x. saying (I sende you out as sheepe among wolues. Beware ther∣fore of men, for they shall deliuer you vp to their counsels, and shall scourge you in their sinagoges or counselhou∣ses, and ye shall be brought before the chiefe rulers and kinges, for my sake) and there teacheth them, as here, to arms themselues with pacience, and to goe forth boldly wyth a strong fayth, and trust in the succour and assistaunce of God onely, and to plant the gospell with all loue & meekenes, and to wa∣ter it with their owne blond, as Christ did. Thou maist not in that state come with a sword, to defend either thy self or thy Gospell, and to compell men to worship thee as God, and to beleue what thou wilt. Nay, ye sheepe, v••e no such regiment among Wolues. If thou be a sheepe, thou art not〈…〉〈…〉taking if thou canst bring to passe that

Wolfe be content with thy ••••ese onely, and to shere thee yearely.

Geue to him that asketh, and from him that would borow, turne not a∣way. Luke sayth, geue to whosoeuer asketh thee: that is to say, whersoeuer thou seest neede, or seest not the cōtra∣ry, but there may be neede: to the vt∣termost of thy power there open thine hart & be mercifull onely. And of mer∣cifulnes set God thy father, and Christ thy Lord and master for an ensample: and enforce to be as like them as thou canst. If thou be mercifull, God hath bound himselfe to be mercifull to thee agayne. Lo, is not this an excceding great thyng, that God which of no right ought to be bound to hys crea∣tures, hath yet put it whole in thyne owne hands, to bynd hym against the day of thy tribulation, then to shew thee mercy.

Concerning lending, proceede by y^t foresayd rule of mercy. Many in ex∣treame * 1.1169 neede, yet ashamed to begge, shall desire thee to lende. Ʋnto such in steede of lending geue, or say thus, lo, here is as much as ye require. If ye can pay it agayne well, do, and ye shall finde me ready against an other tyme, to lende or geue (if neede be) as much more. But and i•• ye shall not be able to pay it agayne, trouble not your conscience, I geue it you. We be all one mans children: one man hath bought vs al with his bloud, & bound vs to helpe one an other. And with so doyng, thou shalt wynne the hart of him to thy father.

Concernyng marchaundise, & chap∣men, the lesse borowyng were among them, the better should the common wealth be: if it were possible, I would it were, ware for ware, or money for ware, or part money & part ware. But if it will not be: but that a man to get his liuyng with, must nedes lende, and call for it agayn to finde his houshold, and to pay his dettes: then in the len∣dyng, be first single and harmeles as a Doue, and then as wise as a Serpent. and take hede to whom thou lendest. It when thou hast lent an honest mā, God visite him, and take away hys goods, with what chaunce it be, whe∣ther by sea or land, that he is not able to pay thee: then to prison him, or to sue him at the law, or once to speake an vn¦kynde worde, were agaynst the law of loue, and contrary to shewyng mercy. There thou must suffer with thy neigh¦bour and brother as Christ dyd with thee, and as God doth dayly. If an vn∣thrift haue beguiled thee, and spent thy * 1.1170 goods away, and hath not to pay, then hold thine hand and hart, that thou ad∣uenge not thy selfe: But loue him, and pray for him, and remember how God hath promised to blesse the pacient and meke. Neuerthelesse because such per∣sons corrupt the common maners and cause the name of God the lesse to be feared, men ought to complaine vpon such persons to the officer that is ordai¦ned of God to punish euill doers, and the officer is bound to punish them. If thou haue lent a foxe which with canil∣lation will kepe thy goods from thee: then if the ruler and the law will not helpe thee to thy right, do as it is a∣boue sayd of him that will go to lawe with thee, and take thy coate frō thee. That is to say: be content to lo••e that & as much more to it, rather then thou wouldest aduenge thy self. Let not the wickednes of other men plucke thee from God. But abyde by God and his blessings, and tary his iudgement. Li∣beralitie is mercyfulnes that byndeth God to be mercyfull again. Couetous∣nes * 1.1171 (the roote of all euill, and father of all false Prophetes, and the scholema∣ster that teacheth the messēgers of Sa∣than to disguise them selues like to the messengers of Christ) is mercyles that * 1.1172 shall haue iudgement without mercy: And therefore exhorteth Christ all hys so diligently, and aboue all thing, to be liberall & to beware of couetousnes.

Ye haue heard, how it is sayd, thou shalt loue thy neighbour and hate thyne enemy. But I saye vnto you, loue your enemyes. Blesse thē that curse you, do good to them that hate you. Pray for them which do you wrong and persecute you. That ye may be the childrē of your heauēly father. For he maketh his sunne to arise ouer the euill, and ouer the good, and sendeth rayne vpon the righteous and vnrighte∣ous. For if ye loue them that loue you, what reward shall ye haue? do not the Publicans so? and if ye be frendly to your brethren onelye what singular thyng do ye? do not the Publicans likewise? ye shal ther¦fore bee perfecte, as your father which is in heauen, is perfect.

This text of hating a mans enemy▪

st••deth not in any one place of the Bi∣ble, but is gathered of many places, in * 1.1173 which God commaundeth the childrē of Israel to destroy 〈◊〉〈◊〉 enemyes, the Ca•…•…s, th•• •…•…es, the Amale∣k•…•…s and other〈…〉〈…〉people, as the 〈◊〉〈◊〉, and •…•…es, whiche〈…〉〈…〉out of the fauour of God, and ••o destroy the name of God.〈…〉〈…〉came behynde them, and〈…〉〈…〉were faintie and we•…•…y, as they came out of Egy•…•… Moabites and Ammo∣nues〈…〉〈…〉to curse them, and begu••led them with their wemen, and made a great plague amōg thē. These and like nations were perpetuall ene∣mies to their land which God had ge∣uen them, and also of the name of God and of their faith. For which cause they not onely might lawfully, but were also bounde to hate them, and to studie their destruction agayne: howbeit they might not yet hate (of the sayd natiōs) such as were conuerted to their fayth.

Now by the reason of such textes as commaunded to hate the commō ene∣mies of their coūtrey, and of God and his law, and of their fayth: the Phari∣seis doctrine was, that a man might * 1.1174 lawfully hate all his priuate enemyes without exception, nor was bound to do them good. And yet Moses sayth, Thou shalte not hate thy brother in thyne hart. And agayne thou shalt not aduenge thy selfe, nor beare hate in thy minde agaynst the children of thy peo∣ple. And if thine enemyes Asse sinke vnder his burthē, helpe to lift him vp again. And if his Oxe or Asse go astray bryng thē home agayne. Which all no doubt, the Phariseis did interpret for good coūcel, but for no preceptes, wher¦fore Christ salteth their doctrine, & pro∣ueth that a man is bound both to loue & to do good to hys enemy. And as a naturall sonne, though his brethren be neuer so euill, yet to loue them, & shew them kyndnesse, for his fathers sake, & to study to amend thē. What hast thou to reioyce of, if thy Religion be no bet∣ter then the Religion of theenes? For * 1.1175 theeues loue among them selues: and so do the couetous of the world, as the vsurers and publicans, which bought in great the Emperours tribute, and to make their most aduauntage, did o∣uer set y^e people. Nay, it is not inough for thee to loue thy benefactours one∣ly, as Monkes and Friers do, & them of thine owne coate, and order, or the brethren of thyne owne Abbay onely (for among some their loue stretcheth no further, and that shall he that is re∣moued out of an other cloysture the∣ther, will finde: yea and in some places charitie reacheth not to all the celles of the same cloisture, and to all y^e monkes that were professed in the same place. * 1.1176 But lift vp thine eyes vnto thy heauē∣ly father, and as thy father doth, so doe thou loue all thy fathers children. He ministreth sunne, and rayne to good & bad, by which two, vnderstand all hys benefites. For of the heate and dryeth of the sunne and cold and moyst of the rayne, spryng all thinges that are ne∣cessary to the lyfe of man. Euen so pro∣uoke thou and draw thyne euill bre∣thren to goodnesse, with pacience, with loue in word and deede, and pray for them to him that is able to make them better and to cōuert them. And so thou shalt be thy fathers natural sonne, and perfect, as he is perfect. The text sayth not, ye shalbe as perfect as God: But * 1.1177 perfect after his example. To be per∣fect. in the Scripture is not to bee a Monke or a Frier, or neuer to sinne. For Christ teacheth not here Monkes or Friers, but his disciples and euery Christen man and woman. And to be in this life all together without sinne, is impossible. But to be perfect, is to haue pure doctrine without false opi∣nions, and that thyne hart be to folow that learnyng.

An exposition of the sixt Chapter.

TAke heede to your almose, that ye do it not before men, to be sene of thē, or els ye get no reward of your father whiche is in heauen. Therfore when thou geuest almose, make not a trompet to be blowen before thee, as the hypocrites do in the Synagoges & in the stretes, to be praysed of mē. Ʋerely I saye vnto you, they haue their reward. But thou when thou geuest almose, let not thy left hand knowe what thy right hand doth, that thine almose may be in secret. And then thy father which seethin secret, shall reward thee openly.

AS hee rebuked theyr doctrine a∣boue, euē so here he rebuketh their

workes: for out of deuilish doctrine cā * 1.1178 spryng no godly workes. But what workes rebuketh he? verely such as as God in the Scripture commaundeth, * 1.1179 and without whiche no man can bee a Christen man: euen prayer, fasting and almose deede. For as the Scripture corrupt with gloses, is no more Gods word, euen so the dedes commaunded in the Scripture (when the entent of them is peruerted) are no more godly deedes. What sayd the Scribes & Pha∣riseis of him (thinke ye) when he rebu∣ked such maner of workes? No doubt as they sayd (when hee rebuked their false gloses) how he destroyed the law and the Prophetes, interpretyng the Scripture after the litteral sence, which killeth, & after his owne brayne, cleane contrary to the common fayth of holy Church, and myndes of great Clerkes and autenticke expositions of old holy Doctours. Euen so here what other could they say, then, behold the here∣ticke, and dyd not we tell you before whereto hee would come, and that he kept some mischief behynd, and spued not out all his venome at once: see to what all his godly new doctrine that sounded so sweetly, is come? he prea∣ched all of loue, and would haue the people saued by fayth, so long till that now at the last, he preached cleane a∣gaynst all deedes of mercy, as prayer, fasting and almose deede, and destroy∣eth all good workes. His disciples fast no more then dogges, they dispise their deuine seruice, & come not to Church, yea and if the holyest of all S. Fraun∣ces order aske themalmes, they bidde hym labour with his handes, and get hys liuing, and say that he that labou∣reth not is not worthy to eate, & that God ••ad that no such strong lubbers should loyter, and goe a begging, and be chargeable to the cōgregation, and eate vp that other poore men get with the▪ sweat of their booyes: yea and at the last ye shall see, if we resiste hun not betymes, that he shall moue the peo∣ple to insurrection, as Cayphas sayd, and the Romaynes shall come & take our land from vs. As ye see in y^e text, Luk. xxiij. How (when they could not driue the people from him wyth those periwasions) they accused hym to Pi∣late saying: we haue founde thys fel∣low peruerting the people, and forbid∣ding to pay tribute to Cesar, and say∣ing that he is Christ a kyng. Wherfore thou canst not be Cesars frend, if thou * 1.1180 let hym escape. But after all these blas∣phemies, yet must y^• holy ghost rebuke the world of their righteousnes, yea of their false righteousnes and false holi∣nes, which are neither righteousnes nor holines, but colour of hipocrisy.

Christ here destroyeth not prayer, fasting & almes deede: But preacheth agaynst the false purpose and entent of * 1.1181 such workes, and peruerting the true vse: that is to say, their seking of glo∣ry, and that they estemed themselues righteous thereby, and better then o∣ther men, and so despised and cōdemp∣ned their brethren. With our almose (which is as much to say as deedes of mercy) or compassion, we ought to seeke our fathers glory onely, euen the wealth of our brethren, and to winne them to the knowledge of our father, and keeping of his lawe. He that see∣keth the glory of his good workes, se∣keth the glory that belongeth to God, and maketh himselfe God. Is it not a blynde thyng of y^e world, that eyther they will do no good woorkes at all, or will be God for their good workes, and haue the glory themselues.

Concerning blowing of trumpets, * 1.1182 and ringing of belies, or makyng a cry, to call men to ••et almes (though y^e right way be, that we should know in euery parishe, all ourpoore, & haue a cōmon coser for them, and that straū∣gers should bring a letter of recom∣mendation with them of their necessi∣tie, and that we had a commonplace to receaue them into, for the tyme, and though also we ought to flee all occasi∣ons of vayne glory) yet while y^e world is out of order, it is not dampnable to do it. So that the very meaning, both that we blow no trumpets, and that the left hand know not what the right hand doth, is that we do as secretly as we can, and in no wise seeke glory, or to receaue it, if it were proffered: But to do our deedes in singlenes of cons∣cience to God, because it is his com∣maundement, * 1.1183 and euen of pure com∣passion and loue to our brethren: and not y^• our good deedes thorough stan∣ding in our owne cōceite, should cause vs to dispise them. If thou be tempted * 1.1184 to vayne glory for thy good deees, thē looke on thyne euill thereto, and put the one in the one balaunce, and the o∣ther in the other. And then if thou vn∣derstand the law of God any thyng at all, tell me whether wayeth he•…•…er.

If that y^• thou doest, do tempt thee, then consider what thou doest not. If it moue thee to set vp thy combe, when

thou geuest thy brother a farthyng, or an halfepenny: ponder in thine hart, how farre thou art of from louing him as well as thy selfe, and caring for him as much as for thy selfe. And be sure how much y^• lackest of that, so much thou art in sinne, and that in dampna∣ble sinne, if God for Christes sake dyd not pardon thee, because thine hart mourneth therefore, and thou fightest with thy self to come to such persectiō. If a Pecocke did looke well on his feete, and marke the euilfauoured shri∣king of his voyce, he would not be so proude of the beauty of hys fayle.

Finally that many dispute, because * 1.1185 God hath promised to rewarde our deedes in heauen, that our deedes de∣serue heauen: and because he promiseth to shew mercy to y^e merciful, that with our deedes we deserue mercy, and be∣cause he promiseth forgeuenes of sins to thē y^t forgeue, y^• our deedes deserue forgeuenes of sinne, and so iustifie vs. I aunswere: first there is inough spo∣ken thereof in other places, so that to them that haue read that, it is super∣stuous to rehearse the matter agayne. Furthermore the argument is nought and holdeth by no rule. See ye not y^t the father and mother haue more right to the childe and to all it can do, than to an Oxe or a Cowe. It is their fleshe and bloud, nourished vp wyth their labour and cost. The life of it, and the maintenaunce, and continuaunce ther∣of is their benefite, so that it is not a∣ble to recompence that it oweth to fa∣ther and mother by a thousand partes.

And though it be not able to do his dutie, nor for blindnesse to know hys dutie, yet the father and mother pro∣mise moe giftes still without ceasing, and that such as they thinke shoulde most make it to see loue, & to prouoke it to be willing to do part of his dutie. And when it hath done amisse, though it haue no power to do satisfaction, nor lust or courage to come to y^e right way agayne, yet their loue and mercy aby∣deth still so great to it, that vppon ap∣pointment of mending, they not one∣ly forgeue that is past, and fulfill their promise neuertheles, but promise grea¦ter giftes then euer before, and to be better father and mother to it thē euer they were. Now when it cannot do y^• thousand part of his dutie, how coulde it deserue such promises of the father & mother, as a labourer doth his hyre? the rewarde therefore commeth of the loue, mercy, and truth of the father and mother, as well when the childe kee∣peth the appointment, as when they fulfill their promise, when it hath bro∣ken the appointment: and not of the deseruing of the childe.

Euen so, if we were not thus drow∣ned * 1.1186 in blindnesse, we should easely see, that we cannot do the thousand parte of our dutie to God: no though there were no life to come. If there were no life to come, it were not right that I should touch any creature of God, o∣therwyse then he hath appoynted. Though there were no life to come, it had neuerthelesse bene right, that Adā had abstayned from the forbiddē apple tree, and from all other to, if they had bene forbid. Yea & though there were no life to come, it were not the lesse right that I loued my brother and for∣gaue him to day, seing I shall sinne a∣gaynst him to morrow. Because a fa∣ther cannot geue his children heauen, hath he no power to charge them to loue one another, and to forgeue, and not aduenge one an other? And hath he not right to beat them if they smite ech other, because he cannot geue them heauen? A bondman that hath a ma∣ster more cruell then a reasonable man would be to a dogge: if there were no heauen, might this bond seruaunt ac∣cuse God of vnrighteousnes, because he hath not made hym a master? Now then when we cannot do our dutie by a thousand partes, though there were no such promises: and that the thyng commaunded is no lesse our dutie, though no such promise were, it is ea∣sie to perceaue that the reward promi∣sed commeth of the goodnes, mercy, & truth of the promiser, to make vs the gladder to do our dutie, and not of the deseruing of the receauer. When we haue done all we can, we ought to say in our hart, that it was our dutie, and that we ought to do a thousand tymes more, and that God (if he had not pro∣mised vs mercy, of his goodnesse in Christ) he might yet of right damne vs, for that we haue left vndone.

And as touching forgeuenesse of sinne: though forgeuenesse of sinne be * 1.1187 promised vnto thee, yet chalenge it not by thy merites, but by the merites of Christes bloud, and heare what Paule sayth Phil. iij. Concerning the righ∣teousnes of the law, I was faultlesse, or such as no man could rebuke. But the thinges that were to vauntage, I thought domage for Christes sake, ye, I thinke all thing to be dammage or

losse, for the excellēt knowledges sake of Christ Iesus my Lord: for whose sake I let all go to losse, and count thē as chaffe or refuse (that is to say, as thinges which are purged out, and re∣fused when a thyng is tryed and made perfect) that I might wynne Christ, & might be found in him: not hauyng my righteousnes y^t cōmeth of y^t lawe. But y^• which cōmeth of faith in Christ Iesu, which righteousnes commeth of God through fayth, and is to know him, and the power of his resurrection (how he is Lord ouer all sinne, & the onely thyng that slayeth and vanqui∣sheth sinne) and to know also the fe∣lowshyp of his passions that I might be made like vnto his death.

So that when righteousnesse, and true merites be tryed, we must be con∣tent that ours be the chaffe & Christes the pure corne: ours the scome and re∣fuse, * 1.1188 and Christes the pure gold. And we must fashion our selues lyke vnto Christ and take euery man his crosse & slea and mortifie the sinne in the fleshe: or els we cannot bee partakers of hys passion. The sinne we doe before our conuersion is forgeuen clearely, tho∣rough fayth, if we repent, and submit our selues to a new lyfe. And the sinne we doe agaynst our willes (I meane the will of the spirite, for after our con∣uersion * 1.1189 we haue two willes fightyng one agaynst the other) that sinne is al∣so * 1.1190 forgeuen vs through fayth, if we re∣pent and submit our selues to amēde. And our diligence in workyng kepeth vs frō sinnyng agayne, and minisheth the sinne that remaineth in the flesh & maketh vs pure and lesse apte and dis∣posed to sinne: and it maketh vs mery in aduersities and strong in temptati∣ons and bold to go into God with a strong & feruent sayth in our prayers, and sure that we shalbe heard whē we * 1.1191 cry for helpe at nede, either for our sel∣ues or our brethren. Now they that be negligent, and sinne, are brought in temptation vnto the point of despera∣tion, and feele the very paynes of hell, so that they stand in doubt whether God hath cast them away or no. And in aduersitie they be sorowfull and dis∣couraged, and thinke that God is an∣gry, & punisheth them for their sinnes. * 1.1192 When a child taketh payne to do hys father his pleasure, and is sure that he shal haue thāke, & a reward for his la∣bour: he is mery & reioyseth in worke and paine that he suffreth: and so is the aduersitie of them that keepe them sel∣ues from sinnyng. But a child whē he is beaten for his faute, or whē he thin∣keth his father is angry & loueth hym not, is anone desperate and discoura∣ged: so is the aduersitie of them that are weake and sinne oft. A child that neuer displeaseth his father, is bold in his fathers presence to speake for hym selfe or his frend. But he that oft offē∣deth and is correct or chidde, though the peace be made agayne, yet the re∣membraunce of hys offences maketh him fearefull, and to mistrust, and to thinke hys father would not heare him: so is the fayth of the weake that * 1.1193 sinne oft. But as for them that professe * 1.1194 not a new liuyng how euer so much they dreame of faith, they haue no faith at all: for they haue no promise, except they be conuerted to a new lyfe. And therfore in aduersities, temptation and death, they vtterly dispayre of all mer∣cy and perish.

And when thou prayest, thou shalt not be like the hipocrites. For they loue to stand and pray in the Sinagoges, and in corners of the streates, that they might be sene of men. Ʋerely I say vnto you, they haue their reward. Thou therfore when thou prayest, goe into thy chamber, and shut thy doore, and pray to thy father whiche is in se∣cret. And thy father which seeth in secret, shall reward the openly.

After almose foloweth prayer. For * 1.1195 as it is a Christen mans part, to helpe his neighbour and to beare with hym when hee is ouer charged, and suffer with him, and ••o stād one by an other, as long as we lyue here on this earth. Euen so because we be euer in such pe∣rill & combraunce, that we cānot rydde our selues out: we must dayly & houre∣ly cry to God for aide & succour, as wel for our neighbours as for our selues.

To geue almose, to pray, to fast or * 1.1196 to do any thing at all, whether betwen thee and God, or betwen thee and thy neighbour, cāst thou neuer do to please God therewith, except thou haue the true knowledge of Gods word to sea∣son thy deedes with all. For God hath put a rule in the Scripture without which thou caust not moue an heere of thyne head, but that it is damnable in the sight of God. As it is of y^• Iewes, though (as Paul beareth them record) they haue a feruent zeale to God, yea and haue the Scripture therto: yet be∣cause

they haue not the true vnderstā∣dyng, all is dānable that they do. Hy∣pocrites with scrappes of almose get an hundred fold. And with prayer they get prayse (as thou seest here) and pray therto and robbe widowes houses, as thou readest Math. xxiij. And with fa∣styng they get fat belyes, full dishes & euer more then inough. And yet there is none almose, praying or fastyng a∣mong them in the sight of God. With their prayers they exclude all true pray¦ers, and make it impossible that there should be any amōg them. For prayer is, either a longyng for the honour of * 1.1197 the name of God that all men should feare him, and kepe his preceptes, and * 1.1198 beleue in him. And contrary to that, they seke their owne honour, that men should feare them and keepe their or∣dinaunces, and beleue in their swete blessings, prayers, pardons, and what soeuer they promise. If they byd fast thou must doe it or be damned and be an hereticke and rebellious to holy Church. If they dispēce and geue thee cleane remission for to eate fleshe on good friday (though thou be neuer so lustie) thou must obey, or els thou art damned and an hereticke, because thou doest not beleue in holy Church. Ei∣ther prayer is, to geue God thākes for the benefites receaued. Contrary to which, they will first haue thankes of the world for their prayers, and robbe not onely widowes houses: But also Lord, Prince, Emperour and all the world, of house and land, yea & of their wittes to. And then they bynde God to thāke them, and to geue them. (Be∣side the thankes which they haue got∣ten in the world) not onely heauē and an hygher place but that he geue hea∣uen to no other man, saue thorough their merites.

Either prayer is a complaynyng & a shewyng of thyne owne miserie and necessitie, or of they neighbours before God: desiring hym with all the power of thine hart, to haue compassion and to succour. Coutrary to this, they haue excluded with their prayers all necessi∣tie, & miserie from among them. They be Lordes ouer all, and do what they will through the whole world. Kyng and Emperour are their seruauntes: they neede but say the word, and their wil is fulfilled. And as for their neigh∣bours, they haue no compassion vpon them, to bryng their complaintes be∣fore God. But with theyr prayers robbe them of that litle they haue, and so make them more miserable.

Of enteryng into the chamber and * 1.1199 shuttyng the doore to, I say as aboue * 1.1200 of that the lift hand should not know what the right hand doth: the mea∣nyng is, that we should auoyde all worldly prayse and profite, and pray with a single eye and true entēt accor∣dyng to Gods word: and is not for∣bidden therby, to pray openly. For we must haue a place to come together to pray in generall, to thanke and to crye to God for the common necessities, as well as to preach the word of God in. Where the Priest ought to pray in the mother toung, that the name of God may be halowed and his word faith∣fully taught and truly vnderstode, and fayth and godly liuyng encreased: and for the kyng and rulers, that God will geue them his spirite, to loue the com∣mon wealth: and for peace, that God will defend vs from all enemyes: for wederyng and frutes, that God will kepe away pestilence and all plagues. And the Priest should be an example to the people how they should praye. There be of such things as the Priests and other bable (and not pray) many good Collectes that should much edi∣fie the people if they were spokē in the mother tounge. And then while the Priestes sing Psalmes, let euery man pray priuatly and geue God thankes for such benefites as his hart knoweth he hath receaued of God, & commende to God his priuate necessities, and the priuate necessities of his neighbours which he knoweth, & is priuie to. Nei∣ther is there in all such any ieopardie of vayne glory. But and if God haue geuen any man the spirite of praying, as all men haue not like giftes, that he pray oft and when other do not: thē to haue a secret place to pray in, both for the auoydyng of vayne glory, & speach of people, and that thou mayst be free, to vse thy wordes as thou lustest, and what soeuer gestures and behauiours do moue the most to deuotiō, is neces∣sarie and good.

And finally what soeuer necessitie * 1.1201 thou hast, though thou feele thy selfe a great sinner, yet if thyne hart be to a∣mend, * 1.1202 let not that discourage thee. But go boldly to thy father, seing thou hast his commaundemēt, euer to pray, and promise that he will heare thee: not for thy goodnesse, but of his goodnesse, & for his truth.

Moreouer when ye pray, bable

not much as the heathen do. For they thinke that they shalbe heard, for theyr much bablinges sake. Be not therfore like vnto them. For youre Father knoweth of what thynges ye haue neede, before ye aske hym. Of this maner therefore pray ye.

O our father which art in hea∣uen, honoured be thy name, thy * 1.1203 kingdome come. Thy will be ful∣filled, euen in earth, as it is in hea∣uen. Geue vs this daye our dayly bread. And forgeue vs our trespas∣ses, as we forgeue our trespassers. And leade vs not into temptation. But deliuer vs frō euill. For thine is the kingdome, the power & the glory for euer. Amen.

As before he rebuked their false en∣tent in praying, that they sought praise and profite of that worke which ought to be direct to God alone, ether to geue him thākes, that is to say, to be a kno∣wen and to confesse in the hart, that al we haue, commeth of hym: or to call vpon hym for ayde and succour in tēp∣tations and all necessitie. Euen so here he rebuketh a false kynde of praying, * 1.1204 wherin the toung, and lippes laboure, and all the body is payned, but y^• hart talketh not wyth God, nor feeleth any sweetnes at all, nor hath any confidēce in the promises of God: But trusteth in the multitude of wordes, and in the payne and tediousnes of the length of the prayer, as a coniurar doth in his circles, Characters, and superstitious wordes of his coniuration. As ye see now to be amōg our Fryers, Mōkes, Chanons and Nunnes, and euen tho∣roughout al the spiritualtie. Which (as I haue proued aboue) haue with their false entent of praying, excluded all oc∣casions, and the whole matter of true prayer, & haue turned it into a bodely labour, to vexe the toung, lippes, eyes, and throate with roaring, and to wea∣ry all the members: so that they say (& may truely sweare it) that there is no * 1.1205 greater labour in the world, then pra∣yer: for no labour whatsoeuer it be, when the body is compelled and the hart vnwilling, can be other then gre∣uous and painefull. But true prayer * 1.1206 (if they complayned and sought helpe either for thēselues or for their neigh∣boures, and trusted in the promyse of God) would so comfort the soule and courage y^• hart, that the body (though it were halfe dead and more) woulde reuiue and be lusty agayne, and the la∣bour woulde be short and easy (as for an ensample, if thou we••e so oppresied that thou were wea••y of thy life, and wēttest to the kyng for helpe, and had∣dest sped, thy spirits would so reioyce, that thy bodye woulde receaue her strength agayne, and be as lusty as e∣uer it was) euē so the promises of God worke ioy aboue all measure, where they beleued in the hart.

But our hierlinges haue no Gods woorde, but trust in the multitude of wordes, length of bablyng, and payne of body, as bond seruauntes. Neither know they any other vertue to be in prayer: as ye may see by the ordinaun∣ces of all foundations. King Henry the fift built Syon, and the Charter∣house of Shene on the other side of the * 1.1207 water, of such a manner that lippe la∣bour may neuer cease. For when the Fryers of Sion ryng out, the Nūnes beginne. And when the Nunnes ring out of seruice, the Monkes on the o∣ther side beginne. And whē they ring out, the Fryers beginne agayne, and vexe themselues night and day, & take payne for Gods sake: for which God must geue them heauen. Yea & I haue knowen of some yer this, that for very payne and tediousnes, haue bidden the Deuill take their founders. They call Lent the holyest tyme of the yeare: but wherin is that holines, verely in mul∣titude of wordes and tedious lēgth of the seruice. For let thē beginne at sixe, and it will be twelue or they can ende. In which time they be so wearied that by the tyme they haue dined, they haue lust to nothing saue to sleepe. And in the ende of all they thinke no farther then that God must rewarde their payne. And if y^u aske how they know it. They will aunswere: he must re∣ward it or be vnrighteous. Now god looketh not on the paine of the prayer, * 1.1208 but on thy faith in his promise & good∣nes: neither yet on the multitude of thy wordes, or long habling. For he knoweth thy matter better then thou thy selfe. And though the Iewes and the heathen were so foolishe thorough their vnbeliefe, to bable many words, yet were they neuer so madde, as to m••mble and buze out woordes that they vnderstoode not. Thou wilt say: what matter maketh it, if I speake wordes which I vnderstand not, or if I pray not at all, seing God knoweth

my matter all ready: I aunswere, he will haue thee to open thine hart to him, to enforme and edifie thine owne selfe. That thou mightest know how all goodnes is of him, to put thy trust and confidence in hym, and to flie to him in time of neede, and to be thank∣full, and to loue him and obey his cō∣maundementes, and turne and be cō∣uerted vnto thy Lord God, and not to runne wilde, as the vngodly do, which know not the benefites of God, and therefore be vnthankfull to obey hys commaundementes.

And that thou mayst know how & what to pray, he geueth thee a short in∣struction and ensample saying: after this maner pray.

O our father which art in heauē. * 1.1209

First thou must goe to him as a mer∣cifull father, which of his owne good∣nes and fatherly loue that he beareth to thee, is ready to do more for thee then thou cāst desire, though thou haue no merites. But because he is thy fa∣ther, onely if thou wilt turne, & hence∣forth submitte thy selfe to learne to do hys wyll.

Honoured be thy name. * 1.1210

Honoured and praysed be thy name or honoured and praysed be thou: for to honour God and to honour y^t name of God is all one. And to honour the name of God is, to dread him, to loue hym, and to keepe hys commaunde∣mentes. For whē a childe obeyeth his father, he honoureth and prayseth hys father: and when he is rebellions and disobedient, he dishonoureth hys fa∣ther. This is then the vnderstandyng & meaning of it. O father, seing thou art father ouer all, powre out thy spi∣rite vppon all flesh, and make all men to feare and dread & loue thee as their father, & in keeping thy commaunde∣mentes, to honour thee and thy holy name.

Thy kingdome come. * 1.1211

That is, seyng thou art kyng o∣uer all, make all to know thee, & make the kynges and rulers which are but thy substitutes, to commaunde no∣thyng but according to thy worde, and to them make all subiectes obey.

Thy will be fulfilled in earth, as it is in heauen.

This is all one with that goeth be∣fore. For as much then as thou art fa∣ther and kyng ouer all, and all we thy children & brethren among our selues, make vs all as obedient to seeke, and to do thy will as the Aungelles do in heauen. Make that no man seeke hys owne will but all thine. But & if thou withdraw thyne hād to tempt thy chil∣dren, that the rulers cōmaunde ought contrary to thy will, then make the subiectes to stand fast by thy worde, & to offer themselues to suffer all extre∣mitie, rather then to obey. Finally when we pray to thee in our temptati∣ons * 1.1212 and aduersities, desiring thee of whatsoeuer thyng it be, and meane truely: yet if thou which knowest all, seest a better way to thy glory and our profite, then thy will be, and not ours. As thy sonne Iesus gaue vs an en∣sample, when he desired (if it had bene possible) that that cuppe of bitter death might haue departed frō hym, saying: yet not as I will, but as thou wilt.

Geue vs our dayly bread.

By bread is vnderstoode all maner * 1.1213 of sustinaunce in the Ebrue speach, yea and here is vnderstand therby, all that pertayneth vnto the necessitie of thys life. If we haue bread, there is dearth of nothing y^t can pinch, namely in that land, Geue vs our dayly bread. Geue vs all that the necessitie of this life day∣ly requireth. Geue it vs day by day, as we nede it. We desire not to haue store for many yeares, to exclude all necessi∣tie of praying to thee, and to be as it were out of thy daunger, and to forget thee. But minister it day by day, that we may dayly feele thy benefites and neuer forget thee. Or if thou geue vs aboundaunce aboue that we desire, then geue vs an hart to vse it, and to bestow it for that purpose thou gauest it, and to deale with our neighbours, and not to loue it inordinatly. But to thinke that it is thyne, and that thou mayst take it away euery houre, and that we be content that thou so do ac thy pleasure: and so euer to haue it but for dayly bread.

Forgeue vs our trespasses, as we forgeue our trespassers.

Because he knoweth that our na∣ture is so weake that we cannot but sinne dayly: therefore he teacheth vs dayly to repēt and to reconcile our sel∣ues together, and dayly to aske God forgeuenesse. Seing he cōmaundeth vs to aske, we may behold so to do, and to beleue that he will forgeue vs. No mā

therfore nedeth to dispayre that can re∣pent and aske forgeuenesse, how euer so deepe he hath sinned. And me thin∣keth, if we looked somewhat nerer to this text, we neded not to make the Pope so great a God for his pardons. For Christ (which is a man to be be∣leued) sheweth vs here a more sure * 1.1214 way, yea and that a sensible way, by which we may feele that we be pardo∣ned and our sinnes forgeuen. We can haue no experiēce of the popes thyngs whether they be so, or no. He can with all his pardons deliuer no man of any Purgatorie that God putteth vs vnto in this world. He cā not blesse, or heale any man so much as of a poore agew, or totheach, which diseases yet (by hys owne confession) God putteth on vs to purge vs from sinne. But where we cannot see, feele, or haue any expe∣rience at all, that it so is, there is hee mightie. If I were come whom out of a land where neuer mā was before, and were sure neuer mā should come, I might tel as many wonders as Ma∣ster More doth of Vtopia, and no man could rebuke me.

But here, Christ maketh thee sure of * 1.1215 pardon: for if thou canst forgeue thy brother, God hath bound him selfe to forgeue thee. What if no man haue sin∣ned agaynst me? That were hard in this lyfe: neuerthelesse yet, if that pro∣fession be in thyne hart, that y^u knowest that it is thy dutie to forgeue thy bro∣ther for thy fathers sake, and art obe∣dient to thy fathers ordinaunce, and wouldest forgeue, if any of thy brethrē had offended thee and did aske thee for¦geuenesse. Then hast thou that same spirit which God desireth to be in the. Marke what Christ sayth aboue in the begynnyng of the fift chap. Blessed be the mercyfull: for they shall haue mer∣cy. Doest thou pitie thy brethen that sinne, and doest thy best to amend thē, that thy fathers name may be honou∣red? Thē hast thou that, whereby thou art sure of mercy, as soone as thou desirest it. And agayne: Blessed be the peace makers for they shall be Gods children. Lo, if there be any variaunce among thy brethren, that one haue of∣fended the other, do thy best to set thē at one, and thou hast the same thing that God desireth of thee, and for which he hathe bound himselfe for∣geue thee.

Leade vs not into temptation.

That is, let vs not slippe out of thy lease, but hold vs fast: geue vs not vp nor cease to gouerne vs, nor take thy spirite from vs. For as an hounde can not but folow his game when he seeth * 1.1216 it before him, if he be lowse, so can we not but fall into sinne when occasiō is geuen vs, if thou withdraw thine hand from vs. Lead vs not into temptatiō. Let no temptation fall vpon vs, grea∣ter then thine helpe in vs: But be thou strōger in vs then the temptation thou sendest or lettest come vppon vs. Lead vs not into tēptations: Father though we be negligent, yea and vnthankfull, and disobediēt to thy true Prophetes: yet let not the deuill lowse vpon vs, to deceaue vs, with his false Prophetes, and to harden vs in the way, in which we gladly walke, as thou diddest Pha¦rao with the false miracles of his sor∣cerers, as thine Apostle Paule threate∣neth vs. ij. Thes. ij. A litle threde hol∣deth a strong man where he gladly is. A litle pullyng draweth a mā whether he gladly goeth. A litle wynde dryneth * 1.1217 a great shyp with the streame. A light persuasion is inough to make a leche∣rous mā beleue that fornication is no sinne. And an angry mā that it is law∣full to aduēge him selfe, and so forth by all the corrupt nature of man. A litle miracle is able to consirme and harden a man in that opinion, and saith which his blind reason beleueth all ready. A few false miracles were suffici••t to per¦suade the couetousnesse of Pharao, and his gredynesse (to hold the children of Israell in bōdage for their seruice) that thy true miracles shewed by Moyses for their deliueraūce, were not of thee: But of the same kynd, and done by the same craft, as were the miracles of his sorcerers, and so to harden his hart.

Euen so father if thou geue vs ouer for our vnkyndnesse (seyng the blynd nature of man deliteth in euill, and is ready to beleue lyes) a litle thyng is inough to make them that loue thee all ready not to walke in thy truth, and therfore neuer able to vnderstand thy sonnes doctrine. Iohn. vij: But for to beleue y^t fayninges of our most holy fa∣ther, all is superstitions Poperie and inuisible blessinges, and to hardē them there in. As a stone cast vp into y^• ayre, can neither go any higher neither yee there abyde, whē the power of the hur∣ler ceaseth to driue it: Euen so father, seyng our corrupt nature can but go downeward onely, and the deuill and the world driueth therto y^• same waye, how can we procede further in vertue

or stand there in, if thy power cease in vs. Leade vs not therfore O mercyful father into temptation nor cease at any tyme to gouerne vs. Now seyng the God of al mercy which knoweth thine infirmitie, commaundeth thee to pray in all temptation and aduersitie, and hath promised to helpe, if thou trust in him: what excuse is it to say, whē thou hast sinned, I could not stand of my selfe, when his power was ready to helpe thee, if thou haddest asked.

But deliuer vs from euill.

First (as aboue) let vs not fall into temptation. Secondarely, if we be fal∣len, as who liueth and falleth neuer? for neuer to fall were inough to make * 1.1218 a mā as euill as Lucifer, and to beleue that he stode by his owne power. If therfore we be fallen euen to the bot∣tome, how so euer deepe it be, put in thine arme after, for it is long & strong inough, and plucke vs out agayne. Thirdly, deliuer vs frō euill, & plucke vs out of the flesh, and the world, and the power of the deuill, and place vs in thy kyngdome, where we be past all ieopardy, and where we can not sinne any more.

For the kingdome, and the pow∣er and the glorie is thyne for euer. Amen.

Because that thou onely art y^• king, and all other but substitutes. And be∣cause all power is thyne, and all other mens power but borowed of thee: ther¦fore ought all honour: and obedience to be thyne of right, as chief Lord: and none to be geuen other men, but onely for the office they hold of thee. Neither ought any creature to seeke any more in this world, then to be a brother, till thou haue put him in office: thē (if bro∣therlynesse will not helpe, whiche he ought first to proue) let hym execute thy power. Neither may any mā take authoritie of him selfe, till God haue chosē him: that is to were, til he be cho∣sen by the ordinaūce that God hath set in y^• world, to rule it. Finally no King, Lord, Master or what ruler it be, hath absolute power in this world, & is the very thyng whiche he is called: For then they ceased to bee brethren still, neither could they sinne what soeuer they commaunded. But now their au∣thoritie is but a limered power. Which when they transgresse, they sinne a∣gaynst their brethren, and ought to re∣concile them selues to their brethren & to aske forgeuenesse, & they are bounde to forgeue.

Finally let kynges, rulers and offi∣cers * 1.1219 remember that God is the very kyng, and referre the honour that is geuen to them for their offices sake, to him, and humble them selues to him & knowledge and confesse in their harts, that they be but brethren and euen no better before God, then the worst of their subiectes. Amen.

For if ye forgeue men theyr fautes, your heauenly father shall forgeue you also. But and if ye do not forgeue men their fautes, no more shall your father forgeue your fautes.

This is Gods couenaunt with vs, * 1.1220 and a confirmation of the petition a∣boue rehearsed in the Pater noster: for∣geue vs our trespasses, as we forgeue our trespassers. If thou wilt enter in∣to the couenaūt of thy Lord God, and forgeue thy brother: then what soeuer thou hast committed agaynst God, if thou repēt and aske him forgeuenesse, thou art sure that thou art so absolued by these wordes, that none in heauen nor earth can bynde thee: No though our most holy father curse thee as blacke as coales, seuen foote vnder the earth and seuen, foote aboue, and cast all his lightenyng vpon thee, to burne thee to powder Keepe the couenaunt of y^t Lord thy God therfore, and feare no bugges. But and if thon wilt not * 1.1221 come within the couenaunt of God, or if whē thou hast professed it and recea∣ued the signe therof, thou cast the yoke of the Lord from of thy necke: be thou sure, thou art bound by these wordes so fast that none in heauen or in earth can lowse thee. No, though our earth∣yshe God whisper all his absolutions ouer thee, & claw thee, & stroke thyne head with all his swete blessynges.

Furthermore though forgeuenesse of thy sinnes be annexed to thy worke and forgeuyng thy brother: yet do not (as I said) thy workes iustifie thee be∣fore God. But the fayth in Christes bloud, & in the promises made to vs for his sake, doth bryng righteousnesse in to the hart. And the righteousnesse of the hart by fayth, is felt and knowen by the worke. As Peter in the first of his second Epistle commaūdeth to do good workes, for to make our vocatiō and election sure: that we might feele our fayth, & be certified that it is right. For except a man be proued and tryed,

it cannot be knowen, neither to hym selfe or other men, that he is righteous and in the true faith. Take an example least thou be beguiled with sophistrie: Christ sayth Math. xiij. the kyngdome of heauen is like leuen which a womā taketh & hideth in thre peckes of meale till all be leuenned or sour••. Leuen is * 1.1222 sometyme takē in an euill sence, for the doctrine of the Phariseis, which cor∣rupted the swetenesse of the word of God with the leuē of their gloses: and sometime in a good sence, for the king∣dome of heauen, that is to say the Gos∣pell and glad tydinges of Christ. For as leuen altereth the nature of dowe and maketh it through sowre: euen so the Gospell turneth a man into a new life and altereth him a litle and a litle: first the hart, and then the members.

Faith in Christ first certifieth the cō∣sciēce * 1.1223 of the forgeuenesse of sinnes and deliuereth vs from the feare of euerla∣styng damnation: and then bryngeth the loue of God & of his law into the hart, which loue is the righteousnesse of y^• hart. Loue bringeth good workes into the mēbers, which workes are y^• outward righteousnesse and the righ∣teousnesse of the mēbers. To hate the will of God is the vnrighteousnesse of the hart, & causeth euill workes which are the vnrighteousnesse of the mem∣bers. As whē I hated my brother, my toung spake euill, my handes smote & * 1.1224 so forth. To loue is the righteousnesse of the hart, and causeth good workes which are the righteousnesse of the mē∣bers. As if I loue my brother, and he haue nede of me & be in pouertie, loue will make me put myne hand into my purse or almory and to geue him some what to refresh him &c. That the loue of God and of his commaundementes is the righteousnesse of the hart, doth no man doubt saue he that is hartlesse. And that loue spryngeth of fayth thou mayst euidētly see. i. Ioh. ij. he y^• loueth * 1.1225 his brother dwelleth in y^t light. But he that hate: h his brother, is in darkenes, & walketh in darckenesse, and wotteth not whether he goeth, for darckenesse hath blynded his eyes. Why is he that hateth, in darcknesse (verely because he seeth not the loue of God in Christ. For if he saw that, he coulde not but loue his brother for so kynde a fathers sake. If any man hate his brother, be thou sure that the same mā is in darck∣nesse, and hath not y^e light of true faith, nor seeth what Christ hath done. If a man so loue that he cā forgeue his bro∣ther, assure thy selfe that he is in the light of the true faith, and seeth what mercy is shewed him in Christ.

This is then the summe of altoge∣theri workes are the outward righte∣ousnes * 1.1226 before y^• world, & may be called the righteousnes of y^e mēbers, & spring * 1.1227 of inward loue. Loue is the righteous∣nes of the hart, and springeth of faith. * 1.1228 Faith is the trust in Christes bloud, & is the gift of God. Ephes. ij. whereun∣to a man is drawen of the goodnesse of God, and driuen thorow true know∣ledge of the lawe, and of beholding his decdes in the lust and desire of the members vnto the request of the lawe, and with seing his owne dampnation in the glasse of the lawe. For if a man sawe his owne dampnation in y^t law, he should immediatly hate God & hys workes, and vtterly dispayre, except God offered him Christ, and forgaue all that were past, and made hym hys sonne, and tooke the dampnatiō of the lawe away, and promised that if he would submit himself to learne and to do his best, that he should be accept as well as an Angell in heauē, and ther∣to if he fell of frailtie, and not of malice and stubbornnesse, it should be forge∣uen vpon amendment, and that God would euer take him for his sonne, and onely chastice him at home whē he dyd amisse, after the most fatherlyest ma∣ner, and as easely as his disease would suffer, but neuer bring him forth to be iudged after the rigorousnes of y^t law. * 1.1229 And as thou couldest not see Leauen though thou brakest vp a loafe, except thou smelledst or tastedst the sourenes, euē so couldest thou neuer see true faith or loue, except thou sawest workes: & also sawest the entent & meaning of y^e worker, least hipocrisie deceaue thee.

Our deedes are the effect of righte∣ousnesse, and thereto an outward testi∣monie and certifiyng of the inwarde righteousnes, as sourenes is of Lea∣uen. And when I say fayth iustifieth, the vnderstanding is, that faith recea∣ueth the iustifiyng. God promiseth to forgeue vs our sinnes, and to impute vs for full righteous. And God iu∣stifieth * 1.1230 vs actiuely: that is to say, for∣geueth vs and reckoneth vs for full righteous. And Christes bloud deser∣ueth it, and faith in the promise recea∣ueth it, and certifieth the conscience therof. Faith chalēgeth it for Christes sake, which hath deserued all that is promised, and cleaueth euer to the pro∣mise, and truth of the promiser, and pretendeth not the goodnes of her

worke, but knowledgeth that our works deserue it not, but are crowned and rewarded with the deseruinges of Christ. Take an ensample of young children, when the father promiseth them a good thing for y^t doing of some trifle, and when they come for their re∣warde, delayeth with them saying: What, that thou hast done is not worth halfe so much: should I geue thee so great a thing for so little a trif••▪ They will aunswere: ye did promise me: ye sayd I should haue it: why did ye pro∣mise, and why then did ye say so? And let him say what he will to driue them of, they will euer say agayne: ye did promise me, so ye did: ye sayd I should haue it, so ye did. But hirelinges wyll pretend their woorke and say: I haue deserued it: I haue done so much, and so much, and my labour is worth it.

Now at the first couenaunt ma∣king with God, and as oft as we be reconciled, after we haue sinned, the righteousnes commeth of God alto∣gether. But after the attonement is * 1.1231 made and we reconciled, then we be partly righteous in our selues & vn∣righteous: righteous as farre as we loue, and vnrighteous as farre as the loue is vnperfect. And faith in y^e pro∣mise of God y^t he doth reckē vs for full righteous doth euer supply y^t vnrigh∣teousnes & imperfectnes▪ as it is our whole righteousnes at the beginning.

Finally, our workes which God commaundeth, and vnto which he an∣nexed his promises that he will re∣ward * 1.1232 them, are as it were very sacra∣mētes and visible and sensible signes, tokens, earnest obligations, witnes∣ses, testimonies, and a sure certifiyng of our soules, that God hath and will do according to his promise, to strēgth our weake fayth, and to keepe the pro∣mise in mynde. But they iustifie vs not, no more then the visible workes of the sacramentes do. As for an ex∣ample, the worke of baptime, that out ward washing, which is the visible fa∣cramēt or signe, iustifieth vs not. But God onely iustifieth vs actiuely, as cause efficient or workeman. God pro∣miseth to iustifie whosoeuer is bapti∣sed to beleue in Christ, and to keepe the law of God, that is to say, to for∣geue * 1.1233 them their foresinnes, and to im∣pute righteousnesse vnto them, to take them for his sonnes, and to loue them as well as though they were full righ∣teous. Christ hath deserued vs y^• pro∣mise, * 1.1234 and that righteousnes. And faith doth receaue it, & God doth geue it & * 1.1235 impure it to faith, & not to y^• washing. And the washing doth testifie it, and certifie vs of it, as the Popes letters do certifie the beleuers of the Popes pardons. Now the letters helpe not or hinder, but that the pardōs were as good without them, saue onely to sta∣blishe weake soules that could not be∣leue except they reade the letters, loo∣ked on the seale, and saw the print of Saint Peters keyes.

O a mercifull God and a most lo∣uing father, how careth he for vs: first aboue all and beside all his other be∣nefites, to geue vs hys owne sonne Iesus, and with him to geue vs hym∣selfe and all: and not contēt therewith, but to geue vs so many sacraments, or visible signes to prouoke vs & to helpe our weake fayth, & to keepe hys mer∣cy in mynde: as baptime, the sacramēt of his body and bloud, and as many other sacramentes as they will haue, if they put significations to them (for we destroy none, but they destroy which haue put out the significations or fayned some without) as wedlocke to signifie that Christ is the husband and we his wife and partakers wyth hym, as the wife with her husband of all his riches. &c. And beyond all those visible sacramentes, to geue vs yet more sensible and surer sacramentes & suraunces of his goodnes, euen in our owne selues: as if we loue and geue almose to our neighbour, if we haue compassion and pray for him, if we be mercifull and forgeue him, if we deny ourselues, and fast, and withdraw all pleasures from the flesh for loue of the life to come: and to keepe the cōmaun∣demētes of God. For whē such things beyng before impossible, and now are easie and naturall, we feele, and are sure that we be altered and of a new creature shapen in righteousnesse after the image of Christ and God our fa∣ther, seing his lawes of righteousnes are written in our hartes.

When ye fast, be not sad as the hipocrites are. For they fashion them a new countenaunce, that it might appeare vnto men how they fast. Ʋerely I say vnto you, they * 1.1236 haue their rewarde. Thou there∣fore when thou fastest, annointe thine head, & washe thy face, that it appeare not vnto men how thou fastest. But vnto thy father which

is in secrete. And thy father which seeth in secrete, shall rewarde thee openly.

As aboue of almose and prayer: enē so here Christ rebuketh the false entent and hipocrisie of fasting. That they sought prayse of that worke that was ordayned for to tame the fleshe, and v∣sed * 1.1237 such fashions, that all the worlde might know that they fasted, to prayse them, and to say: O what holy mē are these, how pale and pitifull looke they, euen like death, hanging downe their heades, and beholding the earth, as mē cleane out of the world? If these come not to heauen, what shall become of vs poore wretches of the worlde? If these be not great in the fauour of god, and their prayers be heard whatsoe∣uer they aske, in what case are we laye people? Happy is he that may be a bro¦ther among them, & partaker of their prayers and fastinges, and other holy liuing. In an vnhappy, in an happy (I woulde say) houre was he borne that buildeth them a cell or a cloysture, or geueth them a portion of his land to comfort them good men, in this pain∣full liuing and straite penaunce which they haue taken vpon them. Blessed were he that might kisse the edge of the coate of one of thē. Oh, he that myght haue his body wrapped in one of their olde coates at the houre of death, it were as good to him as his Christen∣dome. &c. It appeareth also by that they asked Christ why his disciples fa∣sted not as well as the phariseyes, that they oft fasted when the common peo∣ple fasted not, and all to appeare holy. As ours fast Aduent, and beginne be∣fore Lent at Septuagesima, whē Laus tibi domine commethin.

And concerning the annointing of * 1.1238 thy head. &c. is ment, as afore of tur∣ning the other cheeke, and of that the left hand should not know what the right did: that is, that they shoulde a∣uoyde all vaine glory, and fast to god, and for the entent that God ordeyned it for, and that with a merry hart and chearefull countenaunce, thereby to feele the working of God, and to be sure of his fauour. Such is the mea∣ning, & not to bynde thē that will fast to annointe their head and washe their faces. And the maner or phrase of spea∣king commeth of an vsage, that was among the Iewes, to annoint them∣selues with sweete and odoriferous annointmentes whēthey were dispo∣sed to be merry and to make good cheare, as ye see how Mary of Betha∣nie powred a boxe of precious ointe∣ment vppon Christes head at supper.

As cōcerning fasting, it were good, * 1.1239 that kinges and rulers did set an order of sobernes among their subiectes, to auoyde dearth, innumerable diseases, and y^e great heape of vices that spring of intemperancy, and that they forbio not onely riote and excesse: but also all maner wanton, delicious, and custo∣mable eating and drinking of such thynges as corrupt the people, & make the men more effeminate then the wo∣men, so that there remayneth no more tokens of a man in them saue theyr beardes. Our fashions of eating make * 1.1240 vs slouthfull and vnlusty to labour & study: vnstable, inconstant, and lyght manered: full of wittes, after witted (as we call it) incircumspect inconsi∣derate, heady, rash, and hasty to begyn vnaduisedly, and without castyng of perils, the end not cōsidered what may folow, nor y^e meanes well looked vp∣pon, how and by what way the matter might be brought to passe, triflers, moc¦kers, rude, vnsauery iesture without all maner of salt, and euen very apes and marinesettes, and full of wanton and ribaldish communication & lewde gestures. It corrupteth the witte with fal••e iudgement, and infecteth the body with lust, and maketh the whole man so vnquiet in him selfe, that the body cannot sit still and rest in one place and continue in his worke, nor the mynde perseuer and endure in one purpose.

Let them prouide that there be dili∣gent fishyng in the Sea, & commaunde the Sea cost and townes whether fish may easely come, to fast Friday, Sa∣terday * 1.1241 and Wensday to if nede be, & on the friday to eate no white meate. And let the countreys which haue none a∣boūdance of fish, yet haue white meate inough, fast Friday and Saterday frō flesh onely. And let those countreys where scarsetie of both is, fast Friday from flesh onely, and eate flesh Wens∣day and Saterday. But abstayne from supper or from dyner, or eate soberly those dayes. And let them so moderate their fastes that the people may beare it, a prouisiō made for the old, the sieke and fable &c. Which fast shalbe a tempo¦rall thyng, for a temporall common wealth onely, & not a seruice to God.

Then let the Priestes preach first the law truly and teach the people to see their sinnes, and so bryng them to re∣pentannce:

And secondearely the fayth of Christ and the forgiuenesse of sinne through fayth: And thyrdly almose, prayer, & fasting, which are the whole life of a Christē man, & without which there is no Christen man a liue. And let them preach the true vse of their al∣mose, * 1.1242 which is to helpe thy neighbour with counsell, with body and goodes and all that is in thy power: and the true vse of prayer whiche is to bryng * 1.1243 his necessitie and thyne owne before God with a strong fayth in his promi∣ses: and the true vse of fastyng, which * 1.1244 is to tame y^t flesh vnto y^• spirit, that the soule may attende to the word of God and pray through fayth.

By these three we kepe the spirite of * 1.1245 God, and both cōtinue and also grow in righteousnesse and waxe perfecter & perfecter in soule & body. And if these fayle or that we vnderstand not the right entēt, we loose the spirite againe, and the righteousnesse of fayth, and the true vnderstandyng of the Scripture, and all our learnyng shalbe but pure darckenesse. And then what a blynde∣nesse is that, whēthe darcknesse of hell is called the light of heauen.

As it is of almose & prayer, so it is * 1.1246 of fastyng: iudge like of all thre. Where any one of them is, there are they all thre: and where any one is away, there is none at all. We must haue the profes∣sion of all three euer written in our harts. I must euer loue my neighbour and be ready to helpe, and when occa∣sion is offered, then do it. I ought to cōsider and know that all commeth of God, and to knowledge that same to him in myne hart. And what so euer we neede, we ought to know, that we must receaue that of God, and therfore to call euer to him with a strong fayth. Euen so I must euer fight agaynst my fleshe, and therefore euer withdraw from it all that moueth it to rebell a∣gaynst the spirite.

So now fastyng standeth not in ea∣tyng * 1.1247 and drinkyng onely, and much lesse in flesh alone. But in abstinence of all that moueth the flesh agaynst the spirite, as long sleepyng, idlenesse, and filthy communication and all worldly talkyng, as of couetousnesse and pro∣motion and such like, and wanton cō∣pany, soft clothes, and soft beddes and so forth. Which are that right hand and right eye that must be cut of and pluc∣ked out, that the whole mā perish not. And as ye can put no generall rule of almose or prayer, no more can ye of fa∣styng. But I must be all way ready to cut of what soeuer I perceaue to strēgth the flesh agaynst the spirit. And I must haue a diligent eye to the flesh and his complexion, and if ought scape me in word or dede, seke whēce the oc∣casiō came, and at once cut of that right hand, and plucke out that eye.

If this fast be truly preached, then is fasting good, and not afore, for making * 1.1248 of hypocrites: as Christ would not let his Disciples fast before they were lear¦ned, lest they should therby haue bene no better then the Phariseis. And then the outward fastyng ordayned by the temporall rulers helpeth much, for the weakes sake. Yea and though the land were so plenteous that it neded not to cōmaūde such fast for to auoide dearth, yet they ought to set such vp. Because of them that cannot rule them selues, * 1.1249 for whose sakes they ought to forbyd excesses of tauernes and alehouses and riotyng out of season. For if the people could rule them selues, what ned ru∣lers. Moreouer if any man priuately shew the Priest his infirmities, and the Priest see any maner of abstinence or chastising apte for the person, that let him councell him to do for the subdue∣yng of the flesh, and not commaund as a tyraunt vnder payne of damnation and to make satisfaction. Thus wise let him say: brother or sister: ye be boūd vnder payne of deadly sinne to tame your flesh by some maner of way that ye sinne not agaynst God: & I know no better then this: my councell & my desire therfore is, that ye vse this till either ye haue no more nede, or till god shew you some better &c. And let the elders consider diligently the course of their youth, and with wisedome, coun∣sell and discrete gouernaunce, helpe the younger to auoyde the perils and ieo∣pardies whiche they haue learned by their owne experiēce to be in that daū∣gerous iourney.

Moreouer when the people be fallē from their professiō and from the law: * 1.1250 as it shalbe impossible for the preacher, to kepe the great multitude together, if the temporal sword be slacke and ne∣gligent in punishing open offences (as * 1.1251 they euer haue and wilbe, saue in those poyntes onely wherein lyeth the pith of their owne profite and aduauntage, and the weight of their honour & main tenaunce of their dignities) and when God also (as hys promise is) hath brought vppon them the curses of the law: hunger, dearth, battaile, pestilence

and all maner of plagues with all mis∣fortune and euill lucke. Then let the true preachers be importune, & shew the people the causes of their miserie & wretched aduersitie, and expounde the law to them and bring them to know∣ledge of their sinnes, and so binde their consciences and draw them to repen∣taunce and to the appointement & co∣uenaunt of the Lord agayne. As many * 1.1252 holy Prophetes, Priestes and Kinges in the old Testament did call the peo∣ple backe and brought them agayne in tyme of aduersitie, vnto the appoynte∣ment of the Lord. And the Priest, Pro∣phete or Kyng in Gods stede smote handes with them, and tooke an oth of them, to be the Lordes people and to turne agayne to the Lordes couenaūt, for to keepe his law and to beleue in his promises. And God immediatly withdrew his hand and ryd them out of all captiuitie and daunger, & became as mercyfull as euer before.

But we Christē haue bene very sel∣dome or neue called agayne to the co∣uenaunt of the Lord, the law of God * 1.1253 and fayth of Christ: But to the coue∣naunt of the Pope often. As he now clocketh a pase for his chekyns & will both proue all his old policies, & seke and imagine new practises. And if the people come agayne let the Priest or Byshop after the ensample of the Pro∣phetes and hygh Priestes of the Isra∣elites take an oth in Gods stede of the Kyng and Lordes. And let the Kyng and Lordes receaue an othe of the peo∣ple, and folow the example of the Ni∣niuites in fastyng and praying.

Some man will say: seyng fastyng * 1.1254 is to withdraw all pleasures from the body and to punish the flesh, then God deliteth in our payne takyng &c. I aū∣swere: God deliteth in true obedience * 1.1255 & in all that we do at his commaunde∣ment and for the entent that he com∣manndeth it for. If thou loue and pitie thy neighbour and helpe him, thy al∣mose is acceptable. If thou do it of vayne glory to haue the prayse that be∣longeth to God, or for a greater pro∣fite onely, or to make satisfactiō for thy sinnes past and to dishonour Christes bloud, which hath made it all ready: then is thyne almose abhominable. If thy prayer be thākes in hart or callyng to God for helpe with trust in him ac∣cordyng * 1.1256 to his promise: thē thy prayer pleaseth. If thou beleue in Christes * 1.1257 bloud for the remission of sinnes, and henceforth hatest sinne, that thou puni∣shest thy body to fle thy lustes & to kepe them vnder that thou sinne not again, then it pleaseth God excedingly. But & if thou thinke that God delyteh in the worke for the worke it self, the true in∣tent away, & in thy payne for thy pame it selfe, y^• art as farre out of the way as frō heauen to the earth. If y^• wouldest kil thy body or whē it is tame inough▪ payne him further that thou were not able to serue God & thy neighbour, ac∣cordyng to the rowme and estate thou art in, thy sacrifice were cleane with∣out salt, & all together vnsauery in the tast of God, and thou mad and out of thy witte. But and if thou trust in thy worke, then art thou abhominable.

Now let vs looke on the Popes * 1.1258 fast. First the entent should be to ••ame thy lustes, not lechery onely, but pr•…•… * 1.1259 chiefly, wrath, malice, hate, 〈◊〉〈◊〉, & couetousnes, and to keepe the lawe of God, and therefore standeth not in meate and drinke onely, but how they keepe Gods lawe, compare it to their deedes and thou shalt see. Secondari∣ly * 1.1260 the fast of the olde lawe was, to put * 1.1261 on mourning clothes, as heire or sack, and neither to eate nor drinke v•…•…ll night, and all the while to pray and to do almose deedes and shewe mercy. And at euen they eate fleshe and what God geue, soberly as little as woulde sustaine the body. &c. The Popes fast * 1.1262 is commonly, onely to eate no fleshe. I say not looke how leaue they be, but consider what a taming of the fleshe it is, to eate ten or twenty manner of fi∣shes dressed af••er the costliest maner, & to sitte a cople of houres, and to poure in of the best wine and Ale that may be gotten. And at night to banquet with * 1.1263 dew (as they say) of all maner of fruits and confections, marmelad, Succad, Grenegynger, comffettes, sugerplate, with malmesay & romney burnt with suger, Synamond & cloues, with ba∣starde, Muscadell and Ipocrasie. &c. Thinke ye not that such dewes wyth drinking a peece of saltfishe or a Pick∣rell, doth not tame y^t body excedingly?

Furthermore that the true entent is * 1.1264 away both of their fasting & prayers, it is euident: first by the multiplying * 1.1265 of them, for when the Iewes had loste the vnderstanding of their sacrifices, and did beleue in the worke, then they were mad vpon them, that well was he that could robbe him selfe to offer most: in so much that the Prophetes cryed out against them, that their offe∣ringes stanke in the nose of God. And

ours had so multiplyed their fasting that they coulde no longer beare them. At the beginning they were tollerable for the vauntage: quia leuis est labor cū l••••ro. But when they had purchased inough and inough agayne, they be∣came intollerable. And therefore all our Monkes whose profession was neuer to eate fleshe, set vp the Pope, & tooke dispensations, both for that fast, and also for their straite rules, & made their straite rules as wide as y^e hoodes of their cowles. And as for the hipo∣crisie * 1.1266 of the fratrie where they eate but inuisible flesh, or that is interpret to be no fleshe is spoken of in other places. An other prooffe is, that they so long a tyme haue geuen pardons of the me∣rites of their fasting, as though they had done more then inough for them∣selues, and of that marchaundise haue gotten all they haue, and haue brought the knowledge of Christes bloude cleane into darcknesse. And last of all, what shall I say of the open idolatry of innumerable fastes: of saint Bran∣dons fast, Saint Patrickes fast, of 4. holy Fridayes, of Saint Antonies be∣twene Saint Maries dayes, of our Lady fast, either vij. yeare the same day that her day falleth on in March, and then beginne, or one yeare with bread and water, and all for what purposes, ye know well inough, and of such like, I trowe ten thousand in the worlde. And who hath rebuked them?

See that ye gather not treasure vppon the earth, where rust and mothes corrupt, and where theues breake vp and steale, But gather you treasure in heauen, where nei∣ther rust nor mothes corrupt, and where theeues neither breake vp not steale. For where your treasure is, there will be your hartes also.

Note the goodly order of Christes preaching. First he restored the true vnderstanding of the lawe, then y^e true intent of the workes. And here conse∣quently * 1.1267 he rebuketh the mortall foe & sworne enemy, both of true doctrine and true liuing, which is couetousnes the roote of all euill sayth Paule. 1. Tim. 6. Couetousnes is Image ser∣uice. Col. 3. It maketh men to erre frō the faith. 1. Tim. 6. It hath no part in the kingdome of Christ & God. Ephe. 5. Couetousnes hardened the hart of Pharad that the fayth of the miracles of God could not sinke into it. Coue∣tousnes did make Balam which knew all y^e truth of God to hate it, & to geue the most pestilent and poysonfull coū∣cell against it, that hart could imagine, euen for to destroy it if it had bene pos∣sible. Couetousnes taught the false prophetes in the olde testament to in∣terpret the law of God falsely, and to peruert the meaning and entent of all the sacrifices and ceremonies, and to slea y^e true preachers that rebuked thē.

And with their false perswasions they did leade all the kinges of Israell out of the right way, and the most part of the kynges of Iuda also. And Peter in the second chapter of his second E∣pistle * 1.1268 prophesieth that there should be false teachers among vs, that shoulde follow the way of Balā (that is to say, for couetousnes persecute the truth) & thorow couetousnes with fained wor∣des to make marchaundise of the peo∣ple, and to bring in dampnable sectes to. And here ye haue an infallible rule * 1.1269 that where couetousnes is, there is no truth: no though they call themselues the church, and say thereto that they cānot erre. Couetousnes kept Iudas stil in vnbeliefe though he saw and did also many miracles in the name of Christ, and compelled him to sell hym to the Scribes and Phariseis: for co∣uetousnes is a thyng merciles. Coue∣tousnes made the Phariseis to lye on Christ, to persecute hym, and falsely to accuse hym. And it made Pilat though he founde hym an innocent, yet to slay him. It caused Herode to persecute Christ yet in his cradell. Couetousnes maketh hipocrites to persecute y^e truth against their owne consciences, and to lye to Princes, that the true preachers moue sedition and make their subiects to rise against them, and the sayd coue∣tousnes maketh the Princes to beleue their wicked perswasions, and to lēde their swordes to shed innocent bloud.

Finally couetousnes maketh many (whom the truth pleaseth at the begin∣ning) to cast it vp againe and to be af∣terward the most cruell enemies ther∣of, after the ensample of Symon Ma∣gus. Act. 8. Yea and after the ensam∣ple of Sir Thomas More K. which knew the truth, and for couetousnes * 1.1270 forsooke it agayne, and conspired first with the Cardinall to deceaue y^e kyng, and to leade hym in darcknes. And af∣terwarde when the light was sprong vpon them, and had driuen thē cleane out of the scripture, and had deliuered it out of their tyranny, and had expel∣led

the darcke stinking miste of their deuelish gloses: and had wiped away the cobwebbes which those poysoned spiders had spread vpon the face of the cleare text, so that the spiritualtie (as they call themselues) were ashamed of their part, as shamelesse as they be: yet for all that, couetousnes blynded the eyes of that glering Foxe, more & * 1.1271 more, and hardened his hart agaynst y^e truth, with the confidence of his pain∣ted Poetry, babbling eloquence, and iuggeling arguments of subtill sophi∣stry, grounded on his vnwritten ve∣rities, as true and as autentike as hys story of Ʋtopia. Paule therefore bid∣deth Timothy to charge the rich to be∣leue in the liuing god, and not in their vncertaine riches, for it is impossible for a couetous Idolater or Image ser∣uer, that trusteth in the dead God of his riches, to put hys trust in the ly∣uing God.

One misery is, that they which here gather & lay vp, cannot tell for whom. * 1.1272 An other is, rust, canker, mothes, and a thousād misfortunes, beside, theues, extortioners, oppressors, & mighty ti∣rants, to y^e which y^e rich be euer a pray. And though they prosper to y^e end out∣wardly, yet feare euer guaweth their hartes inwardly. And at the houre of death they know & feele that they haue gathered naught, & then sorrow they, and are like one that dreameth of ri∣ches, and in the morning when he fin∣deth nought, is heauy and sory for the remēbraunce of the pleasaunt dreame. And finally when they be most loth to die and hope to liue long, thē they pe∣rishe sodainly, after the ensample of y^e rich man which entended to make him larger barnes and store houses. Hap∣py therfore is he that layeth vp trea∣sure * 1.1273 in heauen, and is rich in faith and good workes: for the rewarde thereto promised shall God kepe sure for him: no man can take it away. Here is not forbidden to haue riches. But to loue it, to trust in it, and to be carefull for it. For God hath promised to care for vs, and to geue vs inough, & to keepe that which is gotten, if we will care to keepe his commaundementes. What∣soeuer office or degree thou art in, in this world, do the dutie of thine office diligently, and trust in God, & let hym care. If thou be an husband man, eare and sow, and husband thy ground, and let God alone for the rest, he will care to make it grow plenteously, and to send seasonable weather to haue it in, and will prouide thee a good market to sell▪ &c.

In like maner, if thou be a kyng, do the office of a king, and receaue the du∣ties of the kyng, and let God care to keepe thee in thy kingdome. His sa∣uour shall do more for thee thē a thou∣sand millions of golde, and so of all o∣ther. He that hath but a little and is sure that God shall keepe both him & it, is richer then he which hath thou∣sandes, and hath none other hope thē that he and it must be kept wyth hys owne care and policy.

And finally marke one point in Luke. 14. None of them that re••useth * 1.1274 not al that he possesseth cā be my disci∣ple, that is, he that casteth not away y^• loue of all worldly thinges, can be no scholer of Christes to learne his doc∣trine. Thē he addeth that salt is good, but if the salt be vnsauery or hath lost his ve•…•…e, what can be seasoned ther∣with? verely nothing. Now by salt is vnderstand the doctrine, and the mea∣ning * 1.1275 is, if ye be couetous and loue worldly thinges, it will corrupt y^e salt of your doctrine, so that whatsoeuer you powder therewith it shalbe more vnsauery then before.

Where your treasure is, there are your hartes. If your treasure be in y^e worlde, so is the loue of your hartes. And if ye loue the world & the thynges of the world, the loue of God is not in you, and the loue of God is the loue of his commaundements: and he that * 1.1276 loueth not Gods commaundementes shall neuer preach them truely, because he loueth them not. But shall corrupt them with gloses that they may stand with that which his hart loueth, and vntill they haue an other sence then e∣uer God gaue them. Ergo no coue∣tous person can be a true Prophet. It is not for nought then that Christ to oft and so diligently warneth his dis∣ciples to beware of couetousnes, as of that thing which he wist well had euer corrupt the woorde of God, and euer shoulde.

The light of thy body is thyne eye, wherfore if thine eye be single, all thy body shall be full of lyght. But and if thine eye be wicked, thā shall thy whole body be darcke. If therfore the light that is in thee be darcknesse, how great is that dark∣nesse.

Note the conclusion wyth a proper

similitude. The eye is the light of the body, and by the light of the eye all o∣ther * 1.1277 members see and are gouerned. As long as the eye seeth, hand & foote do their duties, neyther is there any feare that a man should sinnible or fall into fire or water. But if the eye be blynde, all the body is blinde, and that so blinde that there is no remedy at al: set a candle before him, he seeth not, geue hym a lanterne in hys hand, and yet he goeth not straighte. Bring him out into the sunne & point hym vnto y^t which thou wouldest haue hym see, yt boteth not. Euen so, if couetousnesse * 1.1278 haue blinded the spirituall eye, & per∣uerted the right entent of the lawe of God, and of the workes commaunded by God, and of the sacrif••ce, ceremo∣nies, and sacramentes, and of all other ordinaunces of God (which entent is the spirituall eye) then is all the doc∣trine darcke and very blyndnes: yea and then how darke is the darcknes, when that which is pure blindnes is beleued to be light? how darcke is the doctrine of them that teach that a man may compell God wyth the woorkes of free will to geue them hys fauour & grace, or make God vnrighteous? How darcke is the doctrine of them which (to y^e rebuke of Christes bloud) teach that woorkes do iustifie before God, and make satifaction for sinnes? How blinde are they which thinke prayer to be the pattering of many wordes, and will therefore not onely be praysed and payed of the world, but also by the title thereof chalenge heauē & not by y^e merites of Christes bloud? How darcke is the doctrine of them whose fayth is onely and all together in appointmentes which they them∣selues haue fayned betwene them and God, vnto which yet God neuer sub∣scribed: In which also they assigne what worke and how much they will do, and what rewarde, and how great God must geue them, or chuse whe∣ther he will be vnrighteous.

How darcke is the doctrine of them * 1.1279 that say stifly that the worke of the Sa¦cramentes in it selfe (not referring it to styrre vp the faith of the promises an∣nexed to thē) doth iustifie: and affirme that bodely payne for the payne it selfe (not referryng it either to the loue of y^e law of god or of their neighbour) doth please God? How darcke, damnable & deuelish is the doctrine of them which not onely thinke lucre to be the seruice of God, but also are so farre past all shame that they affirme they be the ho∣ly Church and cannot erre, and all that * 1.1280 they decree, must be an article of our fayth, and that it is damnable once to doubt or search the Scripture whether their doctrine will therto agree or no: But say their decrees must be beleued as they sound, how contrary so euer the Scripture be: and the Scripture must be expounded and made agree to them. They neede not to regarde the Scripture, but to do and say as their holy Ghost moueth them: and if the Scripture be contrary, then make it a nose of waxe and wrest it this way and that way till it agree.

Faith of workes was the darcknesse of the false Prophets, out of the which * 1.1281 the true could not draw them. Faith of workes was the blyndnesse of the pha¦riseis, out of the which neither Iohn Baptist nor Christ could bryng them. And though Iohn Baptist pyped to them with reasons of the Scripture in uincible, and Christ therto added mi∣racles, yet the Phariseis would not daunce. For Iohn Baptist (as they thought) was to mad to lyue so strayte a life, and to refuse to be iustified ther∣by. And as for Christ & his Disciples, the Phariseis were much holyer them selues, fasted oftener, and prayed thic∣ker, yea and vttered many mo wordes in their prayer then they. Fayth of workes is that belefe of the Turkes & Iewes which driueth them euer away from Christ. Faith of workes hath ben that light of darcknes in which a great part of vs Christen haue walked euer sence Pelagius and Faustus, well about xij. C. yeares, and euer mo and mo: & in which all our religious haue wal∣ked all and more to this foure or fiue hundred yeare: & in which the Priestes also haue walked a long season, the Lord bryng them out agayne.

Finally how darcke is the darck∣nesse * 1.1282 when a Pharisey and a very Pe∣lagian standeth vp, and preacheth a∣gaynst the Phariseis & the Pelagians and is alowed of al y^e audience? And in conclusion when the world euer sence it began hath & doth of naturall blind∣nesse beleue in their owne workes, thē if the Scripture be peruerted to con∣firme that errour, how sore are their hartes hardened and how depe is that darckenesse.

No man can serue two masters, for he shal either hate the one, and loue the other, or cleaue to the

one, and despise the other. Ye can not serue God and Mammon.

Mammon is riches or aboundance * 1.1283 of goods. And Christ concludeth with a plaine similitude, that as it is impos∣sible to serue two contrary masters, & as it is impossible to be retayned vnto two diuers Lords, which are enemies one to the other, so is it impossible to serue God and Mammon. Two ma∣sters of one mynde, & one will, might a man serue: for if one wil, one mynde, and one accorde be in twenty then are they all but one master. And two ma∣sters where one is vnder the other and a substitute, may a man serue. For the seruice of the inferiour is the cōmaun∣dement of the superiour. As to serue & obey Father, Mother, Husband, Ma∣ster and Lord is Gods commaunde∣ment. But and if the inferiour be of a contrary will to the superiour, & com∣maūde any contrary thing, then mayst thou not obey. For now they be two cōtrary masters. So God and Mam∣mon * 1.1284 are two cōtrary masters: yea two contrary Gods, and of contrary com∣maundementes.

God sayth, I thy Lord God am but one, & me shalt y^u serue alone: that is, y^u shalt loue me with all thyne hart, or with thyne whole hart, with all thy soule & with all thy might. Thou shalt neither serue, obey or loue any thyng saue me and that I byd thee: & that as farre and no further then I byd thee.

And Mammon sayth the same. For Mammon wilbe a God also and ser∣ued and loued alone.

God sayth, see thou loue thy neigh∣bour, that thou labour with thine hāds to get thy liuyng and somewhat aboue to helpe him.

Māmon sayth, he is called thy neigh¦bour, because he is nye thee. Now who is so nye thee as thy self. Ergo pro∣ximus esto tibi: that is loue thy selfe, & make lewde and vyle wretches to la∣bour diligently to get thee as much as thou mayst, and some scrappes aboue for them selues. Or wilt thou be per∣fect? Then disguist thy selfe and put on * 1.1285 a gray coate, a blacke or a pyed & geue thy selfe to deuotion, despise the world and take a couetous, (I would say a contemplatiue life) vpon thee. Tell the people how hoate Purgatorie is, and what paynes there must be suffered for small fantes. And then geue mercyful∣ly a thousād folde for one, spirituall for temporall: geue heauen, and take but house and land, and foolish temporall thynges.

God sayth, iudge truly betwene thy brethren, and therefore take no giftes. Mammon sayth, it is good maner and apoynt of curtesie to take that is offe∣red. And he that geueth thee loueth thee better then such a chur•…•…e that ge∣ueth thee naught, yea & thou ar•• more bound to fauour his cause?

God sayth, fell and geue almose.

Mammon sayth lay vp to haue i∣nough to mainteyne thyne estate and to defēd thee from thyne enemyes and to serue thee in thyne age. &c.

For as much then as God & Mam∣mon * 1.1286 be two so contrary masters, that whosoeuer will serue God, must geue vp Mammon, and all that will serue Mammō must forsake God: it folow∣eth that they which are the sworne ser∣uaūts of Mammon, and haue his ho∣ly spirite, and are his faithfull Church, are not the true seruaunts of God, nor haue his spirite of truth in them, or can be his true Church.

Moreouer seing that God & Mam∣mon be so contrary that Gods worde * 1.1287 is death in Mammons eare, & his doc∣trine poyson in Mammons mouth: it foloweth that if the ministers of Gods word: do fauour Mammon, they will so fashion their speach & so sound their wordes that they may be pleasaunt in the eares of Mammon.

Finally alonely to haue richesse is * 1.1288 not to be the seruaūt of Mammon, but to loue it and clea••e to it in thyne hart. For if thou haue goods onely to main∣t••ine the office whiche God hath put thee in, & of the rest to helpe thy neigh∣bours nede, so art thou Lord ouer thy Mammon and not his seruaunt. Of thē that be rich, how shalt thou know * 1.1289 the master of Mammon from the ser∣uaunt? verely first by the gettyng, se∣condarely when his poore neighbour complaineth, if he be Mammons ser∣uaunt, Mammon wil shut vp his hart and make hym without compassion. Thirdly the crosse of Christ will trye them the one from the other. For whē persecution ariseth for the word: then will the true seruaunt of Christ byd Mammon ••dew. And the faithfull ser∣uaunt of Mammon will vtter his hy∣pocrisie, and not onely renounce the doctrine of Christ, but also be a cruel & a sharpe persecuter therof, to put away all surmise, and that his fidelitie which he hath in his master Mammon, map openly appeare.

Therfore I say vnto you, care not for your lyues what ye shall eate, or what ye shall drinke, neither for your bodyes what ye shall put on. Is not the lyfe more then meate, and the body more then the ray∣ment?

He that bundeth a costely house euē to the tylyng, will not leaue there and lose so great cost for so small a trifle more. No more will he that gaue thee so precious a soule & so bewtifull a bo∣dy, * 1.1290 let either of them perish agayne be∣fore y^e day, for so small a thnig as foode or rayment. God neuer made mouth but he made meate for it, nor body but he made rayment also. Howbeit Mā∣mon blindeth our eyes, so that we can neither see nor iudge a right.

Behold the foules of the ayre, how they sow not, neither reape nor gather into storehouses, and yet your heauenly father fedeth them. And are not ye farre better then they? Which of you with ta∣kyng thought, is able to put one cubite vnto his stature?

He that careth for y^• least of his crea∣tures will much more care for y^t grea∣test. * 1.1291 The byrdes of the ayre and beasts preach all to vs that we should leaue caring and put our trust in our father. But Mammon hath made vs so dull and so cleane without capacitie that none example or argument be it neuer so vehement, cā enter the wittes of vs, to make vs see or iudge a right. Final∣ly what a madnes it is to take so great thought for fode or rayment, when the wealth, health, life of thy body and all together is out of thy power. If all the world were thyne thou couldest not make thy selfe one inche lēger, nor that thy stomacke shall disgeste the meate that thou puttest into it: No thou art not sure that that whiche thou puttest into thy mouth shall go through thee or whether it shall choke thee. Thou canst not make when thou lyest or sit∣test down that thou shalt arise agayn, or when thou slepest that thou shalt a∣wake agayne, or that thou shouldest liue one houre lōger. So that he which cared for thee when thou couldest not care, must care for thee still or els thou shouldest perish. And he will not care for thee to thy soules profite, if thou mistrust him and care for thy selfe.

And for rayment why take ye thought? Behold the lylies of the field, how they grow, they labour not, neither spynne. And yet I say to you that euen Salomon in all his glorie was not apparelled lyke one of them. Wherefore if the grasse whiche is to day in the fieldes and to morow shalbe cast into the fur∣nace, God so clothe, howe much more shal he do the same vnto you, O ye of litle fayth?

Not onely foule and beast, but also * 1.1292 tree herbe, & all the floures of the earth do crye vnto vs, to trust God and to cast away all care that is coupled with couetousnesse of more then sufficient to beare the charges whiche we haue in our handes, by the reason of the state we be in the world: and all care that is annexed with mistrust, that God shuld not minister inough to beare all our charges: if we endeuer our selues to keepe his commaundementes and to do euery man his craft or office he is in truly, and (when God to proue vs, suf∣fereth vs to haue neede of our neigh∣bours) we first complayne to God, & desire him to prepare the hartes of our neighbours agaynst we come to desire their helpe.

But Māmon pypeth an other song, saying: if thou shouldest make no other * 1.1293 maner of labour for a benefice, then as if thou careddest not whether thou had dest it or haddest it not, it would be lōg ere thou gattest one, all would be take out of thyne hand? I aunswere: as thy labour was to get it, such shalbe thy be hauiour in it: as thou flatteredest to haue it, so shalt thou it it. And as thou boughtest and souldest to get it, so shalt thou sell in it to bye ••auour and to be set by in the world. If thy principall in tent that thou seekest a benefice for, be lucre, then take hede to the example of thy forefather Symon Magus. Let thy * 1.1294 care therefore be to do the office that God putteth thee in trulye, and the blessyng that he coupleth thereto that take with thankes, and neither care nor couet further.

Take no thought therefore say∣ing: What shall we eate or what shall we drinke, or what shall we put on? all these thynges the hea∣then seke. Yea and your heauenly father knoweth that ye neede all

these things. But seke first the kyng¦dome of God and the righteous∣nesse therof, and all these thynges shalbe ministred vnto you.

Be not like the heathen which haue no trust in God nor his word, nor be∣leue any life to come. Let them vexe them selues and ech be a deuill to an o∣ther sor worldly thynges. But comfort * 1.1295 thou thy self with y^• hope of a better life in another worlde, euer assured that y^• shalt haue here sufficient, onely if thou keepe couenaunt with the Lord thy God, and seke his kyngdome and the righteousnesse therof aboue all things. The kyngdome of God, is the Gospel and doctrine of Christ. And the righte∣ousnesse * 1.1296 therof, is to beleue in Christes bloud for the remission of sinnes. Out of which righteousnesse springeth loue to God, & thy neighbour for his sake, which is also righteousnesse as I haue sayd afore, so farre as it is perfect, and that which lacketh is supplied by faith in Gods word, in that he hath promi∣sed to accept that, til more come. Then * 1.1297 foloweth the outward righteousnesse of workes by the which, and diligent recording of Gods word together, we grow and waxe perfect and keepe our selues from goyng backe and losyng the spirite agayne.

And these haue our spiritualtie with their corrupt doctrine myngled toge∣ther: that is to say, the righteousnes of the kyngdome of God, which is fayth in Christs bloud: & the outward righ∣teousnes of the mēbers that we ascribe to the one that pertaineth to the other.

Seke the kingdome of heauen ther∣fore and the righteousnesse of the same, and be sure thou shalt euer haue suffi∣cient, and these thynges shalbe mini∣stred vnto the, that is to say: shall come of their owne accord by the promise of God: yea Christ promiseth thee an hū∣dredfolde euen in this life, of all that thou leauest for his sake. If that were true would some say, who would not rather serue him then Mammon? yet is it true. For first if thou be seruaunt of Mammō, thou must kepe thy God, and thy God not thee. And euery man that is strōger then thou, will take thy God from thee. Moreouer God will take either thee from thy Mammon, or thy Mammon from thee, ere thou wouldest, to aduenge▪ him selfe of thy blynd vnkyndnesse, that when he hath made thee and geuen thee all, thou for∣sakest him and seruest his mortall ene∣my. But if thou folow Christ, all the world (and let them take all the deuils * 1.1298 in hell to them) shall not be able to dis∣appointe thee of a sufficiēt lyuing. And though they persecute thee from house to house a thousand tymes, yet shall God prouide thee of an other with all things sufficient to liue by. Now com∣pare y^e suretie of his, with y^• incertain∣tie of the other: & then the blessed end of this (that heauē is promised thee al∣so) with the miserable departyng from the other so sore agaynst thy will, and then the desperation that thy hart ••ee∣leth that thou art all ready in hell. And thē may not this be wel called a thou∣sand fold more then the other.

Care not then for the day folow∣yng, but let the day folowyng care for it selfe. For the day that is pre∣sent, hath euer inough of his owne trouble.

If thou looke well on the conenaūt * 1.1299 that is betwene thee & thy Lord God, on the one side, and the temptations of the worlde, the fleshe and Satan on the other: thou shalt soone perceiue that the day present hath euer inough to be cared for, & for which thou must ••ry instantly to God for helpe also, though thou do thy best. Now thē se∣ing y^t day present is ouercharged with her owne care, what madnesse is it to lade vpon her also the care of the day folowing, yea the care of a yeare, ye of xx. yeare, or as though thou neuer en∣tendest to die, and to torment and vexe the soule thorow mistrust and vnbe∣liefe, & to make thy life soure and bit∣ter, and as vnquiet▪ as the lyfe of the deuilles in hell?

Therefore care day by day, & houre * 1.1300 by houre earnestly to keepe the coue∣naunt of the Lord thy God, and to re∣corde therein day and night, and to do thy part vnto the vttermost of thy po∣wer. And as for Gods part, let hym care for it himselfe, and beleue thou his wordes stedfastly: and be sure that hea∣uen and earth shal sooner perishe then one iote bide behinde of that he hath promised. And for thine owne part al∣so, care not of that maner, as though thou shouldest do all alone. Nay: God hath first promised to helpe thee: Se∣condarily to accept thine hart, and that little y^• thou art able to do, be it neuer so imperfect: Thirdly though wynde, weather & the streame cary thee cleane contrary to thy purpose, yet because thou bidest still in thy profession, ready

to turne the right course as soone as y^• tempest is a little ouer blowen, God promiseth to forgeue that, & not y^t lesse to fulfill his promises of one iote.

Doth Christ so defend his, that they * 1.1301 neuer come in daunger of trouble? yes they come into such straites oft, that no witte nor reason can see any way out, saue fayth onely is sure that God hath & will make a way thorow. But that temptation is but for an houre to teach them, and to make them feele the goodnes of their father, and y^e pas∣sions of their brethren and of their ma∣ster Christ also. It is but as a louyng mother, to make her childe to perceaue and feele her kindnes (to loue her a∣againe and be thankfull) letteth it hun∣ger in a morning. And when it calleth for his breakfast, maketh as she heard not, til for paine and impaciencie it be∣ginneth to cry a good. And then she stilleth it and geueth it all that it asketh and more to, to please it. And when it is peaced and beginneth to eate, and reioyceth and is glad and fayne, she as∣keth who gaue thee that, thy mother? and it sayth ye: Then sayth she: Am not I a good mother that geue thee all thynges? and it answereth, ye. And she asketh, wilt thou loue thy mother. &c. And it sayth ye, and so commeth it to the knowledge of hys mothers kindnesse, and is thankfull. Such is the temptation of Christes elect, and other wyse not.

Here is not forbiddin all manner of * 1.1302 care, but that worldly and deuillishe care that springeth of an inordinate loue to worldly thynges, and of my∣strust in God. As for an ensample: I couet inordinatly more then sufficient, or but euē that I haue nede of. And it (because I mistrust God and haue no hope in hym, and therefore pray not to him) commeth not: Then I mourne, sorrow and pine away, and am whole vnquiet in mynehart. Or whether I haue to much or but sufficient, and loue it inordinatly: then I care for the kee∣king. And because I mistrust God, & haue no hope in him, that he wil helpe me, therefore when I haue locked doores, chambers and cofers, I am neuer the nerer at rest, but care stil and cast a thousand perilles, of which the most part were not in my might to a∣uoyde though I neuer slept. And where this care is, there can the word of God haue no resting place, but is choked vp as soone as it is sowne.

There is an other care that sprin∣geth out of the loue of God (for euery loue hath her care) & is a care to keepe * 1.1303 Gods commaundementes. This care must euery man haue. For a mā liueth not by bread onely, but much more by euery worde that proceedeth out of the mouth of God. The keping of Gods commaundement is the life of a man, as well in this world as in the worlde * 1.1304 to come. As childe obey father & mo∣ther, that thou mayst long liue on the earth. And by father & mother is vn∣derstand al rulers. which if thou obey, thy blessing shall be long life: and con∣trary if thou disobey, short life: and shalt either perishe by the sworde, or by some other plague, and that short∣ly. And euen so shal the ruler, if he rule not as God hath commaunded. Op∣presse thou a widow and fatherlesse children (sayth God) and they shall cry to me, and I will heare their voyce, & * 1.1305 then will my wrath waxe hot: so I will sinite you with sworde, & your wiues shall be widowes, & your chil∣dren fatherles.

Some will say, I see none more prosper or longer continue then those * 1.1306 that be most cruell tyrauntes. What then? yet say I that God abideth euer true. For where he setteth vp a tyraūt and continueth him in prosperitie, it is to be a scourge to wicked subiects that haue forsaken the couenaunt of the Lord their God. And vnto them hys good promises pertayne not, saue hys cursses onely. But if y^e subiectes would turne and repēt, and folow the wayes of God, he would shortly deliuer thē. How be it, yet where the superior cor∣rupteth, the inferior which els is dis∣posed inough to goodnes, God wyll not let them long continue.

An exposition of the seuenth Chapter.

IVdge not, that ye be not iudged. For as ye iudge, so shall ye be iudged. And wyth what measure ye mete with the same shall it be measured to you agayne. Why lookest thou on the mote that is in thy brothers eye, and markest not the beame that is in thine owne eye? Or how canst thou say to thy brother. Let me plucke out the

mote out of thine eye, and behold, there is a beame in thyne owne eye? Thou hipocrite, plucke first the beame out of thine owne eye, and then thou shalt see clearely to plucke the mote out of thy bro∣thers eye.

This is not ment of the temporall * 1.1307 iudgemētes: for Christ forbad not that, but oft did stablishe it, as do Peter & Paule in their Epistles also. Nor here is not forbidden to iudge those deedes which are manifest against the lawe of God: for those ought euery Christē mā to persecute, yet must they do it after the order that Christ hath set. But whē he sayth: hipocrite, cast out first the * 1.1308 beame that is in thyne owne eye: it is easie to vnderstand of what maner of iudging he meaneth.

The hipocrites will haue fastings, prayinges, kneling, crouching, duc∣king, and a thousand ceremonies of their owne inuention. And whosoeuer do not as they doo, him they counte a dampned soule by and by. To Christ they say, why fast not thy disciples, as the Phariseyes do? Why plucke they the eares of corne and rubbe them in their handes (though they did it com∣pelled with pure hunger) and do that is not lawfull on the Sabboth day? Why breake ye the traditions of our Elders, and washe not when ye sitte downe to meate? yea and why doost thou thy self heale the people vpon the holy day? Why diddest thou, not onely heale him that was bedred 38. yeares, * 1.1309 but also baddest him beare his bedde away vpon the Saboth day? Be there not workyng day sufficient to do good deede to the prayse of God, and pro∣fite of thy neigybour, but that thou must breake thy Saboth day? He can∣not be but a damned person that brea∣keth the holy day, and despiseth the or∣dinaunce of the holy Church.

He eateth Butter a Frydayes with∣our a dispensation of our holy father the Pope, yea & cakebread made wyth milke and egges to, and white meate in the Lent, he taketh no holy water when he commeth to the Church, he heareth no Masse frō Sonday to Sō∣day. And either, he hath no beades at al, or els y^• shalt not heare a stone clink in the hand of hym, nor yet hys lippes wagge all the Masse and Mattens while. &. O hipocrite, cast out first the * 1.1310 beame that is in thine owne eye, and then thou shalt see better. Thou vn∣derstandest all Gods lawes falsely, & therefore thou kepest none of thē true∣ly: his lawes require mercy and no•• sacrifice. Moreouer thou hast a false entent in all the workes that y^• doost, and therefore are they all dampnable in the sight of God. Hipocrite cast out the beame that is in thine owne eye, learne to vnderstand the lawe of God truely, and to do thy workes aright, and for the entent that God ordayned them. And then thou shalt see whether thy brother haue a mote in his eye or not, and if he haue, how to plucke it out, and els not.

For he that knoweth the entent of * 1.1311 the lawe and of workes, though he ob∣serue a thousand ceremonies for hys owne exercise, he shall neuer condēpne his brother or breake vnitie with him, in those thinges which Christ neuer commaunded, but left indifferent. Or if he see a mo••e in his brothers eye, that he obserueth not with his brethren some certaine ordinaunce made for a good purpose, because he knoweth not * 1.1312 the entent: he will plucke it out fayre and softly, and instruct him louingly, and make him well content. Which thing if our spiritualty would do, men would not so abhorre to obey their ty∣ranny. But they be hipocrites and do and commaunde all their workes for a false purpose, and therefore iudge, slea and shedde their brethrens bloude mercilesly. God is y^• father of all mer∣cy, and therefore gaue not hipocrites such absolute power to compell theyr brethren to obey what they liste, or to slay them without pitie, shewing ey∣ther no cause of their cōmaundemētes at all, but so will we haue it, or els as∣signing an entent dampnable and con∣trary to all scripture. Paule Rom. 14. sayth to them that obserued ceremo∣nies, that they should not iudge them that did not: for he that obserueth and knoweth not the entēt iudgeth at once, and to thē that obserued not that they should not despise them that obserued, he that obserueth not, ought not to de∣spise the weakenes or ignoraunce of his brother, till he perceaue that he is obstinate and will not learne.

Moreouer such measure as thou ge∣uest, * 1.1313 thou shalt receaue againe: that is, if thou iudge thy neighbour, God shal iudge thee, for if thou iudge thy neigh∣bour in such thinges, thou knowest not the lawe of God, nor the entent of workes, and art therefore condemp∣ned of God. &c.

Giue not that holy thyng vnto dogges, neither cast your pearls be fore the swyne, lest they treade thē vnder their feete, and the other turne agayne and all to teare you.

The dogges are those obstinate and indurate, which for the blynd zeale of * 1.1314 their leuen, wherwith they haue sow∣red both y^• doctrine & also the workes, maliciously resiste the truth, and perse∣cute the ministers therof: and are those wolues among which Christ sendeth his shepe, warnyng them, not onely to be single & pure in their doctrine, but also wise and circumspect & to beware of mē. For they should bryng them be∣fore iudges and kynges and slay them, thinkyng to do God seruice therein: that is as Paul to the Romains testi∣fieth of the Iewes, for blynd zeale to their own false & fayned righteousnes, persecute the righteousnesse of God.

The swyne are they whiche for all they haue receaued the pure Gospell of * 1.1315 Christ, will yet continue still in sinne, and rowle them selues in the podell & myer of their old filthy conuersation, & both before the ignoraunt and also the weake, vse the vttermost of their liber∣tie, interpretyng it after the largest fa∣shion, and most fauour of the flesh, as it were the Popes pardon, and there∣with make y^t truth euill spoken of, that thousandes which els might haue ben easely wonne, will now not once here therof: and styrre vp cruel persecution, which els would be much easyer, yea and sometime none at all. And yet will those swyne, when it commeth to the poynt abyde no persecution at all: But offer them selues wyllyng euen at the first chope for to deny ere they be scars∣ly apposed of their doctrine. Therfore lay first the law of God before them, & call them to repentaunce. And if thou see no hope of mendyng in them, sease there and go no further: for they be swyne.

But alas, it euer was and shall be y^• the greater nōber receaue the wordes for a newnesse and curiositie (as they say) and to seme to be somewhat and that they haue not gone to schole in vayne, they will forthwith yer they haue felt any chaūge of liuyng in them selues, be scholemasters and begyn at libertie, and practise opēly before their Disciples. And when the Phariseis see their traditions broken, they rage and persecute immediatly. And then our new scholemasters be neither groun∣ded in the doctrine to defend their do∣inges, nor rooted in the profession of a new life to suffer with Christ. &c.

Aske and it shalbe geuen you, seke and ye shall finde. Knocke and it shalbe opened vnto you. For all that aske receaue, and he that see∣keth findeth. And to him that knoc¦keth, it shalbe opened. For what man is it among you, if his sonne asked hym bread, that would pro∣ferre him a stone? Or if he asked him fishe, would he offer him a Ser∣pent? If ye then whiche are euill know to geue good giftes to your children, howe much more shall your father whiche is in heauen, geue good thynges to them that aske hym.

First note of these wordes, that to pray is Gods commaundement, as it * 1.1316 is to beleue in God, to loue God or to loue thy neighbour: and so are almose & fastyng also. Neither is it possible to * 1.1317 beleue in God, to loue him or to loue thy neighbour, But that prayer will * 1.1318 spryng out there hēce immediatly. For to beleue in God, is to be sure that all thou hast is of him, and all thou nedest must come of him. Whiche if thou do thou canst not but continually thanke him for his benefites which thou con∣tinually without ceasyng▪ receauest of his hand, and therto euer cry for helpe, for thou art euer in nede, and canst no whence els be holpen. And thy neigh∣bour is in such necessitie also: Wher∣fore if thou loue him, it will cōpell thee to pitie him, and to cry to God for him continually, and to thanke as well for him as thy selfe.

Secondarely, this heapyng of so many wordes together, aske, seke and knocke, signify that the prayer must be continuall, and so doth the parable of the widowe that sued to the wicked * 1.1319 iudge: and y^• cause is, that we are euer in continuall necessitie (as I say) and all our lyfe, but euen a warre fare and a perpetual battaile. In which we pre∣uaile * 1.1320 as long as we pray, and be ouer∣come assoone as we ceasse praying: as Israell ouercame the Amalechites. Exod. xvij. as long as Moses held vp his hands in prayer, and assoone as he had let downe his handes for wery∣nesse, the Amalechites preuayled and had the better. Christ warned his Dis∣ciples at his last supper to haue peace

in him, affirming that they should haue none in y^• world. The false Prophetes * 1.1321 shal euer impugne the faith in Christes bloud, and inforce to quenche the true vnderstāding of the law, and the right meanyng and intent of all the workes commaunded by God, which fight is a fight aboue all fightes. First they shal∣be in such nōber that Christes true dis∣ciples shalbe but a small flocke in res∣pect of them. They shall haue workes like Christes, so that fastyng, prayer, pouertie obedience and chastitie shall be the names of their profession. For as Paule saith to the Corinthians, the aungels or messengers of Sathā shall chaunge them selues into aungels or messengers of light and truth. They shall come in Christes name, and that * 1.1322 with signes and miracles, and haue the vpper hād also, euen to deceaue the very elect if it were possible. Yea & be∣yonde * 1.1323 all this, if thou get the victory of the false Prophetes, and plucke a mul∣titude out of their handes, there shall immediately rise of the same, and set vp a new false sect agaynst thee. And a∣gaynst * 1.1324 all these Amalechites, the onely remedy is to lift vp the handes of thy harte to God in continuall prayer. Which hādes, if thou for werynes once let fall, thou goest to the worsse imme∣diatly. Then beside the fight and con∣flict of the suttle sophistrie, false mira∣cles, disguised and hypocritish workes of these false Prophetes, commeth the Dogges & Wolues of their Disciples with the seruauntes of Mammon, and the swyne of thyne owne scholers: a∣gaynst whiche all thou hast no other shilde or defence but prayer. Then the sinne & lustes of thyne owne flesh, Sathan, and a thousand temptations vnto euil in the world, wil either driue thee to the castell and refuge of prayer or take the prisoner vndoubtedly.

Last of all thy neighbours necessitie and thyne owne will compell thee to * 1.1325 crye, father which art in heauen geue vs our dayly bread, though thou were as rich as kyng Salomon. For Christ commaundeth the rich as well as the poore, to cry to God continually for their dayly bread. And if they haue no such neede, then is Christ a deceauer & a mocker. What nede I to pray thee to geue or lende me, that is in myne own possession all ready? Is not the first cō∣maūdemēt, that there is but one God, and that thou put thy whole trust in him? Which if it were written in thyne hart thou shouldest easely perceaue, & though thou haddest as many thou∣sandes as Dauid left behynd him, and Salomō heaped mo to them, that thou haddest no more then the poore begger that goeth from doore to dore: yea and that the begger (if that cōmaundement be written in his hart) is sure, that he is as rich as thou. For first thou must knowledge that thou hast receaued y^• great treasure of y^• hand of God. Wher¦sore whē thou fettest an halfepeny ther¦of, thou oughtest to geue God thākes in thyne hart for the gift therof.

Thou must confesse also that God * 1.1326 onely hath kept it and thee that same night, and euer before, or els be an ido∣later and put thy trust in some other thyng then God. And thou must con∣fesse that God onely must keepe it and thee, the day and night folowing, and so continually after, & not thine owne witte or power, or the witte or power of any other creature or creatures. For if God kept it not for thee, it woulde be thine owne destructiō and they that helpe thee to keepe it, woulde cut thy throte for it. There is no king in Chri∣stendome so well beloued, but he hath •…•…ow of his owne euill subiectes (if God kept them not downe with feare) that woulde at one houre rise vpō him and slea hym, to make hauocke of all he hath. Who is so well beloued thorow out all Englād but that there be •…•…ow in the same parishe or nie about that would, for his good wishe him to hell if they coulde, and woulde wyth theyr handes destroy him, if God kept hym not and did cast feare on the other.

Now then if God must euer keepe it for thee, and thou must dayly re∣ceaue it of his hand (as a poore man doth receaue his almose of an other man) thou art in no more suertie of thy dayly bread: no though thou were a Cardinall, then the poorest is. Wher∣fore howsoeuer rich thou be, yet must thou euer cry to God for thy dayly bread. So now it is a commaundemēt to pray and that continually, short, thicke, and oft, as the Psalmes be, and all the prayers of the Bible.

Finally the third is that we be com∣maunded * 1.1327 to pray with faith and trust, and that we beleue in the Lorde our God, and doubt not in his promises, vnto which Christ enduceth vs wyth an apt similitude, saying: If ye beyng euill can yet geue good thynges vnto your children, how much more shall God fulfill hys promises of mercy vn∣to his children if they cry vnto hym? he

is better and more mercifull then all men. Wherfore seing God commaun∣deth thee to pray, and for as much as thou hast so great necessitie so to do, & because he is mercifull and hath pro∣mised and is true and cannot deny his owne wordes: Therefore pray, and when thou prayest, looke not on thine vnworthines, but on his cōmaūdemēt, mercy, & goodnes, & on his truth and faithfulnes, & beleue stedsastly in hym. Moreouer whatsoeuer thou hast done, yet if thou repent and wilt amende, he promiseth that he will not thynke on * 1.1328 thy sinnes. And though he differ thee, thinke it not long, nor faint not in thy fayth, or be slacke in thy prayer. For he will surely come and geue thee more then thou desirest, though he differre for thy profite, or chaunge thy request into a better thyng.

All thinges therefore whatsoe∣uer ye woulde men shoulde do to you, so do ye to them. This is ve∣rely the lawe and the Prophetes.

This is a short sermon, that no mā neede to complayne that he cannot for the length beare it away. It is so nye * 1.1329 thee, that thou needest not to sende o∣uer sea for it. It is with thee, that thou * 1.1330 needest not to be importune vpon ma∣ster Doctor: saying, syr I pray you, what say ye to this case and to that, & is not this lawfull, and may I not so do, and so, well inough? Aske thyne owne conscience what thou mayst or oughtest to do. Wouldest thou mē did so with thee, then do it. Wouldest thou not be so dealt with, then do it not. Thou wouldest not that men shoulde do to thee wrong and oppresse thee: Thou wouldest not that men shoulde do thee shame and rebuke, lie on thee, kyll thee, hyre thine house from thee, or tice thy seruaunt away, or take a∣gainst thy will ought that is thyne. Thou wouldest not that men shoulde sell thee false ware when thou puttest them in trust to make it ready or lay it * 1.1331 out for thee, nor thou wouldest not that men shoulde deceaue thee wyth great othes, swearing that to be good which in deede is very naught: Thou wouldest not also that men should sell thee ware that is naught and to deare, to vndo thee: do no such thinges then to thy neighbour. But as loth as thou wouldest be to buye false ware or to deare, for vndoing thy selfe, so loth be thou to sell false ware or to deare, for vndoing thy neighbour. And in al thy needes, how glad thou wouldest be to be holpē, so glad be to helpe thy neigh∣bour. And so in all cases examine thy conscience and aske her what is to be done in all doubtes betwene thy neigh bour and thee, and she will teach thee, except thou be more filthy thē a swine and all together beastly.

He sayth here: this is the lawe and the Prophetes. And Math. xxij. he * 1.1332 sayth: Thou shalt loue thy Lord God with all thyne hart, with all thy soule * 1.1333 and all thy mynde, and as Marke ad∣deth, with all thy might, & thy neigh∣bour as thy selfe. In these two com∣maundementes, hangeth the whole lawe and the Prophetes. And Paule Rom. xiij. and Gal. v. sayth that loue is the fulfilling of the lawe. And it is written that Christ is the fulfilling or ende of the lawe, To make all these a∣gree, this thou must vnderstand: that to loue God purely is the finall and vttermost ende of all the lawe and the Prophetes. To loue thy neighbour is the ende of all lawes that is betwene * 1.1334 man and man: as are: kill not, steale not, beare no false witnesse, committe none adultery, couet not thy neigh∣bours wife, his house, Oxe, Asse, maide manseruaunt: nor ought that is his. &c Christ is the fulfilling of the lawe for vs, where we be imperfect. And when we breake and repent, his fulfilling is imputed vnto vs. And this text, this is the lawe and the Prophetes, mayst thou vnderstand, as when Paul saith, loue is the fulfilling of the lawe. That is, to do as y^• wouldest be done to, is all the lawe that is betwene thee & thy neighbour, and that according to the true vnderstanding and interpretyng of all true Prophetes.

Enter in at the straite gate, for wide is the gate and broade is the way that leadeth to destruction, & many they be, that goe in thereat. But straite is the gate, and narrow is the way that leadeth vnto lyfe, and few they be that finde it.

The straite gate is the true know∣ledge and vnderstanding of the lawe, * 1.1335 and of y^t true entent of workes. Which whosoeuer vnderstandeth, the same shalbe driuen to Christ to fetch of hys fulnesse, and to take him for his righ∣teousnes and fulfilling of the lawe, all together at the beginning, and as oft as we fall afterward, and for more thē the thousand part of our fulfilling of

the lawe and righteousnes of our best workes all our life longe. For except the righteousnesse of Christ be knit to the best deede we do, it will be to short to reach to heauen. * 1.1336

And the narrow way is to liue after this knowledge. He that will enter in at this gate, must be made a new: his head will els be to great, he must be vntaught all that he hath learned, to be made lesse for to enter in: and dis∣used in all thinges to which he hath bene accustomed, to be made lesse to walke thorow y^• narrow way. Where he shall finde such an heape of tempea∣tions and so continuall, that it shall be impossible to endure or to stand, but by prayer of strong fayth. * 1.1337

And note an other, that few fynde y^• way. Why? for their owne wisedome, their owne power and the reasons of their owne sophistrie blynd them vt∣terly. That is to say: the light of their owne doctrine which is in them: is so extreme darcknesse that they cānot see. Should God let his Church erre (say they) Shoulde our elders haue gone out of the way? Should God haue let y^• deuill do these miracles and so forth? And when Christ sayth, few shall finde the gate: yea say they: in respect of the Turkes and Sarasens which are the greater multitude. Yea but yet heare a litle: the Scribes & Phariseis, which had all the authoritie ouer the people, and taught out of the Scripture, and the Saduces, with all other false Pro∣phetes that were when Christ came, were no Turkes nor Sarasens: nei∣ther had God any other Church then * 1.1338 was among them. And S. Peter pro∣phesieth that it shall be so among vs, & that we shal be drawē with false sectes of couetousnesse, to deny Christ, as we now do, and beleue no more in hym. * 1.1339 And Paul & Christ confirme the same, that the elect should be deceaued, if it were possible. Moreouer if it were i∣nough to say, I will beleue and do as mine elders haue done, as though they could not erre: then was Christ to blame for to say, that except thou for∣sake father mother and thyne elders, thou couldest not be his disciple. Christ must be thy master, and thou must be taught of God: and therfore oughtest thou to examine the doctrine of thyne elders by the word of God. For the great multitude that Christ meaneth are the false Prophetes and them that folow them: as it shall better appeare hereafter.

Beware of false Prophetes which come to you in sheepes clothyng. But are with in rauenyng Wolues. By their frutes ye shal know them, do mē gather grapes of thornes? either figges of briers? euen so eue∣ry good tree bryngeth forth good frute. But a corrupt tree, bryngeth forth euill frute. A good tree can not bryng forth euill frute, nor a corrupte tree bryng foorth good frute. Euery tree that bringeth not foorth good frute is to be hewen downe and to be cast into the fire. Wherefore by their frutes ye shall know them.

Here Christ warneth thee, and des∣cribeth vnto thee, those capitaines that * 1.1340 should so blynde the great multitude (that they should not finde the strayte gate) and leade them the broad way to perdition. Note first that though they be false, yet he calleth them Prophetes, which word in the new Testament is taken for an expounder and an inter∣preter of Scripture. And he sayth they shall come to you my Disciples, then they must bee our Preachers and our doctours. Ye verely they must be those our false preachers whiche Peter pro∣phesied should be amōg vs, and bryng in damnable sectes, for to fulfull & sa∣tisfie their couetousnesse, and folow the way and steppes of their father Baa∣lam. And they shall come thereto in shepes clothyng: Ergo, they be neither the Turkes nor yet Sarasēs. For they come clothed in yron and stele, & will therto suffer vs to kepe our fayth, if we will submit our selues to them, as the Grckes do. And as for y^e Iewes they be an hundred tymes fewer then we, and are euery where in bondage, yea & for the great part capitues vnto vs. They also be not clothed in shepes skinnes, but mainteine openly theyr fayth cleane contrary to ours.

But what are these shepes clothin∣ges, truely the very name of Christ. * 1.1341 For sayth Christ Mat. xxiiij. There shall come many in my name and de∣ceaue many. And besides that, they shall do myracles in Christes name: as it foloweth in the text, that they shall call Christ Master, Master, & beginne their sermō saying: Our master Christ sayth in such a chapter, whatsoeuer ye bynde vpon earth shall be bounde in heauen: see frendes these be not our

wordes, but our master Christes. And they shall do myracies in Christes name therto, to confirme the false doc∣trine which they preach in his name. O fearefull and terrible iudgement of almighty God, and sentēce of extreme rigorousnes vpon all that loue not the truth (when it is preached them) that God to aduenge himselfe of their vn∣kyndnesse, shall sende them so strong delusions, that doctrine should be prea¦ched vnto them in the name of Christ, and made seeme to follow out of hys wordes and be confirmed with myra∣cies done in calling vpon the name of Christ, to hardē their harts in the faith of lyes, according to the prophesie of Paule to the Thessalonians in the se∣cond * 1.1342 Epistle.

An other of their sheepes coates is, * 1.1343 that they shall in euery sermon preach mightely agaynst the Scribes & Pha∣riseyes, against Faustus and Pelagian with such like hereticks: which yet ne∣uer preached other doctrine then they themselues do. And more of their clo∣thing is, they shall preach that Christ preached: almost, prayer, and fasting: and professe obedience, pouertie, and chastitie: workes that our Sauiour Christ both preached and did. Finally they be holy church and cannot erre.

But they be within rauening wol∣nes. * 1.1344 They preach to other, steale not: yet they themselues robbe God of hys honour, and take from him the prayse and profite of all their doctrine and of all their workes. They robbe y^t lawe of God of her mighty power where∣with she driueth all men to Christ, and make her so weake, that the feble free will of man is not able to wrestle with her, without calling to Christ for help.

They haue robbed Christ of all hys merites and clothed themselues there∣with. They haue robbed the soule of man of the bread of her life, the fayth and trust in Christes bloud: and haue fedde her with the shales and coddes of the hope in their merites, and confi∣dence in their good workes.

They haue robbed the workes cō∣maunded by God of the entent & pur∣pose that they were ordeined for. And with their obedience they haue drawen themselues from vnder the obedience of all Princes and temporall lawes. with their pouertie, they haue robbed all nations and kyngdomes, and so with their wilfull pouertie haue enri∣ched themselues, and haue made the commons poore, with their chastitie they haue filled all the worlde full of whores and sodomites, thinking to * 1.1345 please God more highly with keeping of an whore then an honest chast wife. If they say it is not truth, then all the worlde knoweth they lye, for if a priest mary an honest wife, they punishe hym immediatly, and say, he is an hai∣nous hereticke, as though matrimo∣ny were abhominable. But if he keepe a whore, then is he a good chast childe of their holy father the Pope, whose ensample they follow, and I warrant hym sing Masse on the next day after, as well as he did before, without ey∣ther persecution or excommunication, such are the lawes of their vnchast, I would say their owne chast father.

If thou professe obedience, why rū∣nest thou from father, mother, maister and ruler (which God biddeth thee to obey) to be a Fryer? If thou obey, why obeyest thou not the king and his law, by whom God defendeth thee both in lyfe and goodes, and all thy great pos∣sessions?

If thou professe pouertie, what doest thou with the landes of Gentlemen, * 1.1346 Squyres, Knightes, Barons, Erles, and Dukes? What shoulde a Lordes brother be a beggers seruaūt? or what should a begger ride with thre or foure score horses wayting on hym. Is it meete that a man of noble byrth, and y^• right heyre of the landes which thou possessest should be thyne horsekeeper, thou being a begger.

If ye professe chastitie: why desire ye * 1.1347 aboue all other men the company of women? What do ye with whores o∣penly in many countreyes, and wyth secrete dispensations to keepe Concu∣bines? Why corrupt ye so much other mens wiues? and why be there so ma∣ny sodomites among you?

Your charitie is mercilesse to the * 1.1348 rest of the world to whom ye may geue nought agayne, and onely liberall to your selues (as is y^e charitie of theues) thirty or fourty of you together in one denne: among which yet are not ma∣ny that loue three of his neighbours hartely.

Your fasting maketh you as full and * 1.1349 as fat as your hydes can holde, beside that ye haue a dispensation of your ho∣ly father for your fasting.

Your prayer is but pattering with∣out all affection, your singing is but * 1.1350 roaring to stretch out your mawes (as do your othee gestures and rising at midnight) to make the meate sinke to

the bottome of the stomacke, that he may haue perfect digestion, and be rea∣dy to deuour a freshe against the next refection.

Ye shal know them by their fruites. * 1.1351 First thornes beare no grapes, nor bryers figges. Also if thou see goodly blossomes in them, and thinkest there to haue figges, grapes, or any fruit for the sustenaunce or comfort of man: goe to thē in time of neede, and thou shalt finde nought at all. Thou shalt finde: forsouth I haue no goodes, nor any thing proper, or that is myne owne. It is the couentes. I were a theefe if * 1.1352 I gaue it my father whatsoeuer neede he had. It is Saint Edmundes patri∣mony, Saint Albons patrimony, S. Edwardes patrimony the goodes of holy church, it may not be minished, nor occupied vpon laye and prophane vses. The king of the realme for all that he defendeth them aboue al other, yet getteth he nought what neede so e∣uer he haue, saue then onely, when he must spend on their causes a•• that they geue, with all that he can get beside of his poore commons. If the king will attempt to take ought from them by the aucthoritie of his office, for the de∣fence of the realme. Or if any man wil entreat them other wise then they lust themselues, by what law or right it be: they turne to thornes and bryers, and waxe atonce rougher then a hedge∣hogge, and will sprinkle them wyth the holy water of their malidictions as thicke as hayle: and breath out the lightening of excommunication vpon them, and so consume them to pouder.

Moreouer a corrupt tree can beare * 1.1353 no good fruite. That is, where they haue fruite that semeth to be good, goe to and proue it, and thou shalt finde it rotten, or the karnell eaten out, and that it is but as a hollow ••••t••. For fayth in Christ (that we and all our * 1.1354 workes done within the compasse of the lawe of God, be accepted to God for his sake) is the kernell, the sweete∣nesse and the pleasaunt beutie of al our workes in the sight of God. As it is written Ioh. vi. this is the worke of God, that ye beleue in him whom he hath sent. This faith is a worke which God not onely worketh in vs, but al∣so hath therein pleasure and delectatiō, and in all other for that faithes sake.

Faith is the life of mā, as it is writ∣ten, Iustus ex fide viuit, out of which life the pleasantnesse of all his woorkes spring. As for an ensample thou art a shoumaker which is a worke within the lawes of God, and sayest in thyne * 1.1355 hart, loe God here I make a shooe as truely as I woulde for my selfe, to do my neighbour seruice, and so get my liuing in truth with y^e labour of myne handes, as thou commaundest, and thanke thee that thou hast geuen me this craft, and makest it lucky that I get my liuing therewith, and am sure∣ly perswaded that both I & my worke please thee, O father, for thy sonne Ie∣sus sake: loe now this fayth hath made this simple woorke pleasaunt in the sight of God.

An other ensample, thou takest a * 1.1356 wife & sayest: O father, thou not one∣ly permittest this, but also commaun∣dest all that burne & haue their mindes vnquieted, to marry for feare of form∣cation and so forth. And father I pro∣mise thee to loue this woman truely, and to care for her, and gouerne her after thy lawes, and to be true to her, and to stand by her in all aduersities, and to take in worth as well the euill as the good, and to bring vp the fruite that thou shalt geue me of her, in thy feare, and teach it to know thee.

Moreouer as concerning the acte of matrimony, as when thou wilt eate, thou blessest God & receauest thy dayly fode of his hand according to y^• fourth peticion of thy Pater noster, & know∣ledgest that it is his gift, and thankest hym, beleuing his worde, that he hath created it for thee to receaue it wyth thankes, by the which worde & prayer of thankes, thy meate and drnicke is sanctified. i. Tim. iiij. Euen so thou sayest, father this I do, not onely at thy permission which is inough to please thee wythall, but also at thy cō∣maundement, and haue bound my self hereunto, to keepe my soule from sin∣ning against thee, & to helpe my neigh¦bour that he s••me not also. and pro∣mise thee to keepe thys profession true∣ly, and to nourishe the fruite that thou shalt geue me, in the feare of thee, and in the fayth of thy sonne Iesu, and so thankest the Lord for his giftes. Now is thy worke thorow thys sayth and thankes pleasaunt and acceptable in y^• sight of God. And so was the gēdring of Iacob in fayth, and of Samuell, & many other. And y^• geuing sucke was a good worke, and so was the dressing of them by the fire. And when our La∣dy cōceaued Christ thorow fayth, was not that a good worke? What if God when she doubted and asked (by what

maner she should conceaue him) had commaunded her to conceaue hym of Ioseph or of some other man, had not that worke done in obediēce and faith, bene as good a worke?

The will that Abraham had to s••ay Isaac, and all that he dyd till he came at y^• very point to slay him, were good workes, and so had ben the slaying al∣so. And Abrahā was sure that he plea∣sed God highly, and as well as in any other worke, and had as depely sinned if he had bene disobedient therein, as though he had done any other cruell dede forbidden by God. Yea but sho∣makyng is not commaunded by God. Yes and hath the promise of God an∣nexed therto. For God hath commaū∣ded me for the auoyding of sinne to do * 1.1357 my brethren seruice, and to lyue ther∣by, and to chose one estate or other (for if thou wouldest receaue onely of thy brethren and do nought agayne thou were a these and an extorcioner & a ty∣raunt.) And I chose shomaking, or re∣ceaue it at y^• obedience of myne elders. Now haue I Gods commaūdemēt to woorke therin truly, and his promise annexed therto, that he wil blesse mine occupation and make it lucky & frute∣full to bryng me an honest lyuyng. Worke I not now at Gods commaū∣dement and haue hys promise that it pleaseth him?

Note this also: first my craft is Gods commaundement. Secondare∣ly I beleue & am sure that my worke pleaseth God for Christes sake. Third¦ly my woorke is profitable vnto my neighbour, and helpeth his necessitie. Fourthly I receaue my reward of the hand of God with thākes, and worke, surely certified that I please God in my worke thorough Christ, and that God will geue me my dayly bread thereby.

But if thou examine their doctrine, thou shalt finde that this fayth is a∣way in all their frutes, and therefore are they worme eaten and shales with out kernelles.

Note againe, the Turkes & Iewes * 1.1358 geue almose aswell as we, & as much, & yet abhominable for lacke of fayth & knowledge of the true intent. What sayth the text: he y^• receaueth a prophet in the name of a Prophet, shall haue the reward of a Prophet. That is, be∣cause thou aydest him in preachyng of of Christes word, thou shalt be parta∣der with him & haue the same reward. And he that receaueth a Disciple in the name of a disciple, shal haue &c. And he that geueth one of these litle once but a cup of cold water for my names sake, shall haue his reward. If a kyng mi∣nister his kingdome in the faith of this name, because his subiectes be his bre∣thrē and the price of Christes bloud, he pleaseth God highly: and if this fayth be not there, it pleaseth him not. And if I sow a shue truly in the fayth of hys name, to do my brother seruice, because he is the pryce of Christes bloud: it pleaseth God. Thus is faith the good∣nesse of all workes.

Finally when God geueth, end I * 1.1359 receaue with thankes, is not God as well pleased, as when I geue for his sake and he receaueth? A true frend is as glad to do his frēd a good turne, as to receaue a good turne. When the fa∣ther geueth his sonne a new coate and sayth: am not I a good father, and wilt not thou loue me agayne and do what I byd thee. And the boy receaueth it with thankes and sayth, yea, and is glad and proude therof: doth not the father reioyce as much now in the lad, as an other tyme when the ladde doth what soeuer it be at his fathers com∣maundement? But the false Prophets do well to paynce God after the lyke∣nesse of theyr owne visenomy: glad when he receaueth, ye when they re∣ceaue in his name: But sowre, grud∣ging, and euil content when he geueth agayne. But thou pleasest God, when thou askest in faith, and when thou re∣ceauest with thankes, and when thou reioysest in his giftes and louest hym agayne, to kepe his cōmaundementes and the appoyntment and couenaunt made betwene him and thee.

And for a conclusion besides, that * 1.1360 they expell fayth whiche is the good∣nes of all workes: they set vp workes of their owne makyng to destroy the workes of God, and to be holyer then Gods woorkes, to the despisyng of Gods woorkes, and to make Gods workes vyle.

With their chastitie they destroy the chastitie that God ordeined and onely requireth. With their obedience, they destroy the obedience that God orday∣ned in this world, & desireth no other. With their pouerty they destroy the po¦uertie of the spirit which Christ taught onely: whiche is, onely not to loue worldly goodes. With their fast, they destroy the fast which God commaun∣deth, that is a perpetuall sobernesse to tame the fleshe. With their patteryng

prayer, they destroy the prayer taught by God, whiche is either thankes or desiryng helpe with fayth & trust that God heareth me.

Their holynesse is to forbyd y^t God * 1.1361 ordeined to be receaued with thankes giuyng: as meate & matrimony. And their owne workes they maintayne, & let Gods decay. Breake theirs & they persecute to the death. But breake Gods, and they either looke through the fingers or els geue thee a flappe with a Foxe tayle for a litle money. There is none order among them that is so perfect, but that they haue a pri∣son more cruell thē any iayle of theues and murtherers. And if one of their brethren commit fornication or adul∣tery in the world, he finisheth his pe∣naunce therin in three Wekes or a mo∣neth, and then is sent to an other place of the same religion. But if he attempt * 1.1362 to put of the holy habite, he commeth neuer out, & is so straytly dioted ther∣to, that it is meruell if he liue a yeare, beside other cruell murther that hath bene found among them, and yet is this shamefull dyoting of theirs, mur∣ther cruell inough.

Be not deceaued with visions, nor yet with miracles. But go to & iudge their workes, for the spiritual iudgeth all thinges sayth Paule. i. Cor. ij. Who is that spirituall? not such as we now call men of holy Church. But all that haue the true interpretation of the law * 1.1363 written in their harts. The right fayth of Christ and the true intēt of workes, which God byddeth vs worke, he is spirituall and iudged all thinges, and is iudged of no man.

Not all that say to me, Lorde, Lorde, shall enter into the kyng∣dome of heauen. But he that ful∣filleth the will of my father which is in heauen. Many will say vnto me at that day, Lord Lord dyd we not prophesie in thy name? and in thy name cast out deuils? and dyd we not in thy name many mira∣cles? Then will I confesse vnto thē, I neuer knew you, depart from me ye workers of iniquitie.

This doublyng of Lord hath vehe∣mency and betokeneth that they which shalbe excluded are such as thinke thē selues better and perfitter then other men, and to deserue heauen with holy workes, not for them selues onely, but also for other. And by that they pro∣phesied, by which thou mayst vnder∣stand the interpretyng of Scripture, and by that they cast out deuils, & did miracles in Christes name (and for all that they are yet workes of wicked∣nesse, and do not the will of the father which is in heauen) it is playne that they be false Prophetes, and euen the same of which Christ warned before.

And now for as much as Christ and his Apostles warne vs that such shall * 1.1364 come, and describe vs the fashions of their visures (Christes name, holy Church, holy fathers and xv. hundred yeares, with Scripture and miracles) and commaunde vs to turne our eyes from their visures, and consider their frutes, and cut them vp and loke with in whether they be sound in the core & kernell or no, and geue vs a rule to try them by: is it excuse good inough to say, God will not let so great a multi∣tude erre, I will folow the most part and beleue as my fathers dyd, and as the preachers teach, and will not busie my selfe: chose them, the faute is theirs and not ours, God shall not lay it to our charge if we erre.

Where such wordes be, there are the * 1.1365 false Prophetes all ready. For where no loue to the truth is, there are y^• false Prophetes: & where such wordes be, there to be no loue to y^e truth is plame: Ergo, where such woordes be, there be the false Prophetes in their full swyng by Paules rule. ij. Thessa. ij. An other conclusion where no loue to the truth is, there be false Prophetes: The grea∣test of the world haue least loue to the truth: Ergo, the false Prophetes be the Chaplaines of the greatest which may with the sword compel the rest: As the kynges of Israell compelled to wor∣shyp the golden Calues. And by false Prophetes vnderstand fal••e teachers, as Peter calleth them and wycked ex∣pounders of the Scripture.

Who soeuer heareth these words of me and doth them, I will lyken him vnto a wise man that built hys house vppon a rocke, and there fell a rayne, and the floudes came, and the windes blew, and beate vppon that house, but it fell not, for it was grounded vpon a rocke. And all that heare of me these wordes, and do them not, shalbe lykened vnto a foolishe man that buylt his house vpon the sand, and there fell

a rayne, and the floudes came, and the windes bl••w, and dashed vpon that house, and it fell, and the fall therof was great.

Christ hath two sortes of hearers, of * 1.1366 which neither of them do there after. The one wilbe saued by fayth of theyr owne makyng without workes. The other with workes of their owne ma∣kyng without faith. The first are those voluptuous which haue yelded them selues vp to sinne saying: tushe God is mercyfull, & Christ dyed for vs: that must saue vs onely, for we cannot but sinne without resistāce. The second are the hypocrites which will deserue all with theyr owne imagined woorkes onely. And of fayth they haue no other experience, saue that it is a litle meri∣torious where it is paynefull to be be∣leued: As that Christ was borne of a virgin, and that he came not out the way that other children do, he no, that were a great inconuenience but aboue vnder her arme & yet made no hole, though he had a very naturall body, & as other mē haue: and that there is no bread in the Sacrament nor wyne: though the fiue wittes say all ye. And the meritorious payne of this belefe is so heauy to them, that except they had fayned them a thousand wise simili∣tudes and lowsye lykenesses, and as many madde reasōs to stay them with all, and to helpe to captiuate their vn∣derstandyng, they were like to cast all of their backes. And the onely refuge of a great many to keepe in that fayth, is to cast it out of their myndes & not to thinke vpon it. As though they for∣geue not, yet it they put the displeasure out of their myndes and thinke not of it til a good occasion be geuē to aduēge it, they thinke they loue their neigh∣bour well inough all the while, and be in good charge.

And the fayth of the best of them is, but like theyr fayth in other worldly * 1.1367 stories. But the fayth which is trust and confidence to be saued and to haue their sinnes forgeuen by Christ which was so borne, haue they not at all. That fayth haue they in theyr owne workes onely. But the true hearers vnderstand the lawe, as Christ inter∣preteth it here, and feele thereby theyr righteous damnation, and runne to Christ for succour, and for remission of all their sinnes that are past, and for all the sinne, which chaunce thorough in∣firmities, shall compel thē to do, & for remission of that the law is to stronge for their weake nature.

And upon that they consent to the lawe, loue it and professe it, to fulfill it to the vttermost of their power, and then go to and worke. Faith or confi∣dence * 1.1368 in Christes bloud without helpe and before the workes of the law brin∣geth all maner of remission of sinnes & satisfaction. Faith is mother of loue, fayth accompanieth loue in all her workes to fulfill as much as there lac∣keth in our doing the lawe, of that per∣fect loue, which Christ had to his fa∣ther and vs in his fulfilling of the law for vs. Now when we be reconciled, * 1.1369 then is loue & fayth together our righ∣teousnesse, our keeping the lawe, our continuing, our proceeding forwarde in the grace which we stand in, & our bringing to the euerlasting sauing and euerlasting life. And the woorkes be esteemed of God according to the loue of the hart. If the woorkes be great & loue little and colde, then the woorkes be regarded thereafter of God. If the workes be small, and loue much and feruent, the workes be taken for great of God.

And it came to passe, that when Iesus had ended these sayinges, the people were astonied at his doc∣trine, for he taught them as one hauing power, and not as the Scribes.

The Scribes and Phariseyes had thrust vp the sworde of the woorde of God into a scabbarde or shethe of glo∣ses, and therein had knit it fast, that it coulde neither sticke nor cut: teaching dead workes without fayth and loue, which are the life and the whole good∣nes of all workes, and the onely thing why they please God. And therefore their audience abode euer carnall and fleshly mynded without faith to God and loue to their neighbours.

Christes wordes were spirit & life. Ioh. vi. That is to say: they ministred spirite and life, and entred into the hart and grated on the conscience, and thorow preaching the lawe, made the hearers perceaue their duties: euen what loue they ought to God, & what to man, and the right dampnation of all them that had not the loue of God and man written in their hartes: and thorow preaching of fayth, made all that consented to the lawe of God, fele the mercy of God in Christ, and certi∣fied them of their saluation. For the

worde of God is a two edged sworde that pearceth and deuideth the spirite and soule of man a sonder. Heb. 〈◊〉〈◊〉. A * 1.1370 man before the preaching of Godes woorde is but one man, all fleshe, the soule consenting vnto the lustes of the fleshe, to follow them. But the sworde of the worde of God where it taketh effect, diuideth a man in two, and ser∣teth him at variaunce against his own selfe: The fleshe haling one way, and the spirite drawing another: the fleshe raging to follow lustes, and the spirite calling backe agayne, to follow the lawe and will of God. A man all the while ••e consenteth to the flesh & be∣fore he be borne again in Christ, is cal∣led soule or carnall. But whe he is re∣nued in Christ through y^t word of ly••e, and hath the loue of God and of hys neighbor, and the fayth of Christ writ∣ten in his hart, he is called spirite or spirituall. The Lord of all mercy send vs preachers with power: that is to say, 〈◊〉〈◊〉 expounders of the worde of God, and speakers to the hart of man: and deliuer vs from Scribes, Pha∣riseyes, hypocrites, and all false Pro∣phetes.

Amen.

An aunswere vnto Syr Thomas Mores Dialogue, made by William Tyndall. 1530.

☞ First he declareth what the Church is, and geueth a rea∣son of certaine wordes which Master More rebuketh in the translation of the new Testament. ¶ After that he aunswereth particularly vnto euery Chapter which semeth to haue any appearaunce of truth thorough all his foure bookes.

¶ Awake thou that slepest and stand vp from death, and Christ shall geue the light.

Ephesians. 5.

THe grace of our Lord, the light of his spirite to see & to iudge, true repē∣taunce towarde•• Gods l••we, a fast fayth in the mercyfull pr•…•…es y^• are in our sauiour Christ, ser∣uēt loue toward thy neighbour after the exā¦ple of Christ & his Saints, be with thee (O Reader) & with all that loue the truth & lōg for the redemption of Gods elect. Amen.

Our Sauiour I esus in the 16. of Iohn * 1.1371 at his last Supper when he tooke his leaue of his Disciples, warned them saying, the ho¦ly Ghost shall come and rebuke the world of iudgemēt. That is, he shall rebuke the world * 1.1372 for lacke of true iudgement and discretion to iudge, and shall proue that the tast of theyr mouthes is corrupt, so that they iudge swete to be sowre and sowre to be swete, & the eyes to be blynd, so that they thinke that to be the ver•• seruice of God which is but a blynd su∣perstition, for zeale of which yet they perse∣cute the true seruice of God: and that they iudge to be the lawe of God, whiche is but a false imagination of a corrupt iudgement, for blynd affection of whiche yet they persecute the true law of God and them that kepe it.

And this same it is that Paul sayth 1. Co∣rinth. * 1.1373 ij. how that the naturall man that is not borne agayne and created a new with the spi∣rite of God, be he neuer so great a Philoso∣pher, neuer so well sene in the law, neuer so sore studied in the Scripture, as we haue ex∣amples in the Phariseis, yet hee cannot vn∣derstād the thynges of the spirite of God: but * 1.1374 sayth he, the spirituall iudgeth all thyngs and hys spir••e searcheth the deepe secretes of God, so that what soeuer God commaūdeth hym to do, he neuer leaueth searchyng till he come at the bottome, the pith, the quicke, the ly••e, the s•…•…, the m••••ow & very cause why, and iudgeth all thyng. Take an example, in the great commaundement, loue God with all thyne hart, y^t spirituall searcheth the cause * 1.1375 and looketh on the benefites of God and so conceaueth loue in his hart. And when he is * 1.1376 commaunded to obey the powers and rulers of the world, hee looketh on the benefites which God sheweth the world through them and therefore doth it gladly. And when hee▪ * 1.1377 is commaūded to loue his neighbour as hym selfe, he searcheth that his neighbour is crea∣ted of God and bought with Christes bloud and so forth, and therefore he loueth hym out * 1.1378 of his hart, and if he be euill forheareth hym and with all loue and pacience draweth hym to good: as elder brethren wayte on the yoū∣ger and serue them and suffer them, & when they will not come they speake fayre, & flat∣ter, and geue some gaye thyng and promise fayre and so drawe them and •…•…te them not, but if they may in no wise be holpe, referre the punishment to the father and mother and so foorth. And by these iudgeth he all other lawes of God and vnderstādeth the true vse and meanyng of them. And by these vnder∣standeth he in the lawes of man, whiche are

right, and which tyranny.

If God should cōmaunde hym to drinke no wine, as he commaūded in the olde testa∣ment that the priestes should not: when they ministred in the temple, and forbad diuerse mea••es, the spirituall (because he knoweth * 1.1379 that man is Lord ouer all other creatures, & they his seruauntes, made to be at his plea∣sure, and that it is not commaunded for the wyue or meate it selfe that man should be in bondage vnto his owne seruaunt the inferi∣our creature) ceaseth not to search the cause. And when he findeth it, that it is to tame the fleshe, and that he be alway sober, he obeyeth gladly, and yet not so superstitiously, that the tyme of his disease he would not drinke wine in y^e way of a medicine to recouer his health, as Dauid eat of the halowed bread, and as Moses for necessitie left the children of Is∣raell vncircumcised xl. yeares, where of like∣lyhoode * 1.1380 some dyed vncircumcised, and were * 1.1381 yet thought to be in no worse case then they that were circumcised, as the children that dyed within the viij. day, were counted in as good case as they that were circūcised, which ensamples might teach vs many thinges, if there were spirite in vs.

And likewise of the holy day, he knoweth * 1.1382 that the day is seruaunt to man, and therfore when he findeth that it is done because he should not be let from hearing the worde of God, he obeyeth gladly, and yet not so super∣stitiously that he would not helpe his neigh∣bour on the holy day, and let the sermō alone for one day, or that he would not worke on the holyday, neede requiring it, at such tyme as men be not wont to be at church, and so throughout all lawes. And euen likewise in all ceremonies and sacramentes he searcheth * 1.1383 the significations, & will not serue ••he visible thinges. It is as good to him, that the priest say Masse in his gowne as in his other ap∣parell, if they teach him not somewhat, and that his soule be edified thereby. And as soone will he gape while thou puttest sande as holy salt in his mouth, if thou shew hym * 1.1384 no reason thereof. He had as lefe be s••••ered wyth vnhalowed butter as annointed wyth charmed oyle, if his soule be not taught to vnderstand somewhat thereby, and so forth.

But the world captiuateth his wit, and about the law of God, maketh him wonder∣full imaginations, vnto which he so fast clea∣ueth that ten Iohn Baptistes were not able to dispute them out of his head. He beleueth * 1.1385 that he loueth God, because he is ready to kill a Turke for his sake, that beleueth bet∣ter in God then he) whom God also com∣maundeth vs to loue and to leaue nothyng vnsought to winne him vnto the knowledge of the truth, though with the losse of our ••••ues. He supposeth that he loueth his neigh∣bour as much as he is bounde, if he be not actually angry with him, whom yet he will not helpe freely with an halfepenny but for a vauntage or vayneglory, or for a worldly purpose. If any man haue displeased him, he keepeth his malice in and will not chafe him selfe about it, till he see an occasion to auēge it craftely, and thinketh that well inough. And the rulers of the world he obeyeth, thin∣keth he, when he flattereth them, and blin∣deth them with giftes, and corrupteth the * 1.1386 officers with rewardes, and ••egui••th the lawe with cautels and subtilties.

And because the loue of God and of hys neighbour, which is the spirite and the life of all lawes, & wherfore all lawes are made, is not written in his hart, therefore in all in∣feriour ••awes and in all worldly ordinaun∣ces is he betell blinde. If he be commaunded to absteyne from wine, that will he obserue vnto the death to, as the Charterhouse Mō∣kes had leuer dye then eate fleshe: and as for * 1.1387 the sobernesse and chastising of the members will he not looke for, but will poure male & bere of the strongest without measure, and heat them with spices and so forth. And the holyday will he keepe so straight, that if he meete a s••ee in his bed he dare not kill her, & not once regarde wherfore the holyday was ordayned to seeke for Gods worde, and so forth in all lawes. And in ceremonies and sa∣cramentes, there he captiuateth his witte & vnderstanding to obey holy Church, with∣out asking what they meane, or desiring to know, but onely careth for the keeping, and looketh euer wyth a payre of narrow eyes, and wyth all hys spectacles vppon them, lest ought be lefte out. For if the priest shoulde say Masse, baptise, or heare confession with∣out a stole about his necke, he would thinke all were marred, and doubt whether he had power to consecrate, and thinke that the ver∣tue of the Masse were lost, and the childe not well baptised or not baptised at all, and that his absolution were not worth a mite. He had leuer that the Byshop should wag two fingers ouer him, then that an other man should say God saue him, and so forth. Wher∣fore beloued reader, in as much as the holy ghost rebuketh the worlde for lacke of iudge∣ment, * 1.1388 and in as much also as their ignoraūce is without excuse before whose faces inough is set to iudge by, if they woulde open their eyes to see, and not captiuate their vnder∣standing to beleue lyes: and in as much as the spirituall iudgeth all thing, euen the very bottome of Gods secretes, that is to say, the causes of the thinges which God commaun∣deth, how much more ought we to iudge our holy fathers secretes, & not to be as an Oxe or an Asse without vnderstanding.

Iudge therfore reader whether the Pope * 1.1389 with his be the Church, whether their au∣thoritie bee aboue the Scripture: whether all they teach without Scripture be equall with the Scripture: whether they haue er∣red, and not onely whether they can. And a∣gainst the myst of their sophistry take the ex∣amples that are past in the old Testament, & authentike stories, and the present practise whiche thou seest before thyne eyes. Iudge whether it be possible that any good should * 1.1390 come out of their domme ceremonies & Sa∣cramentes into thy soule. Iudge their pe∣naunce, pilgrimages, pardons, purgatorie, praying to postes, domme blessynges, domme absolutiōs, their domme pateryng and how∣lyng, their domme straunge holy gestures with all their domme disguisinges, their sa∣tisfactiōs and iustifyinges. And because thou findest them false in so many thynges, trust them in nothyng but iudge thē in all thinges.

Marke at the last the practise of our fleshly spiritualtie and their wayes by whiche they * 1.1391 haue walked aboue eight hundred yeares, how they stablish their lyes, first wtth falsi∣fiyng the Scripture, then thorough corrup∣tyng with their riches wherof they haue in∣finite treasure in store: and last of all with the sword. Haue they not compelled the Empe∣rours of the earth and the great Lordes and hygh •…•…cers to be obedient vnto them, to dispure for them, and to be their tormētours, and the Samsumims thē selues do but ima∣gine mischief and inspire them.

Marke whether it were euer truer then * 1.1392 now, the Scribes, Phariseis, Pylate, He∣rode, Cayphas and Anna, are gathered toge∣ther agaynst God & Christ. But yet I trust in vayne, and he that brake the Counsell of A chitophell shall scatter theirs. Marke whe¦ther it 〈◊〉〈◊〉 not true in the hyghest degree, that * 1.1393 for the sinne of the people hypocrites shall rayne ouer them. What shewes, what faces and contrary pretenses are made, and all to stablish them in their theft, falsehead, & dam∣nable lyes, and to gather them together for * 1.1394 to continue su•…•…ltie to oppresse the truth and to stoppe the light & to kepe all still in darke∣nesse. Wherfore it is time to awake and to see euery man with his owne eyes and to iudge, if we will not be iudged of Christ when he commeth to iudge. And remember that he which is warned hath none excuse, if he take n•…•…ede. Here with fare wel in y^e Lord Iesus Christ whose spirite be thy guide & doctrine and the light to iudge with all. Amen.

¶ What the Church is.

THis worde Churche * 1.1395 hath diuerse significa∣tions. First it signifi∣eth a place or house, whether Christen peo¦ple were wont in the old tyme to resorte at tymes cōuenient, for to heare the word of doctrine, the law of God & the fayth of our Sauiour Iesus Christ, & how and what to pray and whence to aske power and strength to liue godly. For * 1.1396 the officers therto appointed preached the price word of God onely and pray∣••d in a t••••ng that all men vnderstode. And y^t people hearkned vnto his pray∣ers, & sayd thereto Amē & prayed with him in their hartes, & of him learned to pray at home and euery where, and to instruct euery man his houshold.

Where now we heare but voyces with out signification and buzsinges, howlynges and cryinges, as it were the ha•…•…yng••s of Foxes or baytings of Bear••s, & wonder at disguisings & t••yes wherof we know no meanyng.

By reason wherof we be fallen into such ignorauncie, that we know of the mercy & promises whiche are in Christ nothyng at all.

And of the law of God we thinke as do the Turkes, and as did the old * 1.1397 heathen people, how that it is a thyng which euery man may do of his owne power, and in doyng therof becōmeth good and waxeth righteous and deser∣ueth heauen: yea and are yet more mad then that. For we imagine the same of Phantasies and vayne ceremonies of our owne making, neither nedefull vn¦to the tamyng of our owne flesh, nei∣ther profitable vnto our neighbour, neither honour vnto God.

And of prayer we thinke, that no * 1.1398 man can pray but at Church, and that it is nothing els but to say Pater noster vnto a post. Wherewith yet and with other obseruaūces of our owne imagi∣nyng, we beleue, we deserue to be sped of all that our blynd hartes desire.

In an other signification it is abu∣sed * 1.1399 and mistakē for a multitude of sha∣uen shorne, and oyled which we now call the spiritualtie and Clergy. As when we read in the Chronicles kyng William was a great tyraūt and a wic∣ked * 1.1400 man vnto holy Church and tooke much landes from them. Kyng Iohn * 1.1401 was also a per••••ous man and a wic∣ked vnto holy Church, & would haue had them punished for theft, murther and what soeuer mischief they dyd, as though they had not bene people an∣noynted, but euē of the vile rascall and common lay people.

And Thomas Becket was a blessed & an holy man for he dyed for the liber¦ties * 1.1402 (to do all mischief vnpunished) & priuileges of the Church. Is he a laye man or a man of the Church? Such is the liuing of holy Church. So men say * 1.1403 of holy church. Ye must beleue in holy Church & do as they teach you. Will ye not obey holy Church? Will ye not do the penaunce enioyned you by holy Church? Will yet not forsweare obedi∣ence vnto holy Church? Beware least ye fal into y^t indignatiō of holy church, lest they curse you & so forth. In which * 1.1404 all we vnderstand but y^e Pope, Cardi∣nals, Legates, Patriarckes, Archby∣shops, Byshops, Abbotes, Priours, Chauncelers, Archdeacons, Commis∣saries, Officials, Priestes, Monkes, Friers, Blacke, Whit, Pied, Grey, and so forth, by (I trow) a thousand names of blasphemy and of hypocrisies & as many sundry fashions of disguisinges.

It hath yet or should haue an other signification, little knowen among the common people now a dayes. That is

to wit, it signifieth a congregation, a multitude or a company gathered to∣gether * 1.1405 in one, of all degrees of people. As a mā would say, the church of Lō∣don, meaning not the spiritualtie one∣ly (as they will be called for their dili∣gent seruing of God in the spirite, and so sore eschuing to meddle wyth tem∣porall matters) but the whole bodye of the citie, of all kindes, conditions & degrees: and the church of Bristow, all that pertaine vnto the towne gene∣rally. And what congregation is mēt, thou shalt alway vnderstand by the matter that is entreated of, and by the circumstaunces thereof.

And in this third signification is the * 1.1406 church of God or Christ taken in the scripture, euē for the whole multitude of all them that receaue the name of Christ to beleue in him, and not for the clergy onely. For Paule sayth Gal. i. * 1.1407 I persecuted the church of God aboue measure, which was not the preachers onely, but all that beleued generally, as it is to see Act. xxij. where he saith, * 1.1408 I persecuted this way euen vnto the death, binding and putting in prison both men and women. And Gal. i. I * 1.1409 was vnknowen concerning my per∣son vnto the congregations of the Ie∣wes which were in Christ. And Rom. * 1.1410 xvi. I commende vnto you Phebe the Deaconi••••e of the church of Cenchris. And the churches of Asia salute you. i. * 1.1411 Corin. the last.

And if a man can not rule his owne house, how shall he take the care of the church of God. i. Tim. iij? if any faith∣full * 1.1412 man or woman haue widdowes, let them finde them, that the church be not charged. i. Tim. v. And Mat. 18. * 1.1413 if thy brother heare thee not, tell the church or congregation and so forth. * 1.1414 In which places and thoroughout all the scripture, the church is taken for y^e whole multitude of them that beleue in Christ in that place, in that parishe, towne, citie, prouince, land, or tho∣roughout all the worlde, and not for the spiritualtie onely.

Notwithstāding yet it is somtimes taken generally for all them that em∣brace * 1.1415 the name of Christ, though their faithes be naught, or though they haue no fayth at all. And sometimes it is taken specially for the electe onely, in whose hartes God hath written hys lawe with his holy spirite, and geuen them a feeling faith of the mercy that is in Christ Iesu our Lord.

¶ Why Tindall vsed this worde congregation, rather thē church in the translation of the new Testament.

WHerefore in as much (as the cler∣gy, as the nature of those hard & indurat Adamātstones is, to draw all to them) had appropriat vnto them∣selues the terme that of right is com∣mon * 1.1416 vnto all the whole congregation of them that beleue in Christ, & wyth their false and subtil wyles had begui∣led and mocked the people, & brought them into the ignoraunce of the word, making thē vnderstand by this worde church, nothing but the shauen flocke, of them that shore the whole worlde: therefore in the translation of the new Testament where I found this word Ecclesia, I enterpreted it, by thys word congregation. Euen therfore did I it, and not of any mischeuous mynde or purpose to stabl••she heresie, as master More vntruely reporteth of me in hys Dialoge, where he rayleth on y^t tran∣slation of the new Testament.

And when M. More sayth, that this word Church is knowen wel inough. I report me vnto the consciēces of all the land, whether he say truth or other wise, or whether the lay people vnder∣stand by Church the whole multitude of all that professe Christ, or the iug∣glyng spirites onely. And whē he saith that congregation is a more generall * 1.1417 terme, if it were, it hurteth not. For the circumstance doth euer tell what cō∣gregation is ment. Neuerthelesse yet sayth he not the truth. For whersoeuer I may say a congregation, there may I say a Church also, as the Church of the deuill, the Church of Sathan, the Church of wretches, y^t Church of wic∣kedmen, the Churche of lyers and a Church of Turkes therto.

For M. More must graunt (if he will haue Ecclesia translated throughout all the new Testament by this woorde Church) that Church is as commō as Ecclesia. Now is Ecclesia a Greeke * 1.1418 word and was in vse before the tyme of the Apostles and taken for a cōgre∣gation among the heathē, where was no congregation of God or of Christ. And also Lucas him selfe vseth Ecclesia for a Church or congregation of hea∣then people thrise in one Chapter, euē in the xix. of the Actes, where Demetri∣us the goldsmith or siluersmith had ga¦thered * 1.1419 a company agaynst Paule for preachyng agaynst Images.

Howbeit M. More hath so long vsed▪

his figures of Poetry, that (I suppose) * 1.1420 whē he erreth most, he now by the rea¦son o•• a long custome, beleueth himself, that he sayth most true. Or els (as the wise people which when they daunce naked in nettes beleue that no man seeth them) euen so M. More thinketh that his errours be so subtilly couched that no man can espy them. So blinde he counteth all other men in compari∣son of his great vnderstandyng. But charitably I exhorte him in Christ to take hede, for though Iudas were wi∣lier then his felowes to get lucre, yet * 1.1421 he proued not most wise at y^t last end. Neither though Balam the false Pro∣phet * 1.1422 had a cleare sight to bryng y^• curse of God vpon the childrē of Israell for honours sake, yet his couetousnesse did so blind his prophesie, that he could not see his owne end. Let therfore M. * 1.1423 More and his cōpany awake be tymes ere euer their sinne be ripe, lest y^e voyce of their wickednesse asceno•• vp and a∣wake God out of his slepe, to loke vpō them and to how his eares vnto theyr cursed blasphemies agaynst the open truth, and to send his haruest men and mowares of vengeaunce to repe it.

But how happeth it that M. More hath not contended in likewise against hys derelyng Erasmus all this longe * 1.1424 while? Doth not he chaūge this word Ecclesia into congregatiō and that not seldome in the new Testamēt? perad∣uenture he oweth him fauour because he made Moria in hys house. Whiche booke if it were in English, thē should euery man see, how that he then was farre otherwise mynded then he now writeth. But verely I thinke that as Iudas betrayd not Christ for any loue that he had vnto the hyghe Priestes, Scribes and Phariseis, but onely to come by that wherfore he thirsted: euē so M. More (as there are tokens euidēt) * 1.1425 wrote not these bookes for any affectiō that he bare vnto the spiritualty or vn∣to the opinions which he so barely de∣fēdeth, but to obtaine onely that which he was an hungred for: I pray God that he eate not to hastly lest he be cho∣keo at the latter end, but that he repēt and resist not the spirite of God which openeth light vnto the worlde.

¶ Why he vseth this woorde Elder and not Priest.

AN other thyng which he rebuketh, is, that I interprete this Greeke worde Presbiteros by this worde Seni∣or. * 1.1426 Of a truth Senior is no very good Englishe, though Senior and Iuniot be vsed in the vniuersities: but there came no better in my mynde at that tyme. Howbeit I spied my fault since, long yer M. More tolde it me, and haue •…•…∣ded it in all the woorkes which I sens made, and call it an Elder. And in that he maketh here••ie of it, to call * 1.1427 Presbiteros an Elder, he condemneth their owne old Latin text of heresie al∣so, which they vse yet dayly my^• •…•…ch and haue vsed, I suppose, this, I suppose, this run hū¦dred yeares. For that text doth〈…〉〈…〉an elder likewise. In the. 1. Pet. 5. •…•…s * 1.1428 standeth it in y^e Latin text. Se•…•…ores qui in vobis sunt, obsecro ego con•…•… pas∣cite qui in vobis est gregem Chri•…•…〈…〉〈…〉elders that are among you I〈…〉〈…〉which am an elder also, that ye sed•…•… flocke of Christ, which is among〈…〉〈…〉There is Presbyteros calle••〈…〉〈…〉And in y^t he sayth fede Chris•…•… he meaneth euen the Ministe•…•… chosen to teach the people & to〈…〉〈…〉them in Gods word & no ••ay〈…〉〈…〉And in the 2. Ep••st••e of Ioh••〈…〉〈…〉* 1.1429 text, Senior electae Dominae & 〈…〉〈…〉 The elder vnto the ele••t Lady〈…〉〈…〉her children. And in the〈…〉〈…〉Iohn. Senior Ga••o dilecto.〈…〉〈…〉* 1.1430 vnto the beloued Gai••s. In these〈…〉〈…〉pistles Presbyteros is calle•• an〈…〉〈…〉And in the xx. of the Actes, y^• text s•…•… * 1.1431 Paule sent for maiores natu Eccle•…•…〈…〉〈…〉elders in byrth of the congregation or Church, and sayd vnto them, take〈…〉〈…〉vnto your selues & vnto y^• who••e 〈◊〉〈◊〉, ouer which the holy ghos•• hath〈…〉〈…〉* 1.1432 you Episcopos ad regendum Eccle•…•… Dei, Byshops ouer••ca••s to〈…〉〈…〉the Church of God. There is •…•…∣teros called an Elder in byrth〈…〉〈…〉same immediately called a〈…〉〈…〉ouersear, to declare what p•…•… ment. Hereof ye see that I haue〈…〉〈…〉more erred then their owne text〈…〉〈…〉they haue vsed sence the scripture wa•• first in the Latin ••oung, and that their owne text vnderstandeth by Presby••e∣ros * 1.1433 nothyng saue an Elder. And they were called Elders, because of their age, grauitie & sadnesse, as thou may••t see by the text: and Byshops or ouer∣sears by the reasō of their offices. And all that were called Elders (or Priests if they so wil) were called Bishops al∣so, though they haue diuided y^t names now, which thing thou mayst euident∣ly see by the first Chapter of Titus. And Actes xx. and other places mo.

And when he layth T••mothe vnto my charge, how he was young, thē he

we••eth that he hath wo••••e his g••lden spu•…•…s: But I would pray hym to shew me where he readeth that Paule calleth hym Presbyteros, Priest or El∣der. I 〈◊〉〈◊〉 not then cal him Episcopus properiy. For those ouer••ears which * 1.1434 we now call Byshops after the Greke word, we•…•… alway bidyng in one place to〈…〉〈…〉the congregation there. N••w was T•…•…the an Apostle. And Paule also writeth that he came short∣ly agayn. well, will he say, it commeth yet all to one. For if it be commeth the lower Minister to be of a sad and dis∣•…•… much more it becommeth the hygher. It is •…•…h. But ij. thyngs are without law, God and necessitie. If * 1.1435 God to shew his power shall shed out his grace more vpon youth then vpon age at a 〈…〉〈…〉, who shall let him? we••ē be no 〈◊〉〈◊〉 v•…•… to rule or to preach * 1.1436 (for both are forbidden them) yet hath God en••owed them with his spirite at sondry tymes and shewed his power and goodnesse vpō them and wrought wonderfull thynges by them, because * 1.1437 he would not haue them •…•…d. We ••••ad that women haue iudged all Is∣ra••ll and haue bene great propheti••ies and haue done mighty dedes. Yea and if stones be true, women haue preached sence the openyng of y^t new Testamēt.

Do not our w••men now Christen and minister the Sacrament of Bap∣tisme in tyme of nede? Might they not by as good reason preach also, if neces∣sitie required? 〈◊〉〈◊〉 a woman were dri∣uē into some Iland, where Christ was neuer preached, might she there not preach him, it she had the g•…•…t thereto? Might she not also Baptise? And why might she not, by the same reason mi∣nister the Sacrament of the body and bloud of Christ, and teach them how to chose •…•…rs & ministers? O poore wemen, how despite ye them? The vi∣•…•… the better welcome vnto you. An whore had ye leuer thē an honest wife. If onely shauen and annoynted may do these thinges, then Christ dyd them not nor any of his Apostles, nor any man in long tyme after. For they vsed no such ceremonies.

Notwithstanding, though God be vnder no lawe, and necessitie lawlesse: * 1.1438 yet be we vnder a lawe, and ought to preferre the men before the women, & age before youth, as ••he as we cā. For it is agaynst the lawe of nature that young men should rule the elder, and as vncomely as that women shoul••e rule the men, but when neede requi∣reth. And therfore if Paule had had o∣ther shift, and a man of age as mete for * 1.1439 the roome, he would not haue put Ti∣mothy in the office, he should no doubt haue bene kept backe vntil a fulier age, and haue learned in the meane time in silence. And whatsoeuer thou be that reade••t this, I exhort thee in our lord, that thou read both y^t epis•…•…s of Paule to Timothy, that thou mayst see how diligently (as a mother careth for her childe if it be in perill) Paule writeth vnto Timothy to instruct him, to teach hym, to exhort, to corage hym, to sh••••e him vp, to be wise, sober, diligent, cir∣cumspect, sad, humble and me••ke, say∣ing▪ these I write that thou mayest * 1.1440 know how to behaue thy selfe in the house of God, which is the church or congregation. A••oy•••• ••ustes of yo•…•…h, beware of vngodly fables & old wiues tales, & auoyde the company of men of corrupt myndes, which wast theyr braynes about wrangling questions. Let no man dispise thy••e youth. As who shoulde say, youth is a dispised thyng of it selfe, whereunto men geue none obedience or reuerence natural∣ly. See therefore that thy ve••••ue ex∣ceede, * 1.1441 to recompence thy lacke of age, and that thou so behaue thy self that no fault be founde with thee. And againe, rebuke not an Elder sharpely, but ex∣hort him as thy father, and yongmen as thy brethren, and the elder women as thy mothers, and y^t yoūg womē as thy sisters, and such like in euery chap∣ter. Adm•• none accusation agaynst an Elder vnder lesse then two witnesses. And Paule chargeth hym in the sight of God, and of the Lord Iesus Christ, and of his elect Angels, to do nothing rashely or of affection. And shortely whereunto youth is most proue and ready to fall, therof warneth he hym with all diligence, euen almost or alto∣gether halfe a ••osen times of some one thyng. And finally as a man woulde * 1.1442 teach a childe that had •…•…euer be••ore gone to schole, so tēderly & so careful∣ly doth Paul teach him. It is an other thyng to teach the people, and to teach the preacher. Here Paule teacheth the preacher, young Timothy.

And when he affirmeth that I say, how that the oyling and shauing is no * 1.1443 part of the Priesthode. That impro∣ne••h he not, nor can do. And therfore I say i•• yet. And when he hath insearched the •…•…most that he cā, this is all that he can say agaynst me, that of an hun∣dred there be not x. that haue the pro∣perties

which Paule requireth to be in them. Wherfore if oyling and shauyng be no part of their Priesthode, then e∣uermore of a thousand ix. hundred at the lest should be no Priests at all. And quoth your frend would confirme it with an oth and sweare depely, that it would folow and y^t it must nedes so be. Which argument yet, if there were no other shift I would solue after an Ox∣ford fashion, with concedo consequen∣tiam & consequens. And I say moreo∣uer that their annoynting is but a ce∣remonie borowed of y^e Iewes, though they haue somewhat altered the ma∣ner, and their shauing borowed of the heathen Priestes, and that they be no * 1.1444 more of their priesthood, then the oyle, salte, spittell, ••aper and chrisome cloth of the substaunce of baptime. Which thinges no doubt, because they be of their con••uring, they would haue prea∣ched of necessitie vnto the saluation of the childe, except necessitie had driuen them vnto the contrary.

And seing that the oyle is not of ne∣cessitie, let M. More tell me what more vertue is in the oyle of confirmatiō, in as much as the bishop sacreth the one as well as the other: yea and let hym tell the reason why there shoulde be * 1.1445 more ••ertue in the oyle wherewith y^t Byshop annointeth his Priestes. Let him tell you from whence the oyle cō∣meth, how it is made, and why he sel∣leth it to the curates wherewyth they annointe the sicke, or whether this be of lesse vertue then the other.

And finally, why vsed not the Apo∣stles * 1.1446 this greke worde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the in∣terpreter this Latin woorde Sacerdos, but alway this worde Presbyteros and Senior, by which was at that time no∣thing signified but an Elder? And it * 1.1447 was no doubt taken of the custome of the Hebrues, where the officers were euer elderly men as nature requireth. As it appeareth in the olde testament and also in the new. The Scribes, Pharises, and the elders of the people sayth the text, which were the officers and rulers, so called by the reason of their age.

¶ Why he vseth loue rather then charitie.

HE rebuketh me also that I trāslate * 1.1448 thys greke worde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into loue, and not rather into charitie, so holy & so knowen a terme. Ʋerely charitie is no knowen Englishe, in that sence which agape requireth. For when we say, geue your almes in the worship of God and sweete saint charitie, and when the father teacheth his sonne to say blessing father for saint charitie, what meane they? In good fayth they wot not. Moreouer whē we say, God helpe you, I haue done my charitie for this day, do we not take it for a•…•…s? And the man is euer childing and out * 1.1449 of charitie, and I beshrew him sauing my charitie, there we take it for pati∣ence. And when I say a charitable mā, it is taken for mercifull. And though mercifulnes be a good loue, or rather spring of a good loue, yet is not euery good loue mercifulnes. As when a woman loueth her husband godly, or a man his wife or his frende that is in none aduersitie, it is not alway mer∣cifulnesse. Also we say not thys man * 1.1450 hath a great charitie to god, but a great loue. Wherfore I must haue vsed this generall terme loue, in spite of myne hart oftentimes. And agape & charitas were wordes vsed among the Hethe•• yer Chrst came, and signified therefore more then a godly loue. And we may say well inough and haue heard it spo∣ken that the Turkes be charitable one to an other among themselues, & some of them vnto the christen to. Besides all this agape is cōmon vnto all loues.

And when M. More saith euery loue * 1.1451 is not charitie, no more is euery Apo∣stle Christes Apostle, nor euery Angell Gods Angell, nor euery hope christen hope, nor euery sayth or beliefe Chri∣stes beleife, and so by an hūdred thou∣sand wordes. So that if I should al∣way vse but a worde y^t were no more generall then the worde I enterprete, I should enterprete nothing at all. But the matter it selfe and the circum∣staunces do declare what loue, what hope, and what fayth is spokē of. And finally I say not charitie God, or cha∣ritie your neighbour, but ioue God and loue your neighbour, ye & though we say a man ought to loue his neigh∣bours wife & his daughter, a Christen man doth vnderstand that he is com∣maūded to defile his neighbours wife or his daughter.

¶ Why fauour and not grace.

ANd with lyke reasons rageth he * 1.1452 because I turne 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into fauour and not into grace, saying that euery fauour is not grace, and that in some fauour there is but little grace. I can say also in some grace there is little

goodnesse. And when we say, he stan∣deth well in my Ladyes grace, we vn∣derstand no great godly sauour. And in Ʋniuersities many vngracious gra¦ces are gotten.

¶ Why knowledge and not confes∣sion, repentaunce and not penaunce.

ANd that I vse this worde know∣ledge * 1.1453 and not confession, and this word repentaunce and not penaunce. In which all he can not proue, that I geue not the right Englishe vnto the Greeke word. But it is a farre other thyng that pay••eth them and byteth them by the brestes. There he secret panges that pinch the very hartes of them, wherof they dare not cōplayne. The sekenesse that maketh them so im¦paciēt is, that they haue lost their iug∣glyng termes. For the doctours and preachers were wont to make many dimisiōs, distinctions & sortes of grace, gratis data, gratum faciens, preueniens & subsequens. And with confession they * 1.1454 iuggled, & so made the people, as oft as they spake of it: vnderstand shrift in the care. Wherof the Scripture ma∣keth no mentiō: no it is cle••ne agaynst the Scripture as they vse it and preach it, and vnto God an abhominatiō and a soule stinkyng sacrifice vnto the fil∣thy Idole Priapus. The losse of those iugglyng termes is the matter where of all these bottes brede, that gnaw them by the belyes and make them so vnquiet.

And in like maner, by this word pe∣naunce, * 1.1455 they make the people vnder∣stand holy deedes of their enioynyng, with which they must make satisfactiō * 1.1456 vnto Godward for their sinnes. When all the Scripture preacheth that Christ hath made full satisfactiō for our sinnes to Godward, & we must now be thāk∣full to God agayne and kill the lustes of our flesh with holy workes of gods enioynyng & to take paciently all that God layeth on my back. And if I haue * 1.1457 hurt my neighbour, I am bounde to shr•…•…e my selfe vnto him and to make him amendes, if I haue wherewith, or if not thē to aske him sorgeuenesse, and he is bounde to forgeue me. And as for their penaūce the Scripture knoweth not of. The Greke hath Metanoia and Metanoite, repentaunce and repente▪ or forthinkyng and forthinke. As we say in English it forthinketh me or I for∣thinke, and I repent or it repēteth me and I am sory that I dyd it. So now the Scripture ••ayth repent or let it for∣thinke you and come & beleue the Gos¦pell or glad tydynges that is brought you in Christ, and so shall all be forge∣uen you, and henceforth lyue a new lyfe: And it will folow if I repent in * 1.1458 the hart, that I shall do no more so wil¦lingly and of purpose. And if I bele∣ued the Gospell, what God hath done for me in Christ, I should surely loue him agayne & of loue prepare my selfe vnto his commaundementes.

These thinges to be euen so M. More knoweth well inough. For he vnder∣standeth the Greke, and he knew them long yer I. But so blynd is couetous∣nesse & dronkē desire of honour. Giftes blind the eyes of the seyng and peruert the wordes of the righteous Deut. xvij * 1.1459 When couetousnes findeth vauntage in seruyng falsehead, it riseth vp into an o•…•…mate malice agaynst the truth & seeketh all meanes to resiste it, and to quēch it. As Balam the false Prophet, though he wiste that God loued Isra∣ell * 1.1460 and had blessed them and promised them great thyngs, and that he would fulfill his promises, yet for couetous∣nesse and desire of honour, he fell into such malice agaynst the truth of God, that he sought ••ow to resiste it and to curse the people. Whiche when God would not let him do, he turned him selfe an other way and gaue pestilent counsell, to make the people sinne a∣gainst God, wherby the wrath of God ••el vpon them, and many thousand pe∣rished. Notwithstandyng Gods truth abode fast and was fulfiled in the rest. And Balam as he was the cause that many perished, so escaped he not hym selfe. No more did any that malicious∣ly resisted the open truth agaynst hys owne conscience, sence the world be∣gan, that euer I read. For it is sinne a∣gaynst y^• holy ghost, which Christ saith * 1.1461 shall neither be forgeuē here nor in the world to come, whiche text may this wise be vnderstand that as that sinne * 1.1462 shalbe punished with euerlastyng dā∣nation in the lyfe to come: euen so shall it not escape vengeaūce here. As thou ••eest in Iudas, in Pharao, in Balam and in all other tyrauntes whiche a∣gaynst their consciences resisted the o∣pen truth of God.

So now the cause why our Prelates thus rage, & that moueth them to call M. More to helpe, is not that they finde iust causes in the translation, but be∣cause they haue lost their iugglyng and fayned termes, wherewith Peter pro∣phesied * 1.1463

they should make marchaun∣dise of the people.

¶ Whether the Church were before the Gospell or the Gos∣pell before the Church.

AN other doubt there is, whether the Church or congregatiō be be∣fore * 1.1464 the Gospell or the Gospell before the Church. Which question is as hard to solue, as whether the father be elder then the sonne or the sonne elder then his father. For the whole Scripture and all beleuing hartes testifie that we are begotten through the word. Wher∣fore if the word beget the congregatiō, & he that begetteth is before hym that is begotten, then is the Gospell before the Church. Paul also Rom. ix. sayth, how shall they call on him whom they * 1.1465 beleue not? And how shall they beleue without a preacher? That is, Christ must first be preached yer men can be∣leue in him. And then it foloweth, that the word of the preacher must be be∣fore the fayth of the beleuer. And ther∣fore * 1.1466 in as much as the word is before the faith, and faith maketh the congre∣gation, therfore is the word or Gospell before the congregation. And agayne as the ayre is darke of it selfe & recea∣ueth all her light of the sonne: euen so are all mens hartes of thēselues darke with lyes and receaue all their truth of Gods word, in that they consent ther∣to. And moreouer as the darke ayre ge¦ueth the sonne no light, but contrary∣wise the light of the sonne in respect of the ayre is of it selfe and lighteneth the ayre & purgeth it from darkenesse: euē so the lying hart of man can geue the word of God no truth, but contrary wise the truth of Gods word is of her self, and lighteneth the harts of the be∣leuers and maketh them true, and clen¦seth them from lyes, as thou readest Iohn. xv. ye be cleane by reason of the * 1.1467 word. Which is to be vnderstand, in that the word had purged their harces from lyes, from false opinions & from thinking euill good, and therfore from consentyng to sinne. And Iohn. xvij. * 1.1468 sanctifie them O father thorough thy truth. And thy woorde is truth. And thus thou seest that Gods truth depen¦deth not of man. It is not true because man so sayth or admitteth it for true: But man is true because he beleueth it, testifieth and geueth witnesse in hys hart that it is true. And Christ also sayth him selfe Iohn. v. I receaue no witnesse of mā. For if the multitude of * 1.1469 mās witnesse might make ought true, then were the doctrine of Mahomete truer then Christes.

¶ Whether the Apostles left ought vnwritten, that is of necessitie to be beleued.

BUt did not y^• Apostles teach ought * 1.1470 by mouth that they wrot not? I aunswere, because that many taught one thyng, and euery man the same in diuers places and vnto diuers peo∣ple. and confirmed euery sermō wyth a sundry miracle: therfore Christ & his Apostles preached an •…•…red thousād sermons, and did as many miracles, which had bene superfluous to haue bene all written. But the pith and sub∣staunce in generall of euery thing ne∣cessary vnto our soules health, both of what we ought to beleue, and what we ought to do was written, and of the miracles done to confirme it, as many as were nedeful. So that what∣soeuer * 1.1471 we ought to beleue or do, that same is written expresely, or drawen out of that which is written.

For if I were bound to do or beleue vnder payne of the losse of my soule a∣ny thing that were written, nor depē∣ded of that which is writtē, what holpe me the scripture that is written? And * 1.1472 thereto in as much as Christ and all his Apostles warned vs that false pro∣phetes shoulde come with false mira∣cles, euen to deceaue the elect if it were possible, wherewith shoulde the true preacher confound the false, except he brought true miracles to confound the false, or els autenticke scripture of full authoritie already among the people.

Some man woulde aske, how dyd God continue his congregation from Adam to Noe, and frō Noe to Abra∣ham, and so to Moses, without wri∣ting, but with teaching from mouth to mouth. I aunswere, first that there was no scripture all the whyle, they * 1.1473 shall proue, whē our Lady hath a new sonne. God taught Adam greater thynges then to write. And that there was writing in the world long yer A∣braham yea & yer Noe, do stories te∣stifie.

Notwithstanding, though there had bene no writing, the preachers were * 1.1474 euer prophetes glorious in doing of miracles, wherwith they cofirmed their preaching. And beyond that god wrote his testamēt vnto them a••way,

both what to do and to beleue, euē in y^e sacramentes. For the sacrifices which God gaue Adams sonnes, were no dumme popetrie or superstitious Ma∣hometrie, but signes of the testament of God. And in them they red y^e worde of God, as we do in bookes, and as we should do in our sacraments, if the wicked Pope had not taken the signi∣fications * 1.1475 away from vs, as he hath robbed vs of the true sence of all the scripture. The testament which God made with Noe, that he woulde no more drowne the worlde with water, he wrote in the sacrament of the raine∣bow. And the appointment made be∣twene him and Abraham, he wrote in the sacrament of circumcision. And therefore sayd Steuen Act. vij. he gaue them y^• testamēt of circumcision. Not * 1.1476 that the outwarde circumcision was the whole testament, but the sacramēt or signe there. For circumcision prea∣ched Gods worde vnto thē, as I haue in other places declared.

But in the tyme of Moyses when the congregation was encreased, that they must haue many preachers & also rulers temporall, then all was recea∣ued in scripture, in so much that Christ and his Apostles might not haue bene beleued without scripture for all their miracles. Wherefore in as much as Christes congregation is spred abroad * 1.1477 into all the worlde much broader then Moses, and in as much as we haue not the olde testament onely but also the new, wherein all thinges are opened so richly and all fulfilled that before was promised, & in as much as there is no promise behinde of ought to be shewed more saue the resurrecti∣on: yea and seyng that Christ and all the Apostles with all the Angels of heauen, if they were here, could preach no more then is preached, of necessitie vnto our soules: How then should we receaue a new article of the fayth, with out scripture, as profitable vnto my soule, when I had beleued it, as smoke for ••ore eyes. What holpe it me to be∣leue that our Ladies bodye is in hea∣uen? What am I the better for the be∣liefe * 1.1478 of Purgatory? to feare men thou wilt say. Christ & his Apostles thought hell •…•…ough. And yet (besides that the fleshly imaginatiō may not stand with Gods worde) what great feare can there be of that terrible fire which thou mayst quench almost for three halfe pence?

And that the Apostles should teach ought by mouth which they woulde not write, I pray you for what pur∣pose? because they should not come in∣to the handes of the Heathen for moc∣king, saith M. More. I pray you what thing more to be mocked of the Hea∣then coulde they teach, then the resur∣rection, and that Christ was God and man, and dyed betwene two theeues, and that for his deathes sake, all that repent and beleue therein should haue their sinnes forgeuen them, yea and if the Apostles vnderstoode thereby as we do, what madder thing vnto hea∣then people coulde they haue taught thē y^t bread is Christes body, & wyne * 1.1479 his bloud. And yet all these thynges they wrote. And agayne purgatory, confession in the eare, penaunce and sa∣tisfaction for sinne to Godward, with holy deedes, and praying to Saintes with such like, as dumme sacraments and ceremonies, are maruelous agre∣able vnto the superstition of the Hea∣then people, so that they needed not to abstaine from writing of thē, for feare least the Heathen should haue mocked them.

Moreouer what is it that the Apo∣stles * 1.1480 taught by mouth, and durst not write? The sacramentes? As for bap∣tim and the sacrament of the body and bloude of Christ they wrote, and it is expressed what is signified by them. And also all the ceremonies and sacra∣mentes that were frō Adam to Christ * 1.1481 had significations, and all that are made mention of in the new testamēt, Wherefore in as much as the sacra∣mentes of the olde testament haue sig∣nifications, and in as much as the sa∣cramentes of the new testament (of which mētion is made that they were deliuered vnto vs by the very Apo∣stles at Christes commaundement) haue also significatiōs, and in as much as the office of an Apostle is to edifie in Christ, and in as much as a dumme eremonie edifieth not, but hurteth al∣together (for if it preach not vnto me, * 1.1482 then I can not but put confidēce ther∣in, that the deede it selfe iustifieth me, which is y^e denying of Christes bloud) and in as much as no mētion is made of thē, as well as of other, nor is kno∣wen what is ment by them: therefore it appeareth that the Apostles taught them not, but that they be the false marchaundise of wily hipocrites. And therto priesthode was in the tyme of the Apostles an office which if they would do truely, it woulde more pro∣fite

then all the sacraments in y^e world. * 1.1483 And agayne Gods holinesses strine not one against an other, nor defile one another. Their sacraments defile one another. For wedlocke defileth priest∣hode more thē whordome, theft, mur∣ther, or any sinne against nature.

They will haply demaunde where it is written that women should bap∣tise. Ʋerely in this commaundement, Loue thy neighbour as thy selfe, it is written, that they may and ought to minister not onely Baptim, but all o∣ther in tyme of neede, if they be so ne∣cessarie as they preach them. * 1.1484

And finally though we were sure that God hymselfe had geuen vs a sa∣crament, whatsoeuer it were, yet if y^e signification were once lost, we must of necessitie, either seeke vp the signifi∣catiō or put some significatiō of Gods word therto, what we ought to do or beleue therby, or els put it downe. For it is impossible to obserue a sacrament without significatiō, but vnto our dāp¦natiō. If we keepe y^• faith purely & the law of loue vndefiled, which are y^• sig∣nificatiōs of all ceremonies there is no icopardy to alter or chaunge the fashi∣on of the ceremony, or to put it downe if neede require.

¶ Whether the Churche can erre.

THere is an other question, whe∣ther * 1.1485 the Church may erre. Which if ye vnderstand of the Pope and hys generation, it is verely as hard a que∣stion as to aske whether he which hath both hys eyes out be blynde or no, or whether it be possible for him that hath one legge shorter thē an other, to halt. But I sayd that Christes elect church * 1.1486 is the whole multitude of all repen∣ting sinners that beleue in Christ, and put all their trust and confidēce in the mercy of God, feeling in their hartes, that God for Christes sake loueth thē, and will be or rather is mercifull vn∣to them, and forgeueth thē their sinnes of which they repent, and that he for∣geueth them also all the motions vnto sinne, of which they feare least they shoulde thereby be drawen into sinne agayne. And this faith they haue with out all respect of their owne deseruin∣ges, yea and for none other cause then that the mercifull truth of God the fa∣ther, which can not lie, hath so promi∣sed, and so sworne.

And this faith and knowledge is e∣uerlasting * 1.1487 life, and by this we be borne a new and made the sonnes of God, and obtayne forgeuenes of sinnes, and * 1.1488 are translated from death to life, & frō the wrath of God vnto his loue and fauour. And this faith is the mother of all truth, and bringeth with her y^e spirite of all truth. Which spirite pur∣geth vs, as from all sinne, euen so frō all lies and errour noysome and hurt∣full. And this faith is the foundation layd of the Apostles and Prophetes whereon Paul sayth Ephes. ij. that we * 1.1489 are built, and therby of the houshold of God. And this fayth is the rocke wheron Christ build his congregatiō. Christ asked the Apostles Math. xvj. * 1.1490 whom they tooke him for. And Peter aunswered for them all saying I say that thou art Christ the sonne of the li∣uing God y^t ar•• come into this world. That is, we beleue that thou art he that was promised vnto Abrahā, that should come blesse vs and deliuer vs. Howbeit Peter yet wist not by what meanes. But now it is opened thro∣roughout * 1.1491 all the world, that through the offeryng of hys body & bloud, that offeryng is a satisfaction for the sinne of all that repent and a purchasyng of what soeuer they can aske, to keepe them in fauour. And that they sinne no more. And Christ aunswered vpō this rocke I will build my congregation: that is, vppon this fayth. And agaynst the rocke of this fayth can no synne, no hell, no deuill, no lyes nor errour preuayle.

For what soeuer any mā hath com∣mitted, if he repent and come to this rocke, he is safe. And that this fayth is the onely way by which the Church of Christ goeth vnto God and vnto the inheritaunce of all his riches, testifie all the Apostles and Prophetes & all the Scripture, with signes and mira∣cles, and all y^t bloud of Martyrs. And * 1.1492 who soeuer goeth vnto God and vnto forgeuenesse of sinnes or saluation, by any other way then this, the same is an hereticke out of the rightway & not of Christes Church.

For this knowledge maketh a man of y^e Church. And the Church is Chri∣stes body Collos. i. and euery person * 1.1493 of the Church is a member of Christ. Ephes. 5. Now it is no mēber of Christ * 1.1494 that hath not Christs spirit in it. Rom. viij. as it is no part of me or member of my body wherein my soule is not present and quickeneth it. And then if a man be none of Christes, he is not of his Church.

¶ How a true member of Christes Church sinneth not, and how he is yet a sinner.

FUrthermore, he that hath this fayth can not sinne, and therfore can not be deceaued with damnable errours. For by this fayth we be (as I sayd) borne of God. Now he that is borne of God can not sinne, for his seed dwel leth in him, & he can not therfore sinne, because he is borne of God. i. Iohn. iij. which seede is the holy ghost that ke∣peth * 1.1495 a mans hart from consenting vn∣to sinne. And therfore it is a false con∣clusiō * 1.1496 that M. More holdeth, how that a mā may haue a right faith ioyned with all kyndes of abhomination & sinne.

And yet euery member of Christes congregation is a sinner and synneth dayly, some more and some lesse. For it is written. i. Iohn. i. if we say we haue * 1.1497 no sinne, we deceaue our selues & the truth is not in vs. And agayne if we say, we haue not sinned, we make hym a liar and his word is not in vs. And Paul Rom. vij. sayth, that good which I would, that do I not, but that euill which I would not, that do I. So it is not I that do it (sayth he) but sinne that dwelleth in me. Thus are we sin∣ners and no sinners. No sinners, if thou looke vnto the profession of our hartes toward the law of God, on our repentaunce and sorow that we haue, both because we haue sinned and also because we be yet full of sinne still, and vnto the promises of mercy in our Sa¦uiour Christ, and vnto our fayth. Sin∣ners are we, if thou loke vnto the frail * 1.1498 tie of our flesh, which is as the weake∣nesse of one that is newly recouered out of a great disease, by y^• reason wher of our dedes are imperfect. And by the reason wherof also, when occasions be great, we fall into horrible dedes, and the frute of the sinne which remaineth in our mēbers breaketh out. Notwith¦standing yet the spirite leaueth vs not, but rebuketh vs & bryngeth vs home agayne vnto our profession, so that we neuer cast of the yocke of God frō our neckes neither yeld vp our selues vn∣to sinne, for to serue it, but fight a fresh and begyn a new battaile.

¶ How a Christen man can not erre, and how he may yet erre.

ANd as they sinne not, so they erre not. And on the other side as they sinne, so they erre: but neuer vnto death and damnation. For they neuer sinne of purpose nor hold any errour maliciously, sinnyng against the holy ghost, but of weakenesse & infirmitie. As good obedient childrē, though they loue their fathers commaundements, yet breake them oft, by the reason of their weakenesse. And as they can not yeld them selues bond vnto sinne, to * 1.1499 serue it: euē so they can not erre in any thyng that should be agaynst the pro∣mises which are in Christ. And in o∣ther thynges their errours be not vn∣to damnation, though they be neuer so great, because they hold them not ma∣liciously. As now, if some when they read in the new Testament of Christs brethren, would thinke that they were our Ladyes children after the byrth of Christ, because they know not the vse of speakyng of the Scripture or of the Hebrues, how that ••ye kinsinē be cal∣led brethren, or happely they might be Iosephes children, by some first wife, neither can haue any to teach him for tyrāny that is so great, yet could it not hurte him, though he dyed therein, be∣cause it hurteth not the redēption that is in Christes bloud. For though she had none but Christ, I am therfore ne∣uer the more saued, neither yet y^e lesse, though she had had. And in such lyke * 1.1500 an hundred that plucke not a mans faith from Christ, they might erre, and yet be neuerthelesse saued no though the contrary were written in the Gos∣pell. For as in other sinnes, as soone as they be rebuked, they repent: euen so here, assoone as they were better taught, they should immediatly know¦ledge their errour and not resiste.

But they which maliciously mayn∣teine opinions agaynst the Scripture, or that y^t cā not be proued by the Scrip¦ture, or such as make no matter vnto the Scripture and saluation that is in Christ whether they be true or no, and for the blind zeale of them make sectes, breakyng y^t vnitie of Christes Church, for whose sake they ought to suffer all thyng, and rise agaynst their neigh∣bours, whom they ought to loue as * 1.1501 them selues, to sle•• them (such men I say are fallen from Christ and make an Idole of their opinions. For except they put trust in such opinions and thought them necessarie vnto saluatiō, or with a cankred conscience went a∣bout to deceaue, for some filthy pur∣pose, they would neuer breake the vni∣tie of fayth or yet slea their brethren. Now is this a playne conclusion, that both they y^t trust in their own works,

and they also y^t put confidence in theyr owne opinions, be fallen from Christ and erre from the way of fayth that is in Christes bloud, & therfore are none of Christes Church, because they be not built vpon the rocke of fayth.

¶ Fayth is euer assayled and fought with all.

MOreouer this our fayth which we haue in Christ, is euer fought a∣gaynst, * 1.1502 euer assayled & beaten at with besperation: not when we sinne only, but also in all temptations of aduersi∣tie, into which God bringeth vs, to nurtour vs, and to shew vs our owne hartes, the hipocrisie & false thoughtes that there lye hid, our almost no fayth at all, and as little loue, euen thē hap∣ly when we thought our selues most perfect of all. For when temptations come we can not stand, when we haue sinned fayth is feeble, when wrong is done vs we can not forgeue, in sicke∣nesse, in losse of goodes and in all tri∣bulations we be impatient: when our neighbour needeth our helpe, that We must depart with hym of ours then loue is colde.

And thus we learne and feele that there is no goodnes nor yet power to do good, but of God onely. And in all * 1.1503 such tēptatiōs our fayth perisheth not vtterly, neither our loue and consent vnto the lawe of God. But they be weake, sicke, and wounded, and not cleane dead. As a good childe whom the father & mother haue taught nur∣toure and wisdome, loueth his father * 1.1504 and all his commaundementes, and perceaueth of y^t goodnes shewed him, that his father loueth him, and that all hys fathers preceptes are vnto hys wealth and profite, and that his father commaundeth him nothing for any neede that his father hath thereof, but seeketh his profite onely, and therefore hath a good fayth vnto all his fathers promises, and loueth all his cōmaun∣dementes, and doth them wyth good will, & with good will goeth to schole. And by the way haply he seeth cōpany play, and with the sight is taken and rauished of his memory, and forget∣teth himselfe, and standeth and behol∣deth and falleth to play also, forgetting father and mother, all their kindnes, all their lawes, and his owne profite thereto. Howbeit, the knowledge of his fathers kindnesse, the fayth of hys promises, and the loue that he hath a∣gayne vnto hys father, and the obedi∣ent minde are not vtterly quēched, but lye hid, as all thynges do when a man sleepeth or lieth in a traunce. And as soone as he hath played out all his lu∣stes * 1.1505 or be warned in the meane season, he commeth againe vnto his olde pro∣fession. Neuer the later, many temp∣tations goe ouer his hart, and the law as a right hangman tormenteth hys conscience, and goeth nye to perswade him that his father will cast him away and hang hym if he ketch hym, so that he is like a great while to runne a way rather then to returne vnto his father agayne. Feare and dread of rebuke, & of losse of his fathers loue and of pu∣nishment wrastle with the trust which he hath in his fathers goodnesse, and as it were geue his faith a fall. But it riseth againe assoone as the rage of the first brunte is past and his minde more quiet. And the goodnesse of his father, and his olde kindnesse commeth vnto * 1.1506 remembraunce, eyther of his owne corage or by the comfort of some other. And he beleueth that his father wyll not cast him away or destroy hym, and hopeth that he will no more do so.

And vpō that he getteth him home, dismayed. But not altogether fayth∣lesse. The olde kindnesses will not let him dispayre. Howbeit, all the world cannot set his ha••t at rest, vntyll the payne be past, and vntill he haue heard the voyce of his father that all is for∣geuen.

¶ The maner and order of our election.

EVen so goeth it with Gods electe. God chuseth thē first, and they not God, as thou readest Iohn. xv. And * 1.1507 then he sendeth forth and calleth them, and sheweth them his good wil which he beareth vnto them, and maketh thē see both their owne damnation in the lawe, and also the mercy that is layde vp for them in Christes bloude, and therto what he wil haue them do. And * 1.1508 then when we see his mercy, we loue him agayne, and chuse him and submit our selues vnto his lawes to walke in them. For when we erre not in wit, reason and iudgement of thynges, we can not erre in will and choyse of thin∣ges. The choyse of a mans will doth naturally and of her owne accorde fol∣low the iudgement of a mans reason, whether he iudge right or wrong. So that in teaching onely resteth the pyth

of a mans liuing. How be it, there be swine that receaue no learning but to defile it. And there be dogges that rent all good learning wyth their teeth. And there be Pope holy, which follo∣wing a righteousnes of their owne fai∣ning, resiste the righteousnes of God in Christ. And there be that cannot at∣tend to harken vnto the truth for rage of lustes, which when lustes abate, come and obey well inough.

And therefore a Christen man must * 1.1509 be patient and suffer long to win his brother to Christ, y^t he which attēdeth not to day, may receaue grace & heare to morowe, we see some at their very latter ende, when colde feare of death hath quenched the heate of their appe∣tites, learne & consent vnto the truth, wherunto before they could geue none care, for the wylde rages of lustes that blynded their wittes.

And though Gods elect can not so fall that they rise not agayne, because that the mercy of God euer wayteth * 1.1510 vpon them, to deliuer them from euil, as the care of a kynde father wayteth vppon his sonne, to warne him and to keepe hym from occasions, and to call him backe againe if he be gonne to far: yet they forget themselues ofttymes, & sinke downe into traunces and fall a slepe in lustes for a season. But assoone as they be awaked they repent & come agayne without resistaunce. God now and thē withdraweth his hand and le∣ueth them vnto their own strength, to make thē feele that there is no power to do good but of God onely, lest they shuld be proude of that which is none of theirs. God layd so sore awaight of persecution vpp••n Dauids backe that * 1.1511 passed his strēgth to beare. So that he cried oft out of his Psalmes, saying that he had liued well and folowed the right way of God in vayne. For the more he kept him selfe from s••nne, the worse it wēt with him, as he thought, and the better with his enemy Saul, the worse he was. Yet God left hym not there, but cōforted him & shewed him thinges which before he wist not * 1.1512 of, how that the Saintes must be paci∣ent and abyde Gods hauest, vntill the wickednesse of vngodly sinners be full ripe, y^t God may ripe it in dew season.

God also suffered occasions stron∣ger then Dauid, to fall vpon him & to carie him cleane out of the way. Was he not ready for a churlysse aunswere to haue slayne Naball & all the males of his house, so much as the child in the cradell? howbeit God with held hym and kept him backe frō that euill, tho∣rough the wisedome of Abigall. How * 1.1513 long slomberd he, or rather how hard in slepe was he in the adultery of Beth sabe. And in the murther of her husbād Ʋriah, But at both times assoone as he was rebuked and his fault told him, he repented immediatly & turned agayne mekely. Now in all that long tyme, from the adultery of Bethsabe vntill the Prophet Nathan rebuked him he had not lost his fayth nor yet his loue vnto the lawes of God, no more then a man looseth his wittes when he is a slepe. He had forgot him self onely and had not maliciously cast of the yocke of Gods commaundements from of his necke. There is no man so good, but * 1.1514 that there commeth a tyme vpon hym, when he feeleth in him selfe no more faith or loue vnto God, then a sicke mā ofttymes feeleth the tast of hys meate which he eateth.

And in like maner the Apostles of Christ at his passiō were astonyed and * 1.1515 amased and in such a storme of tempta∣tions, for the soden chaunge from so great glorie into so vyle and shamefull death, that they had forget all the mi∣racles and all the wordes which he had told them before, how that he should be betrayde and deliuered on the same maner vnto death. Moreouer they neuer vnderstode that saying of hys death because theyr hartes were all way heauy and ouer lade with earthly thoughtes. For though they saw hym raise vp other, yet who should rayse him vp, when he were dead, they could not comprehend.

Read what thou read canst, & thou * 1.1516 shalt finde no temptatiō like vnto that from the creation of the world, or so great as it by the hūdred part. So that the wonderfull soden chaunge and the terrible sight of his passion and of hys most cruell and most vyle death, & the losse of whō they so greatly loued, that their hartes would fayne haue dyed with him, and the feare of their owne death, and the impossibilitie that a man should rise againe of his owne power, so occupyed their mindes and so asto∣nyed them and amased them, that they could receaue no comfort, either of the Scripture or of the miracles whiche they had sene Christ do, nor of the mo∣nitions & warnings wherwith he had warned thē before, neither of the wo∣men that brought them tydynges that he was risen. The sword of temptati∣ons

with feare sorow, mournyng and wepyng, had depely pearced theyr hartes, and the cruell sight had so com∣bred their myndes, that they could not beleue, vntill Christ him selfe came, death put of, and ouercome, yea & whē * 1.1517 they first saw him, they were astonyed for wonderyng and ioy together that thoughtes arose in their hartes; alas is this he or doth some spirite mocke vs? he was fayne to let them feele hym and to eate with them, to strēgth theyr faythes.

Howbeit there was none of them that was fallen in his hart frō Christ. For assoone as the women brought word, Peter and Iohn ranne vnto the sepulchre & saw and wondred & would fayne haue beleued that he was risen and longed for him? But could not be∣leue the wound of temptation beyng greater then that it could bee healed with the preaching of a woman with∣out any other miracle.

Ioseph of Arimathia and Nicode∣mus whiche while he yet lyued durst not be a knowen of him assoone as he was dead, begged his body and buried hym boldly. And the women assoone * 1.1518 as it was lawfull to worke, prepared their annoyntments with all diligēce. And the hartes of the Disciples that wēt to Emaus burned in their bres••es to heare him spoken of.

And Thomas had not forsaken Christ, but could not beleue vntill he saw him, and yet desired and longed to see him and reioysed when he saw him and for ioy cried out, my Lord my God. There was none of them that * 1.1519 euer ••ayled on him and came so farre foorth, to say, he was a disceauer and wrought with the deuils craft all this while, and see where to he is come in the end? we defie hym & all his workes false wretch that he was, and hys false doctrine also. And thereto must they haue come at the last, when feare, so∣row and wonderyng had bene past, if they had not bene preuented and holpe in the meane tyme.

Yea and Peter a••soone as he had de∣nyed * 1.1520 Christ came to hym selfe imme∣diatly and went out and wept bitterly for sorow. And thus ye see, that Peters faith failed not, though it were oppres∣sed for a tyme: so that we nede to seke no gloses for the text that Christ sayd to Peter how that hys fayth should not fayle. Yes sayth M. More it fayled * 1.1521 in hym selfe, but was reserued in our Lady.

But let vs see the text and their glose together. Christ sayth Luke. xxij. Sy∣mon, * 1.1522 Symon, Sathan seketh you to sifte you as men sift where: but I haue prayed for thee, that thy fayth shall not fayle, wherfore whē thou art come vn∣to thy selfe agayne strēgth thy brethrē. Now put this wise glo••e thereto and * 1.1523 see how they agree together. Symon, Sathā seketh to sift you as where, but I haue prayed for thee, that my mo∣thers fayth shall not fayle, wherfore when thou art come to thy selfe again, accordyng as my prayer hath obtained for thee, that my mothers fayth shall * 1.1524 not fayle, strength thy brethren. How say ye, is not this a proper text & well framed together? Do ye not thinke that there is as much witte in the head of mad Colens, as in the draynes o•• such expositours?

¶ Whether the Pope and his sect be Christes Church or no.

THat the Pope and his spirite ••e not the Church may this wise be * 1.1525 proued. He that hath no fayth to be sa∣ued through Christ, is not of Christes * 1.1526 Church. The Pope beleueth not to be saued through Christ. For he teacheth * 1.1527 to trust in holy workes for the remis∣sion of sinnes and saluation: as in the woorkes of penaunce enioyned, in vowes, in pilgrimage, in chastitie, in other mens prayers and holy lyuyng, in Friers & Friers coates, in Saintes merites, and the significatiōs put out, he teacheth to beleue in y^t dedes of the ceremonies & of the Sacramentes or∣deined at the beginnyng to preach vn∣to vs and to do vs seruice, & not that we should beleue in them and serue them. And a thousand such super••••ici∣ousnesses setteth he before vs in stede of Christ, to beleue in, neither Christ nor Gods word, neither honorable to God nor seruiceable vnto our neigh∣bour nor profitable vnto our selues for the tamyng of the flesh, which all are the denying of Christes bloud.

An other reason is this. Whosoeuer beleueth in Christ, con••enteth that * 1.1528 Gods law is good. The pope conten∣teth not that Gods law is good. For he hath forbydden lawfull wedlocke * 1.1529 vnto all his, ouer whom he raigneth as a temporall tyraunt with lawes of his owne makyng & not as a brother exhortyng them to kepe Christes. And he hath graunted vnlawfull whore∣dome vnto as many as bryng money

As through Dutchland, euery Priest paying a gildren vnto the Archdeacon shall frely and quietly haue his whore and put her away at his pleasure and take an other at his own lust. As they * 1.1530 do in wales, in Ireland, Scotland, Fraunce and Spayne. And in Englād therto they be not few which haue ly∣cēces to kepe whores, some of the pope and some of their ordinaries. And whē the Parishes go to law with them to put away their whores, the Byshops officers mocke them, poll them & make them spend their ••hr••res, & the Priests kepe their whores stil. Howbeit in ve∣ry dede sence they were rebuked by the preachyng of wickleffe, our English spiritualtie haue layd their snares vn∣to mens wiues, to couer theyr abho∣minations, though they byde not all way secret.

Therto all Christen mē if they haue done amisse, repent when their faultes * 1.1531 be tolde them. The spiritualtie repent * 1.1532 not, but of very lust and cōsent to sinne persecute both the scripture wherwith they be rebuked, and also them that warne them to amende, and make he∣retikes of them, and burne them. And besides that, the Pope hath made a playne decree in which he commaun∣deth saying, though y^e Pope sinne ne∣uer * 1.1533 so greuously and draw with him to hell by his ensāple thousādes innu∣merable, yet let no man be so hardy to rebuke him. For he is head ouerall, & none ouer him, Distinct. 〈◊〉〈◊〉 Si Papa.

And Paule saith Rom. xiij. let eue∣ry * 1.1534 soule obey the hyer powers that are ordeyned to punishe sinne. The Pope will not, nor let any of his.

And Paule chargeth 1. Cor. 5. if he * 1.1535 that is a brother be an whorekeeper, a dronkard, couetous, an extortioner, or a rayler and so forth, that we haue no felowship with him: No not so much as to eate in his company. But the * 1.1536 Pope with violence compelleth vs to haue such in honour, to receaue the sa∣cramētes of them, to heare their Mas∣ses, and to beleue all they say, and yet they will not let vs see whether they say truth or no. And he compelleth. x. parishes to pay their tithes and offe∣ringes vnto one such to goe and rūne at riote at their cost, and to do nought therefore. And a thousande such like doth the Pope contrary vnto Christes doctrine.

¶ The argumentes wherewith the Pope woulde proue hymselfe the church, are solued.

NOtwithstanding because as they be all shauen they be all shamelesse to affirme that they be the right church and can not erre, though all the world seeth that not one of thē is in the right way, and that they haue with vtter de∣fiaunce forsaken both the doctrine and liuing of Christ & of all his Apostles, let vs see the sophistry wherwith they would perswade it. One of their high reasons is this. The Church say they, was before y^• heretikes, & y^• heretikes * 1.1537 came euer out of the church and left it. And they were before all them which they now call heretikes and Luthe∣rans, and the Lutherans came out of them. &c. Wherefore they be the right church, and the other heretikes in dede as they be called. Well, I will like∣wise dispute. First the right church * 1.1538 was vnder Moses and Aaron and so forth, in whose rowmes sat the Scri∣bes Phariseis and hye priestes in the tyme of Christ. And they were before Christ. And Christ and his Apostles * 1.1539 came out of them, and departed from thē and left them. Wherfore the Scri∣bes, Phariseis, and hye priestes were the right Church, and Christ and hys Apostles and disciples heretikes and a dampnable secte. And so the Iewes are yet in the right way and we in er∣rour. And of truth if their blynde rea∣son be good, thē is this argumēt so to. For they be like, & are both one thing.

But in as much as the kingdome of God standeth not in wordes, as Paul * 1.1540 sayth 1. Cor. 4. but in power, therefore looke vnto the marow and pith of the thinges selfe, and let vayne woordes passe, Ʋnder Abraham, Isaac, & Ia∣cob was the church great in fayth, and small in number. And as it encreased in number, so it decreased in fayth vn∣till y^• tyme of Moses. And out of those vnbeleuers God stirred vp Moses, & brought ••hē vnto y^• faith right agayne. And Moses left a glorious Churche, both in faith & cleauing vnto the word of God, and deliuered them vnto Io∣suah, Eleazer, Phineas, and Caleb.

But assone as the generation of thē that saw the miracles of God were dead, they fell to Idolatrie immediat∣ly, as thou seest in the Bible. And god when he had deliuered them into cap∣tiuitie for to chastice their wickednesse, stirred them vp a Prophet euermore, to call them vnto his testamēt againe. And so he did well me an hundred tymes, I suppose, yer Christ came, for * 1.1541 they neuer bode any space in the right

fayth. And against the comming of Christ the Scribes, Phariseis, Cai∣phas, Anna, and the Elders, were crept vp into the seat of Moses, Aarō, and the holy Prophetes & Patriarkes and suceded them linially, and had the scripture of God but euen in captiuitie to make marchaundise of it, and to a∣buse it vnto their owne glory and pro∣fite. And though they kept the people from outward Idolatrie of worship∣ping of Images with the Heathen: yet they brought them into a worse in∣ward Idolatrie of a false fayth & trust in their owne deedes and in vaine tra∣ditions of their owne fayning. And had put out the significatiōs of all y^• ce∣remonies and sacramentes of the olde testamēt, and taught the people to be∣leue in the workes selfe, and had cor∣rupt the scripture with false gloses. As y^• maist see in the Gospell, how Christ warneth his Disciples to beware of y^t leauen of y^• Phariseis which was their false doctrine & gloses. And in another place he rebuked the Scribes and the * 1.1542 Phariseis saying: wo be to thē, because they had taken away the key of know∣ledge, * 1.1543 and had shut vp the kingdome of heauen, and neither would enter in themselues, nor suffer thē that would. How had they shut it vp? verely with their traditions and false gloses which they had sowed to y^• scripture in plaine places, and in the taking away y^• mea∣ning of the ceremonies and sacrifices, and teaching to beleue in the worke.

And our hipocrites are in like ma∣ner crept vp into the seat of Christ and * 1.1544 of his Apostles by succession: not to do the deedes of Christ and his Apostles, but for lucre onely (as the nature of the wily Foxe is, to get him an hole made with a nother beastes labour) and to make marchaundise of the people with fayned wordes, as Peter warned vs before, and to do according as Christ and all his Apostles prophesied, how they should beguyle and leade out of the right way, all thē that had no loue to follow and liue after the truth.

And in like maner haue they corrupt * 1.1545 the Scripture, and blynded the right way with their owne constitutions, with traditions of dūme ceremonies, with takyng away the significations of the sacramentes, to make vs beleue in the worke of the sacramentes fyrst, whereby they might the better make vs beleue in works of their setting vp afterward, and with false gloses which they haue patched to the Scripture in playne places, to destroy the litterall sence for to set vp a false fayned sence of allegories, when there is none such. And thereby they haue stopt vp the gates of heauē, the true knowledge of Christ, and haue made their own bel∣••es the dore. For thorow their bellies must thou creepe, and the••e leaue all that fall behynde thee.

And such blynde reasons as oures make against vs, made they agaynst * 1.1546 Christ saying: Abraham is our father, we be Moses disciples, how knoweth he the vnderstanding of the Scripture seing he neuer learned of any of vs? onely the cursed vnlearned people that know not the scripture beleue in hym. Looke whether any of the rulers or Phariseis do beleue in hym?

Wherefore the scripture truely vn∣derstode * 1.1547 after the playne•• places and generall articles of y^t fayth, which thou findest in the scripture, and the ensam∣ples that are gone before, wyll alway testifie who is the church. Though the Phariseis succeded the Patriarkes & prophetes, and had the scripture of thē, yet they were heretikes and fallē from the fayth of them, and frō their liuing. And Christ and his disciples, & Iohn * 1.1548 the Baptist departed from the Phari∣seis which were heretikes, vnto the right sence of y^• scripture and vnto the faith and liuing of the Patriarkes and Prophetes, and rebuked the Phari∣seis. As thou seest how Christ calleth them hipocrites, dissimulers, blynde guides and painted sepulchers. And Iohn called them the generatiō of vi∣pers and serpentes. Of Iohn, the an∣gell sayde vnto his father Luke. i. he * 1.1549 shall turne many of the children of Is∣raell vnto their Lord God, which yet before Iohn beleued after a fleshly vn∣derstanding in God, and thought the∣selues in the right way. And he shall turne the harts of the fathers vnto the children. That is, he shall wyth hys preaching and true interpreting of the scripture make such a spirituall hart in y^• childrē as was in their fathers Abra∣ham, * 1.1550 Isaac, and Iacob. And he shall turne the disobedient vnto the obedi∣ence of the righteous, and prepare the Lord a perfect people. That is, them that had set vp a righteousnes of their owne, and were therefore disobedient vnto the righteousnes of fayth, shal he conuert from their blindnes vnto the wisdome of them that beleued in God to be made righteous, and with those fathers shall he geue the childrē Egles

eyes to spye out Christ and his righte∣ousnesse, and to forsake their own, and so to become perfect.

And after the same maner, though * 1.1551 our Popish hypocrites succede Christ and his Apostles and haue their scrip∣ture, yet they be fallen from the fayth & liuyng of them and are heretickes and had nede of a Iohn Baptist to conuert them. And we depart from them vnto the true Scripture and vnto the fayth and liuyng therof, and rebuke them in like maner. And as they which depart from the fayth of the true Church are heretickes, euē so they that depart frō * 1.1552 the Church of heretickes and false fay∣ned fayth of hypocrites, are the true church, which thou shalt alway know by their fayth examined by the Scrip∣ture & by their profession and consēt to liue according vnto the lawes of God.

¶ An other Argument.

AN other like blind reasō they haue * 1.1553 wherein is all their trust. As we come out of them and they not of vs, so we receaue the Scripture of them & they not of vs. How know we that it is the Scripture of God and true, but because they teach vs so? How can we beleue, except we first beleue that they be the Church and can not erre in any thyng that perteyneth vnto our soules health. For if a man tell me of a * 1.1554 maruelous thyng, whereof I can haue no other knowledge thē by his mouth onely, how should I geue credence ex∣cept I beleued that the mā were so ho∣nest that he could not lye or would not lye. Wherfore we must beleue that they be the right Church that can not erre, or els we can beleue nought at all.

This wise reason is their shotean∣cre & all their hold, their refuge, to flye vnto & chief stone in their foundation, wheron they haue built all their lyes & al the mischief that they haue wrought this viij. hūdred yeares. And this rea∣son do the Iewes lay vnto our charge this day, and this reason doth chiefly blynd them and hold them still in ob∣stinacie. Our spirites first falsifie the * 1.1555 Scripture to stablish their lyes. And when the Scripture commeth to light and is restored vnto the true vnderstā∣dyng and their iugglyng spied, & they like to suffer shipwracke, then they cast out this ancre, they be the Church and can not erre, their authoritie is greater then the Scripture, and the Scripture is not true, but because they say so and admitte it. And therfore what soeuer they affirme, is of as great authoritie as the Scripture.

Notwithstandyng, as I sayd, the * 1.1556 kyngdome of heauen standeth not in words of mās wisedome, but in pow∣er and spirite. And therfore loke vnto the examples of the Scripture and so shalt thou vnderstand. And of an hun∣dred examples betwene Moyses and Christ, where the Israelites fell from * 1.1557 God & were eue•• restored by one Pro∣phet or other, let vs take one: euen Iohn the Baptist. Iohn went before Christ to prepare his way, that is, to bryng mē vnto the knowledge of their sinnes and vnto repentaunce, through true expoundyng of the law, which is the onely way vnto Christ. For except a man knowledge his sinnes & repent of them, he can haue no part in Christ, of Iohn Christ fayth Math. xvij. that * 1.1558 he was Elias that should come & re∣store all thyng. That is, he should re∣store the scripture vnto the right sence agayne, which the Phariseis had cor∣rupt with the leuen of their false glo∣ses and vayne fleshly traditions. He made croked thinges straight, as it is written, and rough smoth. Which is al so to be vnderstand of the Scripture, which the Phariseis had made croked wrestyng them vnto a false sence with wicked gloses, & so rought that no man could walke in the way of them. For * 1.1559 when God sayd, honour father & mo∣ther, meanyng that we should obey them and also helpe thē at their nede, the Phariseis put this glose thereto, out of their owne leuen saying: God is thy father and mother. Wherfore what soeuer nede thy father & mother haue, if thou offer to God, thou art hold ex∣cused. For it is better to offer to God, then to thy father and mother and so much more meritorious, as God is greater then they: yea and God hath done more for thee then they & is more thy father and mother then they. As ours now affirme, that it is more me∣ritorious to offer to God and his holy dead Saintes, then vnto the poore li∣uyng Saintes. And whē God had pro¦mised the people a Sauiour to come & blesse them and saue them from theyr sinnes, the Phariseis taught to beleue in holy woorkes to be saued by, as if they offered and gaue to be prayd for. As ours, as oft as we haue a promise to be forgeuē at the repentaunce of the hart through Christes bloud shedding, put to, thou must first shriue thy selfe to vs of euery s•…•…abe, & we must lay out

handes on thine head and whistell out * 1.1560 thy sinnes and enioyne the penaunce to make satisfaction. And yet art thou but loused from the synne onely that thou shalt not come into hell, but thou must yet suffer for euery sinne seuen yeres in Purgatory which is as whot as hell, except thou bye it out of the * 1.1561 Pope. And it y^• aske by what meanes the Pope geueth such pardon. They aunswere out of the merites of Christ. And thus at the last they graūt against thēselues, that Christ hath not only de∣serued for vs y^• remissiō of our sinnes, but also the forgeuenesse of that grosse and fleshly imagined Purgatory, saue thou must bye it out of the Pope. And with such traditions they tooke away the keye of knowledge and stopped vp the kyngdome of heauen that no man could enter in.

And as I sayd, they taught the peo∣ple to beleue in the dedes of the cere∣monies * 1.1562 which God ordeined not to iu¦stifie but to be signes of promises by which they that beleued were iustified. But the Phariseis put out the signifi∣cations & quēched the fayth and taught to be iustified by the woorke, as ours haue serued vs.

For our Sacramentes were once but signes partly of what we should beleue, to styrre vs vp vnto fayth, and * 1.1563 partly what we should do, to styrre vs vp to do the law of God, and were not workes to iustifie.

Now make this reason vnto Iohn and vnto many Prophetes that went before him and did as he dyd, yea and * 1.1564 vnto Christ him self and his Apostles, & thou shalt finde them all heretickes, and the Scribes and Phariseis good men, if that reason be good. Therfore this wise thou mayst aunswere. No thankes vnto the heades of y^• Church that the Scripture was kept, but vnto the mercy of God. For as they had de∣stroyed the right sense of it for their lu∣cre sake, euen so would they haue de∣stroyed it also if they coulde, rather then the people should haue come vn∣to the right vnderstādyng of it, as they slew the true interpretours and prea∣chers of it. And euen so no thankes vn to our hypocrites that the Scripture is kept, but vnto the bottomlesse mer∣cy of God.

For as they haue destroyed the right sense of it with their leuē, and as they destroy dayly the true preachers of it, and as they kepe it from the lay peo∣ple, that they should not see how they iuggle with it, euen so would they de∣stroy * 1.1565 it also, could they bryng it about, rather thē we should come by the true vnderstandyng of it, were it not that God prouided otherwise for vs. For they haue put the stories that should in many thynges helpe vs, cleane out of the way, as nye as they could. They haue corrupt the Legend and lyues al∣most of all Saintes. They haue fayned false bookes and put them forth, some in the name of S. Hierome, some in y^• name of S. Augustine, in the name of S. Cypriā, S. Dionise and other holy men. which are proued none of theirs, partly by the stile and Latine, & part∣ly by autenticke stories. And as the Iewes haue set vp a booke of traditi∣ons called Talmud, to destroy the sēse * 1.1566 of y^• Scripture, Ʋnto which they geue fayth and vnto the Scripture none at all be it neuer so playne, but say it can not be vnderstand, saue by the Tal∣mud: euen so haue ours set vp their Dunce, their Thomas and a thousand * 1.1567 like draffe, to stablish their lyes, tho∣rough falsifying the Scripture, & say that it can not be vnderstand without them, be it neuer so playne. And if a man alledge an holy Doctour agaynst them they glose him out as they do the Scripture, or will not heare, or say the Church hath otherwise determined.

Now therfore when they aske vs * 1.1568 how we know that it is the Scripture of God, aske them how Iohn Baptist knew & other Prophetes, which God * 1.1569 styrred vp in all such times as the scrip¦ture was in like captiuitie vnder hypo¦crites? Did Iohn beleue that the Scri¦bes, Phariseis and hygh Priests were the true Church of God, and had hys spirite and could not erre? who taught the Egles to spy out their pray? euen so the children of God spy out their fa∣ther and Christes elect spy out theyr Lord, and trace out the pathes of hys feete and folow, yea though he go vpō the playne and liquide water which will receaue no stepe: & yet there they find out his foote, his elect know him, but the world knoweth him not Iohn * 1.1570 1. If the world know him not, & thou call the world pride, wrath, enuy, coue∣tousnesse, slouth, glottony and lechery, then our spiritualtie know hym not. Christes shepe heare y^• voyce of Christ Iohn. x. where the world of hypocrits * 1.1571 as they know hym not, euen so the wolues heare not his voyce, but com∣pell the Scripture to heare them and to speake what they lust. And therfore

except the Lord of Sabaoth had lest vs seede, we had bene all as Sodome and Gomor sayd Esay. 1. And euen so sayd * 1.1572 Paul in hys tyme. And euen so say we in our time, that the Lord of the hostes * 1.1573 hath saued him seede & hath gathered hym a flocke to whom he hath geuen cares to heare, that the hypocritish Wol••es can not heare, and eyes to see, that the blynd leaders of the blynd can not see, and an hart to vnderstād, that the generation of poysoned Ʋipers cā neither vnderstand nor know.

If they alleage S. Augustine which * 1.1574 sayth, I had not beleued the Bospell, except the authoritie of the church had moued me. I answere, as they abuse * 1.1575 that saying of the holy man, euen so they alleage all the Scripture, and all that they bring for them, euen in a false sence. S. Augustine before he was con∣uerted was an heathen mā and a Phi∣losopher, full of worldly wisdome, vn∣to whom the preaching of Christ is but folishnesse, sayth Paule. i. Corin. i. * 1.1576 And he disputed wyth blynde reasons of worldly wisdome agaynst the Chri∣sten. Neuerthelesse the earnest liuing of the Christen according vnto theyr doctrine and the constant suffering of persecutiō and aduersitie for their doc∣trines sake, moued hym & stirred hym to beleue that it was no vayne doc∣trine, but that it must nedes be of god, in that it had such power with it. For it happeneth that they which wyll not heare the worde at the beginning, are afterward moued by the holy conuer∣sation of them that beleue. As Peter warneth Christē wines that had hea∣then * 1.1577 husbandes that would not heare the truth preached, to liue so godly that they might winne their heathen hus∣bandes with holy conuersation. And Paule sayth, how knowest thou Chri∣sten * 1.1578 wife, whether thou shalt winne thine heathen husband, with holy con∣uersation mēt he. For many are wōne with godly liuing, which at the fyrst either will not heare or can not belene. And that is the authoritie that S. Au∣gustine meane. But if we shal not be∣leue, tyll the liuyng of the spiritualtie conuert vs, we be like to bide long in∣ough in vnbeliefe.

And whē they aske whether we re∣ceaued the scripture of them? I auns∣were, that they which come after re∣ceaue the scripture of them that go be∣fore. And when they aske whether we beleue not that it is Gods worde by the reason that they tell vs so. I auns∣were, that there are two manuer fay∣thes, * 1.1579 an historicall fayth, and a feelyng fayth. The historicall fayth hangeth of the truth and honestie of the teller, or of the common fame and cōsent of ma∣ny. * 1.1580 As if one tolde me that the turke had wonne a citie, and I beleued it, moued with the honestie of the man. Now if there come an other that see∣meth more honest or that hath better perswasions that it is not so, I thinke immediatly that he lyed and lose my fayth agayne. And a feeling fayth is, as if a man were there present when it was wonne, and there were wounded and had there lost all that he had, and were taken prisoner there also. That man should so beleue that all y^e worlde could not turne him from hys fayth. Euen likewise if my mother had blo∣wen on her finger and tolde me that the fire woulde burne me, I shoulde haue beleued her with an historicall fayth, as we beleue the stories of the world, because I thought she woulde not haue mocked me. And so I should haue done, if she had tolde me that the fire had bene cold and would not haue burned, but assoone as I had put my finger in the fire, I should haue bele∣ued, * 1.1581 not by reason of her, but wyth a feeling faith, so that she could not haue perswaded me afterward the contra∣ry. So now with an historicall fayth I may beleue that y^• scripture is gods by the teaching of them, & so I should haue done though they had tolde me that Roben Hode had bene the scrip∣ture of God. Which fayth is but an o∣pinion, and therfore abideth euer frut∣lesse and falleth away, if a more glori∣ous reason be made vnto me, or if the preacher liue contrary.

But of a feeling fayth it is written. * 1.1582 Iohn vi. They shall be all taught of God. That is, God shall write it in their harts with his holy spirite. And Paule also testifieth Rom. 8. the spirite * 1.1583 beareth record vnto our spirit that we be the sonnes of God. And thys fayth is none opinion, but a sure feling, and * 1.1584 therefore euer fruitfull. Neyther han∣geth it of the honesty of the preacher, but of the power of God and of the spi∣rite, and therefore if all the preachers of the world would goe about to per∣swade the contrary, it would not pre∣uayle, no more thē though they would make me beleue the tire were colde, af∣ter that I had put my finger therein.

Of this ye haue an ensample Ioh. 4. * 1.1585 of the Samaritanish wife, which left

her pitcher and went into the citie and sayd, come & see a man that hath tolde me al that euer I did, is not he Christ. And many of the Samaritanes bele∣ued because of the saying of the womā, how that he had tolde her all that euer she did, and went out vnto him & de∣sired him to come in, which fayth was but an opinion and no fayth that could haue lasted or haue brought out fruit, but when they had heard Christ, the spirite wrought and made them feele. Wherupon they came vnto the womā and sayd: we beleue not now because of thy saying, but because we haue heard our selues, and know that he is Christ the sauiour of the worlde. For * 1.1586 Christes preaching was with power and spirite that maketh a mā feele and know and worke to, and not as the Scribes and Pharisies preached, and as ours make a man ready to cast hys gorge to heare them raue and rage as mad men. And therefore sayth y^• scrip∣ture, cursed is he that trusteth in man, and maketh flesh his arme, that is to say, hys strength. And euen so, cursed * 1.1587 is he that hath none other beliefe but because men so say. Cursed were he y^• had none other why to beleue thē that I so say. And euen so cursed is he that beleueth only because y^• Pope so saith, and so forth thoroughout all the men in the worlde.

¶ The fayth that dependeth of an other mans mouth is weake.

IF I haue none other feeling in my fayth then because a man so sayth, then is my fayth faithles and fruitles. For if I haue none other seeling that lecherie is sinne then that the Pope so * 1.1588 preacheth, whom I see before my face set vp in Rome a stewes of xx. or xxx. thousand whores, taking of euery pece tribute yearly, and his Byshops with all other his disciples folowing the en∣sample mightely, and the Pope there∣with not content, but to set vp thereto * 1.1589 a stewes of young boyes agaynst na∣ture, the committers of which sinne be burnt at a stake among the Turkes, as Moses also commaundeth in hys lawe. And the Pope also to forbid all the spiritualtie, a multitude of xl or l. * 1.1590 hūdred thousand to mary, and to geue them licence to keepe euery man hys whore who so will: If I say, I haue none other feeling in my fayth that le∣chery is sinne thē this mās preaching, I thinke my fayth should be to weake to beare much fruite. How coulde I beleue a man that would say he loued me, if all hys deedes were contrary? I coulde not beleue God himselfe that he loued me, if in all my tribulations I had of him none other comfort then those bare wordes.

And in like maner if I had none o∣ther feeling in my fayth that couetous∣nes * 1.1591 were sinne, then that the spiritu∣altie so sayth, my fayth coulde be but weake and faintie, when I see how y^• Pope with wiles hath thrust downe the Emperour, and how the Byshops and Prelates be cropt vp an hye in all regions aboue their kynges, and haue made them a seuerall kyngdome, and haue gotten into their handes almost the one halfe of euery realme, which they deuide among thēselues, geuyng no lay man any part with them, & hea∣ping vp Byshopprike vpon Byshop∣prike, promotion vpon promotion, be∣nefice vpon benefice, with vnions and * 1.1592 tot quottes, robbing in euery parishe the soules of their ••oode, and the poore of their due sustenaunce, yea and some preaching that it were lesse sinne 〈◊〉〈◊〉 * 1.1593 haue two wiues then two benifices, but while they be yet young and ho••••, and therefore thinke couetousnes grea¦ter sinne thē lechery: which same, whē they be waxed elder, and their cōpl••••∣tion somewhat altered, thinke that co∣uetousnes is as small a sinne as leche∣ry, and therfore take all that commeth. And if any man cast their preachyng in * 1.1594 their tethes, they answere that they be better learned, and haue seue further. If I say, I haue no other felyng that couetousnes is sinne, then y^e preaching of these holy fathers, my fayth were built but vpō a weake rocke, or rather on the soft ••and. And therfore our de∣fenders do right well to some out their owne shame, and to vtter the secrete thoughtes of their har••es. For as they write, so they beleue. Other felyng of * 1.1595 the lawes of God and fayth of Christ haue they none, then that theyr God the Pope so sayth. And therfore as the Pope preacheth wyth his mo••th one∣ly, euē so beleue they with their mouth onely whatsoeuer he preacheth, with∣out more a doe, be it neuer so abhomi∣nable, and in their hartes consent vn∣to all their fathers wickednes, and fo∣low him in their dedes as fast as they can runne.

The Turkes being in number fiue * 1.1596 tymes moe then we are, knowledge one God, and beleue many thinges of

God, moued onely by the authoritie of their elders, and presume that God will not let so great a multitude erre so long tyme.

And yet they haue erred and bene faithlesse these eight hundred yeares. And the Iewes beleue this day, as much as the carnall sort of them euer * 1.1597 beleued, moued also by the authoritie * 1.1598 of their elders onely, and thinke that it is impossible for them to erre, being A∣brahams seede, and the childrē of them to whom the promises of all that we beleue were made. And yet they haue erred and bene faythlesse this xv. hun∣dred yeares. And we of like blindnesse beleue onely by the authoritie of our elders and of like pride thinke that we can not erre, beyng such a multitude. And yet we see how God in the old Testament did let the great multitude erre, reseruyng alway a litle flocke to * 1.1599 call the other backe againe and to testi∣fie vnto them the right way.

¶ How this word Church hath a double interpretation.

THis is therfore a sure cōclusion, as * 1.1600 Paule sayth. Rom. ix. that not all they that are of Israell are Israelites, neither because they be Abrahās sede, are they all Abrahams childrē: but they onely that folow the faith of Abraham. Euen so now none of them that beleue with their mouthes moued with the authority of their elders onely, that is, none of thē that beleue with M. Mores fayth, the Popes fayth and the deuils fayth which may stand (as M. More cō∣fesseth) * 1.1601 with all maner abhominatiōs, haue the right fayth of Christ or are of * 1.1602 his Church. But they onely that repēt & feele that the law is good, And haue the law of God written in their harts and the fayth of our Sauiour Iesus, euen with the spirite of God. There is a carnali Israell & a spirituall. There is Isaac and Ismaell, Iacob, & Esau. And Ismaell persecuted Isaac & Esau * 1.1603 Iacob & the fleshly the spiritual. Wher of Paul complayned in his tyme per∣secuted of his carnall brethrē, as we do in our tyme and as the elect euer dyd & shall do till the worldes end. What a multitude came out of Egypt vnder Moses of which the Scripture testify∣eth that they beleued, moued by y^• mi∣racles of Moses, as Symon magus be∣leued * 1.1604 by the reason of Philippes mi∣racles Actes. viij. Neuerthelesse the Scripture testifieth that vj. hundred thousād of those beleuers perished tho¦rough vnbelief and left their carcasses in the wildernesse and neuer entred into the land that was promised them. And euen so shal the children of M. Mo∣res faythlesse faith made by the persua∣tion * 1.1605 of mā, leap short of the test which our Sauiour Iesus is risē vnto. And therfore let them embrace this present world as they do, whose children they are though they hate so to be called.

And hereby ye see that it is a playne & an euident conclusiō as bright as the sunne shynyng that the truth of Gods word dependeth not of the truth of the congregation. And therfore when thou * 1.1606 art asked, why thou beleuest that thou shalt be saued thorough Christ and of such like principles of our fayth, aun∣swere * 1.1607 thou wottest and felest that it is true. And when he asketh how thou knowest that it is true, aunswere be∣cause it is written in thyne hart. And if he aske who wrote it, aūswere the spi∣rite of God. And if he aske how thou came first by it, tell him, whether by * 1.1608 readyng in bookes or hearyng it prea∣ched, as by an outward instrumēt, but that inwardly thou wast taught by y^• spirite of God. And if he aske whether thou beleuest it not because it is writ∣ten in bookes or because the Priestes so preach, aunswere no, not now, but onely because it is writtē in thyne hart and because the spirite of God so prea∣cheth and so testifieth vnto thy soule. And say, though at the beginning thou wast moued by readyng or preachyng, as the Samaritans were by y^• wordes * 1.1609 of the woman, yet now thou beleuest it not therfore any lēger, but onely be∣cause thou hast heard it of the spirite of God, and read it written in thine hart.

And concernyng outward teachyng we alledge for vs Scripture elder thē any Church that was this. xiiij. hun∣dred yeares, and old antenticke stories which they had brought a slepe where with we confounde their lyes. Remē∣ber ye not how in our owne tyme, of * 1.1610 all that taught Grammer in England not one vnderstode the Latin toung? how came we thē by the Latin toung agayne? not by them, though we lear∣ned certaine rules & principles of them by which we were moued & had an oc∣casion to seke further, but out of the old authours. Euen so we seke vp old an∣tiquities out of whiche we learne and not of our Church, though we recea∣ued many principles of our Church, at the begynnyng, but more falsehead

then truth,

It hath pleased God of his exceding loue wherewith he loued vs in Christ (as, Paul sayth) before the worlde was made, and whē we were dead in sinne and his enemies, in that we did cōsent to sinne and to liue euill, to write with his spirite ij. conclusions in our harts, * 1.1611 by which we vnderstād all thyng: that is to were, the fayth of Christ and the loue of our neighbours. For whosoe∣uer feleth the iust damnation of sinne, and the forgeuenes and mercy that is in Christes bloud for all that repent & forsake it, and come and beleue in that mercy, the same onely knoweth how God is to be honoured and worship∣ped, and can iudge betwene true ser∣uing of God in the spirite, and false I∣mage seruing of God with workes▪ And y^e same knoweth that sacramētes, signes, ceremonies and bodely things * 1.1612 can be no seruice to God in his person but memorials vnto men, and a remē∣braunce of the testament wherewyth God is serued in the spirite. And he that feeleth not that, is blynde in hys soule, and of our holy fathers genera∣tion, and maketh God an Image, & a creature, & worshippeth him with bo∣dely seruice. And on the other side, he that loueth his neighbour as himselfe, vnderstandeth all lawes, and cā iudge betwene good and euil, right & wrong, godly and vngodly, in all conuersati∣on, deedes, lawes, bargaines, coue∣naunces, ordinaunces and decrees of men, and knoweth the office of euery degree, and the due honour of euery person. And he that hath not that wri∣ten in his hart is popishe, and of y^• spi∣ritualtie which vnderstādeth nothing saue his own honour, his own profite & what is good for himself onely: and when he is as he would be, thinketh y^• all the world is as it should be.

¶ Of worshipping and what is to be vnderstand by the worde.

COncerning worshipping or honouring (which two ter∣mes are both one) M. More * 1.1613 bringeth forth a difference, a distinction or diuision of Greke wordes, fayned of our schole∣men, which of late neither vnderstode greke, latine or hebrue, called doulia, hyperdoulia and La••ria. But the diffe∣rence declareth he not, nor the proper∣ties of the wordes, but with confused termes leadeth you blindfolde in hys maze. As for hyperdoulia I woulde fayne we••e where he readeth of it in all the scripture, and whether the worship done to hys Lord the Cardinalles hat were doulia, hyperdoulia, or idololatria. And as for doulia and latria we fynde thē both referred vnto God in a thou∣sand places.

Therefore that thou be not begui∣led wyth falshod of sophisticall words, vnderstand that the wordes which the scripture vseth in the worshipping or honouring of God are these: loue god, * 1.1614 cleaue to God, dread, serue, bow, pray and call on God, beleue and trust in God and such like. Which wordes all we vse in the worshipping of man al∣so, how be it diuersly, and the differēce thereof doth all the scripture teach.

God hath created vs and made vs vnto his owne likenes, and our saui∣our Christ hath bought vs wyth hys bloud. And therfore are we Gods pos∣session of dutie and right, and Christes seruauntes onely, to wa•…•…e on his will * 1.1615 and pleasure, and ought therefore to moue neither hand nor fo••e, nor any o∣ther member, eyther hart or mynde, o∣therwise then he hath appointed. God is honoured in his owne person, whē we receaue al things both good & bad * 1.1616 at his hand, and loue his lawe wyth all our hartes, and beleue, hope, and long for all that he promiseth.

THe officers that rule the worlde in * 1.1617 Gods stede, as father, mother, ma¦ster, husband, Lord and Prince are ho∣noured, when the lawe which almigh∣ty God hath committed vnto them to rule with, is obeyed. Thy neighbour that is out of office, is honoured, when * 1.1618 thou (as God hath commaunded thee) louest hym as thy selfe, countest hym as good as thy selfe, thinkest hym as worthy of any thing as thy selfe, and commest louingly to helpe hym at all hys neede, as thou wouldest be holpe thy selfe, because God hath made him like vnto hys owne image as well as thee, and Christ hath bought hym as well as thee.

If I hate the lawe, so I breake it in * 1.1619 myne hart, and both hate & dishonour God the maker therof. If I breake it outwardly, then I dishonour god be∣fore the worlde, and the officer that ministreth it. If I hurt my neigh∣bour, then I dishonour my neighbour and him that made him, and him also that bought him wyth hys bloud. And euē so, if I hate my neighbour in mine

hart, then I hate him that commaun∣deth me to loue him and him that hath deserued that I should at the lest way for his sake loue him. If I be not rea∣dy to helpe my neighbour at hys nede, * 1.1620 so I take his due honour from him, & dishonour him, & him that made him, and him also that bought him with his bloud, whose seruaunt he is. If I loue such thinges as God hath lent me and committed vnto mine administration, so that I can not finde in myne hart to bestow them on the vses which God hath appointed me, then I dishonour God and abuse his creature in that I geue more honour vnto it thē I shuld do, And then I make an idole of it in that I loue it more then God and hys commaundement and then I disho∣nour my neighbour from whose nede I withdraw it.

In like maner if the officer abusyng his power, cōpell the subiect to do that * 1.1621 which God forbiddeth or to leue vn∣done that which God commaundeth, so he dishonoureth God, in withdraw¦yng his seruaunt from him, & maketh an Idole of his owne lustes, in that he honoureth them aboue God, & he dis∣honoureth his brother in that he abu∣seth hym contrary vnto the right vse which God hath created him for and Christ hath bought him for, which is to wayte on Gods cōmaundementes. For if the officer be otherwise mynded * 1.1622 then this, the worst of these subiectes is made by the hādes of him that made me, and bought with the bloud of hym that bought me, and therfore my bro∣ther, and I but his seruaunt onely, to defend him and to kepe him in the ho∣nour that God & Christ hath set him, that no man dishonour him: he disho∣noureth both God & man. And therto if any subiect thinke any otherwise of y^t officer (though he be an Emperour) then that he is but a seruaunt onely, to minister the office indifferently, he dis∣honoureth the office and God that or∣demed it. So that all men, what soe∣uer degree they be of are euery man in his rowme, seruauntes to other, as the hand serueth the foote and euery mem∣ber one an other. And the aungels of heauen are also our brethren and very seruauntes for Christes sake, to defend vs from the power of the deuils.

And finally all other creatures that * 1.1623 are neither aungels nor man, are in ho¦nour lesse then man, and man is Lord ouer them, and they created to serue him, as Scripture testifieth, and he not to serue them, but only, his Lord God and his Sauiour Christ.

¶ Of worshippyng of Sacraments, ceremonies, images, reli∣ques and so forth.

NOw let vs come to the worship∣pyng or honouryng of Sacra∣mentes ceremonies images and reli∣ques. First images be not God, and * 1.1624 therefore no confidence is to be put in thē. They be not made after the image of God nor are the price of Christes bloud, but the woorkemanshyp of the craftes mā and the price of money and therfore inferiours to man.

Wherfore of all right man is Lord ouer them and the honour of thē is to * 1.1625 do man seruice and mans dishonour it is to do them honourable seruice, as vnto his better. Images then and re∣liques ye and as Christ sayth, the holy day to, are seruauntes vnto man. And therefore it foloweth that we can not, but vnto our damnatiō put on a coate worth an hūdred coates, vpō a postes * 1.1626 backe, and let the image of God & the price of Christes bloud go vp & downe therby naked. For if we care more to cloth the dead image made by mā and the price of siluer then the liuely image of God and price of Christes bloud, then we dishonoure the Image of God and hym that made him and the price of Christes bloud and hym that bought hym.

Wherfore the right vse, office and ho¦nour * 1.1627 of all creatures inferiours vnto man, is to do mā seruice, whether they be images, reliques, ornaments signes or Sacramentes, holydayes, ceremo∣nies or sacrifices. And that may be on this maner & no doubt it so once was. If (for an example) I take a peece of * 1.1628 the crosse of Christ and make a litle crosse therof and beare it about me, to looke theron with a repentyng hart, at tymes whē I am moued therto, to put me in remembraunce that the body of Christ was broken and his bloud shed theron, for my sinnes, and beleue sted∣fastly * 1.1629 that the mercyfull truth of God shall forgeue the sinnes of all that re∣pēt for his death sake and neuer thinke on thē more: then it serueth me & I not it, & doth me y^e same seruice as if I read the Testament in a booke, or as if the preacher preached it vnto me. And in lyke maner if I make a crosse in my forehead, in a remembraunce that God hath promised assistaunce vnto all that

beleue in him, for his sake that dyed on the crosse, then doth the crosse serue me and I not if. And in like maner if I beare on me or looke vpon a crosse of what soeuer matter it be, or make a crosse vpon me, in remembraunce that who soeuer wilbe Christes Disciple must suffer a crosse of aduersitie tribu∣lations and persecution, so doth the crosse serue me and I not it. And this was the vse of the crosse once, and for this cause it was at the begynnyng set vp in the Churches.

And so if I make an image of Christ * 1.1630 or of any thyng that Christ hath done for me, in a memory, it is good and not euill vntill it be abused.

And euen so, if I take the true lyfe of a Saint and cause it to be painted or carued, to put me in remembraunce of the Saintes lyfe, to folow the Saint as the Saint did Christ, and to put me in remembraunce of the great fayth of the Saint to God and how true God was to helpe him out of all tribulatiō, and to see the Saintes loue towardes his neighbour, in that he so paciently suffered so paynefull a death & so cruell Martyrdome to testifie the truth for to saue other, and all to strength my soule with all and my fayth to God and loue to my neighbour, then doth the image serue me and I not it. And this was the vse of images at the begynnyng & of reliques also.

And to knele before the crosse vnto * 1.1631 the word of God which the crosse prea¦cheth is not euill. Neither to knele downe before an image in a mans me∣ditations to call the liuyng of the saint to mynde for to desire God of lyke grace to folow the exāple, is not euill. But the abuse of the thing is euill, and * 1.1632 to haue a false fayth: as to beare a pece of the crosse about a mā, thinking that so long as that is about him, spirites shall not come at hym, his enemyes shall do hym no bodely harme, all cau∣ses * 1.1633 shal go on his side euen for bearing it about him, and to thinke that if it were not about hym it would not be so, and to thinke, if any misfortune chaūce, that it came for leauing it of, or because this or that ceremonie was left vndone, and not rather because we haue broken Gods cōmaundemēts, or that God tēpteth vs to proue our pa∣tience. This is playne idolatry, & here a man is captiue, bond & seruaūt vnto a false fayth & a false imagination, that is neyther God nor his worde. Now am I Gods onely and ought to serue nothing but God and his worde. My body must serue y^t rulers of this world * 1.1634 and my neighbour (as God hath ap∣pointed it) and so must all my goods: but my soule must serue God onely, to loue his lawe and to trust in hys pro∣mises of mercy in all my deedes. And in like manner it is that thousandes, while the Priest pattereth S. Iohns * 1.1635 Gospell in Latine ouer their heades, crosse themselues with, I trow a legi∣on of crosses, behynde and before, and wyth reuerence on the very arses, and (as Iacke of napes when hee claweth himselfe) plucke vp their legges and crosse so much as their heeles and the very soles of their fete, and beleue that if it be done in the time that he readeth the gospel (and els not) that there shal no mischaunce happen them that day, because onely of those crosses. And * 1.1636 where he should crosse hymselfe, to be armed and to make himselfe strong to beare the crosse with Christ, be crosseth himselfe to driue the crosse from hym, and blesseth hymselfe with a crosse frō the crosse And if he leaue it vndone, he thinketh it no smal sinne, and that god is highly displeased with him, and it a∣ny misfortune chaunce, thinketh it is therefore, which is also Idolatry and not Gods worde. And such is the con∣fidēce in the place or image or whatso∣euer bodely obseruaunce it be: such is S Agathes letter written in the Gospell tyme. And such are y^e crosses on palme∣sonday made in the passion tyme. And * 1.1637 such is the bearing of holy waxe about a man. And such is that some hang a pece of S. Iohns Gospell about their neckes. And such is to beare y^e names of god with crosses betwene ech name about them. Such is the saying of gos∣pels vnto women in childbed. Such is the limeteriers saying of in principio erat verbum from house to house. Such is the saying of Gospels to the corne in the field in the procession weeke that it should the better grow. And such is holy bread, holy water, and seruing of all ceremonies and sacramentes in ge∣nerall without signification. And I pray you how is it possible that y^e peo∣ple can worship images, reliques, ce∣remonies and sacramentes, saue su∣perstitiously, so long as they know not the true meaning, neyther wyll y^e Prelates suffer any man to tell them: yea and the very meaning of some and right vse no man can tell?

And as for the riches that is besto∣wed on images and reliques, they can

not proue but that it is abhominable, * 1.1638 as long as the poore are dispised and vncared for and not first serued, for whose sakes and to finde preachers, offeringes, tithes, landes, rentes, and all that they haue, was geuen the spiri∣tualitie. They wil say we may do both. * 1.1639 May or not may, I see that the one * 1.1640 most necessary of both, is not done: but the poore are bereued of the spiritual∣tie of all that was in tyme passed offe∣red vnto thē. Moreouer though both were done, they shall neuer proue that the sight of golde and siluer and of pre∣cious stones should moue a mās hart to dispise such thinges after the doc∣trine of Christ. Neither can the rich coat helpe to moue thy mynde, to fol∣low the ensample of the Saint, but ra∣ther if he were purtrayde as he suffe∣red, in the most vngoodly wise. Which thing taken away, that such thynges with all other seruice, as sticking vp candels, moue not thy mynde to fol∣low the ensample of the Saint, nor * 1.1641 teach thy soule any godly learning: thē the image serueth not thee, but thou y^t Image, and so art thou an Idolater, that is to say in Englishe, a serue I∣mage. And thus it appeareth that your vngodly and belly doctrine wherwith ye so magnifie the deedes of your cere∣monies, and of your pilgrimages, and offering for the deede it selfe, to please God and to obtaine the fauour of dead Saintes (and not to moue you and to put you in remembraunce of the lawe of God and of the promises which are in his sonne, and to follow the ensam∣ple of the Saint) is but an exhorting to serue Images, and so are ye Image seruers, that is, Idolaters. And final∣ly the more deuotion men haue vnto such deedes, the lesse they haue vnto Gods commaundement, in so much that they which be most wont to offer to Images & to shew them, be so colde in offering to the poore, that they wyll scarce geue them the scrappes which must els be geuen dogges, or their olde shone, if they may haue new bromes for them.

¶ Pilgrimages.

TO speake of pilgrimages, I say, that a Christian man, so that hee * 1.1642 leaue nothyng vndone at home that he is bounde to do, is free to go whe∣ther hee will, onely after the doctrine of the Lord, whose seruaunt he is and not his owne. If he go and visite the poore, the sicke and the prisoner, it is wel done and a worke that God com∣maundeth. If hee goe to this or that place, to heare a Sermon or because hys mynde is not quyet at home or if because hys harte is to muche occu∣pied on his worldly businesses by the reasons of occasions at home, he get him into a more quiet and still place, where hys minde is more abstract and pulled from worldly thoughtes, it is well done. And in all these places, if whatsoeuer it be, whether liuely prea∣ching, ceremony, relique, or Image, stirre vp his hart to God and preach the worde of God and the ensample of our Sauiour Iesus more in one place then in an other, that he thether go, I am content. And yet he bideth a Lord, and the thinges serue hym and he not them. Now whether his entēt be so or no, his deedes will testifie, as his ver∣tuous gouerning of his house, and lo∣uing demeanour towarde his neigh∣bours: yea and Gods worde wil be al∣way in his hart, and in hys mouth, & he euery day perfecter thē other.

For there can nothing edifie mans soule saue that which preacheth hym Gods worde. Onely the worde of god worketh the health of the soule. And whatsomeuer preacheth hym that, can not but make him perfecter.

But to beleue that God wyll be sought more in one place then in an o∣ther, or that God will heare thee more * 1.1643 in one place then in an other, or more where the Image is, then where it is not, is a false faith, and Idolatrie, or Image seruice. For first God dwelleth * 1.1644 not in temples made with hands. Act. xvij. Item Steuen dyed for the con∣trary, and proued it by the prophetes. Act. vij. And Salomon in the viij. of the third of the kynges, when he had built his temple testified the same, and that he had not built it for god to dwel in, yea and that God dwelleth not in the earth, but that he should out of hea∣uen heare the prayers of thē that pray∣ed there. And the Prophetes dyd often testifie vnto the people that had such a false fayth that God dwelt in the tem∣ple, that he dwelt not there. Moreouer God in his Testament byndeth hym selfe vnto no place nor yet the: But speaketh generally (concernyng where and when) saying Psalme. xlix. in the * 1.1645 day of the tribulation thou shalt call on me and I will deliuer thee, & thou shalt glorifie me. He setteth neither place nor tyme. But wheresoeuer and

when soeuer: so that the prayer of Iob vppon the donghill was as good as Paules in the temple. And when our Sauiour sayth Iohn. xvj. What soeuer * 1.1646 ye aske my father in my name, I will geue it you, he sayth not in this or that place, or this or that day: but whereso∣euer and when soeuer, as well in the fieldes as in the towne and on the Mō¦day as on the Sonday. God is a spirit and wilbe worshypped in the spirite. Iohn. iiij. That is, though he be presēt euery where, yet he dwelleth liuely & * 1.1647 gloriously in y^e myndes of aūgels one∣ly & hartes of men that loue his lawes and trust in his promises. And where¦soeuer God findeth such an hart, there he heareth the prayer in all places and tymes indifferently. So that the out∣ward place neither helpeth or hindreth except (as I sayd) that a mans mynde be more quiet and still from the rage of wordly businesses, or that some thyng styre vp the word of God and exam∣ple of our Sauiour more in one place then in an other.

¶ Whence Idolatrie or image seruice spryngeth.

NOw that thou mayst see whence all this Idolatrie or image ser∣uice is sprong, marke a litle, and then I will aunswere vnto the Arguments whiche these Image seruers make a∣gaynst the open truth. All the ceremo∣nies ornamentes and sacrifices of the old Testament were Sacramentes. * 1.1648 That is to wete, signes preaching vn∣to the people one thing or an other. As * 1.1649 circumcision preached vnto them, that God had chosē them to be his people, and that he would be their God & de∣fend them and encrease and multiplie them and keepe them in that land and * 1.1650 blesse the fruites of the earth & all their possessiōs. And on the other side it prea¦ched, how that they had promised God agayne to kepe his commaundemēts, ceremonies and ordinaunces. Now whē they saw their young children cir∣cumcised, if they cōsented vnto the ap∣pointement made betwene God and them, moued by the preachyng of that same, then were they iustified therby. Howbeit the dede in it selfe, the cut∣tyng of of y^t foreskyn of the manchilds * 1.1651 priuey member iustified them not, nor was a satisfactiō for the childes sinnes, but the preachyng onely did iustifie thē that receaued the fayth therof. For it was a badge geuē indifferently aswell vnto them that neuer cōsented in theyr hartes vnto Gods law, as vnto the e∣lect in whose hartes the law was writ¦ten. And that this was the meanyng of Circumcision may be proued many wayes: But namely by Paul Rom. 2. where he sayth, circumcision is much worth, if thou keepe the lawe (whose signe it was) and els not. And Rom. iij. where he sayth that God did iusti∣fie the circumcised of faith (whose signe it was on the other side) and els not.

And the Paschall lambe was a me∣moriall * 1.1652 of their deliueraunce out of E∣gipt onely, and no satisfaction or offe∣ring for sinne.

And the offering of their first fruits preached how they had receaued all * 1.1653 such fruites of the hand of God, and that it was God that gaue them that land, and that kept them in it, and that did blesse & make their fruites grow. In token wherof as vnto a Lord roi∣all they brought him the first ripe fru∣tes of their haruest. Which remēbrance as long as it abode in their harces, it moued thē to loue God againe & their neighbour for hys sake, as he so oft de∣sired them. And out of this ceremony was fette the blessing of our new ripe fruits for like purpose, though we haue lost the signification.

And their other offerings, as y^t sacri∣ces * 1.1654 of Dones, Turtles, Lambes, kid∣des, sheepe, Calues, Goates and Ox∣en were no satisfactions for sinne, but onely a signe and token, that at y^t repē∣taunce of the hart, thorow an offering to come, and for that seedes sake that was promised Abraham, theyr sinnes were forgeuen them.

And in like maner the ornamentes * 1.1655 and all other ceremonies were eyther an open preaching or secret prophesies and not satisfactions or iustifyinges. And thus the workes did serue them, * 1.1656 and preache vnto them, and they not the workes, nor put any confidence therein.

¶ False worshipping.

BUt what did the children of Israell and the Iewes? They let the sig∣nifications of their ceremonies goe, & lost the meaning of them, and turned them vnto the workes to serue them, saying that they were holy workes cō∣maunded of God, & the offerers were thereby iustified, & obtayned forgeue∣nes of sinnes, & thereby become good: as the parable of the Pharesey & Pub∣lican

declare, Luke. xviij. and as it is * 1.1657 to see in Paule and thoroughout al the Byble: and became captiue to serue & put their trust in that which was ney∣ther God nor hys worde. And so the better creature agaynst nature did serue the worse. Whereof all likelihode God should haue accepted their worke by the reason of them, if their harts had * 1.1658 bene right, and not haue accepted their soules for the blouds sake of a Calfe or shepe, for as much as a man is much better then a Calfe or shepe, as Christ testifieth Math. xij. For what pleasure should God haue in the bloude of Cal∣ues or in the light of our candels? hys pleasure is onely in the hartes of them that loue his commaundementes.

Then they went further in the ima∣gination of their blynd reason saying, * 1.1659 in as much as God accepteth these ho∣ly workes, that we be made righteous thereby, then it foloweth that he which offereth most, is most righteous, and the bestman: yea and it is better to of∣fer an Oxe then a shepe, because it is more costly. And so they stroue who might offer most, and the priests were well apayde. Then went they further * 1.1660 in their fleshly wisdome, saying: if I be good for the offering of a Doue, and better for a shepe, and yet better for an Oxe, and so euer the better thing I of∣fer the better I am, Oh how accepted should I be if I offered a mā, & name∣hym * 1.1661 that I most loued? And vpō that imagination, they offered their owne children, and burnt them to ashes be∣fore Images that they had imagined.

And to cōti•…•…e their blindues, they layd for them (no doubt) the ensample of Abraham, which offered his sonne Isaac, and was so accepted that God had promised hym, how that in hys seede all the worlde should be blessed. Hereof ye see vnto what abhominati∣on blynde reason bringeth a man, whē she is destitute of Gods word.

And to speake of y^• Sabbath (which was ordeyned to be their seruaunt, & * 1.1662 to preach & to be a signe vnto thē, that God thorow his holy spirit and word * 1.1663 did sanctifie them, in that they obeyed hys commaundementes, and beleued and trusted in hys promises (and ther∣fore were charged to leaue workyng * 1.1664 and to come on the holy day and heare the word of God by which they were sāctified) vnto it, also they became cap∣tiue and bond to serue it, saying that they were iustified by absteyning from bodely labour (as ours thinke also) in so much that though they bestowed not the holy day in vertue prayer and * 1.1665 hearing the word of God, in almose∣dede, in visiting the sicke, the needy & comfortlesse and so forth, but went vp and downe idlye, yet what soeuer nede his neighbour had, he would not haue holpe him on the Saboth day, as thou mayst see by the ruler of the Sinagoge which rebuked Christ for healyng the * 1.1666 people on the holy day Luke. xiij.

And of like blyndnesse they went & * 1.1667 fet out the brasen Serpent (which Mo¦ses commaūded to be kept in the Arke for a memory) & offered before it: thin∣kyng (no doubt) that God must be there present, for els how could it haue healed the people that came not nye it, but stode a farre of and beheld it onely. And a thousand such madnesse dyd they.

And of the temple they thought that * 1.1668 God heard them there better then any where els: yea and he heard them no where saue there. And therfore they could not pray but there, as ours can no where but at Church and before an Image. For what prayer can a man * 1.1669 pray, when the word of God is not in the temple of his hart: yea & whē such come to Church, what is their prayer & what is their deuotiō, saue the blind image seruice of their hartes.

But the Prophetes euer rebuked them for such faythlesse woorkes & for * 1.1670 such false fayth in their workes In the xlix. Psalme saith y^t Prophet, I wil re∣ceaue no Calues of your houses nor Goates out of your foldes, thinke ye * 1.1671 that I will eate the flesh of Oxen or drinke the bloud of Goates? And E∣sayas sayth in his first Chapter, what care I for the multit••de of your sacri∣fices sayth the Lord. I am full. I haue no lust in the burnt offeringes of your Rammes, or in the fat of fa•• beastes or bloud of Calues, Lambes or Goates: offer me no more such false sacrifice. And therto your swete cense is an ab∣hominatiō vnto me. And thus he sayd because of the false fayth and peruer∣tyng the right vse of them.

And for their calfe fastyng, not refer∣ryng * 1.1672 their fast vnto the tamyng & sub∣duyng of their fleshe vnto the spirite, * 1.1673 whē they complained vnto God iusti∣fying thē selues and saying, how hap∣peneth it that we haue fasted and thou wouldest not looke vppon it, we haue humbled our soules and thou wouldst not know it, God aunswered them by * 1.1674 the Prophet Esayas in the. lviij. chap∣ter,

behold, in the day of your fast, ye do your owne lustes and gather vp all your dettes. And how soeuer ye fast, ye neuerthelesse striue and fight and s••inite with tiste cruelly. I haue chosen no such fast and humblyng of soule. &c. But that ye louse wicked bondes and * 1.1675 let the oppressed go free, and to breake bread vnto the hungry and to cloth the naked and so forth.

And concerning the temple, Esaya•• sayth in his last chapter. What house * 1.1676 will ye build for me or in what place shall I rest? heauē is my seate and the earth my foote stole. As who should say I am to great for any place that ye can make, and (as Steuen sayth Actes vij. and Paul Actes. xvij. I dwell not * 1.1677 in a temple made with handes.

¶ How ceremonies sprang among vs.

VNderstād also (to see how we came into like blindnesse) that before the commyng of Christ in the flesh, the Is∣raelites & Iewes were scattered tho∣roughout all the world, for their I∣mage seruice, both East, West, South, and North, as ye read in the Chroni∣cles how England was once full: so that there was no Prouince or great Citie in the world where no Iewes were: God so prouidyng for the spedy preachyng of the Gospell among the heathen throughout the world. Now Christ, as he was promised, so was he sent, vnto the Iewes or Israelites. And what by Christes preaching & the Apostles after his resurrection, there were innumerable Iewes conuerted haply an hundred thousand or mo in Ierusalem and Iewry and in the coun¦treys about, and abode still in the lād. Then Paul rose vp and persecuted thē * 1.1678 in Ierusalē and throughout all Iew∣ry and Damasco, slaying all that he could catch or making them for ••weare Christ. For feare of which persecution they fled into all costes & preached vn∣to the Iewes that were scattered, pro∣uing that Iesus was Christ the Saui∣our of the world, both by the scripture & also by miracles: so that a great part of the Iewes came to the fayth euery * 1.1679 where, and we heathen came in short∣ly after, and part abode still in vnbelefe as vnto this day.

Now the Iewes beyng borne and bred vp, rooted and noseld in ceremo∣nyes as I haue shewed and as ye may better see in the. v. bookes of Moses, if ye would read them, could but wyth great difficultie, depart from them as it is to see in all the Epistles of Paule, how he fought agaynst them, and in processe gat the vpper hand. And ther∣to the first that were christened, and all the officers and Byshops of y^• church, euen so much as y^e great God of Rome were Iewes for the most part a great season.

And moreouer, as Paule sayth. Ro. * 1.1680 ix. not all that came of Israel are right Israelites, neither are all they Abra∣hams sonnes that are Abrahās seede, why so? because they followed not the steps of y^• faith of their graundfathers. Euen so, not all they that were called and also came vnto the mariage which God the father made betwene Christ * 1.1681 his sonne & all sinners, brought theyr mariage garment with them, that is to were, true fayth wherwith we be ma∣ried vnto Christ, and made his flesh & his bloud and one spirit with hym, his brethren and heyres with him, and the sonnes of God also. But many of thē (to fulfill the saying of Christ, that the kyngdome of heauē, which is the gos∣pell, is like a net that ketcheth good & bad) were driuen into the net and cō∣pelled to cōfesse that Iesus was Christ and that seede that was promised A∣brahā and Messias that should come: not of any inward felyng that the spi∣rite * 1.1682 of God gaue them, neyther of any louely consent that they had vnto the law of God that it was good, mour∣ning, both because they had broken it, and because also they had no power to fulfill it, and therfore to obtayne mer∣cy and power came to Christ and vnto the father thorow him, with the hart of naturall children which receaue all thyng freely of their fathers bounte∣ous liberalitie, and of loue become seruauntes vnto their brethren for their fathers sake: But were compel∣led onely with violence of the scrip∣ture which euery where bare witnesse vnto Christ, and agreed vnto all that he did, and ouercome also with the po∣wer of myracles that confirmed the same. That is to say, they came wyth a story faith, a popish fayth, a faithlesse faith, and a fayned faith of their owne making, and not as God in the scrip∣ture describeth the fayth, so beleuing in Christ, that they would be iustified by their owne deedes, which is the deny∣ing of Christ. As our Papistes beleue, which more mad thē those Iewes, be∣leue nothing by the reason of the scrip∣ture,

but onely that such a multitude consent thereto, compelled wyth vio∣lence of sworde, with falsifiyng of the scripture and fayned lyes. Which mul∣titude yet is not the fift part so many * 1.1683 as they that consent vnto the lawe of Mahomet. And therfore by their own argumentes, the fayth of the Turkes is better then theirs. And their fayth thereto may stand by their owne con∣fession, with all mischiefe (as it well appeareth by them) and with yeldyng themselues to worke all wickednesse with full delectation, after the ensam∣ple of the faith of their father the deuil, and without repenraunce and consent vnto the lawe of God, that it is good. And the popish also do so beleue in Christ, and so will be his seruauntes, that they will be bound vnto dumme ceremonies and dead workes putting their trust and confidence in them, and hoping to be saued by them, and ascri∣bing vnto them the thanke of their sal∣uation and righteousnes.

And therfore because, as I sayd, the Iewes ye and the Heathen to, were so accustomed vnto ceremonies, and be∣cause such a multitude came wyth a faithles fayth, they went cleane cōtra∣ry * 1.1684 vnto the mynde of Paul, and set vp ceremonies in the new testamēt, part∣ly borowing them of Moses and part∣ly imagening like, as ye now see, and called them sacraments, that is to say, signes (as it is plaine in the stories) the sacrament of holy water, of holy fire, holy bread, holy salt and so forth. And they gaue thē significations. As holy water signified the sprincling of * 1.1685 Christes bloud for our redemption, which sacrament or signe) though it seeme superstuous, in as much as the sacrament of Christes body and bloud signifieth y^e same dayly) yet as lōg as y^e signification bode, it hurted not. And the kissing of the Pax was set vp to sig¦nifie, * 1.1686 that the peace of Christ shoulde be euer among vs, one to loue an o∣ther after his ensample, as the word it self well declareth. For pax is as much to say as peace.

And as for confirmation, it is no doubt but that it came this wise vp, & * 1.1687 that this was the vse, which the word it selfe well declareth. We read in the stories, that they which were conuer∣ted vnto the fayth of the age of discreti∣on, * 1.1688 were full taught in the law of God (as right is) and in the fayth of our sa∣uiour Iesus, yer they were baptised, & vppon the profession or promising to to keepe that law and faith, were bap∣tised. And then for the s••ccour & helpe of young children, baptised before the age of discretion, to know the lawe of God and fayth of Christ was confir∣mation instituted, that they should not be alway ignoraunt and faythlesse, but be taught the profession of their Bap∣tim. And this no doubt was the ma∣ner, as we may well gather by proba∣ble coniectures and euident tokens, when the children were of sixe or seuen yeares olde, their elders brought them vnto the priest or Deacon in euery pa∣rish, which officer taught the children what their baptim ment, & what they had professed therein: that is to wete: the law of God and their dutie vnto al degrees, and the faith of our sauiour. And then because it should not be neg∣lect or left vndone, an higher officer, as the Archdeacon (for it hath not bene as I suppose in the Byshops handes al∣way as now, neither were it meete) came about from parish to parishe, at * 1.1689 tymes conuenient. And the Priestes brought the children vnto hym at xj. or xii. yeare olde, before they were admit∣ted to receaue the sacramēt of Christes body haply. And he apposed them of the lawe of God and fayth of Christ, & asked them, whether they thought that lawe good, and whether their hartes were to follow it. And they aunswe∣red yea.

And he apposed them in the articles of our fayth, and asked them, whether they put their hop and trust in Christ, to be saued thorow his death and me∣rites. And they answered ye. Thē cō∣firmed * 1.1690 he their baptim saying: I con∣firme you, that is, I denounce and de∣clare, by the authoritie of Gods worde and doctrine of Christ, that ye be true∣ly baptised within in your hartes, and in your spirites, thorow prosessing the lawe of God and the faith of our sauiour Iesu, which your outwarde baptim doth signifie, and therupon I put this crosse in your foreheades, that ye goe and fight agaynst the deuill, the world and the flesh, vnder the standard of our Sauiour, in the name of the fa∣ther, the sonne, & the holy ghost. Amē. Which maner I would to God for his tender mercy were in vse this day.

But after that the deuil was broken lowse and the Byshops began to pur∣chase, and the Dea•…•…s to scratch all to them, and the spiritualtie to clime an hygh: then because the labour se•…•… to tedious and paynfull, to appose the

children one by one, they asked the Priests that presented thē onely, whe∣ther * 1.1691 the children were taught the pro∣fessiō of their Baptisme. And they aun¦swered y••••. And so vpon their wordes they confirmed thē without apposing. So whē they no lenger apposed them, the Priests no lenger taught them, but committed the charge to their Godfa∣ther and Godmothers, and they to the father and mother, dischargyng them selues by their owne authoritie with∣in halfe an houre.

And the father & mother taught thē * 1.1692 a monstrous Latin Pater noster and an Aue and a Crede. Which gibbresh eue∣ry Pop•…•…iaye speaketh with a sundry pronunciation and fashion, so that one Pater noster semeth as many langua∣ges almost as there be tounges that speake it. Howbeit, it is all one, as lōg as they vnderstand it not. And in pro∣cesse as the ignoraunce grew, they brought them to confirmation straight from Baptisme: so that now oftymes they be volowed and bishoped both in one day, that is, we be confirmed in * 1.1693 blindnesse to be kept from knowledge for euer. And thus are we come into this damnable ignoraunce and fierce wrath of God through our owne de∣seruyng, because when the truth was told vs we had no loue therto. And to declare the full and set wrath of God vpon vs, our Prelates whom we haue exalted ouer vs to whom we haue ge∣uen almost all we had, haue persuaded the wordly Princes (to whō we haue submitted our selues and geuē vp our power) to deuour vs vp body & soule, and to kepe vs, downe in darkenesse, with violence of sword, and with all falsehead and guile. In so much that if any do but lift vp his nose to smell af∣ter * 1.1694 the truth, they swap him in the face with a fire brande to seng hys smel∣lyng, or if he open one of his eyes once to looke toward y^• light of gods word, they bleare & daze his sight with their false iugglyng: so that if it were possi∣ble, though he were Gods elect, he could not but be kept down and perish for lacke of knowledge of the truth.

And in like maner, because Christ * 1.1695 had institute the Sacrament of his bo¦dy and bloud, to kepe vs in remem∣braūce of his body breaking & blud she¦ding for our sinnes, therfore went they and set vp this fashiō of the Masse and ordeined Sacramentes in the orna∣mentes thereof to signifie and expresse all the rest of his passiō. The amice on the head is the kercheue that Christ was blynd folded with, when the soul∣diours buffeted him and mocked hym saying: prophecie vnto vs who smote thee? But now it may wel signifie that he that putteth it on, is blynd and hath professed to leade vs after him in darke¦nesse, according vnto the beginnyng of his play. And the flappe theron is the crowne of thorne. And the albe is the * 1.1696 white garment that Herode put on him, saying he was a foole because he held his peace and would not aūswere * 1.1697 him. And the ij. flappes on the sleues and the other ij. on the albe beneath o∣uer * 1.1698 agaynst his fete behind and before, are the. iiij. nayles. And the fanon on his hand, the cord that his hādes were * 1.1699 bound with: And the stole the rope * 1.1700 wherwith he was bound vnto the pil∣ler, when he was scorged: And the cor∣poriscloth, * 1.1701 the sindon wherin he was buried: and the altare is the crosse or haply the graue and so forth. And the casting abroad of his hands, the splay∣ing of Christ vpon the crosse. And the light and sticking vp of candles & bea∣ryng of candles or tapers in procession happly signified this text. Math. v. ye * 1.1702 be the light of the world, and let your * 1.1703 light so shyne before mē, that they may see your good workes & glorifie your father which is in heauen. And the salt signifieth the wisedome of Christes do¦ctrine, * 1.1704 and that we should therewith salt our dedes and do nothing without the authoritie of Gods word. So that in one thing or other, what in the gar∣mētes and what in the gestures all his * 1.1705 playde, in so much that before he will go to Masse, he wilbe sure to sell hym, lest Iudases part should be left out.

And so throughout all the Sacra∣mēts, ceremonies or signes (iij. words * 1.1706 of one signification) there were signi∣fications vnto them at the beginning. And so long as it was vnderstād what was ment by them and they dyd but serue the people and preach one thyng or an other vnto them, they hurted not greatly, though that the free seruaunt of Christ ought not to be brought vio∣lently into captiuitie vnder the bōdage of traditions of men. As S. Augustine complayneth in his dayes, how that * 1.1707 the condition and state of the Iewes was more easy then the Christiās vn∣der * 1.1708 traditions: so sore had the tyranny of the shepheardes inuaded the flocke all ready in those dayes. And thē what iust cause haue we to cōplaine our cap∣tiuitie now, vnto whose yocke from

that tyme hetherto, enen. xij. hundred yeares long, hath euer somwhat more waight bene added to, for to keepe vs bowne and to confirme vs in blynd∣nesse? howbeit, as long as the signifi∣catiōs bode, they hurted not the soule, though they were paynefull vnto the body. Neuerthelesse I impute this our * 1.1709 greuous fal into so extreme and horri∣ble blyndnesse (wherin we are so deepe and so deadly brought a slepe) vnto no thyng so much as vnto the multitude of ceremonies. For assoone as the Pre¦lates had set vp such a rable of ceremo∣nies, they thonght it superflnous to preach the playne text any longer and the law of God, faith of Christ, loue to∣ward our neighbour and the order of * 1.1710 our iustifying & saluation, for as much as all such thynges were played before the peoples faces dayly in the ceremo∣nies & euery child wist the meanyng: but got them vnto allegories, faynyng them euery mā after his owne brayne, without rule, all most on euery silable, and from thence vnto disputyng and wastyng their braynes about wordes, not attending the significations vntill * 1.1711 at the last the laye people had lost the meanyng of the ceremonies & the Pre∣lates the vnderstandyng of the playne text, and of the Greke Latin and speci∣ally of the Hebrue whiche is most of nede to be knowen, and of all phrases, the proper maner of speakynges and borowed speach of the Hebrues.

Remember ye not how within this * 1.1712 xxx. yeares and farre lesse, and yet du∣reth vnto this day, the old barkyng curres Dunces disciples &. lyke draffe called Scotistes, the children of darke∣nesse, raged in euery pulpit agaynst Greke Latin and Hebrue, and what * 1.1713 sorrow the Scholemasters that taught the true Latin toung had with them, some beatyng the pulpit with theyr fistes for madnesse & roaryng out with open and somyng mouth, that if there were but one Tirence or Ʋirgil in the world and that same in their fleues & a fire before them, they would burne them therein, though it should cost thē their liues, affirming that all good lear¦nyng decayed & was vtterly lost sence men gaue them vnto the Latin toūg? yea & I day say, that there be. xx. thou∣sand Priests Curates this day in En∣gland * 1.1714 and not so few, that cā not geue you the right English vnto this text in the Pater noster, fiat voluntas tua sicut in coelo & in terra & aunswere therto.

And assoone as the signification of the ceremonies was lost, and the prie∣stes preached Christ no longer then the common people began to wax mad & out of their mindes vpon the ceremo∣nies. And that trust and confidence which the ceremonies preached, to be * 1.1715 geuen vnto Gods worde and Christes bloud, that same they turned vnto the * 1.1716 ceremonie it selfe, as though a man were so mad to forget that the bushe at the tauerne dore did signisse wine to be solde within, but would beleue that y^• bushe it selfe would quench his thirste. And so they became seruauntes vnto y^• ceremonies, ascribing their iustifying and saluation vnto them, supposyng that it was nothing else to be a christē man, then to serue ceremonies, & him most christen that most serued them, & contrary wise him that was not Po∣pishe and ceremoniall, no christē man at all. For I pray you, for what cause worship we our spiritualtie so highly, or wherefore thinke we their prayers better then the poore laye mens, then for their disguisings and ceremonies? yea and what other vertue see we in y^• holiest of them, then to waite vppon dumme superstitious ceremonies?

Yea and how cōmeth it that a poore laye man hauing wife and xx. children, and not able to finde them, though all * 1.1717 his neighbours know his necessitie, shal not get with begging for Christes sake in a long sommers day inough to fynde them two dayes honestly, when if a disguised monster come, he shall wyth an houres lying in the pulpit, get inough to finde thirty or forty stur∣dy lubbers a moneth long, of which y^• weakest shall be as strong in the belly when he commeth vnto the manger, as the might••est porter in y^• weyhouse, or best courser that is in y^• kynges sta∣ble? Is there any other cause then dis∣guising and ceremonies. For y^e deedes of the ceremonies we count better thē the deedes which God cōmaundeth to be done to our neighbour at hys nede, who thinketh it as good a deede to feede the poore, as to sticke vp a candle before a post, or as to sprinckle himself with holy water? Neither is it possible to be otherwise, as long as the signi∣fication is lost. For what other thyng * 1.1718 can the people thinke, then that such deedes be ordeyned of God, and be∣cause as it is euident, they serue not our neighbours neede, to be referred vnto y^e person of God, and he though he be aspirite, yet serued therewyth? And then he can not but forth on dis∣pute

in his blynde reason, that as god is greater then man, so is that deede that is appointed to serue God grea∣ter then that which serueth man. And then when it is not possible to thinke them ordeyned for nought, what can I other wise thinke then that they were ordeyned to iustitie, and that I should be holy therby, according to the popes doctrine, as though God were better pleased when I sprinkle my selfe with water or set vp a candle before a block, then if I fed, or clothed, or holpe at his neede him whom he so tenderly loueth that he gaue his owne sonne vnto the death for hym, and commaunded me to loue him as my selfe?

And when the people beganne to * 1.1719 run that way, the prelaces were glad, and holpe to heue after with subtill al∣legories and falsifying the scripture, & went and halowed the ceremonies, to make them more worshipfull, that the laye people should haue them in grea∣ter estimation & honour, and to be a∣frayde to touch them for reuerence vn∣to the holy charme that was sayd ouer them, and affirmed also that Christes death had purchased such grace vnto y^• ceremonies to forgeue sinne and to iu∣stifie. O monster, Christes death pur∣chased grace for mans soule, to repent * 1.1720 of euill, and to beleue in Christ for re∣mission of sinne, and to loue the lawe of God, & his neighbour as himselfe, which is the true worshipping of god in the spirite, and he dyed not to pur∣chase such honour vnto vnsēsible thin∣ges, that mā to his dishonour, should do them honourable seruice & receaue his saluation of them.

This I haue declared vnto you, y^t ye might see and feele euery thing sen∣sibly. For I entend not to leade you in darcknesse. Neyther though twise ij. Cranes make not iiij. wilde Gees, woulde I therefore that he shoulde beleue that twise two made not foure. Neither entend I to proue vnto you that Paules steple is the cause why Temmes is broke in about Erith, or y^• Teinterden steple is the cause of the * 1.1721 decay of Sandwich hauen as M. More iesteth. Neuerthelesse, this I woulde were perswaded vnto you (as it is true) that the building of thē and such like, thorow y^• false fayth that we haue in them, is the decay of all the hauens in England, & of al the cities, townes, hye wayes, and shortly of the whole common wealth. For since these false monsters crope vp into our conscien∣ces, and robbed vs of the knowledge of our sauiour Christ, makyng vs be∣leue in such popeholy workes, and to thinke that there was none other way vnto heauen, we haue not ceassed to build thē abbeyes, cloysters, coled∣ges, * 1.1722 Chauntries, and cathedrall chur∣ches with hye steples, striuing and en∣uying one an other, who shoulde do most. And as for the deedes that per∣tayne vnto our neighbours, and vnto the common wealth, we haue not re∣garded at all, as thynges which see∣med no holy workes, or such as God woulde not once looke vppon. And therfore we left them vnsene to, vntill they were past remedy, or past our po∣wer to remedy thē, in as much as our slowbellies with their false blessinges had iugled away from vs, that wher∣with they might haue bene holpen in due season. So that y^• silly poore man though he had haply no wisdome to ex¦presse hys mynde, or y^t he durst not, or y^• M. More fashioneth his tale as he doth other mens to lest out the truth, sawe that neither Goodwinsandes nor any other cause alleaged was the decay of Sandwich hauen, so much as that the people had no lust to mainteyne the common wealth, for blynde deuotion which they haue to popeholy workes.

¶ The solutions and answeres vnto M. Mores first booke.

IN the first chapter to be∣ginne the booke wythal, to bring you good lucke and to geue you a say or a taste what truth shall follow, he fayneth a let∣ter sent from no man.

The second Chapter.

* 1.1723In the second chapter, besides that it is vntrue this vse to haue bene euer since the tyme of the Apostles, he ma∣keth many sophisticall reasons about worshipping of saintes, reliques, and Images, & yet declareth not w^t what maner worship, but iuggleth with the terme in comune, as he doth with this worde church, and this worde fayth, when the wordes haue diuers signifi∣cations: for all faithes are not one ma∣ner fayth and so forth, and therefore he beguileth a mans vnderstanding. As if a man sayd, the boyes will was good * 1.1724 to haue geuen his father a blow, and an other woulde inferre, that a good

will coulde be no sinne, and conclude that a man might lawfully smite hys father. Now is good will taken in one sence in the maior and in an other in y^• minor, to vse schollers termes, & ther∣fore the conclusion doth mocke a mās wit. Then disputeth he, the seruaunt is honoured for the masters sake, and what is done to the poore is done to Christ (as the popishe shall once feele for their so robbing them). And the xii. Apostles shall haue their seates & sitte and iudge with Christ (as shal all that here preach hym truely as they dyd) and Mary that powred the ointment on Christes head before hys passion, hath her memoriall, and therefore we ought to set candles before Images. First I aske hym by what rule hys ar∣gument holdeth. And secondarily I answere that the true worshipping of * 1.1725 Saintes is their memoriall: to follow them as they did Christ. And that ho∣nour we geue them, and so do not ye papists, but folow the steppes of your father the Pope, as he doth the steppes of his father the deuill. And as for stic∣king vp of candles, I aunswere that God is a spirite, and in the spirit must be worshipped only. Faith to his pro∣mises, * 1.1726 and loue to his lawes, and lon∣ging for the life that is in his sonne, are his due honour and seruice. All bodyly seruice must be referred vnto our sel∣ues, and not vnto the person of God immediatly. All outwarde thynges which we receaue of God are geuē vs. to take our partes with thankes, and to bestow the rest vppon our neygh∣bours. For God vseth no such thyn∣ges in his owne person, but created thē for to gene thē vs, that we shoulde thanke hym, and not to receaue them of vs, to thanke vs: for that were our praise and not his. Fasting, watching, * 1.1727 wolward goyng, pilgrimage, and all bodely exercise must be referred vnto y^t taming of the fleshe onely. For as god deliteth not in y^• tast of meat, drinke, or in the sight of golde or siluer, no more doth he in my fast and such like, that I should referre them vnto hys person, to do him a pleasure withall. For God in himselfe is as good as he can be, & hath all the delectation that he cā haue. And the refore to wish that God were better then be is, or had more pleasure then he hath, is of a worldly imagina∣tion.

And all the spirites that be in heauē are in as good case as they can be, and haue all the delectation they can haue, and therefore to wishe them in better case or to studie to do them more plea∣sure then they haue, is fleshly mynded popishnes. The pleasure of them that be in heauen is, that we harken to god and keepe his commaundementes, * 1.1728 which when we do, they haue all the pleasure that they can haue in vs. If in this life I suffer hell gladly, to win my brother to folow God, how much more if I were in heauen should I re∣ioyce that he so did? If in thys worlde when I haue neede of my neighbour, by the reason of myne infirmities, yet I seke nought of him, saue his wealth onely, what other thing should I seke of hym, if I were in heauen, where he can do me no seruice, nor I vse any pleasure that he can do me?

THe deuill desired to haue his ima∣ginations worshipped as God, & his popishe children desire the same, & compell men so to honour them, and of their deuelishe nature describe they both God and his Saintes. And ther∣fore * 1.1729 I say, all such fleshly imaginati∣ons, as to fast the wensday in the wor∣ship of S. Iohn or of S. Katerine, or what Saint it be, or to fast Sayntes eues, or to go a pilgrimage vnto their images or to offer to them, to do them pleasure, thinkyng therby to obteyne their fauour and to make special adno∣cates of them, as a man would winne the fauour of an other with presentes and giftes, and thinking that if we did it not, they would be angry, are playne Idolatry & image seruice, for the saint deliteth in no such. And when thou stic¦kest vp a candle before the image, thou * 1.1730 mightest with as good reason make an holow bely in the image and powre in meate and drincke. For as the Saint neither eateth nor drinketh, so hath he no bodyly eyes to delyte in the light of a candle.

An other is this, God geueth not the promises that are in Christ for bo∣dyly * 1.1731 seruice, but of his mercy onely, vn to his owne glorie. Yea and of the fa∣thers goodnesse do all naturall childrē receaue. Aske a litle boy, who gaue him his gay coate, he aūswereth, his father. Aske him why, and he annswereth, be∣cause he is his father and loueth hym, and because he is his sonne. Aske hym whether his father loue hym, and he sayth yea. Aske him how he knoweth it and he sayth, because he geueth me this or that. Aske him whether he loue his father, he sayth yea. Aske him why,

he sayth, for his father loueth hym and geueth him all thing. Aske him why he worketh, he aunswereth, his father wil so haue it. Aske him why his father ge∣neth not such and such boyes coates to. Nay saith he, they be not his sonnes their fathers must geue them as mynt doth me. Go now ye Popish bond ser¦uauntes and receaue your reward for your false workes and robbe your bre∣thren and raigne ouer them with vio∣lence and cruell tyranny and make thē worship your pillars, polaxes images and hattes. And we will receaue of the * 1.1732 mercyfull kyndnesse of our father and will serue our brethren freely, of very loue and wilbe their seruauntes & suf∣fer for their sakes. And there to our good deedes whiche we do vnto our neighbours neede, spryng out of our righteousnesse or iustifying, which is y^• forgeuenesse of our sinnes in Christes bloud, & of other righteousnesse know we not before God. And contrarywise your righteousnes or iustifying which standeth, as your fayth doth, with all wickednesse, springeth out of your ho∣ly workes which ye do to no man sre∣ly saue vnto paynted postes.

And when he alledgeth the sacrifices * 1.1733 of the old law, I say they were Sacra∣mentes and preached vnto the people (as no doubt, our candels once were) and were no holy workes to be refer∣red vnto Gods person to obtaine hys fauour, and to iustifie the people, and that the people should do them for the workes selues. And when the people had lost the significations and looked on the holynesse of the dedes, to be iu∣stified thereby, they were image seruice and hateful to God and rebuked of the Prophetes, as it is to see throughout all the old Testament.

Then he iuggleth with a text of S. Paule Rom. xiiij. let euery man for his * 1.1734 part abounde, one in this Idolatrie & an other in that: when the sense of the text is, let euery mā be sure of his own conscience, that he do nothyng, except he know well and his conscience serue him that it may be lawfully doue. But what care they to abuse Gods word & to wrest it vnto the contrary.

And in the last end, to vtter his excel lent blindnesse, he sayth, the wiseman Luther thinketh that if the gold were takē from the reliques, it would be ge∣uen vnto the poore immediatly, when he seeth the contrary, that they which haue their purses full wil geue y^• poore (if they geue ought) either an halfe pe∣ny or in his countrey the iiij. part of a farthyng. Now I aske M. Mores con∣science, * 1.1735 seyng they haue no deuotion vnto the poore which are as Christes own person and for whom Christ hath suffered his passion that we should be kynd to them and whom to visite with our almes is Gods commaundement, with what minde do they offer so great treasure, to the garnishyng of shrines images & reliques? It is manifest that they which loue not Gods cōmaunde∣ment, can do nothing godly. Wherfore such offrynges come of a false fayth, so that they thinke thē better thē workes commauaded by God and beleue to be iustified therby. And therfore are they but image seruice.

And when he sayth, we might as well rebuke the powryng of the an∣noyntment * 1.1736 on Christes head. Nay, Christ was thē mortall as well as we, and vsed such thynges as we do, and it refreshed his body. But and if thou woldest now poure such on his image to do him pleasure, I would rebuke it.

The third Chapter.

IN the third Chapter he bryngeth in miracles done at S. Steues tombe. * 1.1737 I aunswere that the miracles done at * 1.1738 Saintes tombes, were done for the same purpose that the miracles which they dyd when they were aliue, were done: euen to prouoke vnto the faith of their doctrine, and not to trust in the place or in bones or in the Saint. As Paul sent his napkē to heale the sicke, not that mē should put trust in his nap kin, but beieue his preachyng.

And in the old Testament Eliseus * 1.1739 healed Naaman the heathen mā in the water of Iordayne, not to put trust in the water or to pray in that place, but to wonder at the power of God & to come & beleue as he also did. And that his bones, when he was dead, raysed vp a dead man, was not done that mē shuld pray to him: for y^• was not law∣full the, by their own doctrme, neither to put theyr trust in hys bones. For * 1.1740 God to anoyde all such Idolatrie, had poluted all dead bones, so that whoso∣euer touched a dead bone, was vn∣cleane and all that came in his compa∣ny, vntil he had washed him selfe: in so much that if a place were abused with offering vnto Idoles, there was no better remedie then to scatter dead bones there, to driue the people thēce, for beyng defiled and poluted. But his boues did that miracle, to testifie that

he was a true Prophet & to moue men vnto the fayth of his doctrine.

And euen so miracles done at the holy crosse, were done, to moue men vnto fayth of him that dyed thereon, & not that we shuld beleue in the wood.

He saith that pilgrimes put not trust in the place, as Nicromancers do in * 1.1741 their circles, and sayth he wotteth not what, to mocke out the text of our Sa∣uiour of praying in the spirite. And in the end he confoundeth him selfe say∣ing, we reken our prayers more plea∣saunt in one place thē in an other. And that must be by the reason of the place, for God is as good in one place as in an other and also the man. Moreouer * 1.1742 where a mā pleaseth God best, thether is he most bound to go. And so that i∣magination byndeth a mā to the place with a false fayth, as Nicromancers trust in their circles.

And agayne if God had sayd that he * 1.1743 would more heare in one place then in an other, he had bound him selfe to the place. Now as God is like good eue∣ry where generally so hath hee made his Testament generally, wheresoe∣uer myne hart moueth me & am quyet to pray vnto hym, there to heare me like graciously.

And if a man lay to our charge, that * 1.1744 God boūd them vnto the tabernacle & after to the Temple in the old Testa∣ment. I say that he dyd it not for y^e pla∣ces sake, but for the monumentes and * 1.1745 testimonies, that their preached the word of god vnto them, so that though the priests had bene negligēt to preach, yet should such things that there were haue kept the people in the remem∣braunce of the Testamēt made betwen God and them. Which cause and such like onely should moue vs to come to Church, and vnto one place more then an other. And as lōg as I come more to one place then an other because of y^e quietnesse or that some thing preacheth gods word more liuely vnto me there then in an other, the place is my ser∣uaunt and I not bound to it: whiche cause and such like taken away, I can not but put trust in the place as Nicro¦mancers do in their circles, and am an image seruer & walke after myne own imagination & not after Gods word.

And when he sayth, we might as * 1.1746 well mocke the obseruaūce of the Pas∣chall Lambe. I aunswere, Christ our Paschall Lambe is offered for vs and hath deliuered vs as Paule sayth. 1. Cor. v. whose signe and memoriall is * 1.1747 the Sacrament of his body and bloud. Moreouer we were not deliuered one of Egypt. And therefore in as much as we be ouerladen with our owne, I see no cause why we should become Iewes, to obserue their ceremonies to.

And when he sayth holy straunge ge∣stures. * 1.1748 I aunswere, for the holynesse I will not sweare: but the straungenesse I dare well auow. For euery Priest maketh them of a sundry maner & ma∣ny more madly then the gestures of Iack anapes. And when he sayth that they were left from hand to hand sence the Apostles time, it is vntrue. For the Apostles vsed the Sacramēt as Christ dyd, as thou mayst see. 1. Cor. xj. More * 1.1749 ouer the Apostles left vs in the light & taught vs all the counsell of God, as Paule witnesseth Actes. xx. and hid no¦thyng in straunge holy gestures and apes play the significations wherof no man might vnderstand.

And a Christen man is more moued to pitie sayth he, at the sight of y^e crosse, then without it. If he take pitie as En¦glishmen * 1.1750 do, for compassiō, I say, that a Christen man is moued to pitie whē hee seeth his brother beare the crosse. And at the sight of the Crosse, he that is learned in God wepeth not, with * 1.1751 ignoraūt womē, as a mā doth for hys father when he is dead: but mourneth for hys sinnes, and at the sight of the crosse comforteth his soule with the cō∣solation of him that dyed theron. But there is no sight whether of the crosse or ought els, that can moue you to leue your wickednesse, for the Testament of God is not written in your hartes.

And when he speaketh of praying at * 1.1752 Churche who denyeth hym that men might not pray at Church or that the church shuld not be a place of prayer? But that a man could not pray saue at Church, and that my prayers were * 1.1753 not heard as well els where, If I prayed with like feruentnesse & strong sayth, is a false lye.

And whē he speaketh of the presence of God in the temple. I aunswere, that the Prophetes testified, how that hee dwelt not there, & so doth Paule Actes * 1.1754 xvij. & so doth Steuē Actes. vij. & Sa∣lomon. iij. Of the kynges. viij. And no * 1.1755 doubt as the madde Iewes ment, he * 1.1756 dwelt not there, nor as we more mad suppose also. But he dwelled there one¦ly in his signes Sacramentes, and te∣stimonies which preached his woorde * 1.1757 vnto the people. And finally for theyr false confidence in the temple, God de∣stroyed

it. And no doubt for our false fayth in visityng the monumentes of Christ, therefore hath God also de∣stroyed them and geuen the place vn∣der the infidels.

And when he speaketh of the piller of fire and cloude. I answere. that god * 1.1758 was no otherwise present there, then in all fire and in all cloudes saue that he shewed his power there specially by the reason of the miracle, as he doth in the eyes of the blinde whom he ma∣keth see, and yet is no other wise pre∣sent in those eyes then in other, nor more there to be prayed to then in o∣ther. And in like maner he is no more * 1.1759 to be prayed to where he doth a mira∣cle then where he doth none. Neither though we cā not but be in some place, ought we to seeke God in any place, saue onely in our hartes, and that in veritie, in fayth, hope, and loue or cha∣ritie, accordyng to the woorde of hys doctrine.

And our sacramentes, signes, cere∣monies, Images, reliques and monu∣mentes ought to be had in reuerence, so farforth as they put vs in mynde of Gods worde, and of the ensample of them that liued thereafter and no fur∣ther.

And the place is to be sought, and one to be preferred before an other for quietnesse to pray, and for liuely prea∣ching, * 1.1760 and for y^e preaching of such mo∣numentes and so forth. And so long as the people so vsed thē in the olde testa∣ment, they were acceptable & pleasaūt to God, and God was sayd to dwell in the temple. But when the significa∣tions being lost, the people worship∣ped such thinges for the things selues, as we now do, they were abhomina∣ble to God, and God was sayde to be no longer in the temple.

The fourth chapter.

ANd in the fourth he sayth, that god * 1.1761 setteth more by one place then an other. Which doctrine besides that it should binde vs vnto the place, and God thereto, and can not but make vs haue confidence in the place, is yet false. For first God vnto whose worde we may adde nought, hath geuen no such commaundement nor made any such couenaunt. Neither is Christ here * 1.1762 or there saith the scripture, but in our hartes is the place where God dwel∣leth by his owne testimony if his word be there.

And when he proueth it, because God doth a miracle more in one place then in an other, I aunswere, if God * 1.1763 will do a miracle, it requireth a place to be done in. Howbeit he doth it not for the place but for the peoples sakes whom he would call vnto the know∣ledge of his name, and not to wor∣shippe hym more in one place then in an other.

As the miracles done in Egipt, in the red sea, in mount Sinay & so forth, were not done that men should goe in pilgrimage vnto the places to pray there, but to prouoke them vnto the true knowledge of god, that afterward they might euer pray in y^e sprite, wher∣soeuer they were. Christ also dyd not his miracles that men should pray in the places where he did them, but to stirre vp the people to come and heare the worde of their soules health. And when he bringeth the miracle of Silo, * 1.1764 I answere, that the sayd miracle, and that Christ sent the blynde thether to receaue his sight, were not done that men should pray in the poole: but the second miracle was so done to declare the obedient fayth of the blinde, and to make the miracle more knowen, and the first for the worde of God that was preached in the temple, to moue the * 1.1765 countrey about to come thether and learne to know God, and to become a liuely temple, out of which they might euer pray, and in all places. Neyther was the miracle of Lazarus done, that men shoulde more pray in that place then in an other, but to shew Christes power, & to moue the people thorow wondering at the miracle to harkē vn∣to Gods word and beleue it, as it is to see playnely.

Moreouer God so loueth no church, but that the parishe haue libertie to * 1.1766 take it downe and to builde it in an o∣ther place: yea and if it be tymber to make it of stone, and to alter it at their pleasure. For the places, yea and the Images must serue vs and not God which is a spirite, and careth for none more thē other, nor is otherwise presēt in one place thē in an other. And like∣wise is it of Saintes bones, we may remoue them whether we wyll, yea & breake all Images therto, and make new, or if they be abused, put them one of the way for euer, as was the brasen serpent, so that we be Lordes ouer all such thinges, and they our seruaunts. For if the Saints were our seruaū••s, how much more their bones. It is the hart and not the place that worship∣peth

God. The kitchen page turning the spit may haue a puce•• hart to God * 1.1767 then his master at church, and therfore worship God better in the kitchen thē his master at church. But when wyll M. More be able to proue that miracles done at Saintes tombes, were done that we should pray vnto the Saintes, or that miracles done by dead Saintes which a li••e neither preached Gods worde nor coulde do miracle are done of God?

God loueth none Angell in heauen better then the greatest sinner in earth * 1.1768 that repenteth and beleueth in Christ. But contrarywise careth most for the weakest, and maketh all that be perfect their seruauntes, vntill as Paule saith Ephe. 4. they be growē vp in y^e know∣ledge * 1.1769 of God into a perfect man, and into the measure of age of the fulnesse of Christ, that is, that we know all the misteries and secretes that God hath hid in Christ, that we be no more chil∣dren wa••ering with euery wynde of doctrine, thorough the subtiltie & wy∣lines of men that come vpon vs to bring vs into errour or beguile vs. So far it is of that he would haue vs kept downe to serue Images. For wyth * 1.1770 bodely seruice we can serue nothyng that is a spirite. And therto if it were possible that all the Angels of heauen coulde be mine enemies: yet would I holde me by the testamēt that my mer∣••ifull and true father hath made me in the bloud of my Sauiour, and so come vnto all that is promised me, & Christ hath purchased for me, and geue not a straw for them all.

The fift chapter.

IN the fift chapter he falleth from all he hath so long swet to proue, and beleueth, not by the reason of the myra∣cles, but by the common consent of the church and that many so beleue. Thys * 1.1771 man is of a farre other complexion thē was the Prophet Elias. For he bele∣ued a loue as he thought, agaynst the consent by all likelihode of ix. or x. hū∣dred thousand beleuers. And yet M. Mores church is in no other condition vnder the Pope, then was that church agaynst whose consent Elias beleued alone vnder the kinges of Sama••y.

The sixt chapter.

IN the sixt chapter & vnto the xviij. he proueth almost nought saue that which neuer man denyed him, that mi∣racles haue bene done. But how to know the true miracles from the false * 1.1772 were good to be knowen, which we shall this wise do if we take those for true sacramentes & ceremonies which preach vs Gods woorde, euen so we count them true miracles onely which moue vs to harken therto.

The xvi. Chapter.

COncerning his xvi. chapter of the mayde of Ipswiche, I answere, that * 1.1773 Moses warned hys Israelites that false miracles should be done to proue thē, whether their harts were ta•••• in y^e Lord. And euen so Christ and the A∣postles shewed vs before y^e lying mi∣racles should come to peruert the ve∣ry elect if it were possible. And there∣fore we must haue a rule to know the true myracles from the false, or els it were impossible that any man shoulde scape vndeceaued and continue in the true way. And other rule then this is * 1.1774 there not: that the true are done to pro¦uoke mē to come & harkē vnto Gods word, and y^• false to cōfirme doctrine y^t is not gods word. Now it is not gods woorde it thou reade all the scripture thoroughout, but contrary therto, that we should put such trust and confidēce in our blessed Lady as we do, & cleane agaynst the testament that is in Chri∣stes bloud. Wherfore a man neede not to feare, to pronounce that the deuyll did it to mocke vs withall.

Neuer the later let vs compare the * 1.1775 mayde of Ipswiche and the mayde of Kent together. First they say that the mayde of Ipswich was possessed wyth a deuill, and the mayde of Kent wyth the holy ghost. And yet the tragedyes are so like the one to the other in all pointes, that thou couldest not know the holy ghost to be in the one and the deuill in the other by any difference of * 1.1776 workes. But that thou mightest with as good reason say that the deuill was in both, or the holy ghost in both, or the deuill in the maide of Kent and the ho∣ly ghost in the mayde of Ipswich. For they were both in like tra••nses, both rauished from themselues, both tor∣mented a like, both disfigured, like ter∣rible ougly and grysely in sight, and their mouthes drawen a side, euē vn∣to the very eares of them, both en••py∣red, both preach, both tell of wonders, wil be both caryed vnto our Lady, & are both certified by reuelation that our Lady in those places and before those Images should deliuer them.

Now as for the mayde of Ipswich was possessed of y^e deuill by their owne

cōfessiō. Whēce then came that reuela∣tion, that she should be holpe and all her holy preaching? If of the deuill, then was the miracle & all of the deuil. If of the holy ghost, then was she in∣spired with the holy ghost and had the deuill within her both at once. And in * 1.1777 as much as the mayd of Kent was in∣spired by the holy ghost by their con∣fession, whence came that stoppyng of her throte, that rauyng, those greuous panges that tormentyng, disfiguryng, drawing of her mouth awrye and that feareful & terrible countenaunce? If of the holy ghost, and the why not the re∣uell and gamboldes of the mayd of Ip¦swich also? and then what matter ma∣keth it whether a man haue the deuill or the holy ghost in him. If ye say of the deuill, thē had she likewise both the deuill and the holy ghost both at once. Moreouer those possessed which Christ * 1.1778 holpe auoyded Christ and fled frō him, so that other which beleued were fame to bryng them vnto him agaynst their willes. For which causes and many moe that might be made, thou mayst cōclude, that the deuill vexed them and preached in them, to confirmed fayned confession and dome ceremonies and Sacramentes without signification & damnable sectes, & shewed them those * 1.1779 reuelations. And assoone as they were brought before our Ladyes image, de∣parted out of them, to delude vs and to turne our faythes from Christ vnto an old blocke. As we read in the Le∣gend of S. Bartholomew, how the de¦uils * 1.1780 hurt men in their lynnues and as∣sone as they were brought into a cer∣tain temple before an Idole, there they departed out of them and so beguiled the people makyng them beleue that the Idole had healed them of some na∣turall diseases.

Howbeit let it be the holy ghost that was in the mayd of Kent. Thē I pray you what thyng woorthy of so great prayse hath our Lady done? Our Lady * 1.1781 hath deliuered her of the holy ghost & emptied her of much hygh learnyng which as a goodly Poetisse, she vtte∣red in Rimes. For appose her now of Christ, as Scripture testifieth of hym, and thou shalt finde her cleane with∣out rime or reason. The maide was at home also in heauenly pleasures, and our Lady hath deliuered her out of the ioyes of Orestes and brought her into * 1.1782 the miseries of middell earth agayne.

The xvij. Chapter.

AS for Doulia, Hyperdoulia & Lattia, though he shew not with which of thē he worshypped the Cardinals hat, is aunswered vnto him already.

The xviij. Chapter.

IN the xviij. where he would fayne * 1.1783 proue that the Popes Churche can not erre, he alledgeth thynges wherof he might be ashamed, if he were not past shame, to proue that the Byshops haue authoritie to lade vs with tradi∣tiōs neither profitable for soule nor bo¦dy. He bringeth a false allegorie vppon the ouerplus that the Samaritane if it were layde out, promised to pay when he came agayn, for the Byshops tradi∣tions. Nay. M. More, besides that alle∣gories which euery man may fayne at * 1.1784 his pleasure can proue nothing, Christ interpreteth it him selfe, that it betoke∣neth a kynde mynde & a louyng neigh¦bour, which, so loued a straunger, that he neuer left caryng for him, both ab∣sent as well as present, vntill he were full whole and common out of all ne∣cessitie.

It signifieth that the Prelates, if they were true Apostles and loued vs after the doctrine of Christ, would sell their myters, croses, plate, shrynes, iuels and costly showes to succour the poore and not robbe them, of all that * 1.1785 was offered vnto them, as they haue done: & to repare thinges fallen in de∣cay and ruine in the common wealth, & not to begger the realmes with false Idolatry and imagese••uice, that they haue not left them wherewith to beare the cost of the common charges.

And moreouer when the Scribes & Phariseis taught their owne doctrine, they sat not vpon Moses seate, but on their owne. And therfore Christ (so far it is of that he would haue vs hearken * 1.1786 vnto mans doctrine) ••ayd, beware of the leuen of the Scribes, Phariseis & Saduces which is their doctrine & re∣buked them for their doctrine & brake it him selfe and taught his Disciples so to do and excused them, and sayd of all traditiōs, that what soeuer his hea∣uenly father had not planted, should be plucked vp by the rootes. And therto all the persecutiō that the Apostles had of the Iewes, was for breakyng of tra¦ditions.

Our Prelates ought to be our ser∣uauntes as the Apostles were, to teach * 1.1787 vs Christes doctrine, and not Lordes ouer vs, to oppresse vs with theyr owne. Peter calleth it temptyng of the

holy ghost Actes. xv. to lade the heathē * 1.1788 with ought aboue that which necessitie and brotherly loue required. And Paul rebuketh his Corinthians for their o∣uer much obedience and the Galathi∣ans also and warneth all men to stand fast and not to suffer them selues to be brought into bondage.

And when he sayth Peter & Paule * 1.1789 commaunded vs, to obey our superi∣ours. That is trouth, they cōmaunded vs to obey the temporall sword which the Pope will not. And they commaū∣ded to obey the Byshops in the doc∣trine of Christ and not in their owne. And we teach not to breake all thyngs rashly, as M. More vntruly reporteth on vs) whiche is to be sene in our bookes, if men will looke vpon them. Of traditions therfore vnderstand ge∣nerally. * 1.1790 He that may be free is a foole to be bonde. But if through wilinesse, thou be brought into bondage: then if the tradition hurt thy soule & thy faith, they are to bee broken immediatly, though with the losse of thy lyfe. If they greue the body onely, thē are they to be borne till God take them of, for breakyng the peace and vnitie.

Then how sore maketh he Christes * 1.1791 burthē. If it be so sore, why is M. More so cruell to helpe the Byshops to lade vs with more? But surely he speaketh very vndiscretly. For Christ dyd not lade vs with one sillabe more then we were euer bound to, neither did he any thyng but interpret the law truly. And besides that, he geueth vnto all hys, loue vnto the law: which loue maketh all thinges easie be borne that were be∣fore impossible.

And when he sayth, ye be the salt of * 1.1792 the ••earth that it was spoken for the Byshops and Priestes onely it is vn∣true, but it was spoken generally vn∣to all that beleue and know the truth, that they should be salt vnto the igno∣raunt, and the perfecter vnto the wea∣ker, ech to other euery man in his mea¦sure. And moreouer if it be spokē vnto the Prelates onely, how fortuneth it y^• * 1.1793 M. More is so ••usie to ••ault the world i•• his hygt, learnyng? And last of all the * 1.1794 salt of Prelates which is their readiti∣ons & ceremonies without significa∣tion is vnsauery long a go, & therfore no more worth but to be cast out at the doores and to be troden vnderfoote.

And that he sayth in the end that a man may haue a good fayth with euill liuing, I haue proued it a lye in an o∣ther place. Moreouer fayth, hope and loue be iij. sisters y^• neuer can depart in * 1.1795 this world, though in y^• world to come loue shall swalow vp the other twoo. Neither can the one be strōger or wea¦ker then the other. But as much as I beleue, so much I loue, and so much I hope ye and so much I worke.

The xix. Chapter.

IN the xix. hee proueth that praying to Saintes is good, & miracles that cōfirme it are of God or els the church sayth he doth erre. It foloweth in dede or that the Popes Church erreth. And * 1.1796 when he sayth it is sinne to beleue to much I say we had the more neede to take heede what we beleue and to search Gods word the more diligent∣ly that we beleue neither to much nor to litle.

And when he sayth God is honou∣red by praying to Saintes because it is done for his sake: I aunswere, if it sprāge not out of a false fayth but of the loue we haue to God, then should we loue God more. And moreouer in as * 1.1797 much as all our loue to God springeth put of faith, we should beleue and trust God. And then if our fayth in God were greater then our feruent deuotiō to Saintes, we should praye to no Saintes at all, seyng we haue promi∣ses of all thinges in our Sauiour Ie∣su and in the Saintes none at all.

The xxv. Chapter.

IN y^t xxv. how iuggleth he, to proue that all y^• perteyneth vnto the faith, was not writtē, alledging Iohn in the * 1.1798 last, that the world could not conteine the bookes, if all shoulde be written. And Iohn meaneth of the miracles which Iesus did, and not of the neces∣sary pointes of the fayth.

And how bringeth he in the perpe∣tuall virginitie of our Lady, which * 1.1799 though it be neuer so true, is yet none article of our fayth, to be saued by. But we beleue it with a story fayth, because we see no cause reasonable to thinke the contrary.

And when he sayth many misteries * 1.1800 are yet to be opened, as the commyng of Antichrist. Nay verely the babe is knowne well inough, and all the to∣kens spide in him, which the scripture describeth hym by.

And when he alleageth Paules tra∣ditions to the Thessalo. to proue hys * 1.1801 phantasie. I haue answered Rochester in the obedience, that his traditions were the Gospell that he preached.

And when he alleageth Paule to the Corin. I say that Paule neuer knew of this word Masse. Neither can any * 1.1802 man gather thereof any straunge holy gestures, but the playne contrary, and that there was no other vse there then to breake the bread amōg them at sup∣per as Christ did. And therefore he cal∣leth it Christes supper and not Masse.

There was learned y^• maner of con∣secration. * 1.1803 A great doubt, as though we coulde not gather of the scripture how to do it. And of the water that the Priest mingleth wyth the wyne. A great doubt also and a perilois case if it were left out. For either it was done * 1.1804 to slake the heate of the wine, or put to after as a ceremony, to signifie that as the water is chaunged into wine, so are we chaunged thorow sayth as it were into Christ, and are one wyth him, how be it, all is to their owne shame, that ought shoulde be done or vsed among vs Christen, whereof no man wist the meaning. For if I vn∣derstand not the meaning, it helpeth me not. 1. Cor. 14. and as experience * 1.1805 reacheth. But if our shepherdes had bene as well willing to feede as to shere, we had needed no such dispici∣ence, nor they to haue burnt so many as they haue.

And as for that he alleageth out of the Epistle of James for the iustifying of workes, I haue aunswered in the * 1.1806 Mammon, against which he can not hisse, and will speake more in the iiij. booke.

And as for the Saboth, a great mat∣ter, * 1.1807 we be Lordes ouer the Saboth, & may yet chaunge it into the monday or or any other day, as we see neede, or may make euery tenth day holy daye * 1.1808 onely if we see a cause why, we may make two euery weeke, if it were ex∣pedient and one not inongh to teach y^• people. Neither was there any cause to chaunge it from the Saterday then to put difference betwene vs and the Iewes, and least we should become seruanntes vnto the day after their su∣perstition. Neyther needed we any holyday at all, if the people myght be taught without it.

And when he asketh by what scrip∣ture we know that a womā may chri∣sten. I answere if baptim be so neces∣sary as they make it, then loue thy * 1.1809 neighbour as thy selfe, doth teach wo∣men to baptise in tyme of neede: yea and to teach, & to rule their husbandes to, if they be besides them selues.

And when he sayth that of likelihode the laye people vnderstoode the Gos∣pell of Iohn and Paules Epistles bet∣ter then great Clarkes now. I ans∣were, the more shame is theirs. How be it there be ij. causes why: the one is their diligent shering, and an other, * 1.1810 they deny the iustifying of fayth wher∣of both Paule and Iohn do entreate & almost of nothyng els, if the significa∣tion of our baptim which is the lawe of God & fayth of Christ were expoun∣ded truely vnto vs, y^t scripture would be easie to all that exercised themselues therin. And sir in as much as the pre∣lates care so little for the losse of y^t vn∣derstanding of the Scripture and to teach y^• people, how happeneth it that they care so sore for a balde ceremonie, which y^• significatiō lost, though Christ hymfelse had institute it, we coulde not obserue without a false faith and with∣out hurtyng of our soules?

And finally to rocke vs a sleepe with all, he sayth, that he shall neuer speede * 1.1811 well that will seeke in the scripture whether our Prelates teach vs a true fayth, though ten preach ech contrary to other in one day. And yet Christ for * 1.1812 all his miracles sendeth vs to y^t scrip∣ture. And for all Paules miracles, the Iewes studyed the scripture the deli∣genterly, to see whether it were as he sayd or no. How be it he meaneth that such cā not speede well because the pre∣lates will burne them, except M. More helpe them, and make them forsweare Christ before hand.

The xxvii. chapter.

IN the xxvij. he bringeth Paule ex∣horting to agree and to tell all one tale in the fayth, which can not be saith M. More, except one beleue by the reasō of an other. Yes verely we all beleue y^e the fire is hot, and yet not by the reasō of an other, and that with a more surer knowledge then if we beleued it y^• one by the tellyng of an other. And euē so they that haue the law of God written * 1.1813 in their hartes, and are taught of y^t spi¦rite to know sinne and to abhorre it, and to feele the power of the resurrec∣tion of Christ, beleue much surer then they that haue none other certeintie of their fayth then the Popes preachyng confirmed with so godly liuing.

And it is not vnknowne to M. More that the churches of late dayes and the churches now beyng haue determined thynges in one case the one contrary to the other, in such wise that he can not

deny but the one hath or doth erre: the which case I could shew hym if I so * 1.1814 were mynded. The olde Popes, Car∣dinalles and Byshops sayd ye to the thyng that I meane, whereunto these that now raigne say nay. Now syr if you gather a generall counsell for the matter, the churches of Fraunce and Italy will not beleue the Churches of Spayne and Douchland, because they so say: but will aske how they proue it. Neyther will Louayne beleue Paris because they say that they can not erre, but wyl heare first their probation. Al∣so how shall we know that the olde Pope and hys Prelates erred, because these that are now so say? When y^t olde * 1.1815 Pope liued we were as much bounde to beleue that he could not erre, as we be now that this can not: wherefore you must graunt me, that God must shew a myracle for the tone parte, or els they must bring autētike scripture.

Now syr God hath made hys last & euerlasting testament, so that all is o∣pen and no more behynde then the ap∣pearyng of Christ againe. And because he wyll not stirre vp euery day a new prophet with a new miracle to cōfirme new doctrine or to call agayne the olde that was forgotten: therefore were all thinges necessary to saluation compre∣hended in scripture euer to endure. By which scripture the counsels generall * 1.1816 and not by open miracles, haue cōclu∣ded such thynges as were in them de∣termined, as stories make mētion. And by the same fcripture we know which counsels were true & which false. And by the same scripture shall we, if any new question ar•…•…e determine it also. Abraham answered the rich man, they haue Moses and the Prophets, let thē * 1.1817 heare them, and sayd not, they haue the Scribes and the Phariseis whom they should heare preachyng out of the seate of their owne doctrine wythout scripture.

And when he alleageth, he that hea∣reth * 1.1818 you heareth me, and if any man heare not the church take hym for an * 1.1819 heathen, concluding that we must be∣leue whosoeuer is shauen in all that he affirmeth without scripture or myra∣cle, I would fayne know in what fi∣gure that silogismus is made. Chri∣stes disciples taught Christes doctrine confirming it with miracles, that it might be knowen for Gods and not theirs. And euen so must the Church that I wyll beleue shew a myracle, or bryng autentike scripture that is come from the Apostles which consirmed it with myracles.

The xxix. Chapter.

IN the xxix. he alleageth that Christ sayd not the holy ghost shall write, but shall teach. It is not the vse to say the holy ghost writeth, but inspireth y^• writer. I maruayle that he had not brought, as many of hys brethren do, Mathew in the last, where Christ cō∣maunded the Apostles to go and teach * 1.1820 all nations, and sayd not write. I aus∣were, that this precept loue thy neigh∣bour as thy selfe, and God aboue all * 1.1821 thyng, went wyth the Apostles & cō∣pelled them to seeke Gods honour in vs, and to seeke all meanes to conti∣nue the fayth vnto the worldes ende. Now the Apostles knew before that heresies shoulde come, and therefore wrote, that it myght be a remedie a∣gainst heresies, as it well appeareth Iohn. xx. Where he sayth, these are * 1.1822 written that ye beleue and thorow be∣liefe haue lyfe. And in the second of his * 1.1823 fyrst Epistle he sayth, these I write be∣cause of them that deceaue you. And Paule and Peter therto warne vs in many places. Wherfore it is manifest that the same loue compelled them to leaue nothyng vnwritten that should be necessarily required, and that if it were left out, should hurt the soule.

And in the last chapter to make all fast, he bringeth in the kynges grace, how he confuted Martin Luther, with this conclusion, y^e Church can not erre: * 1.1824 where vnto I will make none aun∣swere for feare to displease his grace, neuerthelesse because Martin could not soyle it, if his grace looke well vpō the matter, he shall finde that God hath assoyled it for him in a case of his own.

And vppon that M. More concludeth * 1.1825 his first booke, that what soeuer the Church, that is to were, the pope & his broode say, it is Gods worde, though it be not written nor confirmed with miracle nor yet good liuing, yea and though they say to day this and to mo∣row the contrary, all is good inough and Gods word: yea and though one Pope condemne an other (ix. or x. Po∣pes * 1.1826 arow) with all their workes for he retickes, as it is to see in the stories, yet all is right and none errour. And thus good night and good rest, Christ is brought a slepe & layde in his graue and the doore sealed to, and the men of armes about the graue to keepe hym downe with polaxes. For that is the si••

rest argument, to helpe at nede and to be rid of these babblyng heretikes, that * 1.1827 so barke at the holy spiritualtie with y^t Scripture, beyng thereto wretches of no repuration, neither Cardinals nor Bishops nor yet great beneficed men, yea and without torquottes and plura¦lities, hauyng no hold but the very Scripture, whereunto they cleaue as burres so fast that they can not bee pulied away saue with very syngyng them of.

¶ A sure token that the Pope is Antichrist.

ANd though vnto all the argumēts and persuasions whiche he would blind vs with, to beleue that the Pope with his sect were the right Churche, and that God for the multitude will * 1.1828 not suffer them erre, we were so simple that we saw not the suttiltie of the Ar∣gumentes nor had wordes to sol••e thē with, but our bare fayth in our hartes yet we be sure and so sure that we can therein not be dec••aued, and do both seele and see that the conclusion is false and the contrary true.

For first Peter sayth. ij. Pet. ij. there * 1.1829 shall be false teachers amōg you which shal secretly bring in damnable sectes, denying the Lord that bought them, and many shall folow their damnable wayes, by whom the way of truth shal be euill spoken of, and with fayned wordes they shall make marchaundise ouer you? Now saith Paule. Rom. iij. * 1.1830 the law speaketh vnto thē that are vn∣der the law. And euen so this is spokē of thē that professe the name of Christ. Now the Pope hath x. thousand sectes * 1.1831 ••ropen in, as pied in their consciences as in their coates, settyng vp a thou∣sand maner of workes to be saued by, which is the denying of Christ. And we see many and all most all together folow their damnable wayes. And in that Peter sayd that they shall rayle & blaspheme the truth, it foloweth that there shalbe a litle flocke reserued by the hād of God to testifie the truth vn∣to them or els how could they rayle on it? And it foloweth that those raylers shalbe the mightier part in the world, or els they durst not do it. Now what * 1.1832 truth in Christ doth not the Pope re∣buke and in settyng vp false woorkes denie all together? And as for their fay¦ued wordes, where findest thou in all the Scripture Purgatory, shrift pe∣naunce, pardon, poena culpa, hyperdou∣lia and a thousand fayned termes mo? And as for their marchaundise, looke whether they sell not all Gods lawes and also their owne, and all sinne and all Christes merites and all that a mā * 1.1833 can thinke. To one he selleth the faulte onely and to an other the fault and the payne to, and purgeth his purse of his money and his braynes of his wittes, and maketh him so beastly, that he can vnderstand no godly thyng.

And Christ sayth Math. xxiiij. there * 1.1834 shall false annoynted arise and shew signes and wonders: that is, they shall shew miracles & so preuayle that, if it were possible, the elect should be brou∣ght out of the true way. And these false annoynted, by the same rule of Paule and in that Christ sayth also that they shall come in his name must be in the Church of Christ and of them that shal call thē selues Christen, and shall shew their wonders before the elect and be a sore temptation vnto them, to bryng thē out of the way. And y^e elect whiche 〈◊〉〈◊〉 few in comparison of them that be called and come faynedly, shall among that great multitude bee kepte by the mighty hand of God agaynst all natu∣rall possibilitie. So that the Church & * 1.1835 very elert shall neuer be such a multi∣tude together by them selues without persecution & temptatiō of their ••ayth, as the great multitude vnder the pope is which persecute and •…•…t. And these which the Pope calleth heretikes shew no miracles, by their owne con∣fession, neither ought they▪ 〈◊〉〈◊〉 as much as they bryng no new learnyng nor ought saue the Scripture which is all ready receaued & cōfirmed with mira∣cles. Christ also promiseth vs nought in this world saue persecution for our fayth. And the stories of the old Testa∣ment are also by Paulus. 1. Cor. x. our * 1.1836 examples. And there, though God at a time called with miracles a great mul∣titude, * 1.1837 yet the very chosen that recea∣ued the fayth in their harts, to put their trust in God alone, and which endu∣reth in temptations, were but few and euer oppressed of their false brethrē and persecuted vnto the death, and driuen vnto corners.

And when Paule. ij. Thes. ij. sayth * 1.1838 that Antichristes commyng, shalbe by the working of Sathan with all pow∣er, signes and wonders of falsehead & all deceaueablenesse for them that pe∣rish, because they cōceiued not loue vn∣to the truth, to be saued by, and there∣fore shall God send them strong delu∣siō

or guile, to beleue lies: the text must also pertaine vnto a multitude gathe∣red * 1.1839 together in christes name, of which one part and no doubt the greater, for lacke of loue vnto the truth that is in Christ, to liue thereafter, shall fall into sectes and a false fayth vnder the name of Christ and shalbe indurate and sta∣blished therein with false miracles to perish for their vnkindnesse. The pope first hath no Scripture that he dare a∣byde * 1.1840 by in the light, neither careth, but blasphemeth that his word is truer thē the Scripture. He hath miracles with out Gods word, as all false Prophetes had. He hath lyes in all his Legendes in all preachynges and in all bookes. They haue no loue vnto the truth, which appeareth by their great sinnes that they haue set vp aboue all the ab∣hominatiō of all the heathen that euer were, and by their long continuaunce therin, not of frailtie: but of malice vn∣to the truth and of obstinate lust & selfe will to sinne. Which appeareth in two thinges: the one, that they haue gotten them with wiles and falsehead frō vn∣der all lawes of man and euen aboue Kyng and Emperour, that no man * 1.1841 should constraine their bodies & bryng them vnto better order, that they may sinne frely without feare of man. And on the other syde, they haue brought Gods word a slepe, that it should not vnquyet their consciences, in so much * 1.1842 that if any mā rebuke them with that, they persecute him immediatly & pose hym in their false doctrine and make hym an hereticke and burne hym and quench it.

And Paule sayth. ij. Timo. iij. in the later dayes there shal be perilous tymes. For there shal be men that loue them selues, couetous, high mynded, * 1.1843 proud, raylers, disobedient to father and mother, vnthankfull, vngodly, churlish, promisebreakers, accusers or pickquareles, vnlouyng, despisers of the good, traytours, hedy, pu••sed vp & that loue lustes more thē God, hauing an appearaunce of godlynesse, but de∣nying the power therof. And by pow∣er I vnderstand the pure faith in gods word whiche is the power and pith of all godlynesse and whence all that plea¦seth God springeth. And this text per∣taineth * 1.1844 vnto them that professe Christ. And in that he sayth hauing an appea∣raunce of godlynesse & of that foloweth in the text, of this sort are they that en∣ter into mens houses and lead women captiue laden with sinne, euer askyng & neuer able to atteine vnto the truth (as our hearers of cōfessions do) it ap∣peareth * 1.1845 y^t they be such as wilbe holyer then other and teachers and leaders of the rest. And looke whether there be here any sillabe that agreeth not vnto our spiritualtie in the highest degree. Loue they not them selues their owne * 1.1846 decrees and ordinaunces, theyr owne lyes and dreames & despise all lawes of God and man, regarde no man but thē onely that be disguised as they be? And as for their couetousnesse whiche * 1.1847 all the world is not able to satisfie, tell me what it is that they make not serue it? in so much that if God punishe the world with an euill pocke, they imme∣diatly paynt a blocke and call it Iob to heale the disease in stede of warning the people to mend their lyuyng. And as for their high mynde and pryde, see * 1.1848 whether they be not aboue Kings and Emperour & all the names of God, & whether any man may come to beare rule in this world except he be sworne to them and come vp vnder them.

And as for their raylyng looke in their excōmunication, and see whether * 1.1849 they spare Kyng or Emperour or the Testament of God. And as for e••edi∣ence to father and mother, Nay, they * 1.1850 be immediatly vnder God and his ho∣ly vicare the Pope, he is their father & on hys ceremonies they must wayte. And as for vnthākfull, they be so kind, * 1.1851 that if they haue receaued a thousand pound land of a man, yet for all y^t they would not receaue one of his ofspryng vnto a nights harbour at his nede, for their founders sake. And whether they be vngodly or no I reporte me vnto * 1.1852 the parchement. And as for churlish∣nesse, see whether they will not haue their causes venged, though it should cost whole regions, yea and all Christē¦dome, as ye shall see and as it hath cost halfe Christendome all ready. And as for their promise or trucebreakyng, see * 1.1853 whether any appoyntement may en∣dure for their dispensations, be it ne∣uer so lawfull, though the Sacrament were receaued for the cōfirmatiō. And see whether they haue not brokē all the appointementes made betwene them and their founders. And see whether they be not accusers and ••••aytours al∣so * 1.1854 of all mē, and that secretly & of theyr very owne Kynges and of their owne nation. And as for their headmeste, see * 1.1855 whether they be not proue, bold and runne headlōg vnto all mischief, with∣out pitie & compassion or caryng what

misery and destruction should fall on other men, so they may haue theyr pre∣sent pleasure fulfilled. And see whether they loue not theyr lustes, that they * 1.1856 will not be refrained from them either by any law of God or man. And as for * 1.1857 their apperaūce of godlynesse, see whe¦ther all be not Gods seruice that they fayne, and see whether not almost all consciences be captiue thereto. And it foloweth in the text, as the sorcerers of Egipt resisted Moses, so resisted they the truth. They must be therfore migh¦ty * 1.1858 iugglers. And to poynt the popishe wyth the finger he sayth, men are they wyth corrupt mindes, and cast awaies concernyng fayth, that is, they be so fleshly mynded, so croked so stubbu••ne and so monstrous shapen, that they cā receaue no fashion to stand in any buil¦dyng that is grounded vppon fayth: but whē y^u hast turned them all wayes and done thy best to hew them and to make them frame, thou must be fayne to cast them out wyth the Turkes and Iewes, to serue God wyth the image seruice of their owne false workes. Of * 1.1859 these and such like textes, and of the si∣militudes that Christ maketh in the Gospell of the kyngdome of heauen it appeareth, that though the holy ghost be in the chosen, and teacheth them all truth in Christ, to put their trust in hym, so that they cannot erre therein, yet whyle the worlde standeth, God shall neuer haue a church that shal ey∣ther persecute or be vnpersecuted them selues any season, after the fashion of y^• Pope. But there shall be in the church * 1.1860 a fleshly seede of Abraham and a spiri∣tuall, a Cain and an Abell, an Ismael and an Isaac, an Esan and a Iacob, as I haue sayd, a worker and a beleuer, a great multitude of them that be called and a small flocke of them that be elect and chosen. And the fleshly shall per∣secute the spirituall, as Cain did Abel, and Ismaell Isaac, & so forth, and the great multitude shall persecute y^• small little flocke, and Antichrist wil be euer the best christen man.

SO now the church of God is dou∣ble, * 1.1861 a fleshly and a spirituall: the one will be and is not, the other is & may not be so be called, but must be cal¦led a Lutheran, an hereticke, and such * 1.1862 like. Ʋnderstand therefore, that God when he calleth a congregation vnto hys name, sendeth forth his messēgers to call generally, which messengers bring in a great multitude amased and astonied wyth myracles and power of the reasōs which the preachers make, and therewyth be compelled to cōfesse that there is but one God of power & might aboue all, & that Christ is God and man, and borne of a virgine, and a thousand other thynges. And thē the great multitude that is called and not chosen, when they haue gotten thys fayth common as wel to the deuils as them, & more strongly persuaded vnto the deuils then vnto them, then they go vnto their owne imaginations, say¦ing: we may no longer serue Idoles, but God that is but one. And the ma∣ner of seruice they fet out of their owne * 1.1863 braynes and not of the worde of God, and serue God wyth bodely seruice as they did in tymes past their Idoles, their hartes seruing their owne lustes still. And one will serue hym in white, an other in blacke, an other in grey, & an other in pyed. And an other to do * 1.1864 God a pleasure withall, will be sure, that his show shall haue two or three good thicke soles vnder, and wyll cut * 1.1865 hym aboue, so that in sommer whyle the weather is hot thou mayst see hys bare fote, & in winter hys socke. They wyll be shorne and shauen and Sadu∣ces: that is to say, righteous, and Pha∣riseis, that is seperated in fashions frō all other men. Yea and they wyll con∣secrat thēselues altogether vnto God, and wyll annoint their handes, and halow them as the chalice, from al ma∣ner lay vses: so that they may serue nei¦ther father nor mother, maister, Lord or Prince, for poluting thēselues, but must wayte on God onely, to gather vp hys rentes, tythes, offeringes, & all other duties. And all the sacrifice that come, they cōsume in the altar of their bellies, and make Calil of it, that is, a sacrifice that no mā may haue part of. * 1.1866 They beleue that there is a God: But as they can not loue hys lawes, so they haue no power to beleue in hym. But they put their trust and confidence in their owne workes, and by their own workes they will be saued, as the rich of this world, whē they sue vnto great men, hope with giftes and presentes to obtayne their causes. Neither other seruing of God know they, saue such as their eyes may see and their bellyes feele. And of very zeale they will be Gods vicars, and prescribe a maner vnto other, and after what fashiō they shall serue God, and compell thē ther∣to, for the auoyding of Idolatry, as thou seest in the Phariseis.

But little flocke, as soone as he is * 1.1867 perswaded that there is a God, he rū∣neth not vnto hys owne imaginatiōs, but vnto the messēger that called hym, and of hym asketh how he shall serue God. As litle Paul Act. ix. whē Christ had ouerthrowen him and caught him * 1.1868 in hys net, asked saying: Lord what wilt thou that I do. And as the mul∣titude that were cōuerted Act. 2. asked * 1.1869 of the Apostles what they shoulde do. And the preacher setteth the lawe of God before them, and they offer their hartes to haue it written therein, con∣senting that it is good and righteous.

And because they haue runne cleane contrary vnto that good law, they sor∣row & mourne, and because also their bodyes and flesh are otherwise dispo∣sed. But the preacher comforteth them and sheweth thē the testamēt of Chri∣stes * 1.1870 bloud, how that for his sake all y^• is done is forgeuē, and all their weak∣nes shalbe taken in worth vntil they be stronger, onely if they repent & wyll submit themselues to be scholers and learne to keepe this law. And a little flocke receaueth thys testament in hys hart, and in it walketh & serueth God, in the spirit. And from henceforth all is Christ wyth hym, and Christ is his, & he is Christes. All that he receaueth, he receaueth of Christ, and all that he * 1.1871 doth, he doth to Christ. Father, mo∣ther, maister, Lord and Prince, are Christes vnto hym, and as Christ he serueth them wyth all loue. Hys wife, children, seruauntes and subiectes are Christ vnto hym, and he teacheth them to serue Christ and not hymselfe and hys lustes. And if he receaue any good * 1.1872 thyng of mā, he thāketh god in Christ, which moued the mans hart. And his neighbour he serueth as Christ in all hys neede, of such thynges as God hath lent, because that all degrees are bought as he is, with Christes bloud.

And he wil not be saued, for seruing hys brethrē, neither promiseth his bre∣thren heauē for seruyng hym. But hea∣uen, iustifying, forgeuenes, all gyftes * 1.1873 of grace, and all that is promised them they receaue of Christ and by hys me∣rites freely. And of y^t which they haue receaued of Christ they serue ech other freely as one hand doth the other, see∣kyng for their seruice no more thē one hand doth of an other ech the others health, wealth, helpe ayde, succour, & to assiste one an other in the way of Christ. And God they serue in the spi∣rit only, in loue, hope, faith and dread.

When the great multitude that be * 1.1874 called and not chosen, Cain, Ismaell, Esau & carnall Israell that serue God night and day wyth bodely seruice and holy workes, such as they were wont to serue their Idoles withall, beholde little flocke that they come not forth in the seruice of god, they rore out, where are thou? Why commest thou not forth and takest holy water? Wherfore saith y^• little flock. To put away thy sinnes. Nay brethrē, god forbid that ye should so thinke, Christes bloud onely wash∣eth away the sinnes of all that repent and beleue. Fire, salt, water, bread, & * 1.1875 oyle be bodely thynges, geuen vnto man for his necessitie and to helpe hys brother wyth, and God that is a spirit cannot be serued therwyth. Neyther can such thynges enter into the soule to purge her. For Gods worde onely is her purgation. No say they, are not such thynges halowed. And say we not in the halowing of them that who * 1.1876 soeuer is sprinkled wyth the water, or eateth of the bread shall receaue health of soule and body? Sir the blessinges * 1.1877 promised vnto Abraham for all nati∣ons are in Christ, and out of his bloud we must fet them, and his word is the bread, salt, & water of our soules. God hath geuē you no power to geue tho∣row your charmes such vertue vnto vnsēsible creatures, which he hath ha∣lowed himselfe & made them all cleane (for the bodely vse of them that beleue) thorow his word of promise and per∣mission and our thankes geuing. God sayth, if thou beleue Saint Ihons gos¦pell thou shalt be saued, and not for y^e bearyng of it about thee with so many crosses, or for the obseruing of any such obseruaunces.

God for thy bitter passion rore they * 1.1878 out by & by, what an hereticke is this? I tel thee that holy church neede to al∣leadge no scripture for them, for they haue the holy Ghost which inspireth thē euer secretly, so y^t they can not erre whatsoeuer they, say, do, or ordayne. What wilt thou dispise the blessed Sa∣cramentes of holy church wherewyth God hath bene serued this xv. hundred yeare (ye verely this v. thousād yeres, euen since Cain hetherto, and shall en∣dure vnto the worldes end, among thē that haue no loue vnto the truth to be saued thereby) thou art a strong here∣ticke and worthy to be burnt. And thē he is excommunicat out of the church. If y^t little flocke feare not that bugge, then they goe straight vnto the king,

And it like your grace, perilous people and seditious, and euen inough to de∣stroy * 1.1879 your realme, if ye see not to them betimes. They be so obstinat & tough, that they wyll not be conuerted, and rebellious agaynst God and the ordi∣naunces of hys holy church. And how much more shal they so be against your grace, if they encrease and grow to a multitude. They wyll peruert all, and surely make new lawes, and eyther subdue your grace vnto them, or ryse agaynst you. And thē goeth a part of y^t little flocke to pot, and the rest scatter. * 1.1880 Thus hath it euer bene and shall euer ••e, let no man therefore deceaue hym∣selfe.

An aunswere to M. Mores second booke.

IN the first Chapter ye may not try the doc∣trine of the spiritualtie by the Scripture: But what they say, that be∣leue vndoubtedly and by that try the Scripture. And if thou * 1.1881 finde the playne contrary in the Scrip¦ture, thou mayst not beleue the Scrip∣ture, but seke a Glose and an allegorie to make them agree. As whē the pope sayth, ye be iustified by the woorkes of the ceremonies and Sacramentes and so forth, and the Scripture sayth, that we be iustified at the repentaūce of the hart through Christes bloud. The first is true playne, as the pope sayth it and as it standeth in his text, but the secōd is false as it appeareth vnto thine vn∣derstandyng and the literall sence that killeth. Thou must therfore beleue the Pope and for Christes doctrine seeke an allegorie and a mysticall sence: that is, thou must leaue the cleare light and walke in the miste. And yet Christ and his Apostles for all their miracles re∣quired * 1.1882 not to be beleued without scrip¦ture, as thou mayst see Iohn. v. and Act. xvij. and by their diligent alled∣gyng of Scripture through out all the new Testament.

And in the end he sayth for his plea∣sure, * 1.1883 that we knowledge, that no man may minister Sacramēts but he that is de¦riuede out of the Pope. Howbeit this we knowledge, that no man could mi∣nister Sacramentes without significa¦tion which are no Sacramentes, saue such as are of the Popes generation.

The iij. Chapter.

IN the third Chapter & in the Chap∣ter folowyng, he vttereth how flesh∣ly mynded he is, and how beastly he i∣magineth of God, as Paule sayth. 1. * 1.1884 Cor. 2. the naturall man can not vnder stand the thyngs of the spirite of God. He thinketh of God, as he doth of hys * 1.1885 Cardinall, that he is a monster, plea∣sed when men flatter him, & if of what∣soeuer frailtie it be, men breake his cō∣maundementes, he is thē ragyng mad as the Pope is & seketh to be venged. Nay, God is euer fatherly minded to∣ward the elect mēbers of his Church. He loued them yer the world began, in Christ. Ephe. 1. He loueth thē, while they be yet euill & his enemies in their * 1.1886 hartes, yer they be come vnto y^• know¦ledge of his sonne Christ, and yer his law be written in their hartes: as a fa∣ther loueth his young sonne, while he is yet euill & yer it know the fathers law to consent therto.

And after they be once actually of his Church and the law of God & faith of Christ written in their hartes, their hartes neuer sinne any more, though as Paul sayth. Rom. vij. the flesh doth * 1.1887 in them that the spirit would not. And when they sinne of frailtie, God cea∣seth * 1.1888 not to loue them still, though he ••e angry, to put a crosse of tribulatiōs vpon their backes, to purge them and to subdue the flesh vnto the spirite or to all to breake their consciences with threatnyng of the law and to feare thē with hell. As a father when his sonne offēdeth him feareth him with the rod, but hateth him not.

God did not hate Paule, when he persecuted, but had layd vp mercy for hym in store, though he was angry with him to scourge him and to teach him better. Neither were those things layd on his backe which he after suffe∣red, to make satisfaction for his fore∣sinnes, but onely to serue his brethren and to keepe the flesh vnder. Neither * 1.1889 did God hate Dauid when he had sin∣ned, though he was angry with hym. Neither did he after suffer to make sa∣tisfactiō to God for his old sinnes, but to kepe his flesh vnder & to keepe him in mekenesse and to be an example for our learnyng.

The iiij. Chapter.

IN the fourth sayth he if the Churche were an vnknowē cōpany, how should the infidels, if they longed for the fayth,

come thereby? O whether wandereth a fleshly mynde, as though we first * 1.1890 sought out God. Nay, God kitoweth his and seketh them out & sendeth his messengers vnto them & geueth them an hart to vnderstand. Did the heathē or any nation seke Christ? Nay, Christ sought them and sent his Apostles vn∣to them. As thou seest in the storyes from the begynnyng of the world and as the parables and similitudes of the Gospell declare.

And when he sayth, he neuer founde nor heard of any of vs, but that he would * 1.1891 forsweare to saue his lyfe. Aunswere, the more wrath of God wil light on them, that so cruelly delite to torment them and so craftely to beguile the weake. Neuerthelesse yet it is vntrue. For he hath heard of Sir Thomas Hitton whō * 1.1892 the Byshops of Rochester and Caun∣terbury slew at Maydstone and of ma¦ny y^t suffered in Braband, Holand, & at Colen and in all quarters of Dutch∣land and do dayly.

And when he sayth that their Church hath many Martyrs, let hym shewe me * 1.1893 one, that dyed for pardons, and Purga¦tory that the Pope hath fayned, and let him take the mastrie.

And what a do maketh he, that we say, there is a Church that sinneth not & that there is no man but that he sinneth, whiche are yet both true. We read. i. Iohn. iij. he that is borne of God sin∣neth * 1.1894 not. And Ephes. v. men loue your wiues as the Lord doth the Churche, and gaue him selfe for her, to sanctifie * 1.1895 her and to clense her in the fountaine of water through the word, and to make her a glorious Church vnto hym selfe, without spot or wrincle.

And i. Iohn. i. If we say, we haue no sinne we deceaue our selues and make him a lyer and hys word is not in vs. M. More also wil not vnderstand that the Church is some time taken for * 1.1896 the elect onely whiche haue the law of God written in their hartes & fayth to be saued through Christ written there also. Which same for all that say with Paule, that good which I would, that do I not. But that euill which I hate, that do I: so it is not I that do it, but sinne that dwelleth in my flesh.

And Gala. v. the flesh lusteth cōtrary to y^e spirit & the spirit cōtrary to y^• flesh, * 1.1897 so that these two fightyng betwene thē selues, ye can not do what ye would. For they neuer consent that sinne is good nor hate y^• law nor cease to fight against the flesh, but assoone as they be fallen, rise and fight a fresh. And that the Church is some tyme taken for the cōmō rascal of all that beleue, whether with the mouth onely & carnally with out spirite neither louyng the law in * 1.1898 their harts, nor feelyng the mercy that is in Christ, but either runne all toge∣ther at riot or keepe the law with cau∣tels and expositions of their owne fay∣nyng and yet not of loue but for feare of hell, as the theues do for feare of the galowes, & make recompence to God for their sinnes with holy dedes.

He also will not vnderstand, that * 1.1899 there be two maner faythes: one, that is the fayth of the elect, which purgeth them of all their sinnes for euer. As ye see Iohn. xv. ye be cleane sayth Christ, * 1.1900 by the reason of the word: that is, tho∣rough beleuyng Christs doctrine. And Iohn. i. he gaue them power to be the sonnes of God, through beleuyng in his name. And Iohn. iij. he that bele∣ueth the sonne hath euerlastyng lyfe, & a thousand like textes.

And an other of them that be called * 1.1901 and neuer electe. As the faith of Iu∣das, of Symon Magus, of the deuill, and of the Pope. In whose hartes the law of God is not written, as it ap¦peareth by their workes. And therfore when they beleue many thynges of Christ, yet whē they come vnto the sal∣uation that is in his bloud, they be but Iewes and Turkes & forsake Christ and runne vnto the iustifying of cere∣monies with the Iewes & Turkes. And therefore they remayne euer in sinne within in their hartes.

Where the elect hauing the law writ¦ten in their brestes & leuyng it in theyr spirites, sinne there neuer, but with∣out in the flesh. Agaynst whiche sinne they fight continually and minishe it dayly with the helpe of the spirite, tho∣rough prayer, fasting and seruing their neighbours louyngly with all maner seruice, out of the law that is writtē in their harts. And their hope of forgeue∣nesse is in Christ onely, through his bloud and not in ceremonies.

The v. Chapter.

ANd vnto hys v. Chapter I ans∣were, by the Pope the scripture * 1.1902 is hid and brought into ignoraunce, & the true sence corrupt. And by thē that ye call heretickes we know the scrip∣ture and the true sence thereof. And I say, that the Pope keepeth the scrip∣ture as did y^e Phariseis, to make mar∣chaundise of it. And agayne, that the

heretickes become out of you, as out of the Scribes and Phariseis came the Apostles and Christ himselfe & Iohn Baptist, and that they be plucked out of you and graffed in Christ and built vppon the foundation of the Apostles and Prophetes.

And in the end, when he sayth that * 1.1903 the heretickes be fallen out of Christes misticall body, which is the Pope and hys. I aunswere that ye be a misticall body, and walke in the mist and wyll not come at the light, and the hereti∣kes be departed out of your mist, and walke in the cleare light of Gods worde.

The vj. Chapter.

IN the vj. he sayth that the heretikes be all nought, for they all periure and abiure. He yet saith vntrue. Many a∣byde vnto the death. Many for theyr * 1.1904 weakenesse are kept out of your hāds. Many for their ouer much boldnesse in their owne strength be deliuered in∣to your handes and fall in the fleshe, their hartes abiding still in the truth, as Peter and thousandes did, & after repent and be no lesse Christen thē be∣fore, though ye haue them in derision vnto your owne damnation. And ma∣ny because they come to Christ for flesh¦ly liberty and not for loue of the truth, fall as it becommeth them vnder your handes: as Iudas and Balam, which at the beginning take Christes parte, but afterward when they fynde eyther losse or no vauntage, they get them vn¦to the contrary part, and are by pro∣fession the most cruell enemyes, and subtellest persecuters of the truth. Looke Maister More and reade and marke well.

The vij. Chapter.

IN the vij. he sayth, that he hath holy Saintes and holy counsels on hys side. Name the Saintes & proue it. Name the counselles and the holy Prelates * 1.1905 thereof. Thou shalt shew me none o∣ther Popes or Cardinals, then such as we haue now, that will obey neyther God nor mā, or any law made by God or man: but compell all men to follow them, strengthning their kyngdome wyth the multitude of all misdoers.

He sayth also that good and bad wor∣ship Saintes, the good well and the bad euill How cōmeth it then that ye shew not the difference, and teach to do it well? I see but one fashion among all the popishe.

And finally he sayth, he is not boun•• to answere vnto the reasons and scrip∣tures that are layde agaynst them. It is inough to proue their part, that it is a * 1.1906 common custome, and that such a mul¦titude do it, and so by his doctrine the Turkes are in the right way.

The viij. Chapter.

IN the viij. he sayth, the Saintes be * 1.1907 more charitable now then when they liued. I answere, Abrahā was while he lyued as charitable as the best. And yet dead, he answered hym that prayed to hym, they haue Moses and y^• Pro∣phetes, let them heare them. And so * 1.1908 haue we, not Moses and the prophets onely, but a more cleare light, euen Christ and the Apostles, vnto which if we harken, we be Saintes already.

And to proue that they in heauen be better then we in earth, he alleageth a text of our Sauiour Luke. vij. that the worst in heauen is better then Ihon Baptist. Now y^e text is, he that is lesse in the kingdome of God is greater thē * 1.1909 he. We that beleue are Gods kyng∣dome. And he that is least (in doyng seruice vnto hys brethren) is euer the greatest after the doctrine of Christ. Now Christ was lesse then Ihon, and * 1.1910 therfore greater then he. And by theyr owne doctrine, there was no Sainte in heauen before the resurrection of Christ, but what care they what they say, blynded wyth theyr owne sophi∣strye.

Moreouer cursed is he that trusteth in ought saue God sayth the text, and therfore the Saintes would haue no man to trust in them whyle they were aliue. As Paule sayth 1. Cor. 3. What * 1.1911 is Paule saue your seruaunt to preach Christ. Did Paule dye for you? were ye baptised in the name of Paule? Did I not mary you to Christ to put your trust in hym? And agayne, let no man reioyce or trust in man, sayth he. For all are youres, whether Paule, or Ap∣pollo, or Cephas: whether the world, life, death, present thynges, or thynges to come: all are youres, and ye are Christes, and Christ is Gods. If my fayth be stedfast in the promises that I haue in Christes bloud, I néede but to pray my father in Christes name, and he shall send me a legion of Angels to helpe me: so that my fayth is Lord o∣uer the Angels and ouer all creatures to turne them vnto my soules health and my fathers honour, and may be subiect vnto no creature, but vnto

Gods woorde in our Sauiour Christ * 1.1912 onely. I may haue no trust therefore in the Saintes. If ye say, ye put no trust in them, but onely put them in remembraunce of their dutie, as a man desireth his neighbour to pray for him, remembring hym of hys dutie, and as when we desire our brethren to helpe vs at our neede. That is false, for ye put trust in all your ceremonies & all your holy deedes, and in whosoeuer disguiseth hymselfe and altereth hys coat from the common fashion, ye and euen in the coates of them that be not yet Saintes, after your dortrine.

If a priest sayd masse in his gowne, would ye not rise against hym and slea hym, and that for the false fayth that ye haue in the other garmētes. For what honour can those other garmentes do to God more then hys gowne or pro∣fite vnto your soules▪ seyng ye vnder∣stand nought thereby? And therto in the collectes of Saintes ye say, saue me God and geue me euerlastyng lyfe for the merites of thys or that Saint, euery man after his phantasie, chusing hym one Saint singularly to be saued * 1.1913 by. Wyth which collectes I pray you shew me, how standeth the death of Christ? Paule woulde say that Christ dyed in vayne if that doctrine were true.

And therto in as much as ye say, the Saintes merite or deserue not in heauen, but in this worlde onely, it is to be fea∣red least their merites be sore wasted, and the deseruynges of many all spent thorowe our holy fathers so great li∣beralitie.

Abraham and the Prophetes, and y^• Apostles, and many since prayed to no * 1.1914 Saintes, and yet were holy inough.

And when he sayth, they could helpe when they were aliue. That was tho∣row their fayth in beleuing the pro∣mise. For they had promises that they shuld do such miracles to stablish their doctrine, and to prouoke vnto Christ, and not vnto them selues.

And whē he proueth that y^e Saintes be in heauen in glory wyth Christ al∣ready, saying: if God be their God they be in heauē, for he is not the God of the dead. There he stealeth away Christes argument wherewyth he proueth the * 1.1915 resurrection, that Abraham and all Saintes shoulde rise agayne, and not that their soules were in heauē, which doctrine was not yet in the worlde. And wyth that doctrine he taketh a∣way the resurrection quite, and ma∣keth Christes argumēt of none effect. For when Christ alleageth the Scrip∣ture that God is Abrahams God, & addeth to, that God is not God of the dead but of the liuing, and so proueth that Abraham must rise agayne: I de∣ny * 1.1916 Christes argument and say wyth M. More, that Abraham is yet aliue, not because of the resurrection, but because hys soule is in heauē. And in like ma∣ner Paules argument vnto the Cor∣rinthians is nought worth. For when * 1.1917 he sayth, if there be no resurrection, we be of all wretches the miserablest. Here we haue no pleasure, but sorrow, care, and oppression. And therfore if we rise not agayne, all our suffering is in vayne. Nay Paul, thou art vnlearned▪ go to Maister More and learne a new way. We be not most miserable, though we ryse not agayne, for our soules go to heauen assoone as we be dead, and are there in as great ioy as Christ that is risē againe. And I mar∣uell that Paule had not comforted the Thessalonians wyth that doctrine, if he had wist it, that the soules of their * 1.1918 dead had bene in ioy, as he did wyth the resurrection, that their dead should rise agayne. If the soules be in heauen in as great glorie as the aungels after your doctrine, shewe me what cause should be of the resurrection.

And when hee sayth, Whether the Saintes do it them selues, or by interces∣sion made to God, it maketh no matter, so we be holpe, it appeareth by his doc∣trine, that all is good that helpeth, though a man pray vnto the deuill, by whom many be holpe. Now in Christ we haue promises of all maner helpe & * 1.1919 not in them. Where then is our faith to be holpe by Christ when we hope to be holpe by the merites of Saintes? So it appeareth that the more trust we haue in Saintes, the lesse we haue in Christ.

And whē he bringeth in a similitude that we pray Phisitions, though God can * 1.1920 helpe vs, and therefore we must pray to Saintes. It is not like, for they haue na¦turall remedies for vs which we must vse & not tempt God. But the Saints haue no natural remedies nor promise of supernaturall. And therfore it can be but a false superstitious fayth. And where no natural remedy is there god hath promised to helpe thē that beleue in hym,

And moreouer when I pray a Phi∣sition or Surgion and trust to be holpe by them, I dishonour God, except I

first pray to God & beleue that he will woorke with their doctrine and medi∣cines and so receaue mine health of the hand of God. And euen so whē I pray to man, to helpe me at myne neede, I sinne except I complayne first to God * 1.1921 and shew him my nede and desire hym to moue one or an other to helpe me, & then whē I am holpe, thanke him and receaue it of his hand, in as much as hee moued the hart of hym that holpe me & gaue him wherewith, and a com∣maundement to do it. M. More, Christ is not dishonoured because that they which here preach hym truly, shall sit and iudge with hym. Tyndale. That to be true y^e Scripture testifieth, but what is that to your purpose that they whiche be dead can heare vs & helpe vs? How beit, if M. More should describe vs those sectes, I am sure he would paint them after the fashion of my Lord Cardi∣nals holy chaire, as he doth God after the similitude of worldly tyraunts and not accordyng to his owne word. For they that be worldly and fleshly myn∣ded * 1.1922 can but fleshly imagine of God all together lyke vnto the similitude of worldely thynges.

M. More. The Apostles and Saintes were prayed so when they were aliue and God not dishonoured. Tynd. What helpeth that your carnal purpose. I haue aun∣swered you vnto that & many thinges •…•…o in the obediēce and other places a∣gaynst whiche ye reply not, but keepe your tune and vnto all thyng syng ko∣kow, kokow, we be the Church & can not erre. The Apostles had Gods word for all that they dyd and ye none. * 1.1923 And yet many dishonoured God and Christ for their false trust & confidence whiche they had in y^e Apostles as thou mayst see by Paul to the Corinthians.

Then he breaketh forth into open blasphemy and sayth that it behoueth * 1.1924 vs to pray vnto Saints and that God will els not heare vs, for our presump¦tuous malapertenesse. So it is now presumptuous malapertenesse to trust in Gods word and to beleue that God is true. Paule teacheth vs to be bolde * 1.1925 to goe vnto God & sheweth vs good cause in Christ, why we so may & that God would so haue vs. Neither is there any cause to kepe vs backe, saue that we loue him not nor trust him. If a man say, our sinne should keepe vs backe. I say it we repent and beleue in Christ, Christ hath taken them away and therfore, through hym we may be bolde. And Christ sayd at his last Sup¦per Iohn. xvj. I say not that I will * 1.1926 pray for you vnto my father, for my fa∣ther loueth you. As who should say, be not afrayed nor stād without the dores as a dastard: but be bolde & go into my father your selues in my name, & shew your complayntes, for he now loueth you, because ye loue my doctrine. And Paul sayth Ephe. ij. we haue all an opē * 1.1927 way in through him, and are now no more forenners or straungers but of y^e houshold of God. Of God therfore we be bold as of a most louyng and merci∣full * 1.1928 father, aboue all the mercy of fa∣thers. And of our Sauiour Iesus we be bold, as of a thyng that is our owne and more our owne then our owne skinnes, and a thyng that is so soft and gentle, that lade we him neuer so much with our sinnes, he can not be angry nor cast them from of his backe, so we repent and will amende. But M. More hath an other doctrine to driue vs frō God and to make vs tremble and be afferde of him.

He likeneth God to worldly ty∣rauntes, at whom no man may come, saue a few flatterers whiche minister vnto them all vol••ptuousnesse & serue their lu••••es at all pointes which flatte∣rers must first be corrupt with giftes, yer a man may come at the kyng. Thē hee sayth, a man may pray to euery dead * 1.1929 man. That me thinketh should be a∣gaynst the Popes doctrine and profite also. For he will haue no man prayed to vntill he haue cāuesed him, I would say, canonised hym, and till God or at the le••t way the deuill haue shewed mi¦racles for him.

Then he bringeth how one that was dead and in the inuisible purgatory holpe * 1.1930 an other that was alyue and in the visible Purgatory. This is a straunge case, that a man there may helpe an other & not him selfe. And a more straūge case that God heareth a man here for hym selfe, beyng in his owne Purgatory and hel¦peth * 1.1931 him cleane out, or caseth him if it be to sore. But and he be in the Popes Purgatory God wil not heare him for him selfe, and that because the Pope might haue somewhat to deliuer hym. And the straungest case of a•• is that the Pope is almighty there and God can do there nought at all as the Pope can not here in this Purgatory. But be∣cause this is not Gods word nor lyke Gods doctrine, I thinke it no damna∣ble sinne to beleue it Poetrie.

Then how ye may pray for them and to them, till they be canonised: and whē * 1.1932

they be canonised, but to them onely, for then ye be sure that they bee in heauen. By what token? I may be as sure by y^e canonising, as I am that all the By∣shops * 1.1933 which the Pope confirmeth, be holy men, and all the Doctours that he maketh well learned, and that all the Priests which he annoynteth haue the holy ghost. If ye say, because of the miracles, then do men wrong to pray * 1.1934 for kyng Henry of Windsore at Cam∣bridge and Eton. For he, as men say doth miracles. And also if the miracles certifie vs, what nedeth to buy the Po¦pes canonisyng?

The ix. Chapter.

IN the ix. he putteth no ieopardy to * 1.1935 pray to him that, is dāned and to sticke vp a candle to him, nor I trow vnto the deuill thereto, if hee might haue a vauntage by him.

Then he maketh no ieopardy to do and beleue what soeuer an open multi∣tude called Gods Church doth and bele∣ueth. For God will haue an open Church that can not erre. For sayth he, when the Israelites fell to Idolatry, the true church remained in Hierusalē among the Iewes. First I say, if a man had no better vn∣derstandyng then M. Mores doctrine, he could not know whether were y^t true Church, the Iewes or the Israelites. For the Israelites were in number v. * 1.1936 tymes moe then the Iewes and wor∣shypped God, though as present in the Image of a Calfe, as y^t Iewes for the most part, present in the Arcke of testi∣monie. And secondarely he sayth false. For the Iewes were fallen into open Idolatrie a thousand tymes worse thē the Israelites, euen in their very tēple, as it appeareth by open stories and by the Prophetes: so that for their open Idolatrie, whiche they would for no * 1.1937 preachyng of the Prophetes amende, their Priestes therto resistyng the Pro¦phetes and encoragyng the people in their wickednesse, God sent them cap∣tiue out of the land. Yea and the peo∣ple erred in folowing the Scribes and Phariseis & the open multitude called Gods Church, at y^t cōmyng of Christ, as it is to see in the Gospell, contrary vnto M. Mores deceitfull Poetry. And agayn, God reserued hym a litle flocke euer in Israell and had euer Prophets * 1.1938 there, some time openly and some time in persecution, that euery man must hide hym selfe and keepe hys fayth se∣cret: and euen in the houses of the euill kynges both of Iewry and also of Is∣raell he had good people, and that a∣mong the hyghe officers, but secretly, as Nicodemus among the Phariseis. So that the very Churche was euery where ofttymes in captiuitie and per∣secution vnder their brethren, as we bee vnder ours in the kyngdome of the Pope.

Then he putteth no ieopardy to wor¦shpp an vnconsecrated hoste. But with * 1.1939 what worshyp men should woorshyp the consecrated doth he not teach, nei∣ther the vse of that Sacrament or any other, nor how ought may be worship¦ped but teacheth onely that all thynges may be worshypped, and sheweth not the right worshyp from the false.

Then he noteth Paul. 1. Cor. 1. how he exhorteth vs to agree onely, but not * 1.1940 on the truth or on the good, but onely to agree a great multitude together. O this * 1.1941 deepe blindnesse. Dyd not Paule first teach them the true way? And did hee not instruct them a new in the true way and in the said Epistle rebuke the false confidence that they had in men, the cause of all their dissention and all errours that were among them?

Then he sayth, the Iewes had Saintes in honour, as the Patriarkes and Pro∣phetes. We teach to dishonour none: But the Iewes prayed to none.

More. Christ rebuked not the Phari∣seis for garnishyng the sepulchres of the Prophetes but for that they folowed the cōditions of thē that slew them. Tyndale. * 1.1942 Yes and for their false trust in suche woorkes as we do you. And ye Syr thinke that ye deserue heauen in wor∣shyppyng the Saintes bones, and be as ready to slea them that beleue, teach and lyue as the Saintes dyd, as your fathers were to slea thē: besides that ye worshyp Saintes that folowed Christ after the example of your holy Cardi∣nall, of whom I doubt not but that ye will make a God in processe of tyme also.

Then repeateth he for forgettyng, how Eliseus bones raised vp a dead body That was to confirme his preachyng onely. For the Israelites, as wicked as they were, neither prayed to hym, * 1.1943 neither kissed his bones, nor offered nor sticked vppe candels before hym. Whiche thyng if they had done in the kyngdōe of y^• Iewes, I doubt not but that some good kyng wold haue burnt his bones to ashes, as wel as the bra∣sen Serpent, that was as great a re∣lique as dead bones. And Christ shew∣ed

miracles at the findyng of the crosse. That was to stablish the faith of Chri∣stes death and that it should be a me∣mory of his death, & not that we shuld trust in the wood as we do. For which false abuse, y^t whole land where Christ dyd his miracles, is destroyed.

Then he alledgeth the woman that was healed, through touching of Christes * 1.1944 coate, because we should worshyppe it. When Christ sayd her fayth hath made her whole, not in the coate, but in Christ.

And the miracle was shewed, to pro¦uoke to the worshyppyng of the prea∣chyng and not of the coate. Though to kepe the coate reuerently in the memo¦riall of the deede, to prouoke vnto the fayth of Christ were not euill of it selfe. * 1.1945 And Paule by your doctrine, sent hys napkin to heale y^t sicke, that mē should shrine his sneueled napkin, and not to beleue his preachyng.

The x. Chapter.

THe x. chapter of Saint Walary is meete for the auctor, and his wor∣shipfull doctrine.* 1.1946

The xi. Chapter.

IN the xi. he iuggleth wyth thys mi∣sticall terme Latria. I answere God is no vayne name, but signifieth one that is almighty, all mercifull, all true * 1.1947 and good, which he that beleueth will goe to God, to hys promises and Te∣stament, and not follow his owne i∣maginations, as M. Mores doctrine teacheth.

He sayth, that bodely seruice is not Latria. No but bodely seruice done & referred vnto hym▪ which is a spirite, is Idololatria.

He trusteth, that men know the I∣mage from the Saint. I aske M. More why God did hide Moses body & di∣uers * 1.1948 other. The Iewes would haue knowen y^t Moses had not bene God, * 1.1949 and that Moses bones had not bene Moses. And they knew that the brasē serpent was not God, and that y^t gol∣den * 1.1950 calues were not God, & that wod and stone were not God. But Syr there is euer a false imagination by. The world because they can not wor∣ship God in the spirite, to repent of e∣uill and to loue the lawe, and to beleue that he wyll helpe at al neede, therfore runne they vnto their owne imagina∣tions, and thinke that God for such ser¦uice as they do to Images, will fulfill their worldly desires: for godly cā they nought desire. Now God is a spirite and wilbe worshipped in hys woorde * 1.1951 onely which is spirituall, and wil haue no bodely seruice. And the ceremonies of the olde law he set vp, to signifie his word onely, and to keepe the people in mynde of hys testament. So that he which obserueth any ceremony of any other purpose is an Idolater, that is, an Image seruer.

And when he sayth, if men aske wo∣men whether it were our Lady of Wal∣singam or Ipswich that was saluted of Ga¦briel, or that stoode by Christ when he hung on the crosse, they wyll say neyther nother. Then I aske hym what mea∣neth it that they say, our Lady of Wal∣singam pray for me, our Lady of Ips∣wich * 1.1952 pray for me, our Lady of Wilsdō pray for me, in so much y^• some which recken thēselues no small fooles, make them roules of halfe an houre long, to pray after that maner. And they that so pray, thou mayst ••e sure, meane our Lady that stoode by the crosse, and her that was saluted therto.

Then he rehearseth many abuses, and how that womē sing songes of ribau∣dry * 1.1953 in processions in cathedral churches, vnto which abhominatiōs yet our ho∣ly church that cānot erre, cōsent wyth full delectatiō. For on the one side they will not amende the abuse. And on the other side they haue hyred M. More to proue with his sophistry that y^e things ought not to be put downe.

Then he bringeth in how the wilde * 1.1954 Irish and the Welch pray, when they go to steale. And asketh whether, because they abuse prayer, we should put all pray∣ing downe. Nay M. More, it is not like. * 1.1955 Prayer is Gods commaundement, & where fayth is, there must prayer nee∣des be & cannot be away. How be it, thynges that are but mens traditions and all indifferent thynges which we may be as well without as wyth, may well be put downe for their dishonou∣ring of God, thorow y^• abuse. We haue turned kissing in the Church into the Pax. We haue put downe watching all night in the church on saintes eues, for the abuse. And Ezechias brake the * 1.1956 brasen serpēt 4. King. 18. for the abuse. And euen so, such processions and the multitude of ceremonies, and of holy∣dayes to, might as wel be put downe. And the ceremonies that be left would haue their significations put to them, and the people should be taught them.

And on the Sondayes Gods woorde woulde be truely preached. Which if hys holy church would do, neyther the * 1.1957 Irishe nor yet the Welshe woulde so pray. By which praying and other like blyndnesse M. More may see, that buz∣sing in Latine on the holy dayes hel∣peth not the hartes of the people. And I wonder that M. More can laugh at it and not rather weepe for compassion, to see the soules for which Christ shed hys bloud to perish. And yet I beleue that your holy Church will not refuse at Easter to receaue y^• tithes of all that such blynde people robbe, as well as they dispence wyth all false gottē good that is brought them, and wyll lay the ensample of Abraham and Melchise∣deck for them.

The xii. Chapter.

IN the xij. he alleageth that S. Hie∣rome and Augustine prayed to Saints, and concludeth, that if any secte be one better then an other they be the best. I answere, though he coulde proue that they prayed to Saintes, yet coulde he not proue hymselfe thereby of the best sect nor that it were good therefore to pray to Saints. For first the Apostles, Patriarkes and Prophetes were sure to be folowed, which prayed to none. * 1.1958 And agayne, a good man might erre in many thynges and not be damned, so that hys errour were not directly a∣gayust * 1.1959 the promises that are in Chri∣stes bloud, neyther that he held them maliciously. As if I beleued that the soules were in heauē immediatly, and that they prayed for vs, as we do one for an other, and did beleue that they heard al that we spake or thought, and vppon that prayed to some Saint, to pray for me, to put hym in remēbrance onely, as I pray my neighbour, and without other trust or confidence, and though all be false, yet should I not be damned so lōg as I had no obstinacie therein, for the fayth that I haue in Christes bloud should swalow vp that errour, till I were better taught, but M. More should haue alleaged the pla∣ces where they prayed vnto saintes.

And then he alleageth agaynst hym selfe, that the miracles were wrought by God, to confirme hys doctrine and to te∣stifie that the preacher there was a true messenger. But the myracles that con∣firme praying to Saintes, do not con∣firme. * 1.1960 Gods doctrine. But mans ima∣ginations. For there was neuer man yet that came forth and sayd, loe, the s••ul••s of the Saintes that be dead be in heauen in ioy with Christ, and God wyll that ye pray vnto them. In token whereof I do this or that miracle.

And when he triumpheth a little af∣ter, as though all were wonne saying, if our olde holy doctours were false and their doctrine vntrue and their miracles fayned, let them come forth and do mira∣cles themselues and proue ours fayned. Syr, ye haue no doctours that did my∣racles to stablishe your worshippyng * 1.1961 of Images and so forth. Your doctrine is but the opinion of faythlesse people, which to cōfirme y^t deuil hath wrought much subtiltie. And as for the myra∣cles done at Saints graues and at the presence of reliques, as long as true myracles endured, and vntill the scrip∣ture was antentickly receaued, were done to confirme the preaching y^t such Saints had preached while they were aliue. And therto the myracles which Witches do, we confound not wyth o∣ther myracles, but wyth scripture we * 1.1962 proue them not of God, but of the de∣uill, to stablishe a false fayth, & to leade from God, as your doctrine doth. And likewise where we can confound your * 1.1963 false doctrine with autēticke & manifest scripture, there neede we to do no my∣racle. We bryng Gods testament cōfir∣med wyth myracles for all that we do, & ye ought to require no more of vs.

And in like maner do ye first geue * 1.1964 vs autenticke scripture for your doc∣trine. If ye haue no scripture, come * 1.1965 forth and preach your doctrine, and cō∣firme it wyth a myracle. And then if we bring not autenticke scripture a∣gaynst you or confounde your myracle wyth a greater, as Moses dyd the sor∣cerers of Egipt, we wyll beleue you.

And when he speaketh of tryall of * 1.1966 myracles, what do ye to trie your my∣racles, whether they be true or fayned. And besides that, Gods worde which should be the triall ye refuse and do all that ye can to falsifie it.

And when he speaketh of sectes of heretickes, I answere, that they which ye call heretickes, beleue all in one Christ, as the scripture teacheth, and ye in all saue Christ. And in your false * 1.1967 doctrine of your owne fayning wyth∣out scripture, ye haue as many sundry sectes as all Monkes and Fryers and students in diuinitie in all your vni∣uersities. For first yer ye come to diui∣nitie, ye be all taught to deny the sal∣uation that is in Christ. And none of you teacheth an nother so much as the articles of your fayth. But follow al∣most

euery man a sundry doctour, & in y^e scripture hys owue brayne, framyng it euer after the false opinions whiche he hath professed yer he come at it.

And when he sayth that God would soone vtter fayned myracles. I answere, * 1.1968 God hath had at all times one or ano∣ther to improue yours wyth Gods woorde. And I aske whether Maho∣metes fayned myracles haue not pre∣uayled viij. hundred yeares. And your abhominable deedes worse then the Turkes testifie that ye loue the truth lesse then they. And vnto them that * 1.1969 loue not the truth hath God promysed by the mouth of Paule 2. Thess. 2. to send them aboundaunce and strength of false myracles, to stablishe them in lyes and to deceaue them and lead thē out of the way, so that they cannot but perishe for their vnkindnesse, that they loued not the truth to liue therafter, & to honour God in their members.

And whē he saith, the heretickes haue * 1.1970 no miracles. I answer, they nede not, so long as they haue autentickescripture.

And when he sayth, God sheweth no myracles for the doctoures of the here∣tickes. No more he nedeth not, for all they preach is the scripture confirmed wyth myracles, and receaued many hundred yeares agoe. And therefore God nedeth not to shew myracles for * 1.1971 them whyle they liue to strength their preaching. And to shew myracles for them when they be dead, to moue the people to pray to them and to put their trust in them as ye do in yours, were to make them Idoles & not Saintes.

And when he speaketh of myracles done in their churches in tyme of perse∣cution. I answere, those were not the miracles of your Churche but of them that beleued the Scripture and suffe∣red for it, as y^t heretickes do now. For ye had neuer persecution for your false * 1.1972 doctrine, which ye haue brought in be∣sides the Scripture, nor any that dyed for it: But ye persecute and ••lea, whos•• euer with Gods woorde doth rebuke it. And as for your owne miracles of which ye make your boast, ye haue fay∣ned them so grosly throughout al your * 1.1973 Legendes of Saintes, that ye be now ashamed of them and would fayne bee rid of thē if ye wist how with honestie, and so would ye of a thousand thinges which ye haue fayned. And the cause why heretickes fayne no miracles as ye doe, is that they walke purely and entend no falsehead.

And why the deuill doth none for them, is that they cleaue fast to Gods word whiche the deuill hateth and can do no miracles to further it, But to hin¦der it, as he doth with you. Read the * 1.1974 stories of your Popes and Cardinals, & see whether the deuill hath not holpe them vnto their highe dignities. And looke whether your holy Byshoppes come any otherwise vnto their promo¦tions, then by seruing the deuil, in set∣ting all Christendome at variaunce, in sheddyng bloud, in bringyng the com∣mon wealth to tyrāny and in teaching Christen Princes to ••ule more cruelly then did euer any heathen, cōtrary vn∣to the doctrine of Christ.

And as for the Turkes and Sara∣senes that ye speake of, I aūswere that they were Christē once, at the lest way for the most part. And because they had no loue vnto the truth to liue their af∣ter * 1.1975 as ye haue not, God did send them false miracles to cary them out of the right waye as ye be. And as for the Iewes, why they hyde out, is onely be¦cause they haue set vp their own righ∣teousnesse, as ye haue, and therfore can not admit the righteousnesse that is in Christes bloud, as ye can not, and as ye haue forsworne it.

And when he sayth, in that they haue miracles and the heretickes none, it is a * 1.1976 sure signe that they be the true Churche and the heretickes not. Had ye Gods word with your miracles and the here¦tickes doctrine were without, then it were true. But now because ye haue miracles without Gods word, to con∣firme your false imaginatiōs, and they whiche ye call heretickes haue Gods word cōfirmed with miracles, fiue hū∣dred yeares together, it is a sure signe that they be the true church & ye not, in as much also as Christ saith, that y^• de∣ceauers shall come with miracles: ye & in his name therto, as ye do. For whē christ saith there shal come in my name y^t shal say he him selfe is Christ, who is * 1.1977 that saue your Pope, that wilbe Chri∣stes Ʋicare and yet maketh men to be∣leue * 1.1978 in him selfe, in his Bulles & Cal∣ues skinnes and in what soeuer he li∣steth. And who be those false annoyn∣ted that shall come with miracles to de¦ceaue the elect if it were possible, saue your Pope with his gresiamus?

And when he repeteth his miracles, to proue that the olde holy Doctours were good men in the right belefe. I aunswere agayne, that the Doctours which planted Gods word watered it with miracles, while they were alyue,

And whē they were dead God shewed * 1.1979 miracles at their graues, to confirme the same, as of Heliseus. And that con∣tinued till the Scripture was full re∣ceaued and autenticke. But ye can not shew, nor shal any Doctour which be∣yng aliue preached your false doctrine confirmyng it with miracles, as God doth his Scripture.

Then sayth hee, God had in the olde Testamēt good mē ful of miracles, whose liuing a man might be bold to folow, and whose, doctrine a man might beleue by reason of theyr miracles, and then iug∣gleth * 1.1980 saying: if God should not so now in the new Testamēt haue Doctours with miracles to confirme their doctrine and liuynges, but contrarywise should bryng to passe or suffer to bee brought to passe with false miracles, that his church shuld take hypocrites for Saintes, which exposi¦ded the Scripture falsly, then should hee deceaue his Church and not haue his spi¦rite present in his Church, to teach them all truth, as he promised them. I aun∣swer, God suffereth not his Church * 1.1981 to be deceaued: But he suffereth the po¦pes Church: because they haue no loue vnto the truth to lyue after the lawes of God, but consent vnto all iniquitie, as he suffered the Churche of Maho∣met. Moreouer y^• gift of miracles was not all way amōg the preachers in the old Testament. For Iohn Baptist did * 1.1982 no miracle at all. The miracles were ceased longyer Christ. And as for you in the Popes kingdome had neuer mā that either confirmed Gods doctrine, or your owne with miracles. All your Saintes be first Saints when they be dead and then do first miracles, to con¦firme tithes and offeringes & the Poe∣trie which ye haue fayned, and not true doctrine. For to confirme what prea∣chyng * 1.1983 doth S. Thomas of Canterbu∣ry miracles? He preached neuer nor li∣ued any other life then as our Cardi∣nall, and for his mischief dyed a mis∣chieuous death. And of our Cardinall, if we be not diligent, they will make a Saint also and make a greater relique of his shew then of the others. * 1.1984

And of your dead Saintes let vs take on•• for an example. Thomas de A∣quino is a Saint full of miracles, as Friers tell. And his doctrine was, that our Lady was borne in original sinne. * 1.1985 And Dunce doyng no miracle at all, because I suppose no man wotteth where he lyeth, improueth that with his sophistrie and affirmeth the contra¦ry. And of the contrary hath the Pope, for the deuotiō of that the gray Friers gaue him, ye may well thinke, made an Article of the fayth. * 1.1986

And finally as for the miracles, they are to make a man astonied & to won∣der * 1.1987 and to draw him to heare the word earnestly, rather then to write it in his hart. For whosoeuer hath no other fe∣lyng of the law of God that it is good, then because of miracles, the sa•…•…e shall beleue in Christ, as did Symon Magus and Iudas: and as they that came out of Egypt with Moyses, and fell away * 1.1988 at euery temptation, & shall haue good workes like vnto our Popes, bishops and Cardinals. And therfore when the Scripture is fully receaued, there is no nede of miracles. In so much that they which will not beleue Moses and the Prophetes when the Scripture is receaued, the same wilbe no true bele∣uers by the reason of miracles, though one arose from death to lyfe to preach vnto them by the testimonie of Christ.

And agayne, how doth S. Hierome, Augustine, Bede and many other old Doctours that were before the Pope was cropt vp into y^e consciences of mē and had sent forth his dānable sectes, to preach him vnder y^t name of Christ, as Christ prophesied it should be, ex∣pounde this text, thou art Peter and vppon this rocke I will builde my * 1.1989 Church, and this text, Peter feede my * 1.1990 sheepe, and all power is geuen me in heauen and in earth, and innumerable such textes cleane contrary vnto all those new old holy doctours that haue made the Pope a God? They knew of no power that man should haue in the kyngdome of Christ, but to preache Christ truly. They knew of no power * 1.1991 that the Pope shoulde haue to send to Purgatory or to deliuer thence, nei∣ther of any Pardons nor of any such confession as they preach and teach, nei¦ther were many that are articles with you, Articles of their faith. They all preached forgeuenesse of sinnes tho∣rough repentaunce toward the law and fayth in our Sauiour Christ, as all the Scripture playnly doth and can no otherwise be taken, and as all the hartes of as many as loue the law of God, do fele, as surely as the finger feeleth the fyre hoate.

An aunswere vnto Master Mores third booke.

IN his third boke he pro¦cedeth forth as before to proue that the opinions which the Popish teach without Scripture are of equal authoritie with the Scripture. He asketh what if there had neuer bene Scripture written? I aun¦swere, * 1.1992 God careth for his elect & ther∣fore hath prouided them of Scripture, to trie all thynges and to defend them from all false Prophetes. And I say moreouer that if there had ben no scrip¦ture written, that God for his mercy & fatherly loue and care toward his elect must haue prouided, that there should neuer haue bene heresies or against all tymes when sectes should arise, haue styred vp preachers to cōfound the he resies with miracles. Take this exam∣ple, the Grekes haue the Scripture & * 1.1993 serue God therin much more diligent∣ly thē we. Now let vs geue that there were no Scripture, but that we recea∣ued all our fayth by y^e authoritie of our elders, & the Grekes by y^e authoritie of * 1.1994 their elders. Whē I shall dispute with a Greke about the articles of the fayth which my elders taught me and his el∣ders deny, as eareconfession, the holy pardons of the Pope and all his pow∣er that he hath aboue other Bishops & many other thynges beside the Scrip∣ture which we hold for articles of our faith & they deny. If there be no other proofe of either part, then to say, my elders which cā not erre so affirme, & that he should aunswere, his Elders which can not not erre so deny, what reason is it, that I should leaue the au¦thoritie of my elders and goe & beleue his, or that he should leaue the autho∣ritie of his elders and come and beleue myne? none at all verely. But the one partie must shew a miracle or els we must referre our causes vnto autēticke scripture receaued in olde tyme, & con∣firmed wyth myracles, and therewith trie the controuersie of our Elders.

And when he asketh, whether there * 1.1995 were no true fayth from Adam to Noe. I answere, that god partly wrote their fayth in their sacrifices and partly the Patriarkes were ful of miracles as ye may see in the Bible.

And when More to vtter his darck∣nes and blynde ignoraunce sayth, that they which were ouerwhelmed wyth No yes floud, had a good faith, and bringeth for hym Nicolaus de Lira. I answere, that Nicolaus de Lira delirat. For it is * 1.1996 impossible to haue a fayth to be saued by except a man consent vnto Gods law with all his hart and all his soule, that it is righteous, holy, good, and to be kept of all men, and thereuppon re∣pent that he hath broken it, and sorow that his flesh moueth vnto the contra∣ry, and then come and beleue that god for his mercy will forgeue him all that he hath done agaynst the lawe, & wyll helpe hym to tame his flesh, and suffer his weakenes in the meane season, till * 1.1997 he be waxed stronger: which fayth if they that perished in Noyes floud had had, they coulde not but haue mended their liuinges, and had not hardened their harts thorow vnbeliefe, and pro∣uoked the wrath of God, and waxed worse and worse an hundred & twenty yeares which God gaue thē to repent, vntill God could no lōger suffer thē, but washed their filthines away with y^e floud (as he doth y^e Popes shamefull * 1.1998 abhominacions with like invndaci∣ons of water) & destroyed thē vtterly.

And whē he asketh whether Abrahā beleued no more thē is writtē of him. I aske him how he will proue that there * 1.1999 was no writing in Abrahams time, & that Abrahā wrot not. And againe, as for Abrahams person, he receaued his faith of God, which to cōfirme vnto o∣ther, myracles were shewed dayly.

And when he fayneth forth, that * 1.2000 they beleued onely because they knew their elders coulde not erre. How could they know that without myracles or wryting confirmed wyth myracles, more thē the Turke knoweth that hys elders so many hundred yeares in so great a multitude can not erre & teach false doctr••ne to damne the beleuers. And y^e contrary doth M. More see in all y^e Bible, how after all was receaued in * 1.2001 scripture confirmed with myracles, & though miracles ceased not, but were shewed dayly, yet y^e elders erred & fell to idolatry, an hūdred for one y^t bode in the right way, and led the younger in to errour wyth them so sore, that God to saue the younger, was faine to de∣stroy the elders and to begin his testa∣mēt a freshe with the new generatiō.

He seeth also that y^e most part were alway Idolaters for all the scripture * 1.2002 and true myracles therto, and beleued the false miracles of the deuill, because his doctrine was more agreable vnto their carnall vnderstanding, then the doctrine of Gods spirit, as it now go∣eth wyth the Pope: did not y^• Scribes, Phariseis, and Priestes which were the elders erre?

And when he asketh, who taught the church to know the true scripture from false bookes. I answere, true miracles * 1.2003 that confounded the false, gaue autho∣ritie vnto the true scripture. And ther∣by haue we euer since iudged all other bookes and doctrine.

And by that we know that your le∣gendes * 1.2004 be corrupt wyth lies. As Eras∣mus hath improued many false bookes which ye haue fayned and put forth in the name of S. Hierom, Augustine, Cipri∣an, * 1.2005 Dionise and of other, partly wyth autenticke stories, and partly by y^e stile and latine and like euident tokens.

And when M. More ••ayth (vnto thē that beleue nought but y^e scripture) he will proue with y^e scripture, that we be bounde to beleue the church in thinges, wherefore they haue no scripture. Be∣cause God hath promised in the scrip∣ture, that the holy ghost shall teach hys church all truth. Nay, that text wil not proue it. For the first Church taught nought but they cōfirmed it with my∣racles which coulde not be done but of God, till the scripture was autentickly receaued. And the Church folowing * 1.2006 teacheth nought that they will haue beleued as an article of the fayth, but that which the scripture proueth and mainteineth. As S. Augustine protesteth of his workes that men should com∣pare them vnto the scripture, & therby iudge them and cast away whatsoeuer the scripture did not allow. And ther∣fore they that will be beleued without scripture are false hypocrites and not Christes church. For though I know that that messenger which Christ sen∣deth can not lie, yet in a cō••any where many liers be, I can not know which is he without a token of scripture or of miracle.

And when he sayth, the scripture it sel••e maketh vs not to beleue the scrip∣ture, but the church teacheth vs to know the scripture: for a man might read it & not beleue it. And so I say, that a man might heare you preach and yet beleue * 1.2007 you not also. And I say therto, that your church teacheth nor to know the Scripture, but hideth it in the Latine from the common people. And from * 1.2008 them that vnderstand latine they hid the true se••••e wyth a thousand sal••e gloses.

And I say moreouer that the scrip∣ture is the cause why men beleue the * 1.2009 scripture as well as a preacher is the cause why men beleue hys preachyng. For as he that first tolde in England that the Rhodes was taken, was the cause why some beleued it, euen 〈◊〉〈◊〉 might writing sent from those parties be the cause that some men which red it beleued it. M. More will say, that letter had his authoritie of the man that sent it, and so hath the ••cripture her autho∣rity of the church. Nay, the scripture hath her authoritie of him that sent it, that is to wete of God, which thing the miracles did testifie, and not of the man that brought it. He will say, thou knowest y^e scripture by their shewing. I graunt at the begynnyng I doe.

Then will he say, why should ye not beleue them, in all their other doctrine * 1.2010 besides the scripture & in al their expo∣sitions of y^• scripture, as well as ye be∣leue them, when they tell you that such and such bokes are the scripture. May they not shew you a false booke? yes, and therfore at the beginning I beleue all a like. Euery lye that they tell out of their owne braines we beleue to be scripture, and so should I beleue thē if they shewed me a ••alse booke, but whē I haue read the scripture and fynd no•• their doctrine there nor depend there∣of, I do not geue so great credence vn∣to their other doctrine as vnto y^e scrip∣ture. Why? For I finde mo wi••••esses vnto the scripture thē vnto their other doctrine. I finde whole nacions and * 1.2011 countryes that receaue the scripture & refuse their other doctrine and their ex∣positions in many places. And I finde the scripture otherwise expounded of them of olde tyme thē they which now will be the church expound it. Wher∣by their doctrine is the more suspect. I finde mention made of the scrip∣ture in stories, that it was, when I can finde no mencion or likelihode that their doctrine was. I finde in all ages * 1.2012 that men haue resisted their doctrine with the scripture & haue suffred death by the hundred thousandes in resisting their doctrine. I see their doctrine brought in and mainteined by a con∣trary way to that by which the scrip∣ture was brought in. I finde by the selfe same scripture, when I looke di∣ligently thereon, that their other doc∣trine can not stand therewith.

I finde in the scripture that they * 1.2013 which haue not Christes spirite to fol∣low the steppes of his liuing pertaine not vnto Christ. Rom. viij. I finde in the scripture, that they which walke in their carnall birth after the maner of the children of Adam cānot vnderstād the thinges of the spirit of God. 1. Cor. * 1.2014

2. I finde in the scripture that they * 1.2015 which seeke glory cā not beleue Christ. Ioh. 5. I finde in y^e scripture that they * 1.2016 which submit not thēselues to do y^e wil of God, can not know what doctrine is of god and what not. Ioh. 7. I finde * 1.2017 in the scripture, Iere. 31. & Heb. 8. that all the children of God, which only are the true members of his church haue * 1.2018 euery one of them the law of god writ∣ten in their hartes: so that if there were no law to compell, they would yet na∣turally out of their owne hartes keepe the law of God: yea and against vio∣lence compelling to the contrary. And I see that they which wil be the church (and to proue it hath not so great trust in the scripture as in their sophistrie & in the sword which they haue set vp in all landes to keepe them with violence in the roome) are so farre of frō hauing the lawes of God written in their har∣tes, that they neither by Gods lawe * 1.2019 nor mans refraine from their opē out∣ward wicked liuing. Looke in the Chronicles what bloude it hath cofle England to attempt to bring thē vn∣der the law, yea and see what busines y^e Realme hath had, to keepe the Pre∣lates within the Realme from taking the benefices with them and lying at Rome, and yet scarsely brought it to passe, for all that the Pope hath the stint of euery Byshoppricke and of e∣uery great Abbey therto as oft as any is voyde, yer a new be admitted to the roome. And I see thē bond vnto their owne will, & both to do and to consent vnto other to do al that God hath for∣biddē. I see thē of all people most vain glorious. I see them walke after their * 1.2020 fleshly birth. I see them so farre of frō the Image of Christ, that not onely they will not dye for their flocke after his ensample, but also, yer they would lose one towne, or vilage, any polling or priuilege which they haue falsly got¦ten, bryngyng them selues into good pastures with wiles & shuttyng theyr * 1.2021 flocke without, they would cast away an hundred thousand of thē in one day and begger their Realmes, yea and in∣terdite them and bring in straunge na∣tions, though it were the Turke, to cō¦quere them and slea them vp, so much as the innocent in the cradle. And I see that their other doctrine is for their vā¦tage onely & that therewith they haue gotten all that they haue.

And I finde in the Scripture that y^e Iewes before the cōmyng of Christ, knew that those bookes were the scrip¦ture by the Scribes and y^e Phariseis. And yet as many as beleued their o∣ther doctrine and many expositions of * 1.2022 the scripture were deceaued, as ye see, and how Christ deliuered them out of errour. And I see agayne (which is no small miracle) that the mercyfull care of God to keepe the Scripture to be a * 1.2023 testimonie vnto his elect, is so great, that no men be more gelous ouer the bookes, to kepe them and shew them, and to alledge, that they be the Scrip∣ture of God and true, then they which when it is read in their eares haue no power to beleue it, as the Iewes and the Popish. And therfore because they neither can beleue it false, neither con∣sent * 1.2024 that it is true as it soundeth playn¦ly in their eares in that it is so contra∣ry vnto their fleshly wisedome, from which they can not depart, they seke a thousand gloses to turne it into an o∣ther sense, to make it agree vnto their beastlynesse, and where it will receaue no such gloses, theyr they thinke that no man vnderstandeth it.

Then in the end of the Chapter M. More cōmeth vnto his wise conclusion and proueth nothing saue sheweth his ignoraunce, as in all thyng. He sayth we beleue the doctrine of the Scripture without Scripture, as for an example, the Popes pardons, because onely that the Church so teacheth, though no Scripture confirmeth it. Why so? because sayth he the holy ghost by inspiration, if I doe my endeuour and captiuate mine vnderstan∣dyng, teacheth me to beleue the Church concernyng Gods worde taught by the Churche and grauen in mens hartes with out Scripture, as well as he teacheth vs to beleue wordes written in the Scripture. Marke where hee is now. Afore hee saith, the Scripture causeth vs not to beleue the Scripture, for a man may * 1.2025 read it & beleue it not. And much more the preacher maketh vs not to beleue y^e preacher, for a man may heare him and beleue him not also. As we see the Apo¦stles could not cause all men to beleue them. For though the Scripture be an outward instrument and the preacher also to moue mē to beleue, yet the chief and principall cause why a man bele∣ueth or beleueth not is within. That is the spirite of God teacheth his chil∣dren * 1.2026 to beleue and the deuill blyndeth his children and kepeth them in vnbe∣leffe and maketh them to consent vnto lyes & thinke good euill & euill good. As the Actes of the Apostles say in ma¦ny * 1.2027 places there beleued as many as were ordeyned vnto euerlastyng lyfe.

And Christ sayth Iohn. viij. they that * 1.2028 be of God heare Gods word. And vn∣to the wicked Iewes he saith ye cā not beleue because ye be not of God. And in the same place sayth he, ye be of your father the deuill and his will ye will do, and he bode not in the truth, & ther¦fore will not suffer his children to con∣sent to the truth. And Iohn in y^e x. saith * 1.2029 Christ, all that came before me, be thee∣ues & murtherers, but my shepe heard not theyr voyces. That is, all that preach any saluatiō saue in Christ mur∣ther y^e soules. Howbeit Christes shepe could not consent to their lyes, as the rest cā not but beleue lyes, so that there is euer a remanaunt kepte by grace. And of this I haue sene diuers exam∣ples. I haue knowen as holy men as might be, as the world counteth holy∣nesse, which at the houre of death had no trust in God at all, but cryed cast holy water, light the holy candell, and so forth, sore lamentyng that they must dye. And I haue knowen other which were despised, as men that cared not * 1.2030 for their diuine seruice, which at death haue falsen so flat vppon the bloud of Christ as is possible and haue preached vnto other mightyly as it had bene an Apostle of our Sauiour and comforted them with comfort of the lyfe to come & haue dyed so gladly, that they would haue receaued no worlds good, to bide still in the flesh. And thus is M. More * 1.2031 fallen vpō predestination and is com∣pelled wish violence of Scripture to confesse that which he hateth and stu∣dieth to make appeare false, to stablish freewill with all, not so much of igno∣raunce I feare as for lucres sake and to get honour, promotiō, dignitie and money by helpe of our mitred mon∣sters. Take exāple of Balam the false * 1.2032 Prophet which gaue counsell & sought meanes, through like blynd couetous∣nesse, to make the truth and prophesie which God had shewed him false. He had the knowledge of y^e truth but with out loue therto and therfore for vaun∣tage became enemy vnto the truth, but what came of hym?

But M. More pepereth his conclusiō lest men should feele the tast, saying, if we endeuour our selues and captiue our vnderstandyng to beleue. O how betle∣blynd is fleshly reason? the will hath none operation at all in the workyng of fayth in my soule, no more then the child hath in the begettyng of hys fa∣ther. For sayth Paule it is the gift of God and not of vs. My witte must cō¦clude good or bad yer my will can loue or hate. My witte must shew me a true * 1.2033 cause or an apparent cause why, yer my will haue any workyng at all. And of that peperyng it well appeareth what the Popes fayth is: euen a blynd imagination of their naturall witte, wrought without the light of the spi∣rite of God, agreing vnto their volup¦tuous lustes in which their beastly wil so deliteth that hee will not let their wittes attēde vnto any other learning for vnquietyng hym selfe and styrring from his pleasure and delectation.

And thus we be as farre a sunder as euer we were and his mighty argu¦mentes proue not the value of a po∣ding pricke. M. More feeleth in his hart * 1.2034 by inspiration and with his endeue∣ryng him self and captiuatyng his vn∣derstandyng to beleue it, that there is a * 1.2035 Purgatory as whot as hell. Wherein if a sily soule were appointed by God, to lye a thousand yeares, to purge him with all, the Pope for the value of a * 1.2036 groat shall commaunde him thence ful purged in the twinkelyng of an eye, & by as good reason if her were goyng thence, kepe him there still. He feeleth by inspiration and in captiuatyng hys wittes that the Pope can worke won∣ders with a Caiues skinne, that he can commaunde one to eate f••esh though he be neuer so lusty, and that an other eate none on payne of dānatiō, though * 1.2037 he should dye for lacke of it: and that he can forgeue sinne and not the payne, & as much and as litle of the payne or all if he lust, and yet can neither helpe hym to loue the law or to beleue or to hate the flesh, seyng he preacheth not. And such thinges innumerable. M. More fe∣leth true, and therfore beleueth that the Pope is the true Church.

And I cleane cōtrary fele that there * 1.2038 is no such worldly and fleshly imagi∣ned Purgatory. For I feele that the soules be purged onely by the word of God & doctrine of Christ, as it is writ¦ten Iohn. xv. ye be cleane through the * 1.2039 word, saith Christ to his Apostles. And I feele agayne that he which is cleane through the doctrine, needeth not but to washe his feete onely, for his head & handes are cleane all ready Iohn. xiij. * 1.2040 that is, he must tame his flesh & kepe it vnder for his soule is cleane all ready through the doctrine. I feele also that bodyly payne doth but purge the body * 1.2041 onely: in so much that the payne not onely purgeth not the soule, but ma∣keth it more foule, except that there be

kynde learning by, to purge the soule: so that the more a mā beateth his sōne, the worse he is, except he teach him lo∣uingly & shew him kindnesse besides, partly to kepe hym from desperation and partly that he fall not into hate of his father and of his commaundement thereto, and thinke that his father is a tyraunt and his law but tyranny.

M. More seleth with his good ende∣uour & inspiration together, that a man * 1.2042 may haue the best fayth coupled with the worst lyfe and with consentyng to sinne. And I feele that it is impossible to be∣leue truly except a mā repent, and that it is impossible to trust in y^• mercy y^• is in Christ or to fele it, but y^• a man must immediatly loue God & his commaun¦dementes, and therfore disagree & dis∣consent vnto the fleshe, and be at bate therewith and fight agaynst it. And I feele that euery soule that loueth y^• law and hateth his fleshe and beleueth in Christes bloud, hath his sinnes which he committed and payne which he de∣serued in haryng the law and consen∣tyng vnto his flesh, forgeuen him, by that fayth. And I feele that the frailtie * 1.2043 of the flesh agaynst whiche a beleuyng soule lighteth to subdue it, is also for∣geuen and not rekened or imputed for sinne all the tyme of our curyng: as a kynde father and mother reken not or impute the imposūbilitie of their yoūg children to consent vnto their law, and as when the children be of age and con¦sent, thē they reken not nor impute the impossibilitie of the flesh to folow it im¦mediatly, but take al a worth and loue them no lesse, but rather more tenderly then their old and perfect children that do their commaundemētes, so long as they go to schole & learne such thynges as their fathers & mothers set thē to.

And I beleue that euery soule that repēteth, beleueth and loueth the law, is thorough that fayth a member of Christes Churche and pure without spot or wrincle, as Paule affirmeth. Ephe. v. And it is an Article of my be∣leffe * 1.2044 that Christes elect Church is holy and pure without sinne and euery mē∣ber * 1.2045 of the same, thorow faith in Christ, and that they be in the full fauour of God. And I feele that the vncleanesse of the soule is but the consent vnto sin and vnto the fleshe. And therefore I feele that euery soule that beleueth and consenteth vnto the lawe, and here in this life hateth his flesh and the lustes therof, and doth his best to driue sinne out of his flesh, and for hate of the sinne gladly departeth from his flesh, when he is dead (and the lustes of the fleshe slaine with death) needeth not as it were bodely tormenting to be purged of that wherof he is quit already. And therfore if ought remaine, it is out to be taught and not to be beaten. And I feele that euery soule that beareth fruit in Christ shalbe purged of the fa∣ther to beare more fruit day by day, as it is written Ioh. xv. not in the Popes * 1.2046 Purgatory where no man feeleth it, but here in this life such fruit as is vn∣to his neighbours profite, so that he which hath his hope in Christ purgeth himselfe here, as Christ is pure. 1. Ioh. * 1.2047 3. and that euer yet the bloud of Iesus onely doth purge vs of all our •…•…s for the imperfectnes of our woorkes. And I feele that the forgeuenes of sin∣nes is to remitte mercifully the payne that I haue deserued. And I do beleue that the payne that I here suffer in my * 1.2048 fleshe is to keepe the body vnder, and to serue my neighbour, and not to make satsfaction vnto god for the sore sinses.

And therfore when the Pope descri∣beth God after his couetous complex∣ion, and when M. More feleth by inspi∣ration * 1.2049 and captiuating his wittes vn¦to the Pope, that God forgeueth the euerlasting payne and will yet punish * 1.2050 me a thousand yeares in the Popes purgatory, that leauen sauoreth not in my mouth. I vnderstand my fa∣thers wordes as they sound, and after the most mercifull maner and not after the Popes leauen and M. Mores capti∣ning his wittes, to beleue that euery Poetes fable is a true story. There is no father here that punisheth his sonne to purge hym, when he is purged al∣ready and hath vtterly forsaken sinne and eu••••l, and hath submitted himselfe vnto his fathers doctrine. For to pu∣nishe a man that hath forsaken sinne of his owne accorde, is not to purge him, but to satisfie the lust of a tyrant. Ney∣ther ought it to be called Purgatory, but a Iayle oftormenting and a satis∣factory. * 1.2051 And when the Pope sayth it is done to satisfie the righteousnes as a iudge. I say we that beleue haue no iudge of him, but a father, neither shal we come into iudgemēt as Christ hath promised vs, but are receaued vnder grace, mercy, and forgeuenes. Shew the Pope a litle money, and God is so * 1.2052 mercifull that there is no Purgatory. And why is not the fire out as well, if I offer for me the bloud of Christ? If

Christ hath deserued all for me, who gaue the Pope might to keepe part of his deseruinges from me, and to buy & sell Christes merites, & to make mar∣chaundise ouer vs wyth fayned wor∣des. And thus as M. More feleth that y^• Pope is holy church, I feele that he is Antichrist. And as my feeling can be * 1.2053 no proofe to him, no more cā his wyth all his captiuating his wittes to beleue phantasies be vnto me, wherefore if he haue no other probation to proue that the Pope is holy church, then that his hart so agreeth vnto hys learning, he ought of no right to cōpell with sword vnto his sect. How be it there are euer two maner people that will cleaue vn¦to God a fleshly, and a spirituall. The spirituall which be of God shall heare Gods woorde and the children of the truth shall consent vnto the truth. And contrary, the fleshly and children of * 1.2054 falshead and of the deuill, whose harts be full of lyes, shall naturally consent vnto lyes (as young children though they haue eate themselues as good as dead with fruit, yet will not nor cā be∣leue him that telleth them that such fruit is nought: but him that prayseth them wyll they heare and eate them∣selues starcke dead, because their harts be full of lyes, and they iudge all thin∣ges as they appeare vnto the eyes). And the fleshly mynded, assoone as he beleueth of God as much as the deuill * 1.2055 doth, he hath inough, and goeth to and serueth God with bodely seruice as he before serued his Idoles, and after his owne imaginacion and not in the spi∣rite, in louing his lawes and beleuing his promises or longing for them: no if he myght euer liue in the fleshe, he would neuer desire them. And God must do for him againe, not what he * 1.2056 hath promised, but what he lusteth. And his brother y^• serueth God in y^e spi¦rit according to Gods word, hym will the carnall beast persecute. So that he which will godly liue must suffer per∣secution vnto the worldes end, accor∣ding vnto the doctrine of Christ and of his Apostles, and according vnto the ensamples that are gone before.

And finally, I haue better reasons for my feeling that the Pope is Anti∣christ then M. More hath for his endeuo∣ring himselfe and captiuing his wits * 1.2057 that h•• is the true Church. For the church that was the true messenger of God hath euer shewed a signe and a badge therof, eyther a present myracle or autentickescripture, in so much that Moses when he was sent, asked how shall they beleue me, & God gaue him a signe, as euer before and since. Nei∣ther was there any other cause of the writing of the new & last & euerlasting testamēt, then that when miracles cea∣sed, we might haue wherwith to de∣tende our selues against false doctrine and heresies. Which we coulde not do, if we were bound to beleue that were no where written. And agayne, if the * 1.2058 Pope coulde not erre in his doctrine, he coulde not sinne of purpose and pro¦fession, abhominably and opēly aboue the Turkes and all the heathen that e∣uer were, and defend it so maliciously as he hath viij. hundred yeares long, and will not be reformed, and maketh them his Saintes and his defenders y^• sinne as he doth. He persecuteth as the carnall church euer did. Whē the scrip∣ture is away, he proueth his doctrine with the scripture, and assoone as the scripture commeth to light he runneth away vnto his sophistrie and vnto his sworde. We see also by stories how your confession, penaunce & pardons are come vppe, and whence your pur∣gatory is sprong. And your falshead in the sacraments we see by opē scrip∣ture. And all your workes we rebuke with the scripture, and therwith proue that the false beleife that ye couple to them, may not stand with the true faith that is in our Sauiour Iesus.

The second chapter.

IN the end of y^e secōd chapter he brin¦geth in Euticus that fell out at a win∣dow * 1.2059 Act. 20. whō saith he, S. Paules me∣rites did recouer. Ʋerely Paule durst not say so, but that Christes merites did it. Peter sayth Act. 3. Ye men of * 1.2060 Israell, why gase ye and stare vppon vs, as though we by our power and godlines had made this man go. Nay the name of Iesus and faith that is in * 1.2061 him, hath geuen him strength & made him sounde: And euen here, it was the name of Iesus thorow Paules fayth that did that miracle, and not Paules merits, though he were neuer so holy.

The third Chap.

IN the iij. chapter he sayth that Bil∣neyes iudges (which he yet nameth not for feare of sclaundering thē) were indifferent. Nay, they that take re∣wardes * 1.2062 be not indifferent. For rewar∣des and giftes blinde the eyes of the seeing and peruert the woordes of the righteous. Deut. 17. Now al they that be shoren take great rewardes to de∣fende * 1.2063

Pilgrimages, Purgatory, and praying vnto Saintes: euen the third part I trow of all Christendome. For * 1.2064 all they haue, they haue receaued in the name of purgatory, and of Saintes, & on that foundation be all their bishop∣prickes, Abbeyes, colledges and Ca∣thedrall churches built. If they be in∣different Iudges, they must be made seruaunts, and do seruice, as their du∣tie is. And whē they haue done a quar¦ters seruice, then geue them wages as right is, vnto euery mā that laboureth in Christes haruest a sufficient liuyng, and no more, and that in the name of his labour, and not of Saintes, and so forth. And then they shall be more in∣different Iudges, when there cōmeth no vauntage to iudge more on one side then an other.

The fourth Chap.

IN the ende of the fourth he saith, the man tooke an othe secretly, and was dismissed with secret penaunce. O ypo∣crites, why dare ye not do it openly.

The fift Chapter.

IN the fift the messenger asketh hym whether he were present. And hee denyeth and sayth euer, hee heard saye Alas Sir, why take you bribes to de∣fende that you know not? why suffer you not them that were present, and to whom the matter perteineth, to lye for themselues?

Then he iesteth out the matter with * 1.2065 Wilken and Simken, as he doth Hunne and euery thing, because men shoulde not consider their falshead earnestly. Wherein behold his suttle cōueiaunce. He asketh, What if Simken would haue sworne that he saw men make those prin¦tes. Whereunto M. More aunswereth vnder the name of, quod he, that he would sware, that besides the losse of the wager, he had lost his honesty and hys soule thereto. Beholde this mans gra∣uitie, how coulde you that do whē the case is possible. You should haue put him to his proues, and bid him bring recorde.

Then sayth he, the church receaueth * 1.2066 no mā conuict of heresie vnto mercy, but of mercy receaueth him to open shame. Of such mercy, God geue them plenty that are so mercyfull.

Then he sheweth how mercyful they were to receaue the man to penaūce that abode still in periury and deadly sinne. O shamelesse hypocrites how can ye re∣ceaue into the congregation of Christ an open obstinate sinner that repētet•• not, when ye are commaūded of Christ to cast all such out? And agayn, O Scri¦bes * 1.2067 and Phariseis, by what example of Christ and of his doctrine can ye put a man that repenteth vnto opē shame and to that thyng whereby euer after he is had in derision among his bre∣thren of whom he ought to be loued & not mocked: Ye might enioyne honest thynges, to tame his flesh, as prayer and fasting: and not that which should be to him shame euer after and such as ye your selues would not do.

The vij. Chapter.

IN the vij. chapter he maketh much * 1.2068 to do about swearyng and that for a suttle purpose. Notwithstandyng, the truth is, that no iudge ought to make a man sweare agaynst hys will for many inconuenients. If a man re∣ceaue an office he that putteth hym in the rowme ought to charge him to do it truly, and may and happly ought to take an oth of him. If a man offer him * 1.2069 selfe to beare witnesse, the iudge may & of some haply ought to take an othe of them: but to compell a man to beare witnesse ought he not. And Moreouer if a iudge put a man to an othe that he shall aunswere vnto all that he shalbe demaūded of, he ought to refuse. How beit if he haue sworne, and thē the wic∣ked iudge aske him of thinges hurtfull vnto his neighbour & agaynst the loue that is in Christ, then he must repent * 1.2070 that he hath sworne, but not sinne a∣gayne to fulfill his othe. For it is a∣gaynst Gods commaundement, that a man should hurt his neighbour that hath not deserued it.

The viij. Chapter.

VNto Church, priest, charity, grace, * 1.2071 confession and penaūce is aunswe∣red him in the beginning of the booke. And when he sayth Tyndall was confe∣derate with Luther, that is not truth.

The ix. Chapter.

THē his ix. chapter is there nothing more foolish. For if he would haue any wise man to beleue that my trans∣lation would destroy the Masse any otherwise then the Latine or Greeke text, he should haue alledged the place and how.

The xi. Chapter.

IN the xj. chapter M. More wil not de¦fēd the liuing of our spiritualtie, be∣cause

it is so open that he can not. And as litle should he be able to defēd their lyes, if the light were abroad that men might see. And as he cā not deny them * 1.2072 abhominable, so can he not deny them obstinate and indurat therein, for they haue bene oft rebuked with Gods word, but in vayne. And of such y^e text is plaine that they can not vnderstand the Scripture. And yet M. More will receaue rewardes to dispute agaynst the heresies of some such as be cast out of Christes Churches by such holy Pa¦triarkes, whose liuinges he him selfe can not prayse. As holy Iudas, though * 1.2073 the Prelates of his Church that is the Phariseis were neuer so abhominable yet because Christes doctrine was cō∣demned of them as of Gods Church that could not erre, and all that bele∣ued on him excōmunicat, he was bold to say. Quid ••ult••s mihi dare & ego tra∣dā eū ••obis? That is, what wil you geue me and I will deliuer him vnto you?

The xii. Chapter.

IN the xij. he hath one cōclusion, that * 1.2074 the prayers of an euill Priest profit not. Which though it be true, yet the cōtra∣ry is beleued among a great many, in all quarters of England, so blynd be the people and wotte not what prayer meaneth. I haue heard mē of no small * 1.2075 reputation say yer this in great audi∣ence, that it maketh no matter whe∣ther the Priest were good or bad so he tooke money to pray as they seldome pray without, for he could not hurt the prayer were he neuer so noughty.

And whē he saith that the euill Priest hurteth vs not so much with hys lyuyng as he profitetn vs with ministryng the Sa∣cramentes. O worldly wisedome, if a man lead me thorough a ieoperdous place by day, hee can not hurt me so greatly as by night. The Turke seeth that murther, theft, extortion, oppres∣sion, and adultery be sinne. But when * 1.2076 he leadeth me by the darkenesse of Sa¦cramentes without signification, I cā not but ketch harme and put my trust and confidēce in that which is neither God nor his word. As for an example, what trust put the people in anoylyng and how cry they for it, with no other knowledge then that the oyle saueth them, vnto their damnation and deny∣ing of Christes bloud?

And when he saith the Priest offereth or sacrificeth Christes body. I aūswere, * 1.2077 Christ was offered once for all as it is to see in the Epistle to the Hebrues. * 1.2078 As the Priest sleath Christ, breaketh his body and shedeth his bloud, so he * 1.2079 sacrificeth him and offereth him. Now the Priest sleath him not actually nor breaketh his body actually nor shede••h his bloud actually neither scourgeth him and so foorth, throughout all hys passion: but representeth his s••aying, his body breakyng and bloud shedyng for my sinnes and all the rest of his pas¦sion & playeth it before mine eyes one∣ly. Which signification of the Masse, be¦cause the people vnderstand not, ther∣fore they receaue no forgeuenesse of their sinnes therby, and therto can not but ketch hurt in their soules, through a false fayth as it well appeareth, how euery man commeth therto for a sun∣dry imagination, all ignoraunt of the true way.

Let no man beguile you with hys iugglyng sophistrie. Our offeryng of Christ is to beleue in him, and to come with a repentyng hart vnto the remē∣braunce of his passion & to desire God the father for the breakyng of Christes * 1.2080 body on the crosse and shedyng of hys bloud and for his death and all his pas¦sions, to be mercyful vnto vs & to for∣geue vs accordyng vnto his Testamēt and promise. And so we receaue forge∣uenesse of our sinnes. And other offe∣ryng or sacrificyng of Christ is there now none. Walke in the opē light and feelyng and let not your selues be lead with iugglyng wordes as Mules and Asi••s in whiche there is none vnder∣standyng.

M. Deacons were had in price in the old tyme. Tyndall. For the Deacons * 1.2081 then tooke the care of all the poore and suffered none to go a beggyng, but pro¦uided a liuyng for euery one of them. * 1.2082 Where now they that should bee Dea∣cons make them selues Priestes and robbe the poore of landes, rentes, offe∣ringes and all that was geuen them, deuouring all them selues & the poore dying for hunger.

M. Priestes be despised because of the * 1.2083 multitude. Tyndall. If there were but one in the world as men say of the Fe∣nix, yet if he lyued abhominably, he could not but be despised.

M. A man may haue a good fayth cou¦pled * 1.2084 with all maner sinne. Tyndall. A good faith putteth away all sinne, how then can all maner of sinne dwell with a good fayth? I dare say, that M. More durst affirme, that a man might loue God and hate his neighbour both at once, and yet S. Iohn in his Epistle * 1.2085

will say that he sayth vntruly. But M. * 1.2086 More meaneth of the best fayth that e∣uer he felt. By all likelyhode he know∣eth of no other but such as may stand with all wickednesse, neither in hym selfe nor in his Prelates. Wherfore in as much as their faith may stand with all that Christ hateth, I am sure he loo¦keth but for small thankes of God for his defendyng of them. And therfore he playeth surely to take his reward here of our holy Patriarkes.

M. Fewe durst be Priestes in the olde tyme. Tyndall. Then they knewe the * 1.2087 charge and feared God. But now they know the vauntage & dread him not.

M. If the lawes of the Churche were executed which Tyndal and Luther wold * 1.2088 haue burnt, it would be better. Tyndall. If the testamēt of our Sauiour might be knowen for blynd wretches & coue∣tous tyraūtes, it would write y^e law of God in all mens harts that beleued it, and then should men naturally & with out compulsion kepe all honestie. And agayne though the Popes law could * 1.2089 helpe, yet is no law as good as a law vnexecuted.

The xiij. Chapter.

IN the xiij. he rageth and fareth exce∣dyng foule with him selfe. There he biteth, sucketh, gnaweth, towseth, and mowseth Tyndall. There he weneth that he hath wonne his spurres & that it is not possible to aunswere him. And yet there, because he there most stādeth in his owne conceite, I doubt not vn∣to them that be learned in Christe to proue hym most ignoraunt of all, and cleane without vnderstanding of god∣ly thynges.

And I say yet, that as no woman ought to rule a mans office••, where a * 1.2090 man is present, by the order of nature, and as a young man ought not to be chosen, to minister in y^e Church, where an old mete for the rowme may be had by the order of nature, euen so it was Paules meaning to preferre the mari∣ed before the vnmaried, for the incon∣ueniences that might chaunce by the reason of vnchastitie, which inconue∣niences M. More might see with sor∣row * 1.2091 of hart (if he had as great loue to Christ as to other thinges) to happen dayly vnto the shame of Christes doc∣trine, among Priestes, Fryers and Monkes, partly with open whores, partly with their sodometrie, whereof they cast ech other in the teeth dayly in euery Abbey, for the least displeasure that one doth to an other. M. More might see what occasions of vnchas••i∣tie be geuen vnto the Curates euery where by the reason of their office and dayly conuersation with the maryed.

And when he sayth, neuer mā could finde that exposition till now, there he sayth vntrue. For S. Hierome hymselfe * 1.2092 saith that he knew them that so expo••∣ded the text, and rebuked them of Rome because they would not admit into the clergie them that had had two wiues, the one before baptim and the other af∣ter, saying: if a man had killed xx. men before his Baptime, they would not haue forbidden him, and why then should that which is no sinne at all be * 1.2093 a let vnto him. But the God of Rome would not heare him. For Sathan be∣ganne then to worke his misteries of wickednes.

And when he saith, he that hath ten wiues hath one wife. I say that one is taken by the vse of speaking for one onely. As when I say, I am content to geue thee one, meaning one onely. And vnto him that hath no helpe, is there one helpe, to looke for no helpe where one helpe is taken for one one∣ly, and many places els.

And when M. More sayth, he that hath had two wiues one after an nother, may not be Priest, and that if a Priestes wife die he may not haue another, or that if he were made Priest hauing no wife, he might not after mary if he burnt. I desire a reason of him: If he say, it hath * 1.2094 bene so the vse: then say I an whore is better then a wife, for that hath bene y^e vse of our holy father many hundred yeares. But I affirme vnto M. More the contrary. And I say first wyth Paule, that the kingdome of God is * 1.2095 not meate and drinke, and by the same reason neither husband or wife, but y^t keeping of the commaundements and to loue euery man his neighbour as himselfe. And therefore as meate and drinke were ordeined for mans neces∣sitie, and as a man may care & drinke at all needes in all degrees, so farre as it letteth him not to keepe the com∣maundementes and to loue his neigh∣bour as himselfe: euen so was the wife created for the mans necessitie, and therefore may a man vse her at all hys neede in all degrees, as farre as she let∣teth hym not to keepe Gods lawe, which is nothing els by Paules lear∣ning, then that a man loue hys neygh∣bour as himselfe. Now I desire a rea∣son of M. Mores doctrine, what doth

my second wife, or my third hinder me * 1.2096 to loue my neighbour as my selfe, and to do him seruice against I come to be priest? What let is your second wife to you to serue our holy father the Pope, more then your first would haue bene? And in like maner if my first wife die, when I am a Priest, why may I not loue my neighbour & do hym as good seruice with the second as with y^e first? And againe, if I be made priest hauing no wife, and after burne, and therfore mary, why may I not loue my neigh∣bour and serue hym wyth that wyfe, as well as he that brought a wife with hym?

It was not for nought that Paule * 1.2097 prophesied that some should departe from the faith, & attend vnto disceaue∣able spirites and deuelishe doctrine, * 1.2098 forbidding to mary and to eate meates which god hath created to be receaued with thankes of them that know the truth, to buy dispēsations, to vse law∣full meat and vnlawfull wiues.

And I aske M. More why he y^t hath * 1.2099 the second wife or hath had two wiues may not be a Priest, or why if a Prie∣stes first wife die, he may not mary the second. He will aunswere because the Priest must represent the misteries or secrete properties and vnion of Christ the onely husbande of his onely wyfe the church or congregation that bele∣ueth in him onely. That is, as I haue * 1.2100 in other places sayd, the scripture de∣scribeth vs in matrimonye the myste∣ries and secrete benefites which God the father hath hid in Christ for all thē that be chosen and ordeyned to beleue and put their trust in him to be saued. As when a man taketh a wife, he ge∣ueth her himselfe, his honour, hys ri∣ches, and all that he hath, and maketh her of equall degree vnto himselfe: if he be king, and she before a beggers daughter, yet she is not y^e lesse Quene, and in honour aboue al other. If he be Emperour she is Empresse, and ho∣noured of men as the Emperour, and partaker of all. Euen so if a man repēt and come, and beleue in Christ to be sa¦ued from the dampnation of the sinne, of which he repenteth, Christ is hys owue good immediately: Christes death, paine, prayer, passion, fastyng, and all his merites are for that mans sinnes a full satisfaction, and a sacrifice of might and power to absolue hym 〈◊〉〈◊〉 pena et a culp. 〈◊〉〈◊〉. Christes enheritaunce, his loue and fauour that he hath wyth God his father are that mans by and by: and the man by that mariage is pure as Christ, and cleane wythout sinne, and honourable, glorious, wei∣beloued and in fauour thorow y^t grace of that mariage. And because that the Priest must represent vs this significa∣tion, is the cause why a Priest may not haue the second wyfe say they, which popishe reason hath deceaued many wise, as who can be but deceaued in some thing, if he receaue all his doc∣trine by the auctoritie of his elders, ex∣cept he haue an occasion as we haue to runne to Moses and the Prophetes, & there heare & see with our owne eyes, and beleue no longer by the reason of oure forefathers, when we see them so shamefully beguild themselues, and to beguile vs in a thousand things which the Turkes see.

Now to our purpose, if this doc∣trine be true, then must euery Priest haue a wife or haue had a wife. For he that neuer had wife can not represent vs this. And againe, he that hath an whore or an other mans wife hath lost this property, and therfore ought to be put downe.

And againe, the second mariage thē of no man is, or can be a Sacramēt by that doctrine. And yet I will describe you the mariage of Christ as well by his mariage that hath had ix. wyues, and hath now the tenth, as by his that hath now the first.

O will they say, his wyfe was no * 1.2101 virgine, or he when they were maried. Sir the signification standeth not in y^t virginitie but in the actuall wedlocke. We were no virgines when we came to Christ but cōmon whores beleuing in a thousand Idoles.

And in the second mariage or tenth and ye will, the man hath but one wife and all his are hers, and his other wi∣ues be in a land where is no husbande or wife. I say therfore with Paul that this is a deuilishe doctrine and hath a similitude of godlines with it, but the power is away. The myste of it blyn∣deth the eyes of the simple and begui∣leth them, that they can not see a thou∣sand abhominations wrought vnder that cloke.

And therfore I say still, that the A∣postles meaning was that he shoulde * 1.2102 haue a wi••e, if haply his age were not the greater, and that by one wi••e he ex∣cludeth them that had two, and them that were defamed with other saue their owne wiues, and woulde haue thē to be such as were knowen of ver∣tuous

liuing, for to do reuerence & ho∣nour vnto the doctrine of Christ. As it appeareth by the widowes which he excludeth before lx. yeares, for feare of * 1.2103 vnchastitie, and admitteth yet none of that age, except she were well knowen of chast, honest and godly behauiour, and that to honour Gods word with∣all, than which the Pope hath nothing more vile. And whē M. More to mock, bringeth forth the text of the wydowe, that she must be the wife of one man. I answere, for all his iesting, that Paule excludeth not her that had x. husbands one after an other, but her that had ij. husbandes attonce. And when More laugheth at it, as though it had neuer * 1.2104 bene the guise. I would to god for his mercy that it were not the guise at this day, and then I am sure hys wrath would not be so great as it is. Paule meaneth onely that he would haue no diffamed woman chosen wydowe for dishonouring the worde of God and the congregation of Christ, and there∣fore excludeth common women, and such as were diffamed besides their husbandes, and haply y^t deuorced ther∣to. And that I proue by the same doc∣trine of Paule, that the kingdome of God is no such busines but the keping of Gods commaundementes onely, & to loue one an other. Now looke on y^t thing and on the office of the widowe. It was but to waite on the sicke and poore people, and to washe straūgers feete. Now the widowes of ten hus∣bandes must haue be founde of the cost of the congregation, if they were desti∣cute of frends, as all other poore were, though in tyme passed they haue bene diffamed persons.

But vnder lx. would Paule let none minister for feare of occasions of vncha¦stity, and therto none but such as were well knowen of honest liuing and of good report. Now in as much as the widow of ten husbands must be foūde of the common cost at her neede, what vncleanes is in her by the reason of her secōd husband, that she is not good inough to be a seruaunt vnto the poore people, to dresse their meate, washtheir clothes, to make their beddes and so * 1.2105 forth and to wash straūgers feete, that came out of one congregation vnto an other about businesse▪ and to do all ma¦ner seruice of loue vnto her poore bre∣thren and sisters. To haue had the se∣cond husband is no shame among the heathen: it is no shame amōg the Chri¦sten for when the husband is dead, the wife is free to mary to whom she will in the Lord, and by as good reason the husband, and of right who more free then the Priest? And therfore they shame not our doctrine nor our cōgre∣gation, nor dishonour God amōg the heathen or weake Christen. Now whē we haue a playne rule that he whiche * 1.2106 loueth his neighbour as him selfe ke∣peth all the lawes of God, let hym tell me for what cause of loue toward hys neighbour, a widow of two lawfull husbands may not do seruice vnto the poore people.

Why may not a widow of fifty do seruice vnto the poore? Paule whiche knytteth no snares nor leadeth vs blind nor teacheth vs without a reason geuing of his doctrine, aunswereth, for feare of occasions of euill, lest she be tempted or tempt other: And then if she be taken in misdoyng, the doctrine of Christ be euill spoken of therto and the weake offended.

And when M. More mocketh with my reason that I would haue euerye Priest to haue a wife because few men cā liue chaste, I aunswere, that if he loued the honor of Christ and his neighbour as he doth his owne couetousnesse, he should finde that a good Argument. Paul maketh the same and much more sclenderly then I after your sophistrie. For hee disputeth thus, some yoūg wi∣dowes * 1.2107 do dishonest y^e congregation of Christ and his doctrine, therfore shall no young widow at all minister in the common seruice therof: But shal all be maried & beare children and serue their husbādes. And it is a farre lesse rebuke to the doctrine of Christ and his cōgre¦gation, that a womā should do amisse, then the Bishop or Priest. I am not so mad, to thinke y^t there could no Priest at all line chaste. Neither am I so foo∣lish to thinke that there be not as ma∣ny womē that could liue chast at fifty, as Priestes as xxiiij. And yet though of a thousand widowes of fifty yeare old ix. hundred xc. & ix. could liue chast, Paul because he knoweth not that one wil let none at all minister in the com∣mon seruice amōg occasions of vncha∣stitie. Christes Apostles considered all infirmities and all that might hynder the doctrine of Christ, and therfore dyd their best to preuēt all occasiōs. Wher∣fore, * 1.2108 as fish is no better then flesh, nor flesh better then fish in the kyngdome of Christ, euen so virginitie wedlocke and widowed are none better then o∣ther to be saued by in their own nature

or to please God with all, but with what soeuer I may best serue my bre∣thren, that is euer best accordyng vnto the tyme and fashion of the world. In persecution it is good for euery man to liue chast if he can, and namely for the preacher. In peace when a man may liue quietly and abyde in one place, a wise is a sure thyng to cut of occasiōs.

Then he would make it seme that Priestes wiues were the occasions of he∣resies * 1.2109 in Almany. Nay, they fell first to heresies and then tooke wiues, as ye sell first to the Popes holy doctrine & then tooke whores.

More. The Church byndeth no man * 1.2110 to chastitie. Tyndall. of a truth, for it ge¦ueth licence to who soeuer wil, to kepe whores, and permitteth to abuse mens wiues and suffereth sodomitrie, and doth but onely forbid matrimonie.

And when he sayth, chastitie was all most receaued by generall custome, be∣fore * 1.2111 the lawe was made: one lye. And good fathers dyd but geue theyr aduise therto: an other lye. And it was ratified and receaued with the cōsent of all Chri∣stendome: the third lye.

They did well to chose a Poete to be their defender. First it was attemp∣ted in generall Coūcell and resisted by holy fathers which yet thēselues were neuer maried, saying that men might not knit a •…•…ate for their weake bre∣thrē, agaynst the doctrine of Christ and hys Apostles. Neither could it bee brought to passe, vntill the Pope had got the Emperours sword out of hys hād. The Grekes which were the one halfe of Christendome then I suppose, would neuer admit it.

Now godly loue would neuer suffer them to cōsent that we should be boūd vnto that burthen which they themsel∣ues could not beare as M. More in an other place affirmeth that they dyd. And agayne, we haue manifest storyes that it was brought in with violence ot sword & that all the Priestes of Ger¦many * 1.2112 were cōpelled to put away their wiues. And we finde that whersoeuer the pope raigneth, he came in with de∣ceauyng the kyng of the countrey and then with his sword cō••elled the rest. The Pope came but now late into Wales to raigne there ouer the By∣shops and Priestes, and that with the sword of the kyng of England.

And yet though all the Clergie of christendome had graunted it, all the Church had not made it, nor yet the tenth part of the Church. The lay peo¦ple be as well of the Churche as the Priestes. Neither can all the Priestes in the world of right make any law wherin their part lyeth without their consent. Now it perteineth vnto the cōmon people and most of all vnto the * 1.2113 weakest, that their Priestes be endued with all vertue and honestie. And the chastitie of his wife, daughter and ser∣uaunt perteineth vnto euery particu∣lar man, which we see by experience de¦filed dayly, by the vnchast chastitie of the spiritualitie.

Wherfore if the Parishes, or any one Parish, after they had sene the experi∣ence what incōueniences came of their chastitie, would haue no Curate except he had a wife to cut of occasions, as Paule when he had sene that proofe, would haue no young widowes mi∣nister, who saue a tyraunt, should be agaynst them?

Moreouer the generall Councels of the spiritualtie are of no other ma∣ner, * 1.2114 sence the Pope was a God, then the generall Parlamentes of the tem∣poralitie. Where no man dare say hys mynde frely and liberally for ••eare of some one, and of his flatterers.

And looke in what captiuitie the Parlamentes be vnder the priuate coū¦sels * 1.2115 of kinges, so are the generall Coū∣cels vnder the Pope and his Cardi∣nals. And this is the maner of both. Some one two or three wilye Foxes, that haue all other in subiection, as ye * 1.2116 haue sene in my Lord Cardinall, ima∣gine, not what ought to be, but what they lust to haue and conceaue in theyr own braynes and go with child, some tyme a yeare. ij. iij. iiij. v. vi. or. vij. and some tyme. xx. and aboue, castyng, can∣••esing and compassing for the byrth a∣gaynst oportunitie: openyng the mat∣ter priuely vnder an othe a litle and a litle vnto certaine Secretaries whose part is therin, as they finde men of ac∣tiuitie and of courage, prepared to sell soule and body for promotion.

And the matter in the meane tyme is turmoyled and tossed among them¦selues: and persuasions and sutle rea∣sons are forged to blind the right way and to beguile mens wittes. And whō they feare to haue aduersaries able to resist them, for such, meanes are sought to bring them in vnto their partie or to conuey them out of the way. And whē oportunitie is come, they call a counsel or Parlamēt vnder a contrary pretēce. And a Masse of the holy ghost, whom they desire as farre away as were pos∣sible,

is song and a goodly Sermon is made, to blere mens eyes with all. And then sodenly other mē vnprouided, the matter is opened, after the most suttle maner. And many are beguiled with suttle argumentes and craftie persua∣sions. And they that hold hard agaynst * 1.2117 thē are called aside and reasoned with a part and handled after a fashion, and partly entised with fayre promises and partly feared with cruell threatnyngs, and so some are ouercome with siluer syllogismes & other for feare of threat∣nyng are driuen vnto silence, And if a∣ny be found at the last, that will not o∣bey their falsehead and tyranny, they rayle on him and iest him out of coūte∣naunce & call him opinatiue, selfe myn∣ded and obstinate, & beare him in hand that the deuill is in him that he so clea∣ueth vnto his owne witte, though he speake no silllable but Gods word, & is asked whether he wilbe wiser then other mē. And in the spiritualitie, they excommunicate him and make an he∣reticke * 1.2118 of him. And this to be true in the Clergies chastitie is as cleare as y^e day by manifest chronicles, in so much that the Prelates of Rome, were a brewyng it aboue an hundred yeares and I wot not how long lenger, yer they could bryng it to passe, and yet in vayne til they had got the Emperours sword to proue that it was most expe∣dient so to be. And for what entent? to * 1.2119 bryng all vnder the Pope, and that the Prelates of all landes might as the old maner was, come and wayte on the Pope at Rome, where he prepared thē whores inough.

And that his sworne Prelates in e∣uery land, might the more conuenient∣ly wayte in Kyngs Courtes, to mini∣ster the commō wealth vnto the popes pleasure and profite. For had the Cler∣gie kept their wiues, they could neuer haue come vnto this where they now be, and to these pluralities, vniōs and totquottes. For there is no lay man though he were neuer so euill disposed, that could for his wife & children haue leysure to cōtr•…•…e such mischiefe, and to runne from countrey to countrey, to learne falshead and subtiltie, as our spi¦ritualtie do, which without feare of * 1.2120 God and shame of man, keepe whores whersoeuer they come. And thus ye see, that the clergies chastitie, pertay∣neth as much vnto the temporaltie as vnto the spiritualtie.

And an other is this, no power a∣mong them that professe the truth may bynde where God lowseth, saue onely where loue and my neighbours neces∣sitie requireth it of me. Neyther can a∣ny power now binde them to come, but they may freely keepe or breake, as the thing is hurtfull or expediēt. Nei∣ther can there be any bond where loue and necessitie requireth the contrary. So that this law, loue thy neighbour, to helpe him as thou wouldest be holp, must interpret all mans lawes.

As if I had sworne young or vn∣wisely that I would liue chast & all the world had bound me, if afterwarde I burnt and could not ouercome the pas∣sion, I ought to mary.

For I must condition my vow and * 1.2121 shew a cause of it thereto. I may not vow for the chastitie it selfe, as though it were sacrifice to please God in it self, for that is the Idolatry of heathen. I must therfore vowe to do my neygh∣bour seruice (which in that case he may not require) or to geue my selfe more quietly to prayer and studie (which is not possible as long as I burne, and the minde will not be quiet) or that I may the better keepe y^e lawes of God, which if I burne, I stand thorow my chastitie in more ieopardy to breake & * 1.2122 to hurt my neighbour, and to shame y^t doctrine of Christ. And in like maner, if I had forsworne flesh, & al the world had bound me, yet if necessitie require it of me, to saue my life or my health, I ought to breake it. And againe though I had sworne chastitie, and the cōmon wealth or the necessitie of an other re∣quired the contrary, I must breake it. But on the one side, of all that euer burnt in the Popes chastitie, he neuer gaue priest licence to take wife, but to keepe whores onely. And on the other side, all that vow any vow, do it for the thing it selfe, as though it were as I sayd seruice or sacrifice to God that had delite in the deede, as young chil∣dren haue in Apples, and that for that deede they shall haue an higher roome in heauē then their neighbours, which is the Idolatry of the heathen, whē he ought to bestow his vow vppon hys neighbour to bryng him to heauen, & not to enuie him, & to seeke thereby an higher roome, not caring whether his neighbour come thether or no. And fi∣nally to burne and not to vse the na∣turall remedy that God hath made, is but to tempt God, as in all other thin¦ges. But & if God haue brought thee into a straite, and haue therto takē the naturall remedy from thee, then to re∣siste

and to crie vnto God for helpe, & to suffer, is a signe y^t thou louest Gods lawes. And to loue Gods law is to be sure that thou art Gods childe elect to mercy. For in all his children onely, he writeth that token.

And then he sayth, euery man hath his choyce whether he will be Priest or no. But what nettes and snares doth * 1.2123 Antichrist lay for them?

First his false doctrine, where with the Elders beguiled, cōpell their chil∣dren * 1.2124 and sacrifice them, to burne in the Popes chastitie with no other mynde, then those olde Idolaters sacrificed their children vnto the false God Mo∣loch: so that they thinke, by the me∣rites of their childrens burning, after the Popes false doctrine, to please god and to get heauen, cleane ignoraunt of the testament made in Christes bloud.

Then what a multitude are blinded * 1.2125 and drawen into the net, with the baite of promotion, honour, dignitie, plea∣sures, freedome and libertie to sinne, & to do all mischiefe vnpunished, things which all euill that feare not God do desire?

And what a number brought vp i∣dely vnto xx. and aboue, then put their * 1.2126 heades in his halter, because they haue no other crast to get their liuinges, & not because they can liue chast.

Also some liue chast at xxiiij. which same burne at xxx. And that to be true * 1.2127 dayly experience teacheth, and good naturall causes there be.

And thē looke on the Apostles lear∣ning * 1.2128 and ordinaunce. When one or two young wydowes had brokē their chastitie, he would neuer after let any moe bee chosen of the same age. How commeth it then that the Pope for so many hundred thousandes that misca∣ry, will neither breake the ordinaunce or mitigat it, or let any goe backe, but if any burne, sendeth them vnto the shame of Christes doctrine, and offen∣ding and hurt of hys Church, & neuer vnto the lawfull remedie of mariage.

And when M. More calleth it heresie, * 1.2129 to thinke that the maried were as plea∣saunt to God as the vnmaryed, he is sure¦ly an hereticke that thinketh the cōtra∣ry. Christes kingdom is neither meate nor drinke, nor husband nor wife, nor widow nor virgine, but the keepyng of the commaundementes and seruing of a mans neighbour louingly by the doctrine of S. Paul, where not to eate helpeth me to keepe the commmaūde∣mentes better then to eate, there it is better not to eate then to eate. And where to eate helpeth me to keepe the * 1.2130 commaundementes and to do my du∣tie vnto my neighbour, there it is bet∣ter to eate then not to eate. And in like case where to be without a wife help∣eth more to keepe the cōmaundemētes and to serue a mans neighboure, there it is better to be vnmaryed then mari∣ed, and where a wife helpeth to keepe the commaundementes better then to be without, there it is better to haue a wife then to be wythout. That hart onely which is ready to do or let vn∣done * 1.2131 all thinges for his neighbours sake, is a pleasaunt thing in the sight of God.

And when he will haue the Priestes to liue chast, for reuerence of the Sacra∣mentes, * 1.2132 it is deuillishe doctrine hauing the similitude of godlines, but the pith & marow is away. If he meane water, oyle, salt, and such like, then is y^• wyfe with her body and all her vses in the lawes of God, incomparable purer & holyer. If he meane the sacrament of Christes body, I aunswere, that the handes defile not the man, nor ought that goeth thorow the handes be they neuer so vnwashed, by the testimony of Christ, and much lesse can they then * 1.2133 defile Christ.

Moreouer, the Priest toucheth not * 1.2134 Christes naturall body wyth his han∣des by your owne doctrine, nor seeth it with his eyes, nor breaketh it wyth hys fingers, nor eateth it wyth hys mouth, nor chāmeth it with his teeth, nor drinketh his bloud with his lippes for Christ is impassible. But he that re∣penteth toward the lawe of God, and * 1.2135 at the sight of the sacrament, or of the breaking, feling, eating, chamming or drinking, calleth to remembraunce the death of Christ, his body breaking and bloud shedding for our sinnes, and all his passion, the same eateth our Saui∣ours body and drinketh his bloud tho¦row fayth onely, & receaueth forgeue∣nes of all his sinnes therby, and other not. And all that haue not this doc∣trine of the Sacrament come therto in vaine. And therfore there is no more cause that he which sayth the Masse should liue chast, then he that heareth it, or he that ministreth the Sacramēt, then he that receaueth it. It is to me great maruell that vnlawfull whore∣dome, couetousnes, and extortion, can not defile their handes, as well as law full matrimonye. Curssed therefore be their deuillishe doctrine wyth false ap∣pearing

godlines, the fruit and power away, out of the hartes of all Christen men.

And when he bringeth the ensample of the heathen, I prayse him. For the heathen because they could not vnder∣stand God spiritually, to serue hym in the spirit, to beleue in him, and to loue his lawes, therfore they turned hys glory vnto an Image, and serued hym after their owne imagination with bo∣dely seruice, as the whole kingdome of the Pope doth, hauing lesse power to serue hym in spirite then the Turkes. For when the heathē made an Image of the axes or feuers and sacrificed ther * 1.2136 to, they knew that y^e Image was not the feuers, but vnder y^e similitude of y^e Image, they worshipped the power of God which plagued them with the fe∣uers, with bodely seruice, as the Pope doth aboue all the Idolaters that euer were in the worlde. As when we paint Saint Machael weying the soules, & * 1.2137 sticke vp a candle to flatter him, and to make him fauourable vnto vs, and re∣garde not the testament of Christ, nor the lawes of God, because we haue no power to beleue nor to loue the truth. And euen so, to referre virginitie vnto the person of God, to please hym ther∣with, is false sacrifice and heathenishe Idolatrie. For the onely seruice of god * 1.2138 is to beleue in Christ and to loue the lawe. Wherfore thou must referre thy wedlocke, thy virginitie and all thy o∣ther deedes vnto the keepyng of the lawe and seruing thy neighbour only. And then whē thou lookest wyth a lo∣uing hart, on the law that saith, breake not wedlocke, keepe no whore and so forth, and findest thy body weake, and thyne office such that thou must haue conuersation with mēs wiues, daugh∣ters and seruauntes, then it is better to haue a wife thē to be without. And againe if thou see seruice to be done y^t thou canst not so well do with a wyfe as without, then if thou haue power to be without, it is best so to be, and in such like. And els the one is as good as the other, and no difference. And to to take a wife for pleasure, is as good as to absteine for displeasure.

And when M. More seeth no other cause, why it is not best that our spiritua∣litie were all gelded, then for losse of me∣rite in resistyng, besides that that imagi∣nation is playne Idolatrie, I hold M. More beguiled, if all we read of gelded men be true and the experience we see in other beastes. For then the gelded lust in their flesh as much as the vn∣gelded. Which if it be true, then the gel¦ded, * 1.2139 in that he taketh such great payne in geldyng, not to minishe his lustes, but if lustes ouercome him, yet that he haue not wherewith to hurt his neigh¦bour, deserueth more then the vngel∣ded. And then it were best that we did eate and drinke & make our flesh strōg that we burned, to deserue in resisting, as some of your holy Saintes haue layd virgins in their beddes; to kindle their courage, that they might after * 1.2140 quench their heate in cold water, to de∣serue the merite of holy Martyrs.

And whē he sayth, the Priestes of the old law absteined from their wiues when they serued in the tēple. Many thynges were forbidden them, to kepe them in bonde and seruile feare & for other pur¦poses. And yet I trow h•• findeth it not in the text that they were forbidden their wiues. And when he imagineth so because Zacharias, when his course was out, gat him home to his house, I thinke it was better for him to go to his house, then to send for his house to him, he was also old and his wife to. But and if they were forbidden, it was but for a tyme, to geue them to prayer, as we might do right well and as wel as they. But I read that they were for * 1.2141 bidden to drinke wine & strong drinke, when they ministred: of whiche ours powre in without measure.

M. More. Christ liued chast and exhor∣teth * 1.2142 vnto chastitie.

Tyndall. We be not all of Christes * 1.2143 complection, neither exhorteth he to o∣ther chastitie then wedlocke, saue at a tyme to serue our neighbours. Now y^t Popes chastitie is not to serue a mās neighbour, but to runne to riotte and to carie away with him the liuyng of the poore and of the true preacher, euen the tythes of v. or vj. Parishes and to go & either dwell by a stewes or to ca∣ry a stewes with him, or to corrupt o∣ther mens wiues.

Paphnutius a man that neuer pro∣ued * 1.2144 Mariage is praysed in the stories, for resistyng such doctrine with Gods word in a generall Councell before the Pope was a God. And now M. More a man that hath proued it twise is mag∣nified for defendyng it with sophistrie. And agayn me semeth that it is a great * 1.2145 ouer sight of M. More to thinke that Christ though he were neuer maryed would not more accept the seruice of a maried mā that would more say truth for hym then they that abhorre wed∣locke:

in as much as the spiritualtie ac¦cept his humble seruice & reward his merites with so high honour, because he can better fayne for them, then any of their vnchast, I would say owne chast people, though he be Bigamus & past the grace of his necke verse.

And finally, if M. More loke so much on y^e pleasure that is in Mariage, why setteth he not his eyes on the thankes geuyng for that pleasure, & on the pa∣cience of other displeasures.

The xiiij. Chapter.

MOre. Wicleffe was the occasion of * 1.2146 the vtter subuersion of the Realme of Boheme, both in faith and good liuing and of the losse of many a thousand liues.

Tyndall. The rule of their fayth are * 1.2147 Christes promises, and the rule of their liuyng Gods law▪ And as for losse of * 1.2148 liues, it is truth that the Pope s••••e I thinke an hundred thousand of them, because of their fayth & that they wold no l••nger serue him. As he s••••e in En∣gland many a thousand, & s••••e the true ••yng and see vp a false vnto the e••fu∣sion of all the noble bloud and murthe ryng vp of the comminaltie, because he should be his desender.

M. The constitution of the Byshops is * 1.2149 not that the Scripture shall not be in En∣glish, but that no man may translate it by his owne authoritie or read it, vntill they had approued it.

Tyndall. If no translatiō shalbe had * 1.2150 vntill they geue licence or till they ap∣proue it, it shal neuer be had. And so it is all one in effect: to say there shalbe * 1.2151 none at all in English, and to say, till we admitte it, seyng they be so malici∣ous that they will none admitte, but fayne all the cauillations they can, to proue it were not expedient. So that if it be not had spite of their harts it shall neuer be had. And thereto, they haue done their best to haue had it enacted by Parlament, that it should not be in English.

The xv. Chapter.

HE iesteth out Hunnes death with * 1.2152 his Poetrie were with he built Ʋ∣topia. Many great Lordes came to Baynardes Castell (but all namelesse) to examine the cause (as y^• credible Pre¦lares so well learned, so holy and so in∣different whiche examined Bilney and Arture, be also all namelesse.)

M. Horsey tooke his pardon, because * 1.2153 it is not good, to refuse Gods pardon and the kynges.

Tyndall. Gods pardon can no man * 1.2154 haue except he knowledge himselfe a sinner. And euen so he y^t receaueth the kynges yeldeth him selfe giltie. And moreouer it is not possible y^t he which * 1.2155 putteth his trust in God, should for feare of the xij. men or of his iudges, re¦ceaue pardon for that hee neuer was faultie vnto the dishonoring of our sa∣uiour Iesus, but would haue denyed it rather vnto the death.

And therto, if the matter were so cleare as ye iest it out, then I am sure the kynges graces both curtesie and wisedome, wold haue charged the iud∣ges * 1.2156 to haue examined the euidēce layd agaynst him diligētly & so to haue quit hym with more honesty then to geue him pardon of that he neuer trespassed in, and to haue rid the spiritualitie out of hate and all suspition.

Then sayth he Hunne was sore sus∣pect * 1.2157 of heresie and conuict. And after he sayth Hunne was an hereticke in deede and in perill so to be proued. And then * 1.2158 how was he conuict? I heard say, that he was first conuict, whē he was dead and then they did wrōg to burne him, till they had spoken with him, to were whether he would abiure or no.

M. The Byshop of London, was wise, vertuous and cunnyng. * 1.2159

Tyndall. For all those three yet he * 1.2160 would haue made the old Deane Co∣let of Paules an hereticke, for transla∣tyng * 1.2161 the Pater n••ster in English, had not the Byshop of Canterbury holpe the Deane.

The xvj. Chapter.

THe messenger asketh hym, if there be an old lawfull translatiō before Wicleffes, how happeneth it that it is * 1.2162 in so few mens handes, seyng so many desire it? He aunswereth the Printer dare not Print it and then hang on a doubt••ul triall, whether it were trans∣lated sence or before, for if it were trās∣lated sence, it must be first approued.

What may not M. More say by autho¦ritie * 1.2163 of his Poetrie? there is a lawfull trāslation y^t no mā knoweth, which is as much as no lawfull trāslatiō. Why might not y^e bishops shew which were that lawfull trāslation & let it be Prin∣ted? Nay if that might haue bene ob∣teined of thē with large money it had be Printed ye may be sure lōg yer this. But Sir aunswere me here vnto, how happeneth that ye defenders translate not one your selues, to cease the mur∣mour of the people, & put to your own gloses, to preuent heretikes? ye would

no doubt haue done it long sence, if ye * 1.2164 could haue made your gloses agree w^t the text in euery place. And what can you say to this, how that besides they haue done their best to disanull all trās¦lating by Parlament, they haue dispu∣ted before the kynges grace, that is it perilous and not mete and so conclu∣ded that it shall not be, vnder a pretēce of deferring it of certein yeares: where M. More was their speciall Orator, to fayne lyes for their purpose.

M. Nothyng discourageth the Clergie * 1.2165 so much as that they of the worste sorte most calleth after it.

Tyndall. It might well be, Phari∣seis * 1.2166 full of holynesse long not after it, but Publicans that hunger after mer∣cy might sore desire it. Howbeit, it is in very deede a suspect thyng & a great signe of an heretike to require it.

Then he iuggleth with allegories. * 1.2167 Syr Moses deliuered them all that he had receaued of God & that in the mo∣ther toung, in which all that had the hart therto studied and not the Priests onely as thou mayst see in the Scrip∣ture. And the Apostles kept nothyng behind, as Paul testified Actes xx. how he had shewed them all the counsell of God & had kept nought backe. Shuld the lay people lesse hearken vnto the ex¦positions of the Prelates in doubtfull places, if the text were in their handes when they preached?

M. The Iewes geue great reuerence * 1.2168 vnto the Bible and we sit on it.

Tyndall. The Pope putteth it vn∣der * 1.2169 his feete and treadeth on it, in to∣kē that he is Lord ouer it that it should serue him, and he not it.

M. God hath ordeined the ordinaries * 1.2170 for chief Phisitions.

Tyndall. They be Lawyers ordei∣ned * 1.2171 of the Pope, and can no more skill of the Scripture then they that neuer saw it: ye and haue professed a contrary doctrine. They be right hangmen to * 1.2172 murther who soeuer desireth for that doctrine that God hath geuē to be the ordinary of our fayth and liuyng.

And when he maketh so great diffi∣cultie and hardnesse in Paules Epistles. I say, it is impossible to vnderstand ey∣ther Peter or Paul or ought at all in y^e scripture, for him that denieth y^t iustifi∣yng of faith in Christes bloud. And a∣gayn, it is impossible to vnderstād in y^e * 1.2173 scripture more then a Turke, for who∣soeuer hath not the lawe of God writ∣ten in his hart to fulfill it. Of which pointe and of true faith to, I feare me that you are voyde and empty with all your spiritualtie, whose defender ye * 1.2174 haue taken vppon you to bee, for to mocke out the truth for lucre and vaū∣tage.

An aunswere to M. Mores fourth booke.

CHristes church hath the true doctrine al∣ready, * 1.2175 and the selfe same that S. Paule woulde not geue an Angell audience vnto the contrary.

Tyndall. But the * 1.2176 Popes Church will not heare that doctrine.

More. Confirmed with such a multi∣tude of miracles, and so much bloud of * 1.2177 martyrs, and commō consent of all Chri∣stendome.

Tyndall. Who shewed a miracle to confirme his preaching of eare confes∣sion * 1.2178 and Pardons with like pedlery? * 1.2179 or who shed his bloud for them? I can shew you many thousandes that ye haue slayne for preaching the contrary. And agayne, Grecia the one halfe of Christendome cōsenteth not vnto thē, which Greekes, if such thinges had come from the Apostles, should haue had them er ye.

M. The spiritualtie be not so tender eared, but that they may heare their sin∣nes * 1.2180 rebuked.

Tyndall. They consent not vnto the way of truth, but sinne of malice, and * 1.2181 of professiō. And therfore as they haue no power to repent, euen so can they * 1.2182 not but persecute both him that rebu∣keth them and his doctrine to, after the ensamples of the Phariseis and all ty∣rauntes that begunne before, namely, if the preacher touch any ground wher by they should be reformed, or by what meanes they maintaine their mischief.

The second Chapter.

MOre. A Fryers liuing that hath ma∣ryed * 1.2183 a Nunne, maketh it easie to know that his doctrine is not good.

Tyndall. The profession of either o∣ther * 1.2184 is plaine Idolatry, and deceauing of a mās soule and robbing him of his good, and taken vpon them ignoraūt∣ly therto. Wherfore when they be come vnto the knowledge of the truth, they ought no longer therein to abyde, but the Popes forbyddyng Matrimony

and to eate of meates created of God * 1.2185 for mans vse, which is deuillishe doc∣trine by Paules prophesie, hys geuing licence to hold whores, his continuall occupiyng of Princes in shedding of Christen bloud, his robbing of y^e poore thoroughout Christendome of all that was geuen to maintaine them, his set∣ting vp in Rome a stues not of womē * 1.2186 onely, but of the male kynde also a∣gaynst nature, and a thousand abho∣minations to grosse for a Turke, are tokens good inough that he is y^e right Antichrist and his doctrine sprong of the deuill.

More. In penaunce Martin saith there * 1.2187 needeth no contricion nor satisfaction.

Tyndall. Call it repentaunce and thē * 1.2188 it is contricion of it selfe. And as for mendes making with worldly things, that do to thy brother whom thou hast offended, and vnto God offer the repē∣taunce of thine hart, and the satisfacti∣on of Christes bloud.

M. Tyndall saith that the confessour * 1.2189 vttereth the confessions of them that be rich. But yet we see that both rich and poore keepe whores openly without pay∣ing peny.

Tyndall. If they be very rich they * 1.2190 be suffered, because they may be good defenders of the spiritualty, and if they be very poore, because they haue no money to pay, or els they fine with one or other secretly.

More. Ʋppon that lye Tyndall buil∣deth * 1.2191 the destruction of the sacrament of penaunce.

Tyndall. Sacrament is a signe sig∣nifiyng * 1.2192 what I should do or beleue, or both. As Baptim is the signe of repē∣taunce, signifiyng that I must repent * 1.2193 of euill, and beleue to be saued therfrō by the bloud of Christ. Now Syr in your penaunce describe vs which is y^e signe and the outward sacrament, and what is the thing that▪ I must do or beleue, and then we will ensearch whe¦ther it may be a sacrament or no.

More. Tyndall saith that confession is the worst inuention that euer was. * 1.2194

Tyndall. As ye fashion it meane I, * 1.2195 and of that filthy priapishe confession which ye spew in the eare wherewyth * 1.2196 ye exclude y^e forgeuenes that is in Chri¦stes bloud for all that repent and be∣leue therein, and make the people be∣leue that their sinnes be neuer forge∣uen vntill they be shriuen vnto the Priest, and thē for no other cause saue that they haue there tolde them, and for the holy deedes to come which the confessour hath enioyned them more pro••itable ofttimes for himselfe then a∣ny man els.

More. Neuer man had grace to spie * 1.2197 that before Tyndall.

Tyndall. Yes very many. For ma∣ny nacions neuer receaued it. And the * 1.2198 Greekes when they had proued it, and saw the baudery that folowed of it, put it downe agayne. For which cause and to know all secretes, and to leade the consciences captiue, the Pope falsely maintaineth it.

M. What fruit would then come of * 1.2199 penaunce?

Tyndall.▪ Of your iugglyng terme * 1.2200 penaunce I can not affirme. But of re¦pentaunce would come this fruit, that no man that had it, should sinne wyl∣lingly, but euery man should continu∣ally fight against his fleshe.

More. He teacheth that the sacrament * 1.2201 hath no vertue at all, but by faith onely.

Tynd. The fayth of a repēting soule * 1.2202 in Christes bloude doth iustifie onely. And the sacramēt standeth in as good stead as a liuely preacher. And as the preacher iustifieth me not, but my faith in the doctrine: euen so the signe iusti∣fieth not, but the faith in the promise which the sacrament signifieth & prea∣cheth. And to preach is all the vertue of the sacrament. And where the sa∣cramentes preach not, there they haue no vertue at all. And sir we teach not as ye do, to beleue in the sacrament or in holy church, but to beleue the sacra∣ment and holy church.

More. He teacheth that fayth suffiseth * 1.2203 vnto saluation without good workes.

Tyndall. The Scripture sayth, that * 1.2204 assoone as a man repenteth of euill, & beleueth in Christes bloud, he obtay∣neth mercy immediatly, because he should loue God, and of that loue do good woorkes, and that he tarieth not in sinne stil till he haue done good wor¦kes, and then is first forgeuen for hys workes sake, as the Pope beareth his in hand, excluding the vertue of Chri∣stes bloud. For a man must be first re∣conciled * 1.2205 vnto God by Christ and in Gods fauour, yer his workes can be good and pleasaunt in the sight of god. But we say not as some damnably lye on vs, that we should do euill to be iu∣stified by faith, as thou maist see Rom. iij. how they sayde of the Apostles for like preaching.

M. He calleth it sacrilege to please god with good workes. * 1.2206

Tyndall. To referre the worke vn∣to

the person of God to buy out thy sin therewith, is to make an Idole of god or a creature. But if thou refer••e thy worke vnto thy neighbours profite or taming of thine owne fleshe, then thou pleasest God therwith.

More. Item that a man can do no good * 1.2207 woorke.

Tyndall. It is false. But he sayth a * 1.2208 man can do no good woorke till he be∣leue that his sinnes be forgeuen hym in Christ, and till he loue Gods lawe, and haue obtayned grace to woorke with. And then sayth he that we cā not do our workes so perfectly, by the rea∣son * 1.2209 of our corrupte fleshe, but that there is some imper••ectnes therein, as in the workes of them that be not their craftes master. Which is yet not rec∣koned, because they do their good willes, and be scholers & goe to schole to learne to do better.

M. Item that the good and righteous * 1.2210 man sinneth alway in doing well.

Tyndall. In all his woorkes there * 1.2211 lacketh somewhat and is a faulte vntil he do thē with as great loue vnto his neighbour as Christ did for him and as long as there is more resistaunce in his flesh then was in Christes, or lesse hope in God: and then no lenger.

M. Item that no sinne damneth a man * 1.2212 saue vnbeleffe.

Tyndall. What soeuer a man hath * 1.2213 done, if he repent and beleue in Christ, it is forgeuen him. And so it foloweth, that no sinne dāneth saue there where there is no belefe.

M. Item that we haue no frewill to do * 1.2214 ought therewith, though the grace of God be ioined therto, and that God doth all in vs both good and bad and we doe but suffer as waxe doth of the workemā.

Tyndall. First where hee affirmeth * 1.2215 that we say, our will is not free to doe good and to helpe to compel the mem∣bers, when God hath geuen vs grace to loue his lawes, is false. But we say that we haue no frewill to captiuate our wittes and vnderstandyng, for to beleue the pope in what soeuer he saith without reason geuing, when we find in the Scripture contrary testimonie, and see in hym so great falsehead and deedes so abhominable and thereto all the signes by which the Scripture tea∣cheth vs to know Antichrist.

And we affirme that we haue no fre¦will * 1.2216 to preuent God & his grace, & be∣fore grace prepare our selues thereto, neither cā we consent vnto God before grace be come. For vntil god haue pre∣uēted vs & powred y^e spirit of his grace into our soules, to loue his lawes, and hath grauē thē in our harts by the out∣ward ministration of his true preacher and inward workyng of his spirite or by inspiratiō onely, we know no•• God as he is to be knowen nor feele y^e good nesse or any swetnesse in his law. How then can we consent thereto▪ Sayth not the text, that we can do no good * 1.2217 while we be euill, and they which seke glorie and to clyme in honour aboue * 1.2218 their brethren can not beleue the truth, and that whores, theues, murtherers, * 1.2219 extortioners & such like haue no parte in the kyngdome of God & Christ nor any felyng therof? And who shall take those diseases from them? God onely through his mercy, for they cā not put * 1.2220 of that complection of them selues, vn¦till they be taught to beleue and to fele that it is damnable and to consent vn∣to the contrary liuing.

And vnto the second part I aun∣swere, that in respect of God we doe but suffer onely and receaue power to * 1.2221 do all our deedes whether we do good or bad, as Christ aunswered Pylate, that hee could haue no power agaynst him except it were geuen him from a∣boue, and no more could Iudas nei∣ther. * 1.2222 But in respect of y^e thing, wherin or wherwith we worke and sheade out agayne the power that we haue recea∣ued, we woorke actually. As the axe doth nothyng in respect of the hād that heweth, saue receaue: but in respect of the tree that is cut, it worketh actually & powreth out agayne the power that it hath receaued.

M. Item that God is author of good * 1.2223 and euill: as wel of the euill will of Iudas in betraying Christ, as of the good will of Christ in sufferyng his passion.

Tyndall. The power wherewith we * 1.2224 do good and euill is of God & the will is of God. As y^e power which the mur¦therer * 1.2225 abuseth and wherewith he kil∣leth a man vnrighteously is of God & the will wherewith he willeth it. But the wickednesse of his wil and croked∣nesse or frowardnesse wherewith hee sleath vnrighteously, to auēge him selfe & to satisfie his owne lustes, & the cause why he knoweth not the law of God and consenteth not to it, whiche law should haue informed his will and cor∣rected the crokednesse therof and haue taught him to vse his will & his pow∣er right, is his blindnesses fault onely and not Gods. Whiche blindnesse the deuill hath poysoned him with.

M. Item matrimonie is no Sacramēt. * 1.2226

Tyndall. Matrimonie is a similitude of the kyngdome of heauen, as are ma∣ny thynges mo, like as it appeareth by Christ in the Gospell. But who insti∣tute it to be a Sacrament? Or who at his mariage was taught the significa∣tion of it? Who was euer bound to re∣ceaue it in the name of a Sacrament. I * 1.2227 would to Christes bloud that ye wold make a Sacrament of it vnto all men and women that be maryed and vnto all other, and would at euery mariage teach the people to know the benefite of Christ through the similitude of Ma¦trimony. And I affirme that in the po∣pes Churche there is no Sacrament. For where no signification is, there is no Sacrament. A signe is no signe vn¦to him that vnderstādeth nought ther∣by: as a spech is no spech vnto him that vnderstādeth it not. I would to Chri∣stes passion that ye would let them be Sacramentes which Christ institute & ordeined for Sacramentes. And then if ye make of your own braynes fiue hū∣dred therto I would not be so greatly greued, though I would not geue my consent vnto so great a multitude, part¦ly for the bondage, and specially lest we should in tyme to come, the significati∣ons of them lost, fall into Idolatrie a∣gayne and make holy workes of them, after the exāple of the blindnesse wher∣in we be now, but I would haue the woorde euer liuely preached out of the playne text.

M. Item that all holy orders bee but * 1.2228 mens inuention.

Tyndall. The office of an Apostle, * 1.2229 Byshop, Priest, Deacon, and Widow, are of God: But as concerning the sha¦nyng, the oylyng and diuersitie of ray∣ment and many degrees sence added therto, proue that they be but mens tra¦ditions. But and ye will make Sacra∣mentes * 1.2230 of the oylyng, shanyng, she∣ryng, and garmentes, put their signi∣fications vnto them and let the kyngs grace compell them to keepe them and I admitte them for Sacramentes, and vntill that tyme I hold them for the false signes of hypocrites.

M. Itēm that euery man and woman * 1.2231 is a Priest and maye consecrate the body of Christ.

Tyndall. In bodyly seruice if the of∣ficer * 1.2232 appoynted be away, euery other person not onely may, but also is boūd to helpe at neede, euen so much as hys neighbours dogge. How much more then ought men to assiste one an other in the health of their soules, at al times of nede? if the man be away, the womā may and is bound to Baptise in tyme of nede, by the law of loue, which office perteineth vnto the priest onely. If she be Lady ouer the greatest ordeined by God, that she may Baptise, why shuld * 1.2233 she not haue power also ouer the lesse, to minister the ceremonies whiche the Pope hath added to, as his oyle, his salt, his spitell, his candle and cresom∣cloth? And why might she not pray all the prayers, except that Idole the pope be greater then the very God? if womē had brought a child to Church & while the Priest & other men taryed the child were in ieoperdy, might they not bap∣tise him in the font, if there were no o∣ther water by? And if other water were by, yet if that holpe better one mite, loue requireth to baptise him ther¦in. And then why might not women touch all their other oyle? If a woman learned in Christ were driuen vnto an Ile where Christ was neuer preached, might she not there preach and teach to minister the Sacraments and make officers? The case is possible, shew thē what should let that she might not? loue thy neighbour as thy selfe doth cō¦pel. Nay, she may not consecrat. Why? If the pope loued vs as wel as Christ, hee would finde no faulte therewith, though a womā at nede ministred that Sacrament if it bee so necessary as ye make it. In bodyly wealth, he that would haue me one ace lesse then hym¦selfe, loueth me not as well as himselfe how much more ought we to loue one an other in thynges pertainyng vnto the soule?

M. Item that the host is no sacrifice. * 1.2234

Tyndall. Christ is no more killed. It is therfore the Sacrament signe & me∣moriall of that sacrifice wherewith Christ offered his body for our sinnes and commaūded saying, this do in the remembraunce of me. We be not holpe with any visible deede that the Priest there doth, saue in that it putteth vs in remembraunce of Christes death & pas¦sion for our sinnes. As the garmentes and straunge holy gestures, helpe vs not, but in that they put vs in remem∣braunce of thyngs that Christ suffered for vs in his passion. Euen so the shew¦yng, breakyng, and eatyng of the host, the shewyng and drinkyng of the cup of Christes bloud, and the wordes and the consecration, helpe vs not a pinne, nor are gods seruice, saue onely in that they styrre vp our repentyng fayth to

call to mynde the death and passion of Christ for our sinnes. And therfore to call it a sacrifice, is but abused speach, * 1.2235 as when we call one that is new come home to breakfast and set a Capon be∣fore him and say, this is your welcome home, meaning yet by that speach, that it is but a signe of y^e loue of myne hart * 1.2236 which reioyseth and is glad that he is come home safe and sounde. And euen so is this but the memoriall of the very sacrifice of Christ once done for al. And if ye wold no otherwise meane, ye shal haue my good will to call it so still, or if ye can shew me a reason of some other meanyng. And therfore I would that it had bene called (as it in deede is and as it was commaūded to be) Christes * 1.2237 memoriall, though that I doubt not but that it was called Masse of his He brue woord Misach, which signifieth a a pension geuyng, because that at eue∣ry Masse, mē gaue euery man a portiō accordyng vnto his power vnto the in stentation of the poore. Which offering yet remayneth. But to a false vse and profite of them that haue too much, as all other thinges are peruerted.

Finally it is the same thinge that it was when Christ institute it at hys last supper. If it were then the very sa∣crificing of Christes body, and had that same vertue and power with it that his very passion after wrought, why was he sacrificed so cruelly on the mo∣row, and not holde excused therwyth, seyng he was there verely sacrificed?

M. Item that there remayneth bread * 1.2238 and wine in the sacrament

Tyndall. Improue it. What is that * 1.2239 that is broken, and that the Priest ea∣teth wyth hys teeth, ayre onely? if a childe were fed with no other foode he should wax haply as long as his fa∣ther. Wherof then should his body, his flesh and bones grow? wherof should that come (with reuerence I speake it) that he pisseth and so forth? all by mi∣racle will they say. O what wonder∣full miracles must we faine to saue An¦tichristes doctrine, I might wyth as * 1.2240 good reason say that the hoste is ney∣ther rounde nor white, but that as my mouth is deceaued in the tast of bread, euen so mine eyes are in the syght of roundnes, and so is there nothing at all. Which all are but the disputations of men with corrupt myndes, without spirite to iudge. Neuer the later when the Priest hath once rehearsed the testa¦ment of our sauiour thereon. I looke not on bread and wine, but on the bo∣dy of Christ broken, and bloud shed for my sinnes, and by that fayth am I sa∣ued from the damnation of my sinnes. Neyther come I to Masse for any o∣ther purpose then to fet forgeuenes for Christes deathes sake, nor for any o∣ther purpose say I Confiteor, & know∣ledge my sinnes at the beginning of Masse. And if ye haue other doctrine, teach vs a reason & leade vs in light, & we will follow. Christ sayth Iohn. xi. * 1.2241 it is the spirit that quickeneth, the flesh profiteth nothing at all, the woordes which I speake saith he are spirite and lyfe. That is, the fleshely eatyng and drinking of Christes body and bloude profit not, as his carnall presence pro∣fited not, by the reason of his presence onely, as ye see by Iudas and y^• Pha∣riseis, and the souldiours that touched hym, and how his bodely presence did let the disciples to vnderstand spiritu∣ally. But to eate and drinke in the spi∣rite, that is, to harken vnto his wor∣des, and with a repenting hart to be∣leue in hys death, bringeth vs all that Christ can do for vs.

More. Item that the masse auaileth no * 1.2242 man but the Priest.

Tyndall. If ye speake of the pray∣ers, * 1.2243 his prayers helpe vs as much as ours him. If ye speake of y^e sacramēt, * 1.2244 it helpeth as many as be present as much as hym, if moued therby they be leue in Christes death as well as he. If they be absent, the sacrament profi∣teth them as much as a sermon made in the church helpeth them that be in y^• fieldes. And how profiteth it the soules of the deade tell me, vnto whome it is no signe?

If ye meane the carnall eating and drinking, then it profiteth the Prieste onely, for he eateth and drinketh vppe all alone, and geueth no man parte wyth hym.

More. Item that a man should not be * 1.2245 howseled till he lay a dying.

Tynd. That is to shamelesse a lye. * 1.2246

M. Item that men and women should * 1.2247 not spare to touch it.

Tynd. A perillous case. Why? Be∣cause the Pope hath not oyled them. Neuerthelesse Christ hath annointed them wyth hys spirite and wyth hys bloud. But wot ye why? The Pope thinketh if they should be too busie in handeling it, they woulde beleue that there were bread, and for that cause to strength their faythes, he hath imagi∣ned little prety thinne manchetes that shine thorow, and seeme more lyke to

be made of paper or fine Parchement then of wheate floure. About which was no smale question in Oxforde of late dayes, whether it were bread or none: some affirming that the floure with long lying in water was turned to starch, and had lost his nature.

M. Item that the sacramēt should not * 1.2248 be worshipped.

Tyndall. It is the Sacrament of * 1.2249 Christes body and bloud. And Christ calleth it the newe and euerlasting te∣stament in hys bloud, and commaun∣ded that we shoulde so do in the re∣membraunce of hym, that hys bodye was broken and his bloude shed for our sinnes. And Paule commaundeth thereby to shewe or preach the Lords death. They say not pray to it, neither put any fayth therein. For I may not beleue in the sacramēt, but I must be∣leue * 1.2250 the Sacrament, that it is a true signe, and it true that is signified ther∣by (which is the onely worshippyng of the Sacrament, if ye geue it other worship ye plainly dishonour it). As I may not beleue in Christes Church, but beleue Christes Church, that the doctrine which they preach of Christ is true. If ye haue any other doctrine, teach vs a reason and lead vs in light, and we will follow.

More. Item that a Christē is not bound to keepe any lawe made by man or any * 1.2251 at all.

Tynd. You say vntruely: a Christē man is bound to obey tyranny: if it be * 1.2252 not agaynst hys fayth nor the lawe of God, vntill God deliuer him thereof. But he is no Christen man that byn∣deth hym to any thing saue that which loue and his neighbours necessitie re∣quireth of them.

And when a lawe made, is no lon∣ger profitable, Christen rulers ought to breake it. But now a dayes whē ty∣raunts haue gotten the simple people vnder, they compell thē to serue theyr lustes and wyly tyranny, without re∣spect of any common wealth. Which wyly tyranny, because the truth rebu∣keth it, is the cause why they persecute it, least the common people seing how good they should be, and feeling how wicked they are, shuld withdraw their neckes frō their vnrighteous yooke. As ye haue ensample in Herode, in the Scribes and Phariseis, and in many other.

More. Item that there is no Purga∣tory. * 1.2253

Tyndall. Beleue in Christ and thou * 1.2254 shalt shortly finde purgatoryes inow, as ye now make other feele.

M. Item that all soules lye and sleepe * 1.2255 till domes day.

Tyndall. And ye in putting them in heauen, hell, and purgatory, destroy y^e argumentes wherwith Christ & Paul proue the resurrection. What God doth with them, that shall we know when we come to them. The true faith * 1.2256 putteth the resurrection which we be warned to looke for euery houre. The Heathen Philosophers denying that, did put that the soules did euer lyue. And the Pope ioyneth the spirituall doctrine of Christ and the fleshly doc∣trine of philosophers together, things so contrary that they can not agree, no more then the spirite and the fleshe do in a Christen man. And because the fleshly mynded Pope consenteth vnto heathen doctrine, therefore he corrup∣teth the scripture to stablish it. Moses sayth in Deut. the secrete thinges per∣taine * 1.2257 vnto the Lord, and the thynges that be opened pertaine vnto vs, that we do all that is written in the booke. Wherfore Sir if we loued the lawes of God and would occupy our selues to fulfill them, and woulde on the other side be meeke and let God alone wyth hys secretes and suffer him to be wiser then we, we should make none article of the faith of this or that. And againe, if the soules be in heauen, tell me why they be not in as good case as the An∣gels be? And then what cause is there of the resurrection?

M. Item no man shall pray to saintes. * 1.2258

Tyndall. When ye speake wyth sain∣tes that be departed, it is not euill to put them in remembraunce to pray for you.

M. Why do they not heare vs? * 1.2259

Tyndall. If they loue you so feruēt∣ly * 1.2260 and be so great with God, why cer∣tifie they you not, that they so do?

More. So they do in that we feele our * 1.2261 peticions graunted.

Tyndall. God saued the olde Idola∣ters * 1.2262 with worldly saluacion, and gaue them their peticions, which they yet asked of their Idoles, as ye see thorow out all the olde testament. God hea∣reth the crowes, foules, beastes, and wormes of the earth, as the text saith, men and beastes doth God saue, which beastes yet pray not to God.

The Iewes and Turkes doth god saue in this worlde, and geueth them their worldly peticions, which yet wor¦ship not God, as his godly nature is

to be worshipped but after their owne * 1.2263 imagination: not in the spirite wyth fayth, hope, and loue, but wyth bode∣ly seruice as the Pope doth. As the po∣pishe serue S. Appoline for the tooth ache and are healed: euen so the Iewes and Turkes be healed and pray not to her, but serue God after an other ma∣ner for the same disease. So that God doth saue in this world all that keepe y^• worldely lawes worldely, that is to wete, outwarde in the body for bode∣ly rewarde and not in the hart of loue that springeth out of the mercy that God hath geuen vs in Christ, which same, though they be Turkes, if they breake the worldly lawes, he rebuketh them, as the Niniuites and punisheth them diuersly. And if they knowledge their sinne and mende, he healeeh them agayne. But and if they harden and sinne as beastes, and will not amend, he destroyeth them vtterly as the So∣domites. And yet all such haue no part in the life to come.

But with his children in whose har∣tes he writeth the fayth of hys sonne * 1.2264 Iesus and the loue of his lawes, he goeth otherwise to worke hys lawes in their will: and their peticions are his honour & their neighbours welth: and that he will prouide them of all thinges necessary vnto this life, and gouerne them that their hartes be not ouercome of euill. And he heareth thē vnto his honour and their euerlasting saluation, and purgeth them and tea∣cheth them thinges wherof the popish and all they whose hartes the God of this world hath blynded, to serue God with workes, hath no feelyng.

And when he sayth, that the Empe∣rour * 1.2265 and that coūsell which decreed that Images for the abuse should be put out of the church, were heretikes. It is much easier so to say, then so to proue. Ʋnderstand therefore, that Images were not yet receaued in the Churche in the tyme of S. Hierome, at the least waye generally, whether in some one * 1.2266 place or no, I can not tell. For S. Hie∣rome rehearseth of one Epiphanius a Byshop in the countrey of Cipres, & that the most perfect of all y^e Byshops of hys tyme, how that the sayd Epipha∣nius * 1.2267 & the Byshop of Ierusalem went together to Bethell, & by the way they entred into a Churche for to pray and there found a vayle hāgyng before the doore and an image: paynted thereon, as it had bene of Christ or some Saint. For the Byshop was so moued ther∣with because sayth S. Hierome, that it * 1.2268 was contrary to the Scripture, that he cut & counseled to bury some dead ther in, and sent an other cloth to hāg in the stede. And afterward when they were crept in a litle and litle: there was no woorshyppyng of them, at the least waye generally vntill the tyme of S. Gregory.

In so much that when Cirenus the Byshop of Massilia offēded with the su∣perstitiousnes of the people burnt thē, S. Gregory wrote that he should not de∣stroy * 1.2269 the Images, but teach onely that the people should not worshyp them. But whē it was so farre come that the people worshypped them with a false fayth (as we now know no other vse) and were no longer memorials onely, then the Byshops of Grece & the Em∣perour * 1.2270 gathered them together, to pro¦uide a remedy agaynst that mischief & cōcluded that they should be put down for the abuse, thinkyng it so most expe∣dient, hauyng for them, first the exam∣ple of God whom a man may boldly folow, which commaunded in the be∣gynning of all his preceptes, that there should be no image vsed to worship or pray before, not for the Image it selfe, but for the weakenesse of hys people: and hauyng agayne before their eyes, that the people were fallen vnto Ido∣latrie and imageseruyng by the reason of them.

Now aunswere me, by what reason caust thou make an hereticke of hym, that concludeth nought agaynst God, but worketh with God & putteth that blocke out of the way, where at his brother the price of Christes bloud srō∣bleth and loseth his soule. They put not downe the images for hate of God and of his Saintes, no more then Eze∣chias brake the brasen Serpēt for enuy * 1.2271 of the great miracle that was wrought by it, or in spite of God that commaū∣ded it to be kept for a memoriall. But to kepe the people in the true faith one¦ly. Now seyng we may be all without * 1.2272 images & to put them downe is not a∣gainst Gods cōmaūdemēt but with it, namely if they be abused, to the disho∣nour of God and hurt of our neigh∣bours, where is charitie, if thou which knowest the truth and caust vse thyne image wel, wilt not yet forbeare thyne image and suffer it to be put out of the way, for thy weake brothers sake whō thou seest perish there through? yea & what thyng maketh both the Turke &

the Iew abhorre our fayth so much as our imageseruice? But the Pope was then glad to finde an occasion to picke a quarell with the Emperour, to get the Empire into hys owne handes, which thyng he brought to passe with the sword of Fraunce & clame so highe that euersence he hath put his own au∣thoritie in stede of Gods word in eue∣ry generall Councell and hath conclu∣ded what him liste, as agaynst all gods word and agaynst all charitie he con∣demned that blessed dede of that Coun¦cell and Emperour.

M. They blaspheme our Lady and all * 1.2273 Saintes.

Tyndall. That is vntrue. We ho∣nour * 1.2274 our blessed Lady and all holye Saintes and folow their fayth and li∣uing vnto the vttermost of our power and submit our selues to be scholers of the same schole.

M. They may not abyde Salue regina. * 1.2275

Tyndall. For therin is much blasphe mie vnto our blessed Lady, because Christ is our hope and lyse onely and not she. And ye in ascribyng vnto her that she is not, dishonour God & wor∣shyp her not.

M. They say if a woman beyng alyue * 1.2276 beleue in God and loue him as much as our Lady, she may helpe with her pray∣ers as much as our Lady.

Tyndall. Tell why not. Christ whē * 1.2277 it was told him that his mother & his brethren sought him, aunswered, that his mother, his sisters and his brethrē * 1.2278 were all they that did his fathers will. And vnto y^e womā that sayd to Christ, blessed be the wombe that bare the and pappes that gaue thee sucke, Christ an¦swered, Nay blessed are they that heare * 1.2279 the word of God & keepe it. As Paule sayth. 1. Cor. ix. I haue nought to re∣ioyce though I preach, for necessitie ly∣eth vpon me, and wo is me, if I preach not. If I do it vnwillingly, an office * 1.2280 is committed vnto me, but and if I do it with a good will, then I haue a re∣ward. So now carnall bearyng of Christ and carnall geuyng hym sucke make not our Lady great. But our blessed Ladyes greatnesse is her fayth and loue wherein she exceeded other. Wherfore if God gaue his mercy that an other woman were in those twoo poyntes equall with her, why were she not like great and her prayers as much heard.

M. Item that men should not worship * 1.2281 the holy crosse.

Tyndall. With no false worship and superstitious fayth, but as I haue said, to haue it in reuerence for the memori∣all of him that dyed theron.

M. Item Luther hateth the festes of the * 1.2282 crosse and of Corpus Christi.

Tyndall. Not for enuy of the crosse * 1.2283 which sinned not in the death of Christ nor of malice toward the blessed body of Christ, but for the idolatrie vsed in those festes.

M. Item that no man or woman is bound to kepe any vow. * 1.2284

Tyndall. Lawfull vowes are to be kept vntill necessitie breake them. But vnlawful vowes are to be broken im∣mediatly.

M. Martine appealed vnto the next ge∣nerall Councell that should bee gathered * 1.2285 in the holy ghost, to seke a long delay.

Tyndall. Of a truth that were a lōg delay. For should Martine liue, till the Pope would gather a Councell in the holy ghost or for any godly purpose, he were like to be for euery heere of hys head a thousand yeares old.

Then bringeth he in the inconstan∣cie of Martine, because he saith in his la∣ter * 1.2286 booke, how that he seeth further then in his first. Paraduenture, he is kynne to our Doctours whiche when with preachyng agaynste pluralities * 1.2287 they haue got them thre or foure bene∣fices, alledge the same excuse. But yet to say the truth the very Apostles of Christ learned not all truth in one day. For long after the Ascention they wist not that the heathē should be receaued vnto the fayth. How then could Martin (brought vp in the blyndnesse of your sect aboue xl. yeares) spye out all your falsehead in one day.

M. Martine offered at Wormes before * 1.2288 the Emperour and all the Lordes of Ger∣many, to abyde by his booke and to dis∣pute, which he might well doe, sithens he had his safe conduct that he should haue no bodyly harme.

Tyndal. O mercyful God, how come * 1.2289 ye out your owne shame? ye cā not dis∣pute except ye haue a mā in your owne daunger to do hym bodyly harme, to diote him after your fashion, to tormēt him and to murther him. If ye might haue had him at your pleasure, ye wold haue disputed with him: first with so∣phistrie and corrupting the Scripture: * 1.2290 then with offeryng hym promotions: thē with the sword. So that ye would haue bene sure, to haue ouercome hym with one Argument or other.

M. He would agree on no Iudges. * 1.2291

Tyndall. What Iudges offered ye

hym, sane blynd Byshops and Cardi∣nals, enemyes of all truth, whose pro∣motions and dignities they feare to be plucked from them, if the truth came to light, or such Iudases as they had cor∣rupt with money to maynteine their sect? The Apostles might haue admit∣ted as well the heathen Bishops of I∣doles to haue bene their iudges as he them. But he offered you autenticke Scripture and the hartes of the whole world. Which ij. iudges, if ye had good consciēces and trust in God, ye would not haue refused.

The iiij. Chapter.

THe fourth Chapter is not the first Poetrie that he hath fayned.

The v. Chapter.

IN the end of the fift he vntruly re∣porteth, that Martine sayth, no man is bound to kepe any vowe. Lawfull pro∣mises are to be kept; and vnlawfull to he broken.

The vj. Chapter.

IN the beginning of the vj. he descri∣beth Martine after the example of his own nature, as in other places he des∣cribeth God after the complection of Popes, Cardinals & worldly tyraūts.

M. Martin will abyde, but by the Scrip¦ture * 1.2292 onely.

Tyndall. And ye will come at no scrip¦ture * 1.2293 onely: And as for the old doctours ye will heare as litle; saue where it pleaseth you, for all your crying, old holy fathers. For tell me this, why haue ye in England condēned the vni¦on * 1.2294 of Doctours, but because ye would not haue your falshead disclosed by the doctrine of them.

M. They say, that a Christen man is dis¦charged of all lawes spirituall and tempo¦rall * 1.2295 saue the Gospell.

Tyndall. Ye iuggle, we say that no * 1.2296 Christen man ought to bynde his bro∣ther violently, vnto any law wherof he could not geue a reason out of Chri∣stes doctrine and out of y^e law of loue. And on the other side we say, that a * 1.2297 Christen man is called to suffer wrong and tyranny (though no man ought to bynde hym) vntill God rid vs therof: so farre yet as the tyranny is not direct¦ly agaynst the law of God and fayth of Christ, and no further.

More. Martin was the cause of the de∣struction of the vplandish people of Ger∣manie. * 1.2298

Tyndall. That is false, for then he * 1.2299 coulde not haue escaped himselfe. Mar∣tin was as much the cause of their cō∣fusion, as Christ of the destruction of Ierusalem. The Duke elector of Sax∣on came from the warre of those vp∣landishe people and other Dukes with him into Wittenberge where Martin is, with xv. hundred men of armes, so that Martin if he had bene giltie, coulde not haue gonne quite. And therto all the Dukes and Lordes that cleaue vnto the word of God this day, were no lesse cumbred with theyr common people then other men.

Then after the loudest maner he set∣teth out the cruelnes of the Emperors souldiours which they vsed at Rome: but he maketh no mention of the trea∣son which holy church wrought secret∣ly, wherwith the men of warre were so set on fire.

The viij. Chapter.

M. What good deede will he do, that * 1.2300 beleueth Martin, how that we haue no frewill to do any good with the helpe of grace.

Tyndall. O Poete without shame. * 1.2301

More. What harme shall he care to forbeare, that beleueth Luther, how god alone; without our will worketh all the mischiefe that they do.

Tyndall. O naturall sonne of the fa∣ther * 1.2302 of all lies.

More. What shall he care, how long * 1.2303 he liue in sinne that beleueth Luther, that he shall after this life feele neyther good nor euill in bodye nor soule vntyll the day of dome?

Tyndall. Christ and hys Apostles * 1.2304 taught no other, but warned to looke for Christes comming agayne euery houre. Which comming agayne; be∣cause ye beleue will neuer be, therfore haue ye fayned that other marchaun∣dise.

M. Martins bookes be open, if ye will * 1.2305 not beleue vs.

Tyndall. Nay, ye haue shut them * 1.2306 vp, and therefore be bolde to say what ye luste.

M. They liue as they teach, and teach * 1.2307 as they liue.

Tyndall. But neither teach nor lyue * 1.2308 as other lye on them.

The ix. Chapter.

M. Though the Turke offer pleasures vnto the receauers, and death vn∣to * 1.2309 the refusers of his secte (as the Pope doth) yet he suffereth none to breake their promises of chastitie dedicate to

God (though haply they vse no such vo∣wes, and as the Pope wil not except it be for money) but Luther teacheth to breake holy vowes.

Tyndall. Luther teacheth that vnlaw * 1.2310 full vowes grounded on a false fayth vnto the dishonouring of God are to * 1.2311 be broken and no other. And agayne, constrayned seruice pleaseth not God. And thirdly, your Pope geueth licēce and his blessing to breake all lawfull vowes, but with the most vnlawfull of all will ye not dispence.

Then he bringeth forth the ensam∣ple of the heathen, to confirme the Po∣pes chastitie. And no wrong, for the same false imagination that the heathē had in theirs, hath the Pope in hys. Ʋnderstand therfore, if thou vow any indifferent thing, to please God in his * 1.2312 owne person, he receaueth not thyne Idolatrie: for hys pleasure & honour is, that thou shouldest be as he hath made thee, and shouldest receaue all such thinges of his hand and vse them so farforth as they were needfull, and geue him thankes, and be bounde to hym: and not that thou shouldest be as thou haddest made thy selfe, & that he should receaue such thinges of thee to be bounde to thee, to thanke thee & rewarde thee. And agayne, thou must geue me a reason of thy vow out of the worde of God. Moreouer when thou * 1.2313 vowest lawfully, thou maist not do it precisely, but alway except, if thyne owne or thy neighbours necessitie re∣quired the contrary. As if thou haddest vowed neuer to eate fleshe, or drinke wine, or stronge drinke, to tame thy fleshe, and thou afterwarde fellest in disease so that thy body in that behalfe were to tame, or that there coulde no other sustinaunce be gotten. Thā thou must interprete suche cases excepte, though thou madest no mention of them at the making of thy vow. Some man woulde say, other shifte might be made: What then? If other drinke as * 1.2314 hoate as wine and of the same opera∣tion, and other meate of the same po∣wer and vertue as fleshe is, must be had, why shouldest thou forsweare wine or fleshe, seing it is now no lon∣ger for the taming of thy body. And so forth of all other, as I haue aboue de∣clared.

And when he bringeth in the Apo∣stles, martyrs, confessours, and xv. hun∣dred yeares, it is cleane contrary. For they had no such false imagination of chastity or of any other worke: but they vsed it to serue their neighbour and to * 1.2315 auoyde trouble in time of persecution, and to be eased of that burthen that was to heauy for their weake shoul∣ders, and not to cōpell God to thāke them for that libertie for which they be bound to thanke hym.

The tenth Chapter.

IN the tenth he inueyeth and rayleth against that which neither he nor a∣ny * 1.2316 fleshly mynded Papiste can vnder∣stand; as they haue no power to cōsent vnto the lawes of God, which herein appeareth, that they compell their bre∣thren which be as good as they, to do and beleue what they lust, & not what God commaundeth. He affirmeth that Martin sayth, how that we do no sinne our selues with our owne will, but that * 1.2317 God sinneth in vs, and vseth vs as a dead instrument, and forceth vs therunto and dāneth vs, not for our owne deedes but for his, and for his owne pleasure, as he compelleth vnto sinne for his pleasure or rather he for hys pleasure sinneth in vs. I say, that a man sinneth voluntarily, but the power of the will and of the deede is of God, and euery will and deede are good in the nature of the deede, and the euilnesse is a lacke that there is, as the eye, though it be blinde is good in nature, in that it is such a member created for such a good vse: but it is called euill for lacke of sight. And so are our deedes euill because we * 1.2318 lacke knowledge and loue to referre them vnto the glory of God. Which lacke commeth of the deuill that blyn∣deth vs with lustes and occasions that we can not see the goodnesse and righ∣teousnes of the law of God & the mea∣nes how to fulfill it. For could we see it, and the way to do it, we should loue it naturally as a childe doth a fayre ap∣ple. For a childe whē as a mā sheweth him a fayre apple, and will not geue it hym weepeth, so should we natural∣ly mourne when the members woulde not come forwarde to fulfill the lawe according to the desire of our hartes. For Paule sayth. ij. Cor. iiij. If our * 1.2319 Gospell be hid, it is hid vnto thē that perishe, among which the God of this world hath blynded the wittes of the vnbeleuers, that the light of the glori∣ous gospell of Christ should not shine * 1.2320 to them. And Christ sayth that the bir∣des eate vp the seede sowen vppon the way, and interpreteth by the seede the worde, and by the foules, the deuill. So that the deuill blindeth vs wyth

falshead and lyes which is our world∣ly * 1.2321 wisdome, and therewith stoppeth out the true light of Gods wisdome, which blindenes is the euilnesse of all our deedes.

And on the other side, that an other man loueth the lawes of God and v∣seth y^e power that he hath of god well, and referreth hys will and his deedes vnto the honour of God, commeth of the mercy of God which hath opened his wittes, and shewed him light to see the goodnes and righteousnes of the lawe of God, and the way that is in Christ to fulfill it, wherby he loueth it naturally and trusteth to do it. Why doth God open one mans eyes & not an others? Paule Rom. ix. forbiddeth to aske why. For it is to deepe for mās * 1.2322 capacitie. God we see is honoured therby, and his mercy set out, and the more seene in the vessels of mercy. But the popishe can suffer God to haue no secret hid to himselfe. They haue sear∣ched to come to the botome of hys bo∣tomlesse wisdome, and because they cā not attayne to that secrete and be to proude to let it alone, and to graunt themselues ignoraūt with the Apostle that knew no other then Gods glory * 1.2323 in the elect, they go and set vp freewill with the heathen philosophers, and say that a mans freewill is the cause why God chuseth one and not an other, cō∣trary vnto all the scripture. Paul saith it commeth not of the will nor of the deede, but of the mercy of God. And they say that euery man hath at y^e least way power in his freewill, to deserue that power shoulde be geuen hym of god to kepe the law. But the scripture testifieth that Christ hath deserued for y^• elect, euen thē whē they hated God, that their eyes should be opened to see the goodnes of the lawe of God, and the way to fulfill it, and forgeuenes of all that is passed, wherby they be dra∣wen to loue it and to hate sinne.

I aske the popishe one question whe¦ther the will can preuent a mans witte * 1.2324 and make the witte see the righteous∣nesse of the lawe, and the way to fulfill it in Christ? If I must first see the rea∣son why yer I can loue, how shall I with my will do that good thing that I know not of? how shall I thanke God for the mercy that is layde vp for me in Christ, yer I beleue it. For I must beleue the mercy yer I can loue the worke. Now fayth commeth not of our frewill, but is the grace of God geuen vs by grace yer there be any will in our hartes to do the lawe of * 1.2325 God. And why God geueth it not e∣uery man I can geue no reckoning of his iudgementes. But well I wot, I neuer deserued it, nor prepared my self vnto it, but ranne an other way cleane contrary in my blyndnesse, and sought not that way, but he sought me, and found me out, and shewed it me, and therwith drew me to him. And I bow the knees of mine hart vnto god night and day, that he will shew it all other men. And I suffer all that I can to be a seruaunt to open their eyes.

For well I wot they can not see of themselues before God haue preuēted them wyth hys grace. For Paule saith Phil. i. he that began a good worke in * 1.2326 you shall continue or bring it vnto a full ende, so that God must beginue to worke in vs. And Phil. ij. God it is * 1.2327 that worketh both the willing and al∣so bringing to passe. And it must nee∣des * 1.2328 be, for God must open mine eyes, and shew me somewhat and make me see the goodnesse of it, to draw me to hym, yer I can loue, consent, or haue any actuall will to come.

And when I am willing, he must assiste me and helpe to tame my fleshe, and to ouercome the occasions of the worlde, and the power of the fendes. God therfore hath a special care for his * 1.2329 elect, in so much that he will shorten y^e wicked dayes for their sakes, in which no man, if they should continue might endure. And Paule suffereth all for the electe. ij. Timothy. ij. And Gods sure foundation standeth sayth Paule, God knoweth hys. So that refuse the truth who shall, God will keepe a nū∣ber of his mercy, and call them out of blindnesse; to testifie the truth vnto the rest, that their damnation may be with out excuse.

The Turke, the Iew and the Po∣pish build vpon frewill & ascribe theyr iustifying vnto their woorkes. The Turke when he hath synned, runneth to the purifyinges or ceremonies of Mahomet, and the Iew to the ceremo¦nies of Moses, and the Pope vnto his owne ceremonies, to fet forgeuenesse of their sinnes. And the Christen goeth * 1.2330 thorough repentaunce towarde the law, vnto the fayth that is in Christes bloud.

And the Pope saith that the ceremo∣nies of Moyses iustified not, compel∣led with the woordes of Paule. And how then should his iustifie? Moyses Sacramentes were but signes of pro∣mises

of fayth, by which fayth the bele∣uers are iustified, and euen so be Chri∣stes also. And now because the Iewes haue put out the significations of their Sacraments and put their trust in the workes of them, therfore they be Ido∣laters, and so is the Pope for like pur∣pose. The Pope sayth that Christ dyed * 1.2331 not for vs, but for the Sacramentes, to geue them power to iustifie. O An∣tichrist.

The xj. Chapter.

HIs xj. chapter is as true as his sto¦ry * 1.2332 of Ʋtopia & all his other Poe∣trie. He meaneth Doctour Ferman per¦son of Hony lane. Whō after they had hādled after their secret maner and dis∣puted with secretly and had made him sweare that he should not vtter how he was dealt with, as they haue made many other, then they contriued a ma∣ner of disputatiōs had with him, with such oppositions, aunswearynges and argumentes as should serue onely to set forth their purpose. As M. More tho¦roughout all his booke maketh, quoth * 1.2333 he, to dispute and moue questions af∣ter such a maner as he can soyle them or make them appeare soyled, and ma∣keth him graunt where he lysteth and at the last to be concluded and lad whe¦ther M. More will haue him. Wherfore I wil not rehearse all the arguments, for it were to long, and is also not to be beleued that he so made them or so disputed with them, but that they ad∣ded and pulled away & fayned as they liste as their guise is. But I will de∣clare in light that which M. More ruffe∣leth vp in darkenesse, that ye may see their falshead.

First if ye were not false hypocrites, * 1.2334 why had ye not disputed openly with him, that the world might haue heard and borne recorde, that that whiche ye now say of him were true? what cause is there that the lay people might not as well haue heard his wordes of hys own mouth, as read them of your wri¦tyng, except ye were iugglyng spirites that walke in darknesse?

When M. More sayth, the Church tea∣cheth that men should not trust in theyr workes, it is false if he meane y^e Popes Church. For they teach a man to trust in domme ceremonies & Sacramētes, in penaūce and all maner workes that come them to profite, whiche yet helpe not vnto repentaunce nor to fayth nor to loue a mans neighbour.

M. More declareth the meanyng of no sentence, hee describeth the proper signification of no word, nor the diffe∣rence of the significatiōs of any terme, but runneth foorth confusedly in vn∣knowen wordes and generall termes. And where one word hath many signi¦fications he maketh a man some tyme beleue that many thynges are but one thyng, and some tyme he leadeth from one signification vnto an other & moc∣keth a mans wittes. As he iuggleth * 1.2335 with this terme Church, makyng vs in the begynnyng vnderstand all that be∣leue, and in the conclusion the Priestes onely. He telleth not the office of the law, he describeth not his penaūce nor the vertue therof or vse, he declareth no Sacrament, nor what they meane nor the vse nor wherin the frute of cō∣fession standeth, nor whence the power of the absolution commeth, nor wher∣in it resteth, nor what iustifying mea∣neth, nor the order nor sheweth any di¦uersitie of faythes, as though all faiths were one fayth and one thyng.

Marke therfore, the way toward iu¦stifying or forgeuenesse of sinne, is the * 1.2336 law. God causeth the law to be prea∣ched vnto vs & writeth it in our harts and maketh vs by good reasons feele that the law is good and ought to bee kept and that they which keepe it not are worthy to be damned. And on the other side I fele that there is no pow∣er in me, to kepe the law wherupon it would shortly folow that I should dis¦paire, if I were not shortly ho••pe. But * 1.2337 God which hath begon to cure me and hath layde that corosy vnto my sores, goeth forth in his cure, and setteth hys sonne Iesus before me and all his pas∣sions and death, and sayth to me: this is my deare sonne, and he hath prayed for thee & hath suffred all this for thee, and for his sake I will forgeue thee all that thou hast done agaynst this good lawe, and I will heale thy flesh & teach thee to kepe this law, if y^• wilt learne. And I will beare with thee & take all a worth that thou doest, till thou caust do better. And in the meane season, not withstandyng thy weakenesse, I will yet loue thee no lesse then I do the aun¦gels in heauen, so thou wilt be diligent to learne. And I will assiste thee and keepe thee and defend thee and be thy shielde and care for thee.

And the hart here beginneth to mol∣lifie and waxe soft & to receaue health and beleueth the mercy of God and in beleuyng is saued frō the feare of euer∣lastyng death, and made sure of euer∣lastyng

life, and then beyng ouercome * 1.2338 with this kindnesse, begynneth to loue agayne and to submitte her selfe vnto the law of God to learne them and to walke in them.

Note now the order, first God ge∣ueth me light to see the goodnesse and righteousnesse of the law, & myne own sinne and vnrighteousnesse. Out of whiche knowledge spryngeth repen∣taunce. * 1.2339 Now repentaunce teacheth me not that the law is good, and I euill, but a light that the spirite of God hath geuen me, out of whiche light repen∣taunce springeth.

Then the same spirite woorketh in myne hart trust and confidence to be∣leue the mercy of God and his truth, that he will do as hee hath promised. Whiche beleffe saueth me. And imme∣diatly out of that trust spryngeth loue toward the law of God agayne. And what soeuer a man worketh of any o∣ther loue thē this it pleaseth not God, nor is that loue godly.

Now loue doth not receaue this mercy but fayth onely, out of whiche fayth loue springeth, by which loue I power out agayn vpon my neighbour that goodnesse which I haue receaued of God by fayth. Hereof ye see that I cā not be iustified without repentaūce and yet repentaunce iustifieth me not. And hereof ye see that I can not haue a fayth to be iustified and saued, except loue spryng therof immediatly, and yet loue iustifieth me not before God. For my naturall loue to God agayne doth not make me first see & feele the kynd∣nesse of God in Christ, but fayth tho∣rough preachyng. For we loue not God first, to cōpell him to loue agayn: but he loued vs first & gaue his sonne for vs, that we might see loue and loue * 1.2340 agayne, sayth S. Iohn in his first E∣pistle. Which loue of God to vs ward we receaue by Christ thorough fayth sayth Paule.

And this example haue I set out for * 1.2341 them in diuers places, but their blynd Popish eyes haue no power to see it, couetousnesse hath so blynded them. And when we say faith onely iustifieth vs, that is to say, receaueth the mercy wherewith God iustifieth vs and for∣geueth vs, we meane not fayth whiche hath no repentaunce and fayth whiche hath no loue vnto the lawes of God a∣gayne and vnto good workes, as wic∣ked hypocrites falsly belye vs.

For how thē should we suffer as we do all misery, to cal the blind and igno∣raūt vnto repentaunce & good workes which now do but consent vnto all e∣uill, and study mischief all day long, for all their preachyng their iustifying of good woorkes. Let M. More improue this with his sophistrie and set foorth his owne doctrine that we may see the reason of it and walke in light.

Hereof ye see what fayth it is that * 1.2342 iustifieth vs. The fayth in Christes bloud of a repentyng hart toward the law doth iustifie vs onely and not all maner faythes. Ye must vnderstād ther¦fore, that ye may see to come out of Mo¦res blynd maze, how that there be ma∣ny faythes and that all faythes be not one faith, though they be al called with on generall name. There is a story * 1.2343 faith without feelyng in the hart, wher with I may beleue the whole story of the Bible & yet not set myne hart ear∣nestly thereto, takyng it for the fode of my soule, to learne to beleue and trust God, to loue him dread him and feare him by the doctrine and examples ther of, but to seme learned & to know the story, to dispute and make marchaun∣dise, after as we haue exāples ynough. And the fayth wherewith a man doth miracles, is an other gift then the faith of a repētyng hart to be saued through Christes bloud, and the one no kynne to the other though M. More would haue them so appeare. Neither is the deuils fayth & the Popes fayth (wher∣with they beleue that there is a God & that Christ is & all the story of the Bi∣ble and may yet stond with all wicked¦nesse and full cōsent to euil) kynne vn∣to the fayth of them that hate euill and repent of their misdeedes and know∣ledge their sinnes and be fled with full hope and trust of mercy vnto the bloud of Christ.

And when he sayth, if fayth certifie our hartes that we bee in the fauonr of God and our sinnes forgeuen, & become * 1.2344 good yer we do good workes, as the tree must be first good yer it bring forth good fruite, by Christes doctrine, thē we make good workes but a shadowe wherewith a man is neuer the better. Nay Sir we make good woorkes, fruites where∣by * 1.2345 our neighbour is the better, and whereby God is honoured, and our fleshe tamed. And we make of them sure tokēs wherby we know that our fayth is no fayned imagination and dead opinion, made with captiuing our wits after the Popes traditions, but a lyuely thyng wrought by the ho∣ly Ghost.

And when he disputeth, if they that haue faith, haue loue vnto the lawe, and purpose to fulfill it, then faith alone iu∣stifieth not, how will he proue that ar∣gument? * 1.2346 he iuggleth wyth this worde alone: and would make the people be∣leue that we said, how a bare faith that is without all other company, of repē∣taunce, loue, and other vertues, yea & without Gods spirite to, did iustifie vs, so that we shoulde not care to do good. But the Scripture so taketh not alone, nor we so meane, as M. More knoweth well inough. When an horse * 1.2347 beareth a saddell and a man therin, we may wel say, that y^t horse onely & alone beareth the saddell, and is not holpe of the man in bearing thereof. But he would make men vnderstand that we ment, the horse bare the saddell emptie and no man therin: let him marke this to see his ignoraunce, which woulde God were not coupled with malice. Euery man that hath wit, hath a will * 1.2348 to, and then by M. Mores argument, witte onely geueth not the light of vn¦derstanding. Now the conclusion is false and the contrary true. For y^t wit without helpe of the will geueth the light of the vnderstanding, neyther doth the will woorke at all, vntill the wit haue determined this or that to be good or bad. Now what is faith saue a spirituall light of vnderstanding, and an inwarde knowledge or feelyng of mercy. Out of which knowledge loue doth spring. But loue brought me not that knowledge, for I knew it yer I loued. So that loue in the processe of nature to dispute from the cause to the * 1.2349 effect helpeth not at all to the feeling that God is mercifull to me no more than the louing hart and kinde beha∣uiour of an obedient wife to her hus∣band maketh her see his loue & kynd∣nesse to her, for many such haue vn∣kinde husbandes. But by hys kynde deedes to her, doth she see hys loue. Euen so my loue and deedes make me not see Gods loue to me in the processe of nature: but his kinde deedes to me, in that he gaue his sonne for me, ma∣keth me see his loue, & to loue againe.

Our loue and good workes make not God first loue vs, and chaunge hym from hate to loue, as the Turke, Iewe, and vaine popishe meane, but his loue and deedes make vs loue, & chaunge vs from hate to loue. For he * 1.2350 loued vs when we were euill, and his enemies, as testifieth Paule in diuers * 1.2351 places, and chose vs, to make vs good and to shew vs loue, and to draw vs * 1.2352 to him, that we should loue agayne.

The father loueth his childe, when it hath no power to do good, & when it must be suffered to runne after the owne lustes without lawe, and neuer loueth it better then then, to make it better, and to shew it loue, to loue a∣gayne. If ye coulde see what is writtē in the first epistle of Iohn, though all the other scripture were layde a parte, he should see all this.

And ye must vnderstand, that we sometyme dispute forwarde, from the cause to the effect, and sometyme back∣ward from the effect to the cause, and must beware that we be not therwyth beguiled, we say sommer is come and therefore all is grene, and dispute for∣warde. For somme•• is the cause of the * 1.2353 grenesse. We say the trees be grene, & therfore sommer is come, and dispute backward from the effect to the cause. For the grene trees make not sommer but maketh somme•• knowen. So we dispute backward, the man doth good * 1.2354 deedes and profitable vnto his neygh∣bour, he must therefore loue God: he loueth God, he must therefore haue a true fayth and see mercy.

And yet my woorkes make not my loue, nor my loue my faith, nor my faith Gods mercy: But cōtrary, gods * 1.2355 mercy maketh my fayth, and my fayth my loue, and my loue my works. And if the Pope could see mercy and worke of loue to his neighbour, and not sell his woorkes to God for heauen after M. Mores doctrine, we needed not so suttle disputing of faith.

And when M. More alleageth Paule to the Corinthians, to proue that faith may be without loue, he proueth no∣thing, but iuggleth onely. He saith, it * 1.2356 is euident by the wordes of Paule, that a mā may haue a faith to do miracles with∣out loue, & may geue all his good in al∣mes without loue, and geue his body to burne for the name of Christ, & al with∣out charitie. Wel I will not sticke with hym: he may so do without charitie & without fayth therto. Then a mā may haue faith without faith. Ye verely be∣cause there be many differēces of faith, as I haue sayd, and not all faithes one fayth, as maister More iuggleth. We read in the woorkes of S. Ciprian, that * 1.2357 there were martyrs that suffered mar∣tyrdome for the name of Christ all the * 1.2358 yeare long, and were tormented and healed agayne, and then brought forth a freshe. Which martyrs beleued as ye

do, that the payne of their martyrdom should be a deseruing & merite inough not onely to deserue heauen for them∣selues, but to make satisfaction for the sinnes of other men thereto, and gaue pardons of their merites, after the en∣sample of the Popes doctrine, and for∣gaue the sinnes of other men, which had openly denyed Christ, and wrote vnto Ciprian, that he shoulde receaue those men that had denyed Christ into the congregation agayne, at the satis∣faction of their merites. For whiche pride Ciprian wrote to them and called * 1.2359 them the deuilles martyrs and not Gods. Those martyrs had a fayth without fayth. For had they beleued that all mercy is geuen for Christes bloudshedding, they would haue sent other mē thether, and would haue suf∣fered their owne martyrdome for loue of their neighbours onely, to serue thē and to testifie the truth of God in our sauiour Iesu, vnto the worlde, to saue at the least way some, that is to wete, the elect, for whose sake Paule suffe∣reth all thing, and not to winne heauē. If I worke for a worldly purpose, I * 1.2360 get no rewarde in heauen: euen so if I worke for heauen or an hyer place in heauen, I get there no rewarde. But I must do my woorke for y^t loue of my neighbour, because he is my brother, and the price of Christes bloude, and because Christ hath deserued it, and de∣sireth it of me, and then my rewarde is great in heauen.

And all they which beleue that their sinnes be forgeuen them, and they re∣ceaued as the scripture testifieth, vnto the enheritaunce of heauē for Christes merites, the same loue Christ and their brethren for his sake, and do all thyng for their sakes onely, not once thin∣king of heauen when they worke, but on their brethrens neede. When they suffer themselues aboue might, then they comfort their soule with the remē∣braunce of heauen, that this wretched∣nes shall haue an ende, and we shall haue a thousand folde pleasures and re∣wardes in heauen, not for the merites * 1.2361 of our deseruings, but geuen vs freely for Christes. And he that hath y^t loue, hath the right faith, and he that hath y^t faith hath the right loue. For I cā not loue my neighbour for Christes sake, except I first beleue that I haue recea∣ued such mercy of Christ. Nor can I beleue that I haue receaued such mer∣cy of Christ, but that I must loue my neighbour for his sake, seing that he so instantly desireth me.

And when he alleageth S. Iames, * 1.2362 it is aunswered him in the Mammon, and S. Augustine answereth hym. And S. Iames expoundeth himselfe. For he saith in the first chapter, God which begatte vs of his owne will wyth the worde of truth, which worde of truth, is his promises of mercy and forgeue∣nesse in our Sauiour Iesus, by which he begat vs, gaue vs life and made vs a new creature thorow a fast faith. And Iames goeth and rebuketh the opini∣on * 1.2363 and false fayth of them that thinke it inough to be saued by, if they beleue that there is but one god, & that Christ was borne of a virgine, and a thou∣sand things which a man may beleue, and yet not beleue in Christ, to be sa∣ued from sinne thorow him. And that Iames speaketh of another faith then at the beginning appeareth by his en∣sample. The deuils haue faith saith he: yea but the deuilles haue no faith that can repent of euil or to beleue in Christ to be saued thorow him, or that cā loue God and worke his wil of loue. Now Paule speaketh of a fayth that is in Christes bloude to be saued thereby, which worketh immediatly thorough loue of the benefite receaued. And Iames at the beginning speaketh of a fayth that bydeth trying, saying, the trying of your faith worketh or ca••seth pacience. But the faith of the deuilles will bide no trying, for they will not woorke Gods will because they loue him not. And in like maner is it of the * 1.2364 fayth of them that repent not, or that thinke themselues without sinne. For except a mā feele out of what daunger Christ hath deliuered hym, he can not loue the worke. And therfore Iames sayth right, that no such fayth that will not woorke can iustifie a man.

And when Paule saith faith onely iustifieth: And Iames, that a man is iustified by woorkes and not by fayth onely, there is great differēce betwene Paules onely and Iames onely. For Paules onely is to be vnderstand, that faith iustifieth in the harte and before God, without helpe of workes, yea & yer I can worke. For I must receaue life thorow faith to worke wi••h, yer I can worke. But Iames onely is thys wise to be vnderstand, that faith doth not so iustifie, that nothyng iustifieth * 1.2365 saue fayth. For deedes do iustifie also. But faith iustifieth in the hart and be∣fore God, and the deedes before the worlde onely, and maketh the other

seene, as ye may see by the scripture.

For Paul sayth Rom iiij. it Abrahā * 1.2366 haue woorkes, he hath whereof to re∣ioyce, but not before god. For if Abrahā had receaued those promises of deser∣uing, then had it ben Abrahās prayse & not gods, as thou mayst see in the text: neither had God shewed Abrahā mer∣cy and grace, but had onely geuen hym his dutie and deseruyng. But in that Abraham receaued all the mercy that was shewed hym, frely through fayth, out of the deseruynges of the seed that was promised him, as thou mayst see by Genesis & by the Gospell of Iohn, * 1.2367 where Christ testifieth that Abraham saw his day and reioyced, and of that ioy no doubt wrought, it is gods pray∣se, and the glory of his mercy. And the same mayst thou see by Iames, when he sayth Abraham offered his sonne, & so was the Scripture fulfilled, that A∣braham beleued, & it was rekened him for righteousnesse and he was thereby made Gods frend.

How was it fulfilled? before God? Nay, it was fulfilled before God ma∣ny yeares before, and he was Gods frend many yeares before, euen from the first appointement that was made betwene God and hym. Abraham re∣ceaued * 1.2368 promises of all mercy & beleued and trusted God and went & wrought out of that fayth. But it was fulfilled before vs which can not see the hart, as Iames saith, I wil shew thee my faith out of my workes, and as the aungell said to Abrahā, now I know that thou dreadest God. Not but that he knew it before, but for vs spake he that, whiche can see nought in Abraham more then in other men, saue by his workes.

And what workes ment Iames? ve¦rely the workes of mercy. As if a bro∣ther or a sister lacke rayment or suste∣naunce and ye be not moued to com∣passion nor feele their diseases, what fayth haue ye then? No fayth (be sure) * 1.2369 that feeleth the mercy that is in Christ. For they that feele that, be mercyfull a∣gayne & thankefull. But looke on the workes of our spiritualitie which will not onely be iustified with workes be∣fore the worlde, but also before God. They haue had all Christēdome to rule this viij. hundred yeares, and as they onely be annointed in the head, so haue they onely bene Kyng and Emperour and haue had all power in their hands and haue bene the doers onely and the leders of those shadowes that haue had the name of Princes, and haue led them whether they would & haue bre∣thed into their braynes what they ly∣sted. And they haue wrought the world out of peace and vnitie and euery man out of his wellfare and are become a∣lone well at ease, onely free, onely at li∣bertie, onely haue all thyng & onely do nought therefore, onely laye on other mēs backes & beare nought thē selues. And the good woorkes of them that wrought out of fayth and gaue theyr goods & landes to finde the poore, thē deuoure they also alone. And what workes preach they? Onely that are to * 1.2370 them profitable & wherbey they raigne in mens cōsciences as God: to offer, to geue to be prayed for & to be deliuered out of Purgatory and to redeme your sinne of them, and to worshyp ceremo∣nies and to be shryuen and so forth.

And when M. More is come to him selfe and sayth the first fayth and the first iustifying is geuen vs without our deser∣uyng. God be thanked, and I would fayne that he would describe me what he meaneth by the second iustifying. I know no more to do, then whē I haue receaued all mercy and all forgeuenesse of Christ frely, to go and powre out the same vpon my neighbour.

M. Dauid lost not his fayth, when hee * 1.2371 committed adultery.

Tyndall. No, and therfore he could not continue in sinnne, but repēted as∣soone as his fault was told him. But was he not reconciled by fayth onely, & not by dedes? sayd he not haue mer∣cy on me Lord for thy great mercy and for the multitude of thy mercies put a∣way * 1.2372 my sinne. And agayne, make me heare ioy and gladnesse, that the bones whiche thou hast broken may reioyce. That is let me heare thy voyce that my sinne is forgeuen and then I am safe & will reioyce. And afterward he know∣ledgeth that God deliteth not in sacri∣fices * 1.2373 for sinnes, but that a troubled spi¦rite and a broken hart is that whiche God requireth. And when the peace was made, he prayeth boldly and fami¦liarly to God, that he would be good to Sion and Ierusalem, and saith that then last of all when God hath forge∣uen vs of mercy, & hath done vs good for our euill, we shall offer sacrifice of thankes to hym agayne. So that our dedes are but thankesgeuyng. When we haue sinned, we go with a repen∣tyng hart vnto Christes bloud, & there wash it of thorough fayth. And our dedes are but thankes geuyng to God to helpe our neighbours at their nede,

for which our neighbours and eche of them owe vs as much agayne at our nede. So that the Testament or forge∣uenesse of sinnes, is built vppon fayth in Christes bloud and not on workes. M. More wil runne to the Pope for for∣geuenesse a poenae & culpae. By what me¦rites doth the Pope that? by Christes. * 1.2374 And Christ hath promised all his me∣rites to them that repent and beleue & not geuen them vnto the Pope to sell. And in your absolutiōs ye oft absolue without ioynyng of penaūce. He must haue a purpose to do good woorkes will ye say. That cōdition is set before * 1.2375 him to do, out of y^e mercy that hee hath receaued and not to receaue mercy out of them. But the Popish can not repēt out of the hart. And therfore cā not fele the mercy that fayth bryngeth, & ther∣fore can not be mercyfull to their neigh¦bours to doe their woorkes for their sakes. But they faine them a sorow for their sinne in which they euer continue and so morne for them in the mornyng that they laugh in them yer midday a∣gayne. And then they imagine them Popish deedes, to make satisfaction to God and make an Idole of him.

And finally that good workes, as to * 1.2376 geue almes and such like, iustifie not of them selues, is manifest. For as the good which are taught of God do thē well, of very loue to God and Christ & of their neighbours for Christes sake, euen so the euill do them of vayne glo∣rie & a false fayth wickedly, as we haue exāples in the Phariseis, so that a man must be good yer he can do good. And so is it of the purpose to do thē: Ones purpose is good and an others euill: so that we must be good, yer a good pur∣pose come. How then, to loue the law of God and to consent therto & to haue it written in thyne hart and to professe it, so that thou art ready of thyne own accorde to do it and without compul∣sion, is to be righteous: that I graunt and that loue may be called righteous∣nesse before God passiue and the lyfe & quickenesse of the soule passiue. * 1.2377And so farre forth as a man loueth the law of God, so farre forth he is righteous, & so much as hee lacketh of loue toward hys neighbour after the example of Christ, so much he lacketh of righteous¦nesse. And that thyng which maketh a man loue the law of God, doth make a man righteous and iustifieth him effe∣ctiuely and actually and maketh hym alyue as a woorkeman and cause effi∣cient. Now what is it that maketh a man to loue? verely not the dedes, for they folow and spryng of loue, if they be good. Neither the preachyng of the law, for that quickeneth not the hart Gal. iij. but causeth wrath Rom. iiij. & vttereth the sinne onely Rom. iij. And therfore sayth Paule that righteousnes spryngeth not out of the deedes of the law into the hart, as the Iewes & the Pope meane: but contrary the deedes of the law spryng out of the righteous∣nesse of the hart if they be good. As when a father pronounceth the law, that the child shall go to schole, it sayth nay. For that killeth his hart & all his lustes, so that he hath no power to loue it. But what maketh his hart aliue to loue it? verely fayre promises of loue & kyndnesse, that it shall haue a gentle scholemaster and shal play inough and shall haue many gaye thynges and so forth. * 1.2378Euen so the preachyng of fayth doth worke loue in our soules & make them alyue & draw our hartes to God. The mercy that we haue in christ doth make vs loue onely & onely bringeth the spirite of life into our soules.

And therfore sayth Paule, we be iu∣stified by fayth and by grace without dedes: that is, yer the dedes come. For fayth onely bringeth, the spirite of lyfe and deliuereth our soules from feare of dānation, which is in the law and euer maketh peace betwen God and vs, as oft as there is any variaunce betwene vs. And finally whē the peace is made betwene God and vs and all forgeuen through fayth in Christes bloud, & we * 1.2379 begyn to loue the law, we were neuer the nearer except fayth went with vs, to supply out the lacke of full loue, in that we haue promises, that that litle we haue is takē a woorth and accepted till more come. And agayne when our frailtie hath ouerthrowen vs and feare of damnation inuaded our consciēces, we were vtterly lost, if fayth were not bye to helpe vs vp agayne, in that we are promised that when soeuer we re∣pent of euill and come to the right way agayne, it shalbe forgeuen for Christes sake. For whē we be fallen, there is no Testament made in workes to come, that they shal saue vs. And therfore the workes of repentaūce or of the Sacra∣mētes can neuer quiet our cōsciences & deliuer vs from feare of damnation.

And last of all in temptation tribula¦tion and aduersities, we perished day∣ly except fayth went with vs to deliuer vs, in that we haue promises, that god will assiste vs, cloth vs, fede vs & fight

for vs and rid vs out of the handes of our enemyes. And thus the righteous * 1.2380 liueth euer by fayth, euen from fayth to fayth, that is, as soone as he is de∣liuered out of one temptation an other is set before him, to fight against, and to ouercome thorow fayth. The scrip∣ture sayth, blessed is the man whose transgression is forgeuen & his sinnes hid, and vnto whom the Lord recko∣neth not vnrighteousnes. So that the onely righteousnes of him that cā but sinne, and hath nought of himselfe to make amendes, is the forgeuenesse of sinne, which saith onely bringeth. And as farforth as we be vn••••ghteous, * 1.2381 faith onely iustifieth vs actiuely, and els nothing on our partie. And as far∣forth as we haue sinned, be in sinne, or do sinne, or shal sinne, so farforth must faith in Christes bloud iustifie vs one∣ly, and els nothing. To loue, is to be righteous, so farforth as thou louest, but not to make righteous, nor to make peace. To beleue in Christes bloud with a repēting hart, is to make righteous, and the onely makyng of peace and satisfaction to Godwarde. And thus because termes be darcke to them that be not expert and exercised, we alway set out our meaning wyth cleare ensamples, reporting our selues vnto the hartes and consciences of all men.

M. The blasphemous wordes of Lu∣ther seme to signifie, that both Iohn Bap∣tiste * 1.2382 and our Lady were sinners.

Tyndall. Iohn Baptiste sayde to Christ Mat. 3. I had neede to be bap∣tised * 1.2383 of thee, and commest thou to me? Wherof did Iohn confesse that he had nede to be washed & purged by Christ, of his holynes and good deedes?

When Iohn saide, beholde y^e Lambe of God that taketh away the sinne of y^e * 1.2384 worlde, he was not of that sorte, nor had any sinnes to be taken away at a∣ny time, nor any part in Christs bloud which dyed for sinners onely. Iohn came to restore all thyng sayth Christ. That is, he came to enterprete the law of God truely, and to proue all fleshe sinners, to send thē to Christ, as Paul doth in the beginning of y^e Romanes. Which lawe if M. More coulde vnder∣stand how spirituall it is, and what it requireth of vs, he woulde not so dis∣pute. And if there were no imperfect∣nesse in our Ladies deedes, why dyd Christ rebuke her Iohn. 2. when he ought rather to haue honoured his mo¦ther, and why did he make her secke him three dayes. Chrisostomus dare say * 1.2385 that our Lady was now and then ta∣ken with a little vayne glory. She io∣ked for the promises of him that should come and blesse her, from what? She beleued to be saued by Christ, from what? This I graunt, that our Lady, Iohn Baptiste, Isaac, Iacob, Ioseph, * 1.2386 Moses, and many like, did neuer con∣sent to sinne, to follow it: But had the holy ghost from the beginning. Neuer the later, while they folowed the spi∣rite and wrought their best, yet chaun∣ces met them by the way and tempta∣tions, that made their woorkes come sometimes vnperfectly to passe, as a potter that hath his craft neuer so wel, meteth a chaunce now and then, that maketh him fashion a pot a misse. So that I thinke the perfectest of them all as we haue ensamples of some, were compelled to say with Paul, that good that I would, I do not and that euill that I would not, that I do. I would not sweare on a booke that if our La∣dy had bene let slip as we other were, and as hard apposed with as present death before her eyes, that she would not haue denyed somethinges that she knew true, ye but she was preserued by grace that she was not. No but though she were kept by grace from y^e outwarde deede, yet if there were such wickednes in her fleshe, she had sinne. And the grace was, that she knew it, and was meeke to beleue in Christ, to haue it forgeuen her, and to be preser∣ued that it should not bud forth Iohn the Euangelist, when he was as holy as euer was Iohn the Baptist sayd, if * 1.2387 we say we haue no sinne, we deceaue our selues.

Then he compareth fayth & deedes together and will that fayth shoulde * 1.2388 stand in no better seruice of right then deedes. Yes, for the deedes be exami∣ned by the lawe, and therfore it is not inough to do them onely, or to do thē with loue: but I must do them wyth as great loue as Christ did for me, and * 1.2389 as I receaue a good deede at my nede. But faith is vnder no lawe, and ther∣fore be she neuer so feeble, she shall re∣ceaue according to the truth of the pro∣miser.

M. What thing coulde we aske God * 1.2390 of right because we beleue him?

Tyndall. Ʋerely all that he promi∣seth, * 1.2391 may we be bolde to aske of right and dutie and by good obligation.

More. Ferman sayd that all workes be * 1.2392 good inough in thē that god hath chosē.

Tyndall. I am sure it is vntrue, for * 1.2393 their best be not good inough, though God forgeueth them their euill of hys mercy, at y^e repentaunce of their harts.

Then he endeth in his schole doc∣trine contrary vnto all the scripture, that God remitteth not the sinne of hys chosen people, because that he hath cho∣sen thē not of his mercy, but of a toward∣nes * 1.2394 that is more in one then in an other saying, God saw before that Peter should repent, and Iudas woulde dispaire, and therefore chose Peter. If God chose Peter because he did repent, why chose he not Iudas to, which repented as much as he & knowledged his sinne, and brought the money agayne? O this blindnesse, as God had wrought nothing in the repentaunce of Peter. Sayde not Christ before, that Peter * 1.2395 should falle. And sayd he not that he had prayed for him that he shoulde be holpe vppe agayne? Christ prayed a strong prayer for Peter to helpe hym vp agayne, and suffered a strong death thereto. And before his death he com∣mitted them vnto his father saying, I haue kept them in thy name and I de∣part, * 1.2396 keepe them now from euill. Pe∣ter had a good hart to God, and loued his lawe, and beleued in Christ, & had the spirite of God in him which neuer left him for all his falle. Peter sinned of no malice, but of frailtie and sodaine * 1.2397 feare of death. And the goodnesse of God wrought his repentaunce and all the meanes by which he was brought vp againe at Christes requeste. And Iudas was neuer good, nor came to Christ for loue of his doctrine, but of couetousnesse, nor did euer beleue in Christ.

Iudas was by nature and birth (as * 1.2398 we all be) heyre of the wrath of God, in whome the deuill wrought his will and blinded his hart with ignoraunce. In which ignorannce and blindnes he grew, as he grew in age and fell dee∣per and deeper therein, and thereby * 1.2399 wrought all his wickednesse, and the deuilles will and perished therin. Frō which ignoraunce God purged Peter of his mercy, and gaue him light, and his spirite to gouerne him, and not of any towardnesse that was in Peter of hys owne byrth: but for the mercy that we haue in the birth of Christes death.

And how will M. More proue that God chuseth not of his goodnes but of our towardnes? What good toward∣nes can he haue and endeuour that is altogether blinde and caryed away at the will of the deuill, till the deuill be cast out? Are we not robbed of all to∣wardnes * 1.2400 in Adam, and be by nature made the children of sinne, so that we sinne naturally and to sinne is our na∣ture? So that as now, though we would do well, the flesh yet sinneth na∣turally, neither ceaseth to sinne, but so farforth as it is kept vnder with vio∣lence: euen so once our hartes sinned as naturally with full lust and consent vnto the fleshe, the deuill possessing our hartes, and keeping out the light of grace. What good towardnesse and endeuour can we haue to hate sinne, as long as we loue it? What good to∣wardnes can we haue vnto the will of God while we hate it and be igno∣raunt therof. Can the will desire that the witte seeth not? Can the will long for and sigh for that the witte knoweth not of? Can a mā take thought for that losse that he wotteth not of? what good endeuour can the Turkes children, the Iewes children, and the Popes in∣fantes haue, when they be taught all falshead onely, with like perswasions of worldly reason, to be all iustified with workes? It is not therefore as * 1.2401 Paule saith of the running or willing, but of the mercy of God, that a man is called and chosen to grace.

The first grace, the first fayth, and the first iustifiyng is geuen vs freely sayth M. More, which I would faine wete how it will stand with his other doctrine, & whether he meane any other thyng by chosyng them to haue Gods spirite ge∣uen me and fayth to see the mercy that is layd vp for me & to haue my sinnes forgeuen without all deseruyng & pre∣paryng of my self God did not see one∣ly that the these that was saued at Chri¦stes death, should come thether, but * 1.2402 God chose him to shew his mercy vn∣to vs that should after beleue, and pro∣uided actually & wrought for the brin∣gyng of him thether that day, to make him see and to receaue the mercy that was layd vp for him in store, before the world was made.

The xij. Chapt•…•….

IN y^t xij. in chaffyng himself to heape lye vpon lye, he vttereth his feleable blindnesse. For he axeth this question wherfore serueth exhortatiōs vnto faith, if the hearers haue not libertie of their frewill, by whiche together with Gods * 1.2403 grace a man may labour to submitte the rebellion of reason vnto the obediēce of faith and credence of the worde of God.

Wherof ye see, that besides his graunt that reason rebelleth agaynst fayth, cō∣trary to the doctrine of his first booke, he will that the will shall compell the witte to beleue. Whiche is as much to say as the carte must draw the horses and the sonne beget the father, and the authoritie of the Church is greater thē Gods word. For the wil can not teach the wit nor lead her, but foloweth na∣turally: so that what soeuer the witte iudgeth good or euill, that the will lo∣ueth or hateth. If the witte see and leade straight, the will foloweth. If the witte be blynde and leade amisse, the will foloweth cleane out of y^t way. * 1.2404 I can not loue Gods worde before I beleue it, nor hate it, before I iudge it false and vanitie.

He might haue wiselier spoken on this maner, wherfore serueth the prea∣chyng of fayth, if the wit haue no pow∣er to draw the will to loue that whiche the wit iudgeth true and good. If the will be nought, teach the wit better & the will shall alter and turne to good immediatly. Blindnesse is the cause of ali euil, and light the cause of all good: so that where the fayth is right there the hart can not consent vnto euill, to folow the lustes of the flesh, as the po∣pes fayth doth. And this conclusion hath he halfe a dosē tymes in his boke, * 1.2405 that the will may compell the witte and captiuate it, to beleue what a mā lusteth. Ʋerely it is like that his wittes be in captiuitie and for vauntage tangled with out holy fathers sophistrie.

His doctrine is after his owne fee∣lyng and as the profession of his hart is. For the Popish haue yelded thē sel∣ues, to folow the lustes of their flesh, & compel their witte to absteine frō loo∣king on y^e truth lest she should vnquiet them and draw them out of the podell of their filthy voluptuousnesse. As a * 1.2406 carte that is ouerladen goyng vp an hill draweth the horses backe, and in * 1.2407 a tough mire maketh them stand still. And then the carter the deuill whiche driueth thē is euer by and whistelleth vnto them and biddeth them captiuate their vnderstādyng vnto profitable do¦ctrine for which they shal haue no per∣secution but shal reigne and be kynges and enioy the pleasures of the world at their owne will.

The xiij. Chapter.

IN the xiij. hee sayth that the Clergie burneth no man. As though the pope had not first foūd the law, & as though all his preachers babled not that in e∣uery Sermon, burne these heretickes burne them for we haue no other argu¦ment to conuince them and as though they compelled not both Kyng & Em∣perour to sweare that they shall so do, yer they crowne them.

Then hee bringeth in prouisions of Kyng Henry the v. Of whom I aske. M. * 1.2408 More whether he were right heyre vn∣to England or held hee the land with the sworde as an heathen tyraunt, a∣gaynst all right. Whom the Prelates, lest he should haue had leysure to hear∣ken vnto the truth, sent into Fraunce, to occupie his mynde in warre, and led hym at their will. And I aske whether * 1.2409 his father slew not his leige kyng and true inheritour vnto the crowne and was therefore set vp of the Byshops a false kyng to mainteine theyr falshead? And I aske whether after that wicked deede, folowed not the destruction of the comminaltie and quenchyng of all noble bloud.

The xiiij. Chapter.

IN the xiiij. he affirmeth that Martine Luther sayth it is not lawfull to resiste * 1.2410 the Turke. I wonder that hee shameth not so to lye, seyng that Martine hath * 1.2411 written a singular treatise for the con∣trary. Besides that in many other workes he proueth it lawfull, if he in∣uade vs.

The xvi. Chapter.

IN the xvi. he alledgeth Councels. I aske whether Councels haue autho∣ritie to make Articles of the faith with out Gods worde, yea and of thynges improued by Gods word?

He alledgeth Augustine, Hierome & Cypriane. Let him put their workes in * 1.2412 English and S. Prosperus with them. Why damned they the vnion of Doc∣tours, but because the Doctours are a∣gaynst them.

And when he alledgeth Martyrs, let him shew one and take the calfe for his labour.

And in the end he biddeth beware of thē that liue well in any wise. As though they whiche lyue euill can not teach a∣misse. And if that be true then they be * 1.2413 of the surest side.

M. When Tyndall was apposed of his * 1.2414 doctrine, yer hee went ouer see, he sayde and sweare, he ment no harme.

Tyndall. He sware not neither was there any man that required an othe of * 1.2415 him: but he now sweareth by him whō

••e trusteth to be saued by, that hee ne∣uer ment or yet meaneth any other harme then to suffer all that God hath prepared to be leyd on his backe, for to bryng his brethrē vnto the light of our Sauiour Iesus which the Pope tho∣rough falshead and corruptyng such Poetes as ye are (ready vnto all thyng for vauntage) leadeth in the darkenesse of death.

M. Tyndall doth knowe how that S. Augustine and S. Hierome do proue with * 1.2416 holy Scripture that confessiō is of neces∣sitie vnto saluation.

Tyndall. That is false if ye meane eareconfession. Why alledge ye not the * 1.2417 places where? But ye know by S. Hie∣rome and other stories and by the con∣uersation * 1.2418 with Erasmus, how it came vp and that the vse was once farre o∣ther then now.

M. I meruell that Tyndal denieth Pur¦gatory, * 1.2419 except he entend to go to hell.

Tyndall. He entendeth to purge here * 1.2420 vnto the vttermost of his power & ho∣peth that death will end and finish hys purgation. And if there be any other purgyng, he will commit it to God & take it as he findeth it, when he cōmeth at it, and in the meane tyme take no thought therefore, but for this that is present wherewith all Saintes were purged and were taught so to be. And Tyndall marueleth what secret pilles they take to purge them selues whiche not onely will not purge here with the crosse of Christ, but also bye out theyr Purgatory therof the pope, for a groat or vj. pence.

The xviij. Chapter.

M. The Clergie doth nothyng vnto * 1.2421 the heretikes but as the holy Do∣ctours dyd. * 1.2422

Tyndall. Yes ye put them in your pri∣sons * 1.2423 and diote them and handle them after your fashion as temporall tyraū∣tes, and dispute with them secretly and will not come at light. And ye slea thē * 1.2424 for rebukyng you with Gods worde, and so did not the old holy Doctours. If a man slea his father, ye care not. But if any man touche one of you, though he haue neuer so great an occa∣sion geuen him, ye curse him, and if he will not submitte him selfe vnto your punishmēt, ye leaue him vnto the tem∣porall power whome ye haue hyred with y^e spoyle of his goodes to be your hangman, so that he must lose his life, for geuyng one of you but a blowe on the cheke.

M. Saint Paule gaue two heretickes vnto the deuill whiche tormented theyr * 1.2425 fleshe whiche was no small punishement and haply he slew them.

Tyndall. O expounder of the Scrip∣ture like Hugo Charensis which exposi∣deth * 1.2426 haereticum hominem deuita, take the hereticke out of his lyfe. We read of no payne that he had whom the Corinthi∣ans * 1.2427 excommunicated and gaue to Sa∣than, to slea his fleshe, saue that hee was ashamed of hym selfe and re∣pented, when he saw his offence so earnestly taken and so abhor∣red. But ye because ye haue no power to deliuer them to Sathan to blynde theyr myndes, ye deliuer thē to the fire to destroy their flesh, that no more is seene of them after then the ashes.

¶ FINIS.

¶ The practise of papi∣sticall Prelates, made by Wylliam Tyndall. ¶ In the yeare of our Lorde. 1530.

¶ William Tyndall to the Chri∣stian Reader.

WHen the olde Scribes and Phariseis had darck∣ned the Scripture wyth their traditions, and false interpretacions, and wic∣ked perswasions of fleshly wisdome, and shut vp the kingdome of heauen (which is Gods word) that the people coulde not enter in vnto the knowledge of the true way, as Christ com∣playneth in the Gospell. Math. x. iij. Then * 1.2428 they sat in the hartes of men with their false doctrine in the stead of God and hys word, & slew the soules of the people to deuoure their bodyes, and to robbe them of their worldly substaunce. But when Christ and Iohn the Baptiste had restored the Scripture agayne vnto the true vnderstanding, and had vtte∣red their falsehead, and improued their tradi∣cions, and confounded their false interpreta∣tions with the cleare and euident textes, and with power of the holy Ghost, & had brought all their iuggling and hypocrisie to light, thē they gat them vnto the elders of the people & perswaded them saying, this man is surely of the deuill, and hys myracles be of the deuill no doubt. And these good workes which he * 1.2429 doth in healing the people, yea and his prea∣ching against our couetousnes are but a cloke to bring hym vnto hys purpose, that when he hath gottē him disciples ynow, he may rise against the Emperour, and make hymselfe kyng. And then shall the Romaynes come & take our land from vs, and cary away our people, and put other na••ions in our realme: and so shall we lose all that we haue, and the most part of our liues therto. Take heede therefore betimes while there is remedy, yer he go so far that ye be not able to resiste hym.

The elders of the people which were rich * 1.2430 and welthy, though before they in a maner fa¦uoured Christ, or at y^• least way were indiffe¦rent, nor greatly caryng whether God or the deuil raigned, so that they might bide in their authoritie, feared immediatly (as Herode did of the losse of his kingdome, when the wise men asked where the new borne king of Ie∣wed was) and conspired with the Scribes and Phariseis against Christ, and tooke him and braught him vnto Pilate, saying: We * 1.2431 haue ••ounde this fellow peruerting the peo∣ple, and forbidding to pay tribute vnto Ce∣sar, and saying that he is king, and mouyng the people from Galile vnto this place. The Pilate though he likewise was before indif∣ferent, put now in feare of the losse of his of¦fice thorow such perswasions, slew innocent Christ. And in very deede as the Scribes & Phariseis were all their liues before blynde guides vnto the destruction of their soules, euen so were they at their last ende blinde Prophetes vnto the destruction of their bo∣dyes. For after that they had slayne Christ and diuers of his Apostles, and persecuted those poore wretches that beleued on hym, God to aduenge the poore innocent bloude * 1.2432 that bare witnes vnto the truth, poured hys wrath among them, that they thēselues rose against the Emperour. And the Romaynes came (according as they blyndly prophesied) and slew the most part of them and caryed y^e rest captiue into all nacions, and put other na¦cions in the Realme. But whose fault was that insurrection against the Emperour and mischiefe that followed? Christes and his Apostles whom they falsely accused before hand? Nay Christ taught that they shoulde geue Cesar that pertayned vnto Cesar, and God that which belonged to God: Euē that they should geue Cesar lawfull their bodely seruice & God the hart, and that they should loue Gods law & repent of their euill, & come and receaue mercy, and let the wrath of god be taken from of them. And the Apostles * 1.2433 taught that all soules should obey the hyer powers or temporall rulers: but their obsti∣nate malice that so hardened their har••s that they coulde not repent, and their raylyng vp∣pon the open and manifest with which they coulde not improue, and resisting the holy Ghost, and sleying of the preachers of righte¦ousnes, brought the wrath of God vpō thē, and was cause of their vtter destruction.

Euen so our Scribes and Pharises, now that their hypocrisie is disclosed, and there falshead so brought to light that it can no lō∣ger be hid, get thē vnto the elders of the peo∣ple, the Lordes, gentlemen, and temporall officers, and to all that loue this worlde as * 1.2434 they do, and vnto whosoeuer is great wyth the kyng, and vnto the kyngs grace himselfe, and after the same ensample, and wyth the same perswasions cast them into like feare of losing of their worldly dominions, and rore vnto them, saying: ye be negligent and care nothing ot all, but haue a good sport that the heretickes rayle on vs. But geue thē space a while till they be growen vnto a multitude, and then ye shall see them preach as fast a∣gainst you, and moue the people agaynst you, and do their beste to thruste you downe also, and shall cry hauocke, and make * 1.2435 all common. O generation of serpentes, how well declare ye that ye be the right sonnes of the father of all lyes. For they which ye call heretickes preach nothing saue that which

our Sauiour Iesus Christ preached and his Apostles, adding nought therto nor pluc∣king ought therfro; as the Scripture com∣maundeth, and teach all men repentaunce to God and his holy lawe, and fayth vnto our Sauiour Iesus Christ, and the promises of mercy made in hym, and obedience vnto all that God commaundeth to obey. Neyther teach we so much as to resiste your most cru∣ell tyranny with bodely violence, saue wyth Gods worde onely: entending nothing but to driue you out of the temple of Christ, the harts, consciences, and soules of mē (where∣in with your falshead ye sit) and to restore a∣gayne Iesus our Sauiour vnto his possessi∣on and inheritaunce bought with his bloude, whence ye haue driuen him out with your manifolde wyles and subtiltie.

Take heede therefore wicked Prelates, blynde leaders of the blynde, indurat and ob∣stinate * 1.2436 hypocrites take heede. For if the Phariseis for their resisting the holy Ghost, that is to say, persecuting the open and ma∣nifest truth and sleying the preachers therof escaped not the wrath & vengeaunce of god: how shall ye scape which are farre worse thē the Phariseis. For though the Phariseis had shut vp the Scripture and set vp theyr owne professions: yet they kept theyr owne professions for the most part. But ye will be * 1.2437 the chiefest in Christes flocke, and yet wyll not keepe one iot of the right way of his doc∣trine. Ye haue therto set vp wonderfull pro∣fessions to be more holy therby thē ye thinke that Christes doctrine is able to make you, * 1.2438 and yet keepe as little thereof (except it be with dispensations) in so much that if a man aske you, what your maruelous fashioned playing coates, and your other popatrye meane, and what your disfigured heades, & all your Apishplay meane, ye know not: and yet are they but signes of thinges which ye haue professed. Thyrdly ye will be Papi∣stes * 1.2439 and holde of the Pope, and yet looke in the Popes lawe and ye keepe thereof almost nought at all but whatsoeuer soundeth to make for your bellyes, and to maintaine your honour, whether in the Scripture or in your owne traditions, or in the Popes lawe, that ye compell the laye people to obserue violent∣ly, threatening them with your excommuni∣cations and cursses, that they shalbe damned both body and soule if they keepe them not. And if that helpe you not, then ye murther * 1.2440 them mercilesly with the sworde of the tem∣porall powers, whom ye haue made so blinde that they be ready to sley whom ye cōmaūde, and will not yet heare his cause examined nor geue him roome to aunswere for himselse.

And ye elders of the people, feare ye God also. For as the elders of the Iewes which * 1.2441 were partakers with the Scribes and Pha∣riseis in resisting the holy Ghost, and in per∣secuting the open truth, and sleying the wit∣nesses therof, and in prouoking the wrath of God, had their parte with them also in the day of wrath and sharpe vengeaunce which shortly after fell vppon them, as the nature of the sinne against the holy Ghost is, haue her damnation, not onely in the worlde to come, but also in this life, according vnto all the ensamples of the Bible and autenticke stories since the worlde beganne: euen like∣wise ye, if ye will wincke in so open & cleare light and let your selues be led blyndfold, and haue your part with the hypocrites in lyke sinne and mischief, be sure, ye shall haue your part with them in lyke wrath and vengeance that is like shortly to fall vpon them.

And concernyng that the hypocrites put you in feare of the rising of your commons a∣gaynst * 1.2442 you, I aunswere: if ye feare your cō∣mōs, so testifie ye agaynst your selues that ye are tyrauntes. For if your consciences accu∣sed you not of euill doyng, what neede ye to feare your commons? What commons was euer so euil that they rose against their heads for well doyng? Moreouer ye witnesse a∣gaynst your selues also that ye haue no trust in God. For he hath promised the temporall officers assistence, if they minister their offi∣ces truly, and to care for the keepyng of thē, as much as they care for to kepe his lawes.

The hypocrites happly byd you take an example of the Ʋplanoish people of Almany * 1.2443 which (they lye) that Martin Luther styr∣red vp. For first what one sentence in all the writyng of Martin Luther finde they that teacheth a mā to resist his superiour? More∣ouer if Martin Luther and the preachers had styrred vp the common people of Ger∣many, how happened it that Martin Luther & other like preachers had not perished like∣wise with them, whiche are yet all alyue at this houre? Ye will aske me who styrred thē vp them. I aske you. Who styrred vp the com¦mōs of the Iewes to resiste the Emperour, after that the Scribes and Phariseis with the Elders of the people had slayne Christ & * 1.2444 his Apostles? Ʋerely the wrath of God. And euen so here, the wrath of God styrred them vp, partly to destroy the enemyes and persecutours of the truth, and partly to take vengeaunce on those carnall beastes. whiche abused the Gospell of Christ to make a cloke of it to defend their fleshly libertie, and not to obey it and to saue their soules therby.

If Kynges, Lordes, and great men ther¦fore feare the losse of this worlde. Let them feare God also. For in fearyng God shall * 1.2445 they prolong their dayes vpon the earth, and not with sightyng agaynst God. The earth is Gods onely, & his fauour and mercy doth prolong the dayes of kynges in their estate & not their owne power and might.

And let all men (be they neuer so great) hearkē vnto this and let this be an aunswere vnto them. Wicked kyng Achab sayd vnto the Prophet Elias, Art thou he that trou∣blest * 1.2446 Israell? And Elias aūswered, it is not I that trouble Israell, but thou and thy fa∣thers houshold, in that ye haue forsaken the commaundementes of the Lord and folow Idoles. Euen so the preachers of the truth which rebuke sinne are not the troublers of Realmes and common wealthes, but they that do wickedly, and namely high Prelates and mighty Princes which walke without the feare of God and lyue abhominably, cor∣rupting the common people with their exam∣ple. They be they that bryng the wrath of God on all Realmes and trouble all common wealthes, with warre, dearth, pouertie, pe∣stilence, euill lucke and all misfortune,

And vnto all subiectes be it sayd, if they professe the law of God & fayth of the Lord Iesus, & wilbe Christes Disciples: then let them remember that there was neuer man so great a subiect as Christ was: there was * 1.2447 neuer creature that suffred so great vnright so paciently and so mekely, as he. Therfore what soeuer they haue bene in tymes past, let them now thincke that it is their partes to be subiect in the lowest kynde of subiection and to suffer all thynges paciently. If the hyghe powers bee cruell vnto you with naturall crueltie, then with softenesse and pacience ye shall either wynne them or mitigate theyr fiercenesse. If they ioyne thē vnto the Pope, and persecute you for your fayth and hope whiche ye haue in y^e Lord Iesus: then call to mynde that ye be chosen to suffer here with * 1.2448 Christ, that ye may ioy with hym in the lyfe to come with ioye euerlastyng that shall infi∣nitely passe this your short payne here. If they commaunde that God forbiddeth: or for∣byd that God commaundeth, then aunswere as the Apostles did, Actes. v. that God must be obeyed more then mā. If they compell you to suffer vnright, then Christ shall helpe you to beare, and his spirite shall comfort you. But onely see that neither they put you from Gods worde, nor ye resiste them with bodely violence. But abyde paciently a while till the hypocrisie of hypocrites be slayne with the sword of Gods word, and vntill the word be openly published & witnessed vnto y^e powers of y^e world, that their blyndnesse may be with out excuse. And thē wil god awake as a fierce * 1.2449 Lyon agaynst those cruell Wolues whiche deuoure his Lambes, and will play with the hypocrites, and compasse them in their owne wyles, & send them a dazing in the head and a swimming in their braynes, & destroy them with theyr own counsell. And then those ma∣licious and wilfull blynd persecuters whiche refusing mercy when they were called there∣to, chose rather to haue theyr part with hy∣pocrites in sheddyng of innocent bloud, shal∣bee partakers with them also in hauyng theyr owne bloud shed agayne, God geuyng an occasion that one wicked shall destroy an other.

And as for wickednesse whence it sprin∣geth, and who is the cause of all insurrection, * 1.2450 and of the fall of Princes, & the shortenyng of theyr dayes vpon the earth, thou shalt see in the glasse folowyng which I haue set be∣fore thyne eyes, not to resiste the hypocrites with violence (whiche vengeaunce pertay∣neth vnto God) but that thou mightest see their wicked wayes and abhominable pa∣thes, to withdraw thy selfe from after them and to come agayne to Christ, and walke in hys light, and to fo∣low hys steppes, and to com∣mitte the keepyng both of thy body and soule also vnto him, and vn∣to the father thorough hym, whose name bee glorious for euer.

Amen.

¶ Prelates appointed to preach Christ, may not leaue Gods worde, and minister tem∣porall offices: But ought to teach the lay people the right way, and let them alone with all tem∣porall businesse.

OVr Sauiour Iesus Christ answered Pi∣late, Ioh. 18. that his kindome was not of * 1.2451 thys worlde. And Mathew. x. he sayth: The Disciple is not * 1.2452 greater then his master: but it ought to suffice the Disciple that he be as hys master is. Wherfore if Christes kyng∣dome be not of this worlde, nor any of his disciples may be otherwise then he was, then Christes Ʋicars which mi∣nister * 1.2453 his kingdome here in his bodely absēce, & haue y^e ouersight of his flock, may be none Emperours, kinges, Dukes, Lords, Knightes, temporall iudges, or any tēporal officer, or vnder false names haue any such dominion, or minister any such office as requireth violēce. And Math. 6. No mā cā serue two masters. Where Christ cōcludeth * 1.2454 saying: Ye can not serue God & Mā∣mon: that is, riches, couetousnes, am∣bicion and temporall dignities.

And Math. xx. Christ called his dis∣ciples vnto him, and sayde: ye know y^• * 1.2455 the Lordes of the heathen people haue dommion ouer them, and they that be great do exercise power ouer them: How be it, it shall not be so among you. But whosoeuer will be great a∣mong you, shall be your minister, and he that will be chiefe shalbe your ser∣uaunt: euen as the sonne of man came not that men shoulde minister vnto hym: but for to minister and geue his life for the redemption of ma∣ny. Wherfore the officers in Christes * 1.2456 kingdome may haue no temporall do∣minion or iurisdiction, nor execute a∣ny temporall auctoritie or lawe of vi∣olence, nor may haue any like maner among them. But cleane cōtrary they must cast themselues downe vnder al, and become seruauntes vnto all, suffer of all, and beare the burthen of euery mans infirmities, and go before thē, & fight for them against the world with the sworde of Gods word, euē vnto y^e death, after the ensample of Christ.

And Math. xviij. Whē the disciples asked who shoulde be greatest in the * 1.2457

kingdome of heauen, Christ called a young child vnto hym and set him i•• y^• middes among them saying: Excepte ye turne backe and become as childrē, ye shall not enter in the kingdome of heauen. Now younge children beare no rule one ouer an other, but al is fe∣lowship amonge them. And he sayde moreouer: whosoeuer humbleth him∣selfe after the ensample of this childe, he is greatest in the kingdome of hea∣uen, that is, to be (as concerning am∣bition and worldly desire) so childishe that thou couldest not heaue thy selfe aboue thy brother, is the very bearing of rule, & to be great in Christes king∣dome. And to describe the very ••ashion of the greatnesse of his kingdome, he sayd: He that receaueth one such childe in my name receaueth me. What is y^t to receaue a childe in Christes name? Ʋerely to submitte, to meeke, and to * 1.2458 humble thy selfe, and to cast thy selfe vnder all men, & to consider all mens infirmities and weakenesses, and to helpe to heale their diseases wyth the worde of truth, and to liue purely that they see no contrary ensample in thee to whatsoeuer thou teachest them in Christ, that thou put no stumblinge blocke before them, to make them falle while they be yet yoūg and weake in the fayth: But that thou absteine as Paule teacheth. 1. Thes. 5. Ab omni spe∣cie * 1.2459 mala, from all that might seeme e∣uill or wherof a man might surmise a∣••iste, and that thou so loue them, that whatsoeuer gi••t of god in thee is, thou thinke the same theirs and their foode, and for their sakes geuen vnto thee, as the truth is, and that all their infir∣mities be thine, and that thou fe••e thē, and that thine hart mourne for them, and that with al thy power thou helpe to amende them, and cease not to crye to God for thē neither day nor night: and that thou let nothing be founde in thee that any man may rebuke, but whatsoeuer thou teachest them, that ••e thou: and that thou be not a Wolfe in * 1.2460 a Lambes skinne as our holy ••ather y^e Pope is, which commeth vnto vs in a name of hypocrisie, and in the •…•…e of curssed Cham or Ham, calling hym∣selfe Seruus seruorum, the seruaunt of all seruauntes, and is yet founde tyran∣nus tyra••norum, of all tyrauntes y^e most cruell. This is to receaue young chil∣dren in Christes name, and to receaue young children in Christes name, is to beare rule in the kingdome of Christ. Thus ye see, that Christes kingdome is all together spirituall, and the bea∣ring of rule in it is cleane cōtrary vnto the bearing of rule temporally. Wher∣fore none that beareth rule in it may haue any temporall iurisdiction, or mi∣nister any temporall office that requi∣reth violence to compell withall.

¶ Peter was not greater then the other Apostles, by any autho∣ritie geuen him of Christ.

THey saye that Peter was * 1.2461 chiefe of the Apostles, verely as Appe••••••s was called chief of Painters for his excellent cunninge aboue other, euen so Peter may be called chiefe of the Apostles for his actiuitie and boldnes aboue the o∣ther: but that Peter had any auctoritie * 1.2462 or rule ouer his brethren and felow A¦postles, is false and contrary to y^e scrip¦ture. Christ forbad it the last euen be∣fore his passion, and in diuers tunes before, and taught alway the contrary as I haue rehearsed.

Thou wilt say: thou caust not see how there should be any good order in that kyngdome where none were better then other, and where the supe∣rior had not a lawe and authoritie to compell the inferior with violēce. The worlde truely can see no other way to rule then with violence. For there no man absteineth from euil but for feare, because the loue of righteousnes is not written in their hartes. And therefore * 1.2463 the Popes kingdome is of the world. For there one sorte are your grace, your holines, your fatherhode: An o∣ther, my Lord Byshop, my Lord Ab∣bot, my Lord Pryor: An other, master * 1.2464 Doctour, Father, Bachelar, mayster Parson, maister Ʋicar, and at the last commeth in simple syr Iohn. And e∣uery man raigneth ouer other wyth might, and haue euery ruler his pri∣son, his iayler, his chaynes, his tor∣mentes, euen so much as the Fryers ob••eruauntes obserue that rule, and compell euery man other, with violēce aboue the cruelnesse of the heathen ty∣rauntes, so that what commeth once in, may neuer out for feare of telling ta••es out of schole. They rule ouer the bodye with violence, and compell 〈◊〉〈◊〉 whether the harte will or not, to ob∣serue thinges of their owne making.

But in the kingdome of God it is contrary. For the spirite that bringeth them thether, maketh them wil••ing,

and geueth them lust vnto the law of * 1.2465 God, & loue cōpelleth them to worke, and loue maketh euerty mās good & all that he can do cōmune vnto his neigh∣bours nede. And as euery mā is strōg in that kyngdome, so loue compelleth him to take the weake by the hand and to helpe hym, and to take him that can not go vppon his shoulders and beare him. And so to do seruice vnto the wea¦ker, is to beare rule in that kingdome.

And because Peter did excede the o∣ther * 1.2466 Apostles in feruēt seruice toward his brethren, therefore is ••e called, no•• in the Scripture, but in the vse of spea∣kyng the chiefest of the Apostles & not that he had any dominion ouer them. Of which truth thou mayst see also the practise in the Actes of the Apostles af∣ter the resurrection. For when Peter had bene and preached in the house of Cornelius an heathen mā the other that were Circumcised chode him, because he had bene in an vncircumcised mans house & had eaten with him, for it was forbidden in the law, neither wist they yet that the heathen should be called. And Peter was fayne to geue ac∣countes vnto them (which is no token * 1.2467 of superioritie) and to shew them how he was warned of the holy ghost so to do Actes. xj.

And Actes xv. when a Coūcell was gathered of the Apostles and disciples about the Circumcision of the heathē, Peter brought forth, not his commaū∣dement and the authoritie of his Ʋi∣carshyp, * 1.2468 but the miracle that the holy ghost had shewed for the heathen, how at y^• preachyng of the Gospell the holy ghost had lighted vppon them and pu∣rified, ••heir hartes through fayth, and therefore proued that they ought not to be Circumcised.

And Paule and Barnabas brought soorth the miracles also that God had shewed by them among the heathen through preachyng of saith. And then * 1.2469 Iames brought soorth a prophecie of the olde Testament for the sayd part: And therewith the aduersaries gaue o∣uer their hold, and they cōcluded with one assent by the authoritie of the scrip∣ture and of the holy ghost, that the hea∣then should not be Circumcised, & not by the commaundement of Peter vn∣der payne of cursing, excommunicatiō 〈◊〉〈◊〉 interditing and like bugges to make fooles and children afrayed withall.

And Actes viij. Peter was sent of * 1.2470 the other Apostles vnto the Samari∣tanes. whiche is an euident token that he had no iurisdiction ouer them (for then they could not haue sent him) But rather (as the truth is) that the congre∣gation had authoritie ouer him & ouer all other priuate persones, to admitte them for ministers and send them forth to preach whether so euer the spirite of God moued them, and as they saw oc∣casion.

And in the Epistle vnto the Gala∣thians * 1.2471 thou seest also how Paule cor∣rected Peter when he walked not the * 1.2472 straight way after the truth of the Gos¦pel. So now thou seest that in the king¦dome of Christ and in his Churche or congregation and in his coūsels the ru¦ler * 1.2473 is the Scripture approued through the miracles of the holy ghost and men be seruauntes onely, and Christ is the head and we all brethren: And whē we call men our heades, that we do not be cause they be shorne or shauen, or be∣cause of their names: Parson, Ʋicare, Byshop, Pope: But onely because of * 1.2474 the word whiche they preach. If they erre frō the word, thē may whosoeuer God moueth his hart play Paule and correct hym. If he will not obey the Scripture, then haue his brethren au∣thoritie by the Scripture to put hym downe and send hym out of Christes Church among the heretickes whiche preferre their false doctrine aboue the true word of Christ,

¶ How the Gospell puni∣sheth trespassers, and how by the Gospell we ought to go to law with our aduersaries.

THough that they of Christes cō¦gregation be all willyng: yet be¦cause that the most pa••t is al∣way weake, & because also that the occasions of the world be euer ma∣ny and great, in so much that Christe which wist all thyng before hand sayth Math. xviij. Wo be vnto the world by * 1.2475 reason of occasions of euill, and sayth also, that it cā not be auoyded, but that occasions shall come, therfore it cā not be chosen but that many shall ouer fall when a weake brother hath trespassed, by what law shall he be punished? ve∣rely by the law of loue, whose proper∣ties thou readest in the 1. Cor. xiij. If * 1.2476 the loue of God whiche is my professiō be written in myne hart, it will not let me hate my weake brother when hee hath offended me, no more then natu∣ral loue wil let a mother hate her child

when it trespasseth agaynst her. My weake brother hath offended me, he is fallē, his weakenesse hath ouerthrowē him: it is not right by the law of loue that I should now fall vpon hym and treade him downe in the myre and de∣stroy him vtterly: But it is right by the law of loue that I runne to him & helpe him vp agayne.

By what processe we should go to * 1.2477 law with our trespassers, Christ tea∣cheth vs Math. xviij. Tell him his faulte betwene him and thee with all mekenesse remembring thou art a man and mayst fall also: If he repent and thou loue him, ye shal soone agree, and then forgeue him. And when thou for∣geuest thy neighbour, thē thou art sure that God forgeueth thee thy trespasses by his holy promise Math. vj. If hee * 1.2478 heare thee not, then take a neighbour or two. If he heare them not, then tell the congregation where thou art: and let the preacher pronounce Gods law against him and ••et the sad and discrete men rebuke him and exhorte him vnto repentaunce. If he repent and thou al∣so loue him accordyng to thy professiō, ye shall soone agree. If he heare not the congregation, then let him be ta∣ken as an heathen. If he that is offen∣ded be weake also, thē let them that be strōg go betwene and helpe them. And * 1.2479 in lyke maner if any sinne agaynst the doctrine of Christ and the profession of a Christen man, so that he be a dronc∣kard and an whore keper or what soe∣uer open sinne he do, or if he teach false learnyng: then let such be rebuked opē¦ly before the congregation and by the authoritie of Scripture. And if they re∣pent not, let them be put out of the con¦gregation as heathen people. If they thē be not ashamed, we haue no reme∣dy but paciētly to abide what God wil do and to pray in the meane tyme that God will open their hartes and geue thē repentaunce. Other law then this, Christes Gospel knoweth not, nor the officers therof.

It is manifest therfore that the king¦dome * 1.2480 of Christ is a spirituall kingdom which no man can minister well and a tēporall kingdome to, as it is sufficiēt∣ly proued: because that no man whiche putteth his hand to the plow, and loo∣keth backe is apt for the kyngdome of heauen, as Christ aunswered Luke. ix. vnto him y^t would haue folowed hym, but would first haue take leaue of his houshold. If a man put his hād to the plow of Gods worde to preach it and looke also vnto worldly businesse, his plow will surely go awry. And there∣fore sayth Christe vnto an other that * 1.2481 would likewise folow him but desired first to go and bury his father, Let the dead bury the dead: but come thou and shew or preach the kyngdome of God. As who should say, he that will preach the kingdome of god (which is Christs Gospell) truly, must haue his hart no where els.

What officers the Apostles ordeined in Christes Church and what their offices were to do.

WHerfore the Apostles folowyng * 1.2482 and obeyng the rule doctrine & commaundement of our Sauiour Ie∣sus Christ their master, ordeined in his kyngdome and congregation two of∣ficers: One called after the Breeke * 1.2483 worde Byshop, in English an ouer∣sear: which same was called Priest af∣ter the Greeke, Elder in English be∣cause of his age discretiō and fadnesse: for he was as nigh as could be alway an elderly mā: as thou seest both in the new and old Testament also, how the officers of the Iewes be called the El∣ders of the people, because (as thou mayst well thinke) they were ouer old men as nigh as could be. For vnto age do men naturally obeye and vnto age doth God commaūde to geue honour * 1.2484 saying Leu••. xix. Rise vp before the horehead and reuerence the face of the old man. And also experience of things and coldnesse, without whiche it is * 1.2485 hard to rule well is more in age thē in youth. And this ouersear dyd put hys handes vnto the plow of Gods worde and fed Christes flocke and tended thē onely without lookyng vnto any o∣ther businesse in the world.

An other officer they chose and cal∣led * 1.2486 him Deacon after the Greke, a mi∣nister in English, to minister the al∣mes of the people vnto the poore and nedy. For in the cōgregation of Christ loue maketh euery mans gift & goods * 1.2487 commō vnto the necessitie of his neigh¦bour. Wherfore the loue of God beyng yet hoate in the hartes of men, the rich that had the substaūce of this worldes goodes brought of their aboundaunce great plentie vnto the sustentation of the poore & deliuered it vnto the hāds of the Deacons. And vnto the helpe of the Deacōs were widowes of lx. yeare * 1.2488 old, holy, vertuous, and destitute of

frendes, chosen: to tende & wayte vpon the sicke, and to wash the Saints fete, that came from one congregation vn∣to an other, whether for any busi∣nesse or for feare of persecution. And * 1.2489 those common goodes of the Churche offered for the succour of the poore grew in all Churches so excedyngly * 1.2490 that in some congregation it was so much that it was sufficient to mayn∣taine an host of men. In so much that tyrauntes did oft tymes persecute the Christen for those common goodes, as thou seest in the life of S. Laurence the Deacon of Rome.

And moreouer the couetousnes of the Prelates was the decay of Christē∣dome, * 1.2491 and the encreasing of the kyng∣dome of Mahomete. For by the first springing of the empyre of Mahomete, the Emperours, Kynges, and great Lordes of Christendome had geuen their treasure so mightely vnto the Church, what after great victories, & what at their deathes, that their suc∣cessours were not able to maintaine battell against the Saracenes & Tur∣kes (for the world was not yet in such captiuitie that they coulde make theyr subiectes sweare on bookes what they were worth, & rayse vp taxes at their pleasure) so that a certayne writer of stories sayth▪ The prelates gaped whē the laye mē would take the warre vp∣pon them agaynst the Turkes, & the laye men looked when the Prelates woulde lay out their money to make the warre withall, and not to spend it in worse vse, as the most part of them were wont to do, spending the money * 1.2492 that was gotten with almose & bloude of martyrs vppon goodly plate and great vesseles of golde & siluer, wyth∣out care of thinges to come, despising God whom they worshipped for their bellies sake onely and also mā. More∣ouer it was the custome euē then, saith the auctor, to aske what the Byshop∣prike was worth: yea and to leaue a worse for a better, or to kepe both with a vnion. And at the same tyme Isacius the deputie of the Emperour came to * 1.2493 Rome to confirme the Pope in his sea * 1.2494 with the Emperours auctoritie, for y^e election of the Pope was thē nothing worth except it had bene confirmed by the Emperour, and he founde so great treasure in the Church of Saint Iohn Lateran, that for disdayne which he had that they should haue such treasure in store, and not to helpe the Emperour in his warres against y^e Turkes, •…•…ng his soldiars lacked wages, he tooke it away with violence against the wyll * 1.2495 of y^e Prelates, of which he exiled some, and payde his owne mē of warre with one part, and tooke an other part vn∣to him selfe, and sent the third part vn∣to the Emperour: which must nee∣des haue bene a great treasure in one Church.

¶ By what meanes the Prelates fell from Christ.

THe office of a byshop was a roume at the beginning that no man co∣ueted, * 1.2496 and that no man durst take vpō hym, saue he onely which loued Christ better thē his owne life. For as Christ saith that no man might be his disciple except that he were ready to forsake life and all: euen so might that officer be sure that it woulde cost him his lyfe at one time or another for bearing record vnto the truth. But after that the mul∣titude of the Christen were encreased & many great men had receaued y^• faith, then both landes, and rentes, as well as other goodes were geuen vnto the maintenaunce as well of the clergie as of the poore: because they gaue then no * 1.2497 tythes to the Priestes, nor yet now do saue in certaine countryes. For it is to much to geue almes, offeringes, landes, and tithes also. And then the Byshops made them substitutes vn∣der them to helpe them, which they called priest, and kept the name of By∣shop vnto themselues.

But out of the Deacons sprang all the mischiefe. For thorow their hands * 1.2498 went all thing, they ministred vnto y^e clergie, they ministred vnto the poore, they were in fauoure with great and small. And when the Byshops office began to haue rest and to be honorable, then the Deacons thorow fauour and * 1.2499 giftes climed vp therunto, as lightly he that hath the olde Abbotes treasure succedeth with vs. And by y^e meanes of their practise and acquintaunce in y^e worlde they were more subtile and worldly wise then the olde Byshops, & lesse learned in Gods woorde, as our Prelates are, when they come frō stu∣ardships in Gentlemens houses, and from surueying of great mens landes, Lordes secretes, kinges counsels, Em¦bassidourship, from warre and mini∣string all worldly matters, ye worldly mischiefe: and yet now they come not thence, but receaue all and bide there still, yea they haue enacted by playne

parliament that they must byde in the * 1.2500 courte still, or els they may not haue pluralitie of benefices. And then by li∣tle and litle they enhaunsed thēselues, and turned all to themselues, mini∣shing the poore peoples part, and en∣creasing theirs, and ioyning acquain∣taunce with great men, and with their power climed vp and entitled them w^t the chusing and confirming of y^e Pope and all Byshops, to flatter and pur∣chase * 1.2501 fauour and defenders: trusting more vnto their worldly wisdome thē vnto the doctrine of Christ which is y^e wisdome of God, and vnto the defēce of man then of God. Then while they that had the plow by the tayle looked backe, the plow went awry, faith wax ed feble and faintie, loue waxed colde, the Scripture waxed darcke, Christ was no more seene: he was in y^e moūt * 1.2502 with Moses, and therefore the By∣shops would haue a God vppon the earth whom they might see, and ther∣upon they begā to dispute who should be greatest.

¶ How the Byshop of Rome be∣came greater then other, and called hymselfe Pope.

THen quod worldly wisdome, * 1.2503 Hierusalē must be the grea∣test, for y^twas Christes seat, Et factū est, so it came to passe ••or a season. And in conclusion where a great Citie was and much riches, there was the Byshoppe euer greater then his felowes. Alexandre in Egipte and Antioch in Grece, were greater then their neighbours. Then those de∣caying Constantinople and Rome wax∣ed * 1.2504 great, and stroue who shoulde be greater. And Cōstātinople sayd, where the Emperour is there ought to be the greatest seat and chiefest Byshop. For the Emperour lay most at Constanti∣nople, because it was (I suppose) nigh the middes of the Empyre, therfore I must be the greatest sayde the Byshop of Constātinople. Nay quod y^e Byshop * 1.2505 of Rome, though y^e Emperour lye ne∣ner so much at Constātinople yet he is called Emperour of Rome, & Rome is the head of the Empyre, wherefore of right I must be the father of all Watē. * 1.2506 And thus whether they chalēged their ••itle by the auctoritie of God or man: or by Peter or pouling, it was all one, so they might be greatest.

And great intercession was made vnto the Emperours of both parties: but in vayne a great ceason, for y^e Em∣perours stopped their ••ares at such ambitious requestes long tyme, till at y^e last there came an Emperour called Phocas which lay long in Italye, and * 1.2507 was a very soft man & a pray for Pre∣lates. In whose tyme Boniface the iij. * 1.2508 was Byshop of Rome, a man ambi∣tious and greedy vppon honour, and of a very suttle witte, nothing in••erior vnto Thomas Wolsee Cardinall of Yorcke. This Boniface was great w^t the Emperour Phocas, and with hys wyly perswasions and great interces∣sion together obtayned of Phocas to be called the chiefest of all Byshops, and * 1.2509 that his Church should be the chiefe Church. Which auctoritie as soone as he had purchased, he sent immediatly his commaundement with the Empe¦rours power vnto all the Byshops of Almany commaunding that euery by∣shop should call all the priestes of hys diocese, and charge them that euery man should put away his wife vnder * 1.2510 payne of excommunication. Which ty∣ranny though great resistaunce was made against it, he yet brought to passe with the Emperours sworde, and his subtletie together. For the Byshops were riche, and durst not displea••e the Pope for feare of the Emperour.

Assoone as Nemroth that mighty hunter had caught this pray, that he * 1.2511 had compelled all Byshops to be vn∣der him and to sweare obedience vnto him, then he began to be great in the earth, and called hymselfe Papa, wyth this interpretation, father of fathers. And when the Pope had exalted hys throne aboue his fellowes, then the v∣nitie that ought to be among brethren * 1.2512 in Christes Church brake: and deuisi∣on began betwene vs and y^e Grekes, which Grekes (I suppose) were at y^t tyme the one halfe of Christendome. And when any Pope since exhorteth them to vnitie, they aunswere, that he which will raigne ouer his brethren with violence, breaketh vnitie and not they, and that they will not be vnder * 1.2513 his tyranny wherunto he calleth them vnder a colour of vnitie. And from henceforth with the helpe of hys By∣shoppes which weresworne to be true ligemen vnto hym, when beforetyme they were admitted to theyr byshop∣prikes of the Emperours and Kinges, he beganne to lay a baite to catch the whole Empyre into his handes also.

By what meanes the Pope inuaded the Empyre.

AT that same season Mahomete * 1.2514 the auctor of the sect of the Turc∣kes and Saracenes beganne. And as∣soone as he had got much people vn∣to hym with wyles and fayned myra∣cles, he inuaded the Empyre of Rome in those quarters. And looke how bu∣sie Mahomete was in those parries, so busie was the Pope in these quarters to inuade the Empyre (with the helpe of his sworne Byshoppes which prea∣ched all of none other God then the Pope) while the Emperour was oc∣cupyed a farre of in resisting of Ma∣homete.

And within few yeares after, when the kynges of Italy now and thē vex∣ed our holy fathers for their couetous ambicion, then Gregory the third ioy∣ned * 1.2515 amitie with the Frenchmen, and called them to helpe, by whose power they gatte al they haue, and also main∣taine it vnto this day. For if any man since that tyme hether displeased the Pope neuer so little, he immediatly curssed him, and excommunicate him, and proclaymed him no right enheri∣tour, and that it was not lawfull to holde of him, and absolued his Lordes and subiectes of their allegeaunce, and sent his blessing vnto the French king and remission of sinnes to go and con∣quere his land, the Pope and French kyng alway deuiding the spoyle be∣twene them, the Byshops and all that serued God for the belye preaching the Popes might, how that he had power so to do, and all thynges to bynde and loose at his will, wrestyng the Scrip∣tures to serue for their purpose, corrup¦tyng all the lawes both of God & man to proue his Godhead with all.

THen came Pope Zacharias the first * 1.2516 in whose tyme Hildericus was K. of Fraunce a man that gouerned hys Realme (as it oft chaunceth) by a De∣bite (as persons preache) one Pipine a * 1.2517 Lord of his owne and his sworne sub∣iect. This Pipine sent an holy Byshop to Pope Zacharias that he should helpe to make him kyng of Fraunce and he would be his defender in Italy (as the * 1.2518 maner of scalled horses is the one to claw the other) and Zacharias aunswe∣red that hee was more woorthy to be kyng that ruled the Realme and tooke the labours, then an idle shadow that went vp and downe and did nought And so vpon that the Lords of Fraūce * 1.2519 by the persuasions of the Prelates con¦sented vnto Pipine and thrust downe their right king vnto whom they were sworne, & made a Monke of hym. And both the Lordes and also Pipine tooke dispensations for their othes of our ho¦ly father and were forsworne. Thus was our holy father the Pope crept vp into the consciences of men with hys false interpretation of byndyng & loo∣syng good. viij. hundred yeares agone.

THen came Pope Stephanus the se∣cond out of whose hands Estulphus * 1.2520 kyng of Lombardy would fayne haue scratched somwhat, for he thought that the holy fathers gathered to tast and had all ready raked to much vnto thē. But the new kyng Pipine of Fraunce warned of his duty and seruice promi∣sed, and mindfull of old frendshyp, and hopyng for part of the praye, came to succour the Pope. And when hee had subdued the kyng of Lambardy, hee gaue vnto our holy father or rather to * 1.2521 S. Peter y^t hungry begger great Pro∣uinces and countreys in Lombardy and in Italy, with the Ile Corsica and many great Cities of which some per∣tayned vnto the Emperour beyng thē at Constantinople, and yet the Empe∣rour had sent before vnto kyng Pipine that he should not geue of his townes vnto the Pope. But Pipine aunswered that he came for the same intent, and to enhaunce our holy father. And our ho∣ly father receaued them.

And thus the Empire was deuided in two partes: the Pope & the French kyng partyng the one halfe betwene them. And as the Emperour decayed, the pope grew. And as the pope grew, so the sect of Mahomete grew, for the * 1.2522 Emperour (halfe his empire lost) was not able to defend him selfe agaynst the infidels. And the Pope would suffer no helpe hence to come for two causes: One, lest the Emperour should reco∣uer his Empyre agayne, and an other because the Prelates of the Greekes would not submitte them selues vnto his Godhead as the Prelates of these quarters of the world had done.

AFter Pipine raigned his sonne the * 1.2523 great Charles whom we call Charle mayne which knew no other God but the pope, nor any other way to heauen then to do the Pope pleasure. For the Pope serued him for twoo purposes:

One, to dispence with him for whatso∣euer * 1.2524 mischief he did: an other, to be sta∣blished in the Empyre by his helpe, for without his fauour hee wist it would not be, so great a God was our holy fa¦ther become all ready in those dayes.

This Pope Stephen in his latter dayes fell at variaunce with Desiderius * 1.2525 kyng of Lombardy about the Archby∣shop of Rauen••a.

AFter Stephen succeded Adriā y^• first, * 1.2526 with whom Desiderius the K. of Lō¦bardy would fayne haue made peace but pope Adrian would not. And short¦ly vpon that the brother of this Charle∣mayne which raigned with him in half the dominion of Fraunce dyed, whose wife for feare of Charles fled with her ij. sonnes vnto Desiderius king of Lom¦bardy for succour. Defiderius was glad of their comming trusting by the mea∣nes of these two children to obtaine fa¦uour among many of the Frenchmen and so to be able to resist Charles if hee would medle and to bryng Italy vnto the right Emperour agayne, & would haue had that pope Adrian should haue annoynted them kynges in their fa∣thers roome. But Adrian refused that to do (for he saw Charles mighty and mete for his purpose) and was as wy∣ly as Desiderius & thought to kepe out * 1.2527 the right Emperour and be Emperor of Rome him selfe, though he gaue an other the name for a season till a more conuenient tyme came.

Then Desiderius warred vppon the Popes iurisdiction. And Adrian sent to Charles. And Charles came with his ar¦my and draue out Desiderius and hys sonne, which sonne fled vnto the right Emperour to Constantinople. And Charles & the Pope deuyded the kyng∣dome * 1.2528 of Lombardy betwene thē. And Charles came to Rome. And the Pope & he were sworne together, that who soeuer should be enemy vnto the one, should be enemy also vnto the other.

This Adrian gathered a Councell * 1.2529 immediatly of an. C. liij. Bishops, Ab∣botes, and religious persones & gaue vnto Charles & his successours the em∣pyre of Rome & ordeined that the right and power to chose the Pope should be his, and that no Byshop should bee consecrate till he had obtained of hym both consent and the ornamentes of a Byshop also (whiche they now bye of the Pope) vnder payne of cursyng and to be deliuered vnto blacke Sathā the deuill and losse of goodes Dist. lxiij.

And Leo the third whiche succeded * 1.2530 Adrian confirmed the same and crow∣ned Charles Emperour of Rome for like seruice done vnto him. And then * 1.2531 there was appoyntmēt made betwene the Emperoures of Constantinople and of Rome and the places assigned how farre the borders of either Em∣pire shuld reach. And thus of one Em∣pyre was made twayne. And therfore the Empire of Cōstantinople for lacke of helpe was shortly after subdued of the Turkes.

The sayd Leo also called Charles the * 1.2532 most Christen kyng, because of hys good seruice: which title the kynges of Fraunce vse vnto this day though ma¦ny of them bee neuer so vnchristened: As the last Leo called our kyng the de∣fender * 1.2533 of the fayth. And as this Pope Clemens calleth the Duke of Bu••lder the eldest sonne of y^t holy sea of Rome, * 1.2534 for no other vertue nor propertie that any man can know, saue that hee hath bene all his ••yte a pickequar••ll and a cruell and an vnrighteous bloudshed∣der, as his father that sitteth in that ho¦ly sea is. So now aboue seuen hundred * 1.2535 yeares to be a Christē kyng is to fight for the Pope, and most Christen that most fighteth and sleath most men for his pleasure.

This Charles was a great conque∣rour * 1.2536 that is to say a great tyraunt, & o∣uercame many natiōs with the sword, and as the Turke compelleth vs vnto his fayth, so he cōpelled thē with vio∣lence vnto the faith of Christ say the sto¦ries. But (alas) Christes fayth where∣unto * 1.2537 the holy Ghost onely draweth mens hartes thorough preachyng the worde of truth and holy liuyng accor∣dyng therto, he knew not, but vnto the Pope hee subdued them and vnto this superstitious Idolatrie whiche we vse cleane contrary vnto the Scripture.

Moreouer, at the request and great desyre of his mother, hee maryed the daughter of Desiderius kyng of Lom∣bardy, but after one yeare vnto the * 1.2538 great displeasure of his mother he put her away agayne: but not without the false sutiltie of the Pope thou mayst be sure, neither without his dispensation. For howe could Charles haue made warre for the Popes pleasure with De¦siderius her father, and haue thrust hym out of his kingdome, and banished his sonne for euer, deuiding his kingdome betwene him and the pope, as long as she had bene his wife?

And therfore the Pope with his au∣thoritie

of bynding and losyng, losed * 1.2539 the bondes of that Matrimony (as he hath many other sence, and dayly doth for lyke purposes) to the entent that he would with the sword of the Frenche kyng put the kyngdome of Lombardy that was somewhat to nye him, out of the way: by the reason of whose kings hys fatherhode could not raygne a∣lone nor assigne or sell the Byshop∣prikes of Italy to whom he lusted and at his pleasure.

The sayd Charles also kept iiij. con∣cubines, * 1.2540 and lay with two of his own daughters therto. And though he wist howe y^t it was not vnknowne, yet his lustes being greater thē great Charles, he would not wete nor yet refrayne.

And beyond all that, the saying is: y^t in his old age a whore had so bewit∣ched him with a ryng and a pearle in it and I wotte not what imagerie gra∣uen therein, that he went a sa••te after her as a dogge after a bitche, and the * 1.2541 dotehead was beside him selfe & whole out of his mynde: in so much that whē the whore was dead, he could not de∣parte from the dead corps, but caused it to be enba•…•…ed & to be caryed with him whether soeuer he went, so that al the world wondered at him: till at the last his Lordes accombred with cary∣ing her from place to place and asha∣med * 1.2542 that so old a man, so great an Em¦perour and such a most Christen kyng, on whom & whose dedes euery mans eyes were set, should dote on a dead whore, toke counsell what should be y^e cause. And it was cōcluded that it must nedes be by enchauntement. Thē they went vnto the Cophyne and opened it and sought and found this ring on her finger: which one of the Lordes tooke of and put it on his owne finger. Whē the ring was of, he commaunded to burye her, regardyng her no longer. Neuerthelesse he cast a phantasie vnto this Lord and began to dote as fast on * 1.2543 him, so that he might neuer be out of sight: But where our Charles was there must that Lord also be, and what Charles did, that must he be priuey vn∣to: vntill that this Lord perceauyng that it came because of this enchaunted ring, for very payne and tediousnesse tooke and cast it into a well at Acon in Douchland. And after that the ryng was in the well the Emperour coulde neuer depart from the towne, but in the ••ayd place where the ring was cast, though it were a foule marresse, yet he built a goodly monastery in the wor∣ship of our Lady, and thether brought reliques, from whence he coulde gette them, and pardōs to sanctifie y^e place, & to make it more haunted. And there he lyeth, & is a Saint, as right is. For he did for Christes Ʋicar as much as the * 1.2544 great Turcke for Mahomete: but to saue his holines that he might be ca∣nonised for a Saint, they fayne in hys life that his abiding there so continu∣ally was for the hotte bathes sakes which ••e there.

AFter Charlemayne, Lewes y^e mylde * 1.2545 was Emperour, which was a ve∣ry patient man (another Phocas and a¦nother pray for the Pope) and so meke and softe that scarcely he coulde be an∣gry at any thing at all. When our holy fathers had seene his water and spyed what complexion he was, they chose Steuen the 4. of that name Pope, with∣out his * 1.2546 knowledge, and bad him ney∣ther good morrow nor good euen, nor once God speede about the matter, a∣gainst their owne graunt vnto his fa∣ther for his good seruice. And his soft∣nes * 1.2547 was yet somewhat displeased ther¦with, in as much as the election of the Pope pertayned vnto his right. But the Pope sent Embassadours & wrote all the excuses that he coulde, and came after him selfe to Fraunce to him, and peaced him, and crowned hym there Emperour, and passed the tyme a sea∣son with him, and they became very fa¦miliar together.

After that, they chose Paschalis Pope * 1.2548 of the same maner, which Paschalis sent immediatly Legates vnto the Empe∣rour softe Lewes, excusing hymselfe & saying: that it was not his faulte, but that the clergie and the commō people had drawne him thereto with violence against his will. Then the Emperour was content for that once, & bad they * 1.2549 should no more do so, but that the olde ordinaunce ought to be kept. The soft¦nesse of this Lewes did him much care. For he was after prisoned of his owne sonne with helpe of Pope Gregory the fourth.

After this mans dayes the Popes neuer regarded the Emperours, nor * 1.2550 did the clergie of Rome sue any more to the Emperour, either for the electi∣on or confirmation of the Pope. More ouer after this Lewes there was neuer Emperour in Christendome of any po¦wer or able of his owne might to cor∣rect any Pope, neyther was there any kyng that coulde correct the outragi∣ous

vices of the spiritualtie of his own realme after this time. For this Lewes left three sonnes, among which he de∣uided y^e realme of Fraūce & all Douch∣land. Which same for pride & disdayne that one should haue more then an o∣ther, fell together (as we say) by the eares, ech destroying others power, so that Fraunce was afterwarde of no might to do any great thyng. And thē the Pope raigned in Italy alone with * 1.2551 out care of any Emperour: in so much that Nicholaus the first, decreed that no * 1.2552 secular Prince or Emperour should haue ought to do or be at the counsels of the clergie.

And after that Adrian the secōd was * 1.2553 chosen Pope, the Emperours deputie being in Rome, and not once spokē to of the matter.

And when the Emperours embas∣sadours disdained, they answered who can resiste the rage of the people, and prayed them to be cōtent, and to salute him as Pope. And Adrian the thyrde * 1.2554 decreed that they should not abide or tarie for the Emperours confirmation or authoritie in chusing the Pope, and that the Pope onely should call a ge∣neral counsel, and not the Emperour: or if the Emperour would presume y^t to do, the counsell should be of none effect, though all the prelates of Chri∣stēdome were there, and though what soeuer they did were but Gods word. So mighty was the beast now waxed * 1.2555 when he once began to raygne alone. And from this tyme hetherto perished the power of the Emperours and the vertue of the Popes, sayth Platina in y^e lyfe of Popes. For since that tyme, as there was none Emperour of might, so was there no Pope of any vertue.

After this Lewes, the Empyre of Fraunce, and of all Douchlād, was de¦uided betwene his three sonnes, which (as I sayde) fought one with another and destroyed the strength of the Em∣pyre of Fraunce. And from that tyme * 1.2556 to this, which is aboue vij. hundred yeares, thou shalt reade of few Popes that haue not led their liues in bloud∣shedding, in so much that if thou con∣sider the stories well, thou shalt easely perceaue that there hath bene flayne a∣bout their cause farre aboue xl. hūdred thousand men, besides that there hath bene but few Princes in Christēdome that hath not bene busied and combred a great part of his life about their mat¦ter. Either in warres begunne at their setting on, eyther in ceasing scismes or diuision that hath bene amōg the cler∣gie, who should be Pope: or striuing * 1.2557 of byshops, who should be greatest, as betwene the Byshop of Yorke & Can∣terbury in England, and betwene the Byshops of England & Wales, wher∣of all the chronicles be full, or in refor∣ming Fryers or Monkes, or in sley∣ing them that vttered their false hypo∣crisie wyth Gods worde.

When the Emperour was downe, and no man in Christendome of any power to be feared, then euery nacion fell vppon other, and all landes were at variaunce betwene thēselues. And then as the Danes came into Eng∣land and vexed the Englishmen, and dwelt there in spite of their hartes, e∣uen so came straunge nacions whose names were scarce heard of before in these quarters (as the Ʋandales, Hun¦nes, * 1.2558 and Gothes) and ran thorowout all Christendome by C. thousands to∣gether, and subdued the landes and dwelt therin ma••gre the inhabitours, as thou mayst see in Douchland how diuers nacions are inclosed in y^e mid∣des of the lande of a straunge tongue which no Douchmen vnderstande: and that rule continued well viij. or ix. score or two hundred yeares. And in * 1.2559 all this ceason, whosoeuer wan the maystrye, hym the spiritualtie recea∣ued, and him they crowned kyng, and to him they claue. And whatsoeuer a∣ny tyraunt had robbed all hys life, that or the most part thereof must he deale among them at hys death for feare of Purgatory. The spiritualtie all that ceason preached the Pope mightely, * 1.2560 built Abbayes for recreation and quy∣etnes, shrining them alway for saintes * 1.2561 which purchased them priuileges, or fought for their liberties, or disputed for the Popes power, howsoeuer they liued (but after l. yeare whē their liues were forgotten) and if any resisted thē whatsoeuer mischief they went about, hym they noted in the chronicles as a cruell tyraunt: ye and whatsoeuer mis∣fortune chaunced any of hys posteritie after him, that they noted also, as though God had plagued them, be∣cause their forefather was disobedient vnto holy church, and euer put the sto∣ries that vttered their wickednes out * 1.2562 of the way, and gathered reliques frō whence they coulde get them, and fay∣ned myracles, and gaue thēselues on∣ly vnto Poetry: and shut vp the scrip∣ture: so that this was the very tyme of which Christ speaketh Math. xxiiij. in

which false Prophetes should arise, & shew myracles and wonders, to de∣ceaue the very electe if it had bene pos∣sible.

FInally in thys busie worlde, the kynges of Lumbardy gatte a little might and came vp agayne, and were diuers tymes Emperours, though of no great might. And one Beringarius kyng of Lumbardy began to meddle * 1.2563 with our holy fathers busines. Wher∣fore y^e Poge fled vnto Ottho kyng of y^e Saxons, which by that tyme had got∣ten might, and brought him into Ita∣ly against Beringarium, which Ottho * 1.2564 ouercame Beringarium, and was made Emperour for his labour, and thus came the Empyre first vnto Douch∣lande.

And Ottho receaued the Empyre of one Pope Iohn (say they) with thys * 1.2565 othe: I Ottho do promise and sweare vnto the Lord Iohn by the father, the * 1.2566 sonne, and the holy Ghost, and by this wod of the crosse that maketh liuing, and by these reliques of Saintes, that if I come to Rome with Gods helpe, I will exalte the holy church of Rome and the gouernour of the same vnto my power: Neyther shalt thou lose lyfe nor members, or that honour that thou hast by my will, counsell, consent or setting a worke. Moreouer I wyll make in Rome no constitution or or∣dinaunce of any thing that pertayneth vnto thee or vnto the Romaines with out thy counsell. And what so euer of * 1.2567 the landes of Saint Peter commeth vnto our hands, I will deliuer it thee. And vnto whosoeuer I shall commit the rule of Italy, I will make hym sweare that he shall helpe thee, to de∣fende the landes of Saint Peter vnto his power.

And Gregory the fift (when they had got at the last that which they long ga∣ped * 1.2568 for) made this ordinaunce of chu∣sing y^e Emperour, to stablishe it with∣all: that vi. Lordes of Almany, iij. of * 1.2569 the spiritualtie and iij. of the tempo∣raltie with the kyng of Bohem the vij. to be the odde man & Ʋmpere should ••huse him for euer, and sende hym to the Pope to receaue his othe, and to be crowned. Neuerthelesse the Pope to keepe the Emperour a far of, sendeth hym hys coronation home to him oft∣tymes, much leuer than that he should come any nearer, as a meeke spryted man, that had leuer liue solitarie and alone then haue his holinesse seene.

¶ A proper similitude to describe our holy father.

ANd to se how our holy father came vp, marke the example of an Iuy∣tree: first it springeth out of y^• earth, & * 1.2570 then a while crepeth along by y^t groūd till it finde a great tree: then it ioyneth it selfe be neath alow vnto the body of the tree and creepeth vp a litle and a litle fayre and softly. And at the begyn∣nyng while it is yet thynne and small * 1.2571 that the burthen is not perceaued, it se∣meth glorious to garnishe the tree in the wyntre & to beare of the tempestes of the weather. But in the meane sea∣son it thrusteth his rootes into y^t barck of the tree to hold fast with all and ceas¦seth not to clyme vp till it be at the top and aboue all. And then it sendeth hys braunches a long by the braunches of the tree and ouergroweth all and wa∣xeth great, heauy and thicke and suc∣keth the moysture so sore out of the tree and his braunches, that it choketh and stif••eth them. And then the foule stinc∣kyng Iuye waxeth mighty in the stōpe of the tree and becommeth a sete and a nest for all vncleane byrdes & for blind Oules whiche hauke in the darke and dare not come at the light.

Euen so the Byshop of Rome now called Pope at the begynnyng crope a long vppon the earth, and euery man trode vpon him in this world. But as∣soone as there came a Christen Empe¦rour he ioyned him selfe vnto hys feete and kissed them, and crope vp a litle with beggyng nowe this priuilege now that, now this Citie now that, to finde poore people with all and the ne¦cessary Ministers of Gods word. And * 1.2572 hee entitled the Emperour with cho∣sing the Pope and other Bishops, and promoted in the spiritualty, not whom vertue and learning but whom the fa∣uour of great men cōmended: to flater to get frendes and defenders with all,

And the almes of the congregation which was the fode and patrimony of * 1.2573 the poore and necessary preachers, that he called S. Peters patrimony, S. Pe¦ters reutes, S. Peters landes, S. Pe∣ters right: to cast a vayne feare and an heathenish superstitiousnesse into the hartes of mē, that no man should dare meddle with what soeuer came once in to their handes for feare of Saint Pe∣ter, though they ministred it neuer so euil: and that they which should thinke it none almes to geue them any more

(because they had to much already) should yet geue S. Peter somewhat (as Nabucodonesser gaue his GOD Beel) to purchasse an aduocate and an * 1.2574 intercessor of S. Peter, and that S. Pe¦ter should at the first knocke let thē in.

And thus with flateryng and fay∣ning and vayne superstition vnder the name of S. Peter he crept vp and faste¦ned * 1.2575 his rootes in the hart of the Em∣perour, and with his sword clame vp aboue all his felow byshops & brought them vnder his feete. And as he sub∣dued thē with the Emperours sword, euen so by sutiltie & helpe of them (af∣ter that they were sworne saythfull) he clame aboue the Emperour, and sub∣dued hym also, and made s••oupe vnto his feete, and kisse thē an other while. Yea pope Coelestinus crowned the Em¦perour Henry the fift holdyng y^e crown * 1.2576 betwene his feete. And when he had put the crowne on, he smote it of with * 1.2577 his feete agayne saying: that he had might to make Emperours and put them downe agayne.

And he made a constitution that no * 1.2578 lay man should medle with their mat∣ters nor be in their Councels or witte what they did, and that the pope onely should call the Councell, and the Em∣perour should but defēd the Pope, pro¦uided allway that the Councel should be in one of the Popes Townes, and where the Popes power was greater then the Emperours: then vnder a pre¦tence * 1.2579 of condemnyng some heresie hee called a generall Councell, where he made one a Patriarcke, an other Car∣dinall, an other Legate, an other Pri∣mate, an other Archbyshop, an other Bishop, another Deane, another Arch deacon, and so forth as we now see.

And as the Pope played with the * 1.2580 Emperour, so dyd his braunches and his members the Byshops play in e∣uery Kyngdome, Dukedome, & Lord∣shyp: in so much that the very heyres of them by whom they came vp, hold now their landes of them and take thē for their chief Lordes. And as the Em∣perour is sworne to the Pope, euen so euery kyng is sworne to the Byshops and Prelates of his Realme: and they are the chiefest in all Parlamentes: yea they and theyr money and they that be sworne to them and come vp by them rule all together.

And thus the Pope the father of all * 1.2581 hypocrites hath with falsehode & guile peruerted the order of the worlde and turned the rootes of the trees vpward and hath put downe the kyngdome of Christ, and set vp the kyngdome of the deuil whose Ʋicare he is, and hath put downe the Ministers of Christ, and hath set vp the Ministers of Sathan, disguised yet in names and garmentes lyke vnto the aungels of light & mini∣sters of righteousnes. For Christes kyngdome is not of the world Iohn. xviij. and the Popes kyngdome is all the world.

And Christ is neither iudge nor di∣uider in this world Luke. xij. But the * 1.2582 Pope iudgeth & deuideth all the world and taketh the Empyre and all kyng∣domes and geueth them to whom he lusteth.

Christ sayth Math. v. Blessed are the poore in spirite: so that the first step in the kyngdome of Christ is humble∣nesse or humilitie, that thou canst finde in thyne hart to do seruice vnto all mē and to suffer that all men treade thee.

The Pope sayth. Blessed be the proude & hygh mynded that can clyme and subdue all vnder them and mayn∣taine their right and such as will suffer of no man: so that he which was yester¦day taken from the dongehill and pro∣moted this day by his Prince, shall to¦morow for the Popes pleasure curse him and excommunicate him and inter¦dite his Realme.

Christ sayth. Blessed be the meke or soft that be harmlesse as Doues.

The Pope blesseth them that can set all the world together by the eares and fight and s••ea mafully for his sake, that he may come haote from bloudshed∣dyng to a Byshopricke as our Cardi∣nall dyd, and as S. Thomas of Can∣terbury did, which was made Byshop in the field in complete harnesse on his horse backe and his speare bloudy in his hand.

Christ hath neither holes for Foxes nor nestes for byrdes nor yet whereon to lay his head, nor promised ought in this world vnto his Disciples nor toke any to his Disciple but hym that had forsaken all.

The Iuytree the Pope hath vnder his rootes thoroughout all Christen∣dome in euery village holes for Foxes and nestes for vncleane byrdes in all his braunches, and promiseth vnto his Disciples all the promotions of the world. * 1.2583

The nearer vnto Christ a man com∣meth, the lower he must descende and the poorer he must waxe: But the nea∣rer vnto the Pope ye come, the hygher

ye must clyme and the more riches ye must gather whence soeuer ye can get them, to paye for your Bulles, and to purchase a glorions name and licence to weare a mitre & a crosse and a palle and goodly ornamentes.

How the Pope receaueth hys kyngdome of the deuill and how he distributeth it agayne.

SHortly, the kyngdomes of the earth * 1.2584 and the glory of them (which Christ refused (Math. iiij. dyd the deuill pro∣fer vnto the Pope, and he immediatly fell from Christ and worshipped the de¦uill, and receaued them. For by false∣head (as he maynteineth them) came he thereto, and by falsehead do all hys disciples come therto. Who of an hun∣dred one is pope, Byshop or any great Prelate, but either by Nicromancy or Symonie or waytyng on great mens pleasures & with corruptyng of Gods word & fashioning it after their lustes.

And the Pope after he had receaued * 1.2585 the kyngdome of the world of the de∣uill and was become the deuilles Ʋi∣care, tooke vp in lyke maner all Chri∣stendome an hygh and brought them from the mekenesse of Christ vnto the hyghe hill of the pride of Lucifer and shewed them all the kingdomes of the earth, saying: fall downe and worshyp me, and I will geue you these. Ʋnto the spiritualitie he sayth: fall frō Christ and preach me and take thou that Car dinalship thou that Byshopricke, thou that Abbotshyp, and so forth: thou as many benefices as thou wilt and a dis∣pensation for what thou wilt. And to Monkes and Friers in lyke maner, ••ake thou that hole, and thou that nest with what priuileges ye wil desire and dispensations of your rules, if ye will preach me.

And vnto the temporalitie he sayth: First to the Emperour, if thou wilt fall downe and kysse my feete and sweare to hold of me and to defend me I geue thee the Empyre.

And to all kynges in lyke maner, if they will sweare to defende his liber∣ties, and to hold of him, he crowneth them. And euē so all temporall Lordes from the highest vnto the lowest and all officers and all maner subiectes, if they will enioy landes, rentes, offices, goodes and their very lyues they must •…•…me the same way.

The very whores (Gods honour vnregarded) as lōg as they despise not him and his ordinaunces, they shall neste in hys rentes and among hys Prelates. And the theeues and mur∣therers shall haue dennes in his sanc∣tuaries, whatsoeuer they do agaynst God, so long as they hang on hym.

The Apostles chose Priestes to * 1.2586 preach Christ onely all other thynges layde a parte, and chose none but lear∣ned and vertuous.

The Pope shaueth whosoeuer com∣meth, leuer out of the stues then from studie, and when they be sworne, he * 1.2587 sendeth them vnto all great mens hou¦ses to preach his godhed, to be stuar∣des, surueyers, receauers and coun∣sellers of all maner mischiefe: to cor∣rupt wife, daughter and mayde, and to betray their owne master, as oft as it needeth to promote their falshead withall. For thereto are they sworne together. And when they haue done all mischiefe, there shall no man were whence it commeth.

The Apostles chose Deacons to mi∣nister the almose of the riche vnto the poore. And to helpe the Deacons they * 1.2588 chose widowes of lx. yeare olde, holy and destitute of frendes to tende the sicke. And the Pope in stead of such wi¦dowes, maketh whosoeuer commeth whether she be young or old, but none saue them that be rich and able to pay xx. xxx. or xl. pounde for their professi∣on, to whom for as much more he will geue a dispensation on the morow to mary againe. And in stead of such Dea * 1.2589 cons, he maketh both Deacons & sub∣deacons, which do nothing at all but are vaine names without office, except it be that on some holy day in stead of ministring y^e goodes of the church vn∣to the poore they sing an epistle or gos∣pell to begge more from the poore.

And as his Deacons minister the goodes of the Church vnto the poore: euen so do his Priests preach Christes Gospell vnto the flocke.

And the almose that was geuen to * 1.2590 the sustentation of the poore, whiche thou shalt read in stories that it was in some cities aboue xx. xxx. xl. yea an hundred thousand pounde, and all the landes geuen for the same purpose, they haue stollen from them and haue deuided it among themselues. And therwith did they at the beginning cor¦rupt the great men of the worlde, and clam vp to this heith where they now be. And for that haue they strouen a∣mong

themselues this viij. hundred yeares. And to mainteine that which they haue falsely gotten, hath the pope sturred vp a sword of warre in al Chri¦stendome this viij. hundred yeares, and hath taken peace cleane out of the worlde.

When the Byshops, Priestes, and Deacons were fallen, and had recea∣ued of the Pope the kingdome that pertayned vnto the poore people, and had robbed them and parted their pa∣trimony among thēselues: then sprang the orders of Monkes. Whose profef∣sion was, to abstaine from sleshe all * 1.2591 their liues, to weare vile rayment, to eate but once in the day, and that but butter, chese, egges, fruites, rootes, and such thinges that were not costly, and might euery where be found. And they wrot bookes, and wrought di∣uers thynges to get their lining with∣all. When the laye men sawe that the priestes were fallen into such couetous∣nes, and that the Monkes were so ho∣ly: they thought, these be meete mē to minister our almose vnto the poore people. For their profession is so holy that they can not deceaue vs as y^e prie∣stes * 1.2592 do, and made the Monkes tutors and ministers vnto the poore, & gaue great landes & riches into their hands to deale it vnto the poore. When the Monkes saw such abundaunce, they fell after the ensample of the Priestes, and tooke dispensations of the Pope for their rules, and straite profession, which now is as wide as their coules, and deuided all among them and rob∣bed * 1.2593 the poore once more. And out of the Abbayes tooke he the most part of byshopprikes and cathedrall churches, and the most part of all the landes he hath, besides that there remayne yet so many mighty Abbayes and Nun∣ries therto.

Assoone as the Monkes were fallē, then sprang these begging Fryers out of hell, the last kynde of Caterpillers, * 1.2594 in a more vile apparell, and a more straite religion, that (if ought of reliefe were left among the laye men for the poore people) these horseleches might sucke that also. Which dronebees as soone as they had learued their crafte, and had buylt them goodly and costly nestes, and their limiters had denided all countryes amōg them to begge in, and had prepared liuinges of a certain tie, though with begging, then they also tooke dispeusations of the Pope for to liue as largely and as lewdly as the Monkes.

And yet vnto the laye men whome they haue thus falsely robbed, and frō which they haue deuided themselues, * 1.2595 and made them a seuerall kyngdome among themselnes, they leaue the pay ing of tolle, custome, and tribute (for vnto all y^t charges of the realmes will they not pay one mite, and the finding of all the poore, the finding of scholers for the most part, the finding of these foresayd horseleches, and caterpillers, the begging Fryers, the repayring of the hye wayes, and bridges, the buil∣ding and reparations of their Abbaies and Cathedrall Churches, Chapels, Coledges, for which they sende out their pardons dayly by heapes, and ga¦ther a thousand pounde for euery hun∣dred that they bestow truely.

If the laye people haue warre or what soeuer charge it be, they will not beare a mite. If the warre be theirs (as the one part almost of all warre is to desende them) they will with fals∣head make thē beare the greatest part, besides that they must leaue their wi∣nes and children and go fight for them and lose their liues. And likewise in al their charges they haue a cast to poule the laye people. The Scottes cast do∣wne a castel of y^e Byshop of Durhams on the Scottishe bancke called Norant castell. And he gat a pardon frō Rome for the bulding of it againe, wherwith I doubt not but he gat for euery peny that he bestowed three.

And what do they with their store that they haue in so great plenty euery * 1.2596 where: so that the very begging Fry∣ers in short space to make a Cardinall or a Pope of their secte, or to do what feate it were for their profite, woulde not stick to bring aboue a kynges raū∣som? verely make goodly places and parkes of pleasure, and gaye shrynes, and painted postes, and purchase par∣dons, wherewyth they yet still poule and plucke away that little wherwith the poore which perishe for neede, and fall into great inconueniences myght be somewhat holpen and releued. And lay vppe in store to haue alway to pay for the defending of their faith, and for to oppresse the truth.

¶ How the Pope made him a lawe, and why.

AFter that the Pope with tyranny was clom vp aboue his brethren,

and had made all the spiritualtie hys subiectes, and had made of them & hym a seuerall kingdome among thēselues, and had seperated them from the lay in all things, and had got priuileges, that whatsoeuer they did no man shoulde meddle with them: and after also he had receaued the kingdomes of the earth of Sathan, and was become his Ʋicar to distribute thē: and after that the Emperour was fallen in like ma∣ner at his feete and had worshipped him as God to receaue his Empyre of him, and all kinges had done likewise to be annointed of him and to be crow¦ned of hym, and after that the worlde both great & small had submitted them selues to receaue the beastes badge: then because y^t Christes doctrine was contrary vnto all such kingdomes, & therefore had no law therein how to rule it, he went and made him a seue∣rall lawe of his owne makyng, which * 1.2597 passed in cruelty and tyranny y^e lawes of all heathen Princes.

And in his lawe he thrust in fayned giftes of olde Emperours that were out of memory, saying y^t the Emperor Constantinus had geuen vp the Em∣pyre * 1.2598 of Rome vnto Saint Siluester which is proued a false lye for diuers causes: One that Saint Siluester being so holy a man as he was would not haue receaued it contrary to his ma∣sters commaundementes & doctrine: Another that the Emperours raigned in Rome many yeares after, and all Byshops sued vnto the Emperour, & * 1.2599 not to the pope, which was but bishop of Rome onely, & not called father of fathers. Moreouer that no autentike story maketh meution that any Em∣perour gaue them their patrimony, but that Pipine which falsely and wyth strength inuaded the Empyre gaue it vnto hym. Then put he in the graunt of Phocas, then the gift of Pipine confir¦med by the great Charles: then a fay∣ned release of the election of the Pope geuen vp agayne vnto Pope Paschale by the Emperour Lewes. For they thē selues had graunted vnto Charlemaine and his successours, for euer the electi∣on or denomination of the Pope and Byshops to flatter him withall, and to make him a faithfull defender, and that in a generall counsell which (as they say) cannot erre. Neuerthelesse Pope Paschall though he beleued the counsell coulde not erre, yet he thought them somewhat ouer seene to make so long a grannt, and therefore he purchased a release of gētle Lewes as they pretend. But verely it is more likely that they fayned that graunt to excuse their ty∣ranny after they had taken the election into their handes againe with violēce, when the Emperours were weake & not able to resist them: as they fayned the gift of Constantine, after they had inuaded the Empyre with subtiltie & falsehead. And last of all they brought in the othe of Ottho with the order that now is vsed to chuse the Emperour.

How the Pope corrupteth the Scripture and why.

MOreouer lest these his lyes should be spyed and lest happly the Em∣perours * 1.2600 folowyng might say, our pre∣decessours had no power to bynde vs nor to minish our might: And lest kynges folowyng should say after the same maner, that the sword & ful pow∣er to punish euil doers indifferently is geuen of God to euery kyng for hys tyme, and therfore that their predeces∣sour could not binde them cōtrary vn∣to the ordinaunce of God: but rather y^t it was vnto their damnation to make such grauntes and that they did not ex¦ecute their office. And therfore thefoule and mishapen monster gate him to the Scripture and corrupted it with false expositions, to proue that such autho∣ritie was geuen him of God, and cha∣lenged it by the authoritie of Peter, say * 1.2601 ing that Peter was the head of Chri∣stes Church, and that Christ had made him Lord ouer y^e Apostles his felowes in that he bade him fede his shepe and lambes: Iohn the last, as who should say that Paule▪ which came long after, was not cōmaunded to feed as special∣ly as Peter, which yet wold take none authoritie ouer the bodyes or ouer the faythes of them which he fed, but was their seruaunt for Christes sake, Christ euer the lord and head: And as though the other Apostles were not lykewise * 1.2602 as specially commaunded as Peter: And as though we now & all that here after shall loue Christ were not com∣maunded to fede Christes flocke, euery man in his measure, as well as Peter. Are not we commaunded to loue our neighbours as our selues as well as Peter? Why then are we not commaū¦ded to care for hys flocke as well as Peter?

Moreouer if to fede Christes shepe is to be greatest (as no doubt to fede Christes flocke is to be great and most

to fede, is to be greatest, in which office though Peter was great, yet Paule * 1.2603 was greater) how commeth it that the pope by that authoritie chalēgeth to be greatest, & yet this viij. hundred yeares fedeth not at all: but poysoneth their pasture with the venemous leuen of hys traditions and with wrestyng the text vnto a contrary sense?

Then came he to this text Math. xvj. Thou art Peter and vppon this rocke I will builde my congregation or Church. Lo saith Antichrist the car∣nall beast, Peter is the rocke whereon the Church of Christ is built, & I am his successour, and therfore: the head of Christes Church. When Christ ment by the rocke the confession that Peter had confessed saying: Thou art Christ the sonne of the lyning God which art come into this world. This fayth is * 1.2604 the rocke wheron Christes Churche is built. For who is of Christes Churche but he onely: that beleueth that Christ is Gods sonne come into this worlde to saue sinners? This faith is it, against which hell gates cā not preuaile. This fayth is it, which saueth the congrega∣tion of Christ, and not Peter.

Thē he goeth forth vnto that which foloweth: Ʋnto thee I will geue the keyes of the kyngdome of heauen, and what soeuer thou byndest in earth, it shalbe bound in heauen. &c. Loe sayth * 1.2605 he, in that he sayth what soeuer thou bindest in earth, he excepteth nothyng, therfore I may make lawes and binde both King & Emperour. When Christ as he had no worldly kyngdome, euen so he spake of no worldly bindyng, but of bindyng of sinners. Christ gaue hys Disciples the keye of the knowledge * 1.2606 of the law of God to binde all sinners, and the keye of the promises to loose al that repent & to let them into the mer∣cy that is layed vp for vs in Christ.

Then cōmeth he vnto an other text which Christ rehearseth Mathew last saying: All power is geuen me in hea∣uen and earth go ye therfore and teach all natiōs Baptising them in the name of the father and the sonne & of the he∣ly ghost, teachyng them to kepe all that I commaūded you: And behold, I am * 1.2607 with you vnto the worldes end: Loc sayth the Pope, Christ hath all power in heauen and earth without exceptiō, and I am Christes Ʋicare, wherfore all power is myne and I am aboue all kynges and Emperours in temporall iurisdiction and they but my seruaūtes to kisse not my feete onely but my. N. also if I list not to haue them stoupe so low. When Christ as I sayd, because he had no temporall kyngdome, euen * 1.2608 so he ment of no temporall power: but of power to saue sinners, which the pro¦cesse of y^e text declareth by that he sayth, go ye therfore and teach and Baptise: that is, preach this power to al natiōs, and wash of their sinnes through fayth in the promises made in my bloud.

Then hee commeth vnto an other * 1.2609 text. Heb. vij. which is. The priesthode beyng translated, the law must needes be translated also. Now saith the pope, the Priesthode is translated vnto me, wherefore it pertayneth vnto me to make lawes and to binde euery man. And y^• Epistle meaneth no such thyng, but proueth euidently that the ceremo∣nies of Moyses must ceasse. For the Priestes of the olde Testament must nedes haue bene of the tribe of Le••i as Aarō was, whose duty for euer was y^e offeryng of sacrifices. Wherfore when that Priesthode ceased the sacrifices & ceremonies ceased also. Now y^t Priest∣hode * 1.2610 ceased in Christ, whiche was a Priest of y^e order of Melchisedeke & not of the order of Aaron: for then he must haue bene of the tribe of Le••i, and that he was not, but of the tribe of Iuda & of the seede of Dauid. Wherefore they that are vnder Christes Priesthode are vnder no sacrifices or ceremonies. And of this maner iuggle they with all the Scripture, whiche falshed lest the laye men should perceaue with reading the processe of the text, is all their feare what soeuer they pretend.

Moreouer that thou mayst perceaue the Popes falshed, marke, Christ sayd vnto Peter I will geue & not I geue, neither sayd he I will geue vnto the onely. Therfore looke in the. xx. chap∣ter * 1.2611 of Iohn where hee gaue them the keyes after his resurrection, and thou shalt see that he gaue them vnto all in∣differently saying: As my father sent me so send I you. Whether sent he thē? into all the world, and vnto all natiōs. What to do? to preach the law that the people might repent, and the promises that they might beleue in Christ for the remission of sinnes saying: receaue the holy ghost, who soeuers sinne ye for∣geue they shall be forgeuen. By which holy ghost he gaue them vnderstādyng of the Scripture and of all that they should preach: as thou mayst see Luke last, where he opened their wittes to vndestand the Scripture and sayd, that repentauce and forgeuenesse of sinnes

must be preached in his name to all na∣tions, and that they were witnesses to preach it. Whereby thou seest that to * 1.2612 bynde and to lose is but to preach & to tell the people their faultes, & to preach mercy in Christ to all that repent.

And when he sayth all power is ge∣uen me: he sayth not, go thou Peter & * 1.2613 preach: but saith vnto all indifferently, go ye and preach this power geuen me of my father to saue all that repent and to damne them that repent not, but fo∣low the lustes of their flesh with full desire to lyue beastly beyng enemyes vnto the law of God.

And Math. xviij. Peter asked Christ howe oft hee should forgeue hys bre∣thren, * 1.2614 whether seuē tymes. And Christ sayd, seuentie tymes seuen tymes. As who should say, as ost as he repenteth and asketh forgeuenesse.

Now though this were spokē vnto Peter onely, because Peter onely mo∣ued the question, yet pertaineth it not vnto vs all as well as vnto Peter? Are * 1.2615 not we as much bound to forgeue our neighbours that repēt and aske forge∣uenesse, as Peter? Yes verely. But be∣cause Peter onely asked the question, therfore did Christ teach vs by Peter. If an other had asked, he would haue taught vs by that other. And in lyke maner when Christ asked who say ye that I am: if any other of the Apostles which beleued it as well as Peter, had * 1.2616 sayd as Peter did, thou art Christ the sonne of the lyuyng God whiche art come into the world of sinners, to saue them: vnto him would Christ haue aū¦swered as he did to Peter, that vppon the rocke of that his cōfession he wold haue built his church, and would haue promised him keyes as well as he dyd Peter. Yea and in the xviij. chapter of Mathew Christ sayth to all the Apost∣les, yea and to all congregatiōs where sinners be▪ that what soeuer they boūd should be bound, and whatsoeuer they loosed should be loosed.

Moreouer euery man and woman * 1.2617 that know Christ & his doctrine, haue the keyes and power to bynde & loose: man order, and in their measure, as tyme place and occasion geueth, & pri∣uately. May not a wife, if her husband sinne agaynst God and her, and take an other woman, tell him his fault be∣twene him & her secretly, and in good maner humbly, & binde his conscience with the law of God? And if he repent * 1.2618 may she not forgeue him and loose him as well as the Pope? Yea, and better to, as long as the sinne is secret, in as much as hee sinneth specially agaynst her and not agaynst the Pope.

And so may the sonne do to hys fa∣ther, and a seruaunt to his master, and euery man to his neighbour, as thou seest in the sayd. xviij. chapter of Ma∣thew. Howbeit to bynde and lose in the conscience by open preachyng per∣taineth * 1.2619 vnto the officers that are ap∣poynted therto. And to bynde and lose open sinners, and them that will not repent till they be complayned on vnto the congregation, pertaineth vnto the congregation.

Finally, there were many that prea∣ched * 1.2620 Christ at Rome yer Peter came thether, if he came euer thether: as Paule and many other. Had they not authoritie to bynde and lose? Or els how did they conuert the people? Pe∣ter also was an Apostle and went srom place to place as Paule dyd, and as Paule ordeyned Byshoppes in euery place to teach the people, so no doubt did Peter. Why then might not those Byshops chalenge authoritie by Pe∣ter as well as they of Rome? They say * 1.2621 also in their own Legendes that Pe∣ter had his seate at Antioch first. Dyd he runne to Rome leauing no mā be∣hynde hym to teach the people at An∣tioch? God forbid. Why then myght not that Byshop chalenge Peters au∣thoritie? They will haply say sooner thē proue it, that Peter dyed at Rome, and therefore his authoritie is greatest there. Then by that rule Christes po∣wer is no where so full as at Hierusa∣lem. But what hath Christes inuisi∣ble kyngdōe to do with places? Where * 1.2622 Christes Gospell is, there is his po∣wer full and all his authoritie as well in one place as in an other.

Finally to get authoritie whence so euer they cā snatch it, they ioyne Paule with Peter in their owne lawes Di∣stinctio. xxij. saying, By the authoritie * 1.2623 of Peter and Paule. Which is cleane agaynst themselues. For they say in their awne lawe in the presence of the superior the power of the inferior cea∣seth and is none at all. Now if Peter * 1.2624 be greater then Paule, then by that rule where Peter is presēt there Paule is but a subiect and without authori∣tie: And where Christ is present bode∣ly and preacheth himselfe, there the A∣postles geue vp their authoritie, and holde their peace and sit downe at hys feete, and become scholers & harkē to.

Wherfore in that they ioyne Paule

wyth Peter, and chalenge their supe∣rioritie as well by the authoritie of Paule as of Peter, there they make Paule fellow and equall wyth Peter. And thus it is false that Peter was * 1.2625 greater then his felowes. But y^t blinde owles care not what they houle, seyng it is night and the day light of Gods worde shut vp that no man can spye them.

Moreouer with this terme Peters seat they iuggle a pase (as with infinite other) saying that Peters seat is the chiefe seat, but what Peters seat is, that they tell you not. For wist ye that, ye should soone perceaue that they lye. Peters seat is no stoole or chayre (for what hath the kingdome of Christ to do with such baggage) but it is a spi∣rituall thing. Christ saith in the Gos∣pell Math. xxiij. The Scribes & Pha∣riseis * 1.2626 sit on Moses seat. What was Moses seat there, a chayre, or the tem∣ple, or the ch••rches, or sinagoge of the land? Nay verely, for Moses came ne∣uer there. But Moses seat was Mo∣ses lawe and doctrine. Euē so Peters * 1.2627 seat is Peters doctrine, the Gospell of Christ which Peter taught. And the same doctrine is Peters keyes: so that Peters seat, Peters keyes and Peters doctrine is all one thyng. Now is Pe∣ters doctrine Paules doctrine, and the doctrine of all the xij. Apostles indiffe∣rently, for they taught all one thing. Wherefore it followeth that Peters keyes and Peters seat be the keyes & seat of Paule also and of all the other xij. Apostles, and are nothing saue the gospell of Christ. And thus as Peters doctrine is no better then Paules but one thing: Euen so Peters seat is no greater nor hyer nor holier thē the seat of the other xij. Peters seat nowe is * 1.2628 Christs seat, Christes gospel on which all the Apostles sat, and on which this day sitteth al they onely y^e preach christ truely. Wherfore as Antichrist prea∣cheth not Peters doctrine (which is Christes Gospell) so he sitteth not on Peters seat, but on the seat of Sathan, * 1.2629 whose vicar he is and on the seat of his owne lawes and ceremonies and false doctrine wherunto he compelleth all men with violence of sworde.

Then he clame to Purgatory with the ladder of the sayd text, whatsoeuer * 1.2630 thou bindest in earth. &c. Purgatory sayth he is in earth: wherefore I am Lord there to. Neuerthelesse as he can * 1.2631 proue no purgatory, so cā he not proue that if there were any, it should be in the earth. It might well be in the ele∣ment or spere of fire vnder the Mone as well as in the earth. But to bynde and lose is as I haue aboue sayde, to preach and to feede, and with Christes doctrine to purge soules. And they that be dead be not of the flocke which Christ bad Peter feede, but they that lyue onely.

Thē clame he vp with the same lad∣der still ouer all vowes and professiōs * 1.2632 of all religious persōs, and ouer othes * 1.2633 made betwene man and man to dis∣pence * 1.2634 with them, and ouer all mens testamentes to alter them. For what * 1.2635 thou makest an hospitall, that will he shortly make a colledge of Priestes, or a place of religion, or what he lusteth. Thē all maner Monkes and Fryers and like draffe tooke dispensations of hym for the ordinaunces of theyr olde foūders. And because, as they thought they had prayed & distributed for theyr soules inough to bring them out of purgatory, they thrust thē out of theyr beadrolles, and tooke dayly moe and moe.

But euer since they tooke dispensa∣tions of the Pope, both for their rules and to deuide all among them, they re∣ceaued in the name, not of the poore, * 1.2636 but of purgatory, to quēch the raging fire thereof, which is as hote as theyr bellyes can fayne it, and fooles be out of their wittes to beleue it: promising a Masse dayly for xl. shillinges by the yeare, of which foundations whē they haue gotten twenty, they will yet with an vnion purchased of the Pope make * 1.2637 but one chauntry. For if they shoulde do all that they haue promised from y^• first founder vnto this day. v. hundred Monkes were not inough in many cloysters.

Thinkest thou that men were euer so mad to make the fashions that are now amōg them? to geue the Sel••rar such a summe, and the Priour or sup∣priour and the other officers so much for their partes as they haue yearely, and to exempt the Abbot from his bre∣thren, * 1.2638 and to send him out of the Ab∣bay into such parkes & places of plea∣sures, and geue him a thousand, fiftene hundred, two thousand or three thou∣sand pounde yearely to sport himselfe with all? Nay but when thorow hypo¦crisie they had gotten land inough, thē they turned vnto the Pope and tooke * 1.2639 dispēsations both for their rules which were to hard for such aboundaunce, & for the willes of their founders, and

serued a great sort of founders vnder one per dominum, and deuided among few, that which was inough for a great multitude.

It was the Pope that deuised all these fashions to corrupt the Prelates wyth aboundaunce of worldly plea∣sures, of which he wist that the worste would be most greedy, and for which he wist also that he should finde Iu∣dasses inow that would forsake Christ and betray y^e truth and be sworne false vnto him and his Godhed. He maketh of many chauntryes one, of an Abbay a Cathedrall church, and out of the Ab∣bayes plucked he the Byshopprikes. And as Byshops pay for their bulles, * 1.2640 euen so do an infinite number of Ab∣bottes in Christendome, in all landes some, which Abbottes be Byshoppes within thēselues, & immediatly vnder the Pope. And other Abbots and Pri∣ours send after the same example dayly vnto Rome to purchase licēce to weare a nutre and a crosse & gay ornaments, to be as glorious as the best. &c. And where before God no man is a Priest but he that is appointed to preach chri∣stes Gospell vnto the people, and the people ought not to geue ought vnto the spiritualtie but for the maintenaūce of the preaching of Gods worde, the * 1.2641 Pope taketh vi. or vij. yea ten. xx. and as many benefices as he listeth, & ge∣ueth them vnto one that preacheth not at all, as he doth all other dignityes of the spiritualtie. He that will purchase and pay and be sworne shall haue what he will.

How they proue all their generall counselles.

WHen the Byshops and Abbottes and other great Prelates had for∣saken Christ and hys lyuing, and were fallen downe before the beast the vicar of Sathan to receaue their kyngdome of hym, then the Pope called together diuerse counseles of such holy Apostles and there concluded and made of euery opinion that semed profitable, an arti∣cle of the fayth. If thou aske where the scripture is to proue it? They answere we be the church and can not erre. and therefore say they, what we conclude, * 1.2642 though there be no scripture to proue it, it is as true as the Scripture and of equall authoritie with the Scripture & must be beleued as wel as the scripture vnder payne of dānation. For say they our truth dependeth not of the truth of the scripture, that is, we be not true in our doing because the scripture te∣stifieth vnto vs that we do truely: but contrary, the truth of the scripture (say they) dependeth of vs: that is, the scrip¦ture * 1.2643 is true because that we admitte it, and tell thee that it is true. For how couldest thou know that it were the scripture except we tolde thee so? and therefore we neede no witnesse of the scripture, for that we do it is inough that we so say of our owne head, for we can not erre.

Which reason is like as though young Mōkes newly professed should * 1.2644 come by the rules of their order & ordi∣naunces of their olde founders, and would go about to kepe them: and the old cankerd Monkes should cal them backe vnto the corrupt and false ma∣ner that now is vsed saying: ye erre. Do onely as we teach you, for your profession is to obey your elders. Ac∣cordyng vnto the rules of our order and ordinaunces of our founder shall they say. We can teach you no other shall the old Monkes say, nor can lye vnto you: ye ought therfore to beleue vs and to do as we bid you. The yoūg Monkes shall aunswere we see that ye lye cleane contrary vnto all that is written in our rules and ordinaunces. The old Monkes shall say ye can not * 1.2645 vnderstand them except we expounde them vnto you, neither yet know that they be your rules except that ye beleue that we cā not lye vnto you. For how can ye know that these be your rules and ordinaunces, but as we your el∣ders tell you so? Now when we tell you that these be your rules and ordi∣naunces, how can ye be sure vndoub∣tedly that it is so, except ye beleue vn∣doubtedly that we can not lye. Wher∣fore if ye will be sure that they be your rules and ordinaunces, then ye must first beleue that we can not lye. Leaue such imaginations and disputations therfore and laye your rules and ordi∣naunces out of your handes and looke no more on them, for they make you erre. And come and do as we tell you and captiuate your wittes and beleue that we can not lye vnto you and that ye can not vnderstand your rules a••d ordinaunces. Euen so if thou say it is contrary vnto the Scripture: they aun¦swere that thou vnderstandest it not, & * 1.2646 that thou must captiue thy witte and beleue that though it seme neuer so cō∣trary, yet it is not contrary: no if they determine that Christ is not risē again

and though the Scripture testifie that he is risen agayne yet (say they) they be not contrary, if they be wisely vnder∣stand. Thou must beleue say they that there is some other meanyng in the Scripture and that no man vnderstan¦deth it: but that we say, whether with out Scripture, or agaynst it, that must thou beleue that it is true.

And thus because that the Scrip∣ture would not agree with them they thrust it out of the way first and shut vp the kyngdome of heauen which is Christes Gospell, with false expositiōs and with such sophistrie and with false principles of naturall wisedome. And the Abbottes toke the Scripture from * 1.2647 their Monkes, lest some should euer barke agaynst the Abbottes lyning, & set vp such long seruice and singyng to wery them with all that they should haue no laysure to read in the Scrip∣ture but with their lippes, and made them good cheare to fill their belyes & to stoppe their mouthes. And the By∣shops in lyke maner to occupy theyr Priestes with all that they should not study y^e Scripture for barkyng against them, set vp long seruice wondrous in¦tricate, so that in a dosen yeares thou couldest scarce learne to turne a right vnto it: lōg Matens, long Euēsongs, long Masses, long Diriges with vaū∣tage yet to mitigate the tediousnesse, quia leuis est labor cum lucro, for lucre * 1.2648 (say they) maketh the labour light: e∣uer noselyng them in ceremonyes & in their owne constitutions, decrees, or∣dinaunces and lawes of holy Church.

And the promises and Testament which the Sacrament of Christes bo∣dy & bloud did preach dayly vnto the people, that they put out of knowledge and say now that it is a sacrifice for the soules of Purgatory, that they might the better sell their Masse. And in the Ʋniuersities they haue ordeined that no man shall looke on the Scripture vntill he be noseled in heathē learning viij. or nyne yeare & armed with false * 1.2649 principles, with whiche he is cleane shut out of the vnderstandyng of the Scripture. And at his first commyng vnto Ʋniuersitie he is sworne that he shall not defame the Ʋniuersitie what soeuer he seeth. And when he taketh first degree he is sworne that he shall hold none opinion condemned by the Churche, but what such opinions be that he shall not know. And they whē they be admitted to studye Diuinitye, because y^e Scripture is locked vp with such false expositions & with false prin¦ciples of natural Philosophy that they can not enter in, they go about the out side and dispute all their lyues about words & vaine opiniōs pertaining as much vnto the healyng of a mans hele as health of his soule. Prouided yet all way, lest god geue his singulare grace * 1.2650 vnto any person, that none may preach except he be admitted of the Byshops. Then came Thomas de Aquino and he made the Pope a God with his sophi∣strie, * 1.2651 and the Pope made him a Sainte for his labour and called him Doctour Sanctus, for whose holynesse no man may deny what so euer he sayth saue in certaine places where among so many lyes he sayd now and then true. And in like maner who soeuer defendeth hys * 1.2652 traditiōs, decrees and priuileges him he made a Sainte also for his labour were his liuyng neuer so contrary vn∣to the Scripture, as Thomas of Can∣terbury with many other like whose life was like Thomas Cardinalles, but not Christes, neither is Thomas Cardi¦nals life any thyng saue a counterfay∣tyng of saint Thomas of Canterbury. Thomas Becket was first sene in mar∣chaundise temporall and then to learne * 1.2653 spirituall marchaundise he gat hym to Theobald Archbyshop of Canterbury which sent him diuers times to Rome about businesse of holy Churche. And when Theobald had spyed his actiuitie he shore him Deacon lest he should go backe & made him Archdeacon of Can¦terbury and vppon that presented him to the kyng. And the kyng made hym * 1.2654 his Chaunceller in which office he pas∣sed the pompe & pride of Thomas Car∣dinall as farre as the ones shrine pas∣seth the others tombe in glory and ri∣ches. And after that, he was a man of warre and captaynē ouer fiue or sixe thousand men in ful harnesse as bright as S. George & his speare in his hand & encountred who soeuer came against him and ouerthrew the iolyest rutter that was in all the host of Fraūce. And out of the si••ld hoate from bloud she∣dyng was he made Bishop of Canter∣bury, and did put of his helme and put on his mitre, put of his harnesse & on with his robes, and layde downe hys speare & tooke his crosse, yer his hādes were cold, and so came with a lusty co∣rage of a mā of warre to fight an other while against his Prince for the Pope. Where his Princes causes were with the law of God and the Popes cleane contrary. And the pompe of his conse∣cration

was after his old worldly fa∣shiō. Howbeit yet he is made a Saint * 1.2655 for his worshyppyng of the holy seate of saint Peter, not that seate of Peter whiche is Christes Gospell, but an o∣ther lyed to be Peters and is in deede Cathedra pestilentiae, a chayre of false do ctrine. And because he could no skill of our Lordes Gospell, he sayd of Ma∣tene with our Lady. Such as vnder∣stand the Latin, read his life and com∣pare it vnto the Scripture, and thē he shall see such holynesse as were here to long to be rehearsed. And euery Abbay & euery Cathedrall Church did shrine them one God or other, and myngled the lyues of the very Saintes with starke lyes, to moue mē to offer whiche thing they call deuotion.

And though in all their doings they oppresse the temporaltie and their cō∣mon wealth, and be greuous vnto the rich, and paynfull to the poore: yet they be so many and so exercised in wyles & so sutill, and so knit and sworne toge∣ther that they compasse the temporali∣tie and make them beare thē whether they will or will not (as the Oke doth the Iuye) partly with iugglyng and be¦side that with worldly policy. For eue∣ry Abbot will make him that may do * 1.2656 most in the shyre or with the kyng, the stuard of his landes and geue him a fee¦yearely, and will lend vnto some, and feast other, that by such meanes they do what they will. And litle master * 1.2657 Parsō after the same maner, if he come into an house and the wife be snoute∣faire he will roote him selfe there by one craft or other: either by vsing such pastime as the good mā doth, or in be∣yng beneficiall by one way or other, or he will lend him, and so bryng him in∣to his daunger, that he can not thrust him out when he would, but must be compelled to beare him and to let him be homely whether he will or no.

An example of practise out of our owne Chronicles.

TAke an exāple of their practise out * 1.2658 of our owne stories. Kyng Herold exiled or banished Robert Archbyshop * 1.2659 of Cāterbury. For what cause the En∣glish Polychronicō specifieth not. But if the cause were not somwhat suspect, I thinke they would not haue passed it ouer with silēce. This Robert gat him immediatly vnto king William the cō∣querour then Duke of Normādy. And the pope Alexander sent Duke William a baner to go and conquere England * 1.2660 and cleane remission vnto who soeuer would folow the baner and go with kyng Williā. Here marke how streight the Pope folowed Christes steppes & his Apostles: they preached forgeue∣nesse of sinnes to all that repented tho∣rough Christes bloud shedyng: y^t pope preacheth forgeuenesse of sinnes to all * 1.2661 that wil s••ea their brethrē ••ought with Christes bloud, to subdue them vnto his tyranny. What soeuer other cause Duke William had agaynst K. Herold, thou maist be sure y^t the pope wold not haue medled if Herold had not troubled his kyngdome: neither should Duke William haue bene able to cōquere the land at that tyme except the spiritualtie had wrought on his side. What bloud did that conquest cost England, tho∣row which almost all the Lords of the Englishe bloud were slayne, and the Normandes became rulers, & all the lawes were chaunged into French? But what careth the holy father for sheding of laye mens bloude? It were better that ten hundred thousand laye * 1.2662 knaues lost their liues, then that holy Church should lose one inch of her ho∣nour, or Saint Peters seate one iot of her right.

And Anselmus that was Byshop in short tyme after, neuer left striumge with that mighty prince kyng William * 1.2663 the second vntill he had compelled him maugre his teeth, to deliuer vp the in∣uestiture or election of Byshops vnto Saint Peters vicar, which inuestiture was of olde tyme the kynges dutie.

And agayne, when the sayde kyng William woulde haue had the tribute that Priestes gaue yearely vnto theyr Byshoppes for their whores, payde to hym, did not Rāfe Byshop of Chiche∣ster forbid Gods seruice (as they call * 1.2664 it) and stoppe vp the Church doores with thornes thoroughout all his dio∣cesse, vntill the kyng had yelded hym vp his tribute agayne? For when the holy father had forbode Priestes theyr wyues, the Byshop permitted them whores of their owne for a yearely tri∣bute, & do still yet in all landes saue in England where they may not haue a∣ny other saue mens wiues onely.

And agayne, for the election of Steuē Langton Archbyshop of Canterbury, what mysery and wretchednes was in the realme a long season? Then was y^e land interdited many yeares. And whē that holpe not, then Ireland rebelled

agaynst kyng Iohn immediatly, & not * 1.2665 without the secrete workinge of our Prelates I dare well say. But finally, when neither the interditing, neither that secrete subtiltie holpe, and when Iohn would in no meanes consent that Saint Peters vicar should raigne a∣lone ouer the spiritualtie, and ouer all that pertayned vnto them, and y^t they should sinne and do all mischiefe vn∣punished, the Pope sent remission of * 1.2666 sinnes to the kyng of Fraunce, for to goe and conquere his land. Whereof kyng Iohn was so sore afrayde that he yelded vp his crowne vnto the Pope, and sware to holde the land of him, and that his successours should do so like∣wyse.

And againe, in king Richardes dayes * 1.2667 the second, Thomas Arundell Archby∣shop of Canterbury and Chauncellar was exiled wyth the Earle of Darby. The outward pretence of the variaūce betwene the king and hys Lords was for the deliueraunce of the towne of Breste in Britayne. But our prelates had an other secrete mistery a bruyng. They could not at their owne lust slea the poore wretches which at that tyme were conuerted vnto repētaunce & to y^t true fayth, to put their trust in Chri∣stes death & bloud sheding for the re∣missiō of their sinnes by the preaching of Iohn Wiclefe. As soone as the Arch∣byshop * 1.2668 was out of the realme, the I∣rishmen began to rebell agaynst kyng Richarde, as before agaynst kyng Iohn: But not hardly without the inuisible inspiration of thē that rule both in the courte and also in the consciences of all men. They be one kyngdome sworne together one to helpe an other scatered abroad in all realines.

And howbeit, that they striue amōg themselues who shalbe greatest, yet a∣gaynst the temporal power they be al∣wayes at one; though they dissemble it, & faine as though one helde agaynst * 1.2669 the other, to know their enemies se∣cretes, to betray them withall. They can enspyre priuely into the brestes of the people what mischiefe they liste, & no man shall know whence it cōmeth. Their letters go secretly from one to an other thoroughout all kingdomes. Saint Peters vicar shall haue worde in xv. or xvj. dayes from the vttermost * 1.2670 part of Christendome. The Byshops of Englande at their neede can write vnto the Byshops of Ireland, Scot∣land, Denmarke, Douchland, Fraūce and Spayne, promising them as good a turne an other tyme, putting thē 〈◊〉〈◊〉 remembraunce that they be all one ho∣ly Church, and that the cause of y^t tone is the cause of the tother, saying: if our iugglinge breake out, youres can not belong hid. And the other shall serue their turne and bring the game vnto their handes, and no man shall know how it commeth about.

Assoone as kyng Richard was gone to Ireland to subdue these rebellions, * 1.2671 the Byshop came in againe and preuē∣ted the kyng, and tooke vp his power agaynst hym, and tooke him prisoner, and put him downe, and to death most cruelly, and crowned the Erle of Dar∣bye Kyng. O mercifull Christ what bloud hath that coronacion cost Eng∣land? but what care they? their causes must be auenged. He is not worthy to bee kyng that will not auenge their quarels. For do not the kyngs receaue their kyngdome of the beast, & sweare to worship hym, and maintayne hys throne? And thē whē the Erle of Dar∣bye which was king Henry the fourth, was crowned, the prelates tooke hys * 1.2672 sworde, and his sonnes Henry the fift after hym (as all the kynges swordes since) and abused them to shed Christē bloud at their pleasure. And they cou∣pled their cause vnto the kynges cause (as now) and made it treasō to beleue in Christ as the scripture teacheth, and to resiste the Byshops (as now) and thrust them in the kinges prisons (as now) so that it is no new inuention that they now do, but euen an olde practise, though they haue done theyr busie cure to hide their sciēce, that their conueyaunce should not be espyed.

And in kyng Henry the sixt dayes how raged they as fierce Liōs against good Duke Humfrey of Glocester the kynges vncle and protectour of the * 1.2673 realme in the kynges youth and child∣hod, because that for him they myght not slea whom they would, and make what cheuysaunce they lusted. Would not the Byshoppe of winchester haue * 1.2674 fallen vpon him and oppressed him o∣penly with might and power in the ci∣tie of London, had not the Citizens come to his helpe.

But at the last they founde y^t meanes to contriue a drift to bring their mat∣ters to passe, and made a Parlyament farre from the Cityzens of London, * 1.2675 where was slayne the good Duke and onely wealth of the realme, and the mighty shylde that so long before that kept it from sorow which shortly after

his death fell theron by heapes. But * 1.2676 the chronicles can not tell wherfore he dyed, nor by what meanes. No mar∣uell verely. For he had neede of other eyes then such as y^e worlde seeth with∣all that should spye out their priuy pa∣thes. Neuerthelesse the chronicles te∣stifie that he was a vertuous man, a godly and good to the commō wealth. Moreouer the proctour of purgatory * 1.2677 saith in his Dialoge, quod I, and quod he, and quod your frende, how that the foresayd Duke of Glocester was a no∣ble mā and a great clarcke, and so wise that he coulde spye false myracles and disclose them, and iudge them from the true, which is an hatefull science vnto our spiritualtie, and more abhorred a∣mongest them then Necromancye or * 1.2678 witchcrafte, and a thyng wherfore a man by their lawe I dare well say, is worthy to dye, and that secretly if it be possible. Now to be good to the com∣mon wealth, and to see false myracles, and thyrdly to withstand that Fraūce then brought vnder the foote of the Englishmen, should not be set vp a∣gayne, by whose power the Pope hol∣deth downe the Emperour, and rayg∣neth in his steade, be causes why he myght die though by what meanes be not knowne.

For to be good to the cōmon wealth * 1.2679 is to be hurtfull to the spiritualtie, se∣yng the one is the others pray, as the Lambe is the Wolues. Secondaryly, if a man be so cleare eyed that he can spye false myracles, how can iugglers get theyr liuing and be in price where such a felow is? Thyrdly to keepe downe the kyngdome of Fraunce is to pull Saint Peters Ʋicar out of his seate.

Now, if the great baude the whore * 1.2680 of Babylō were destroyed, thē woulde the bordell and stues of our Prelates shortly perishe. If Abadon that de∣stroyer king of the grashoppers which deuoure all that is greene, were de∣stroyed, then were the kyngdome of our caterpillars at an ende.

¶ By what crafte the Pope keepeth the Emperour downe.

MArke an other practise of our most * 1.2681 holy prelates. When the Empyre was translated vnto the Germaynes, though y^e Emperour was fallē downe and had kyssed the Popes feete, and was become his sworne seruaunt: yet there was much strife and open warre ofttymes betwene the popes and the Emperours. And the popes haue put downe many good Emperours by helpe of the Byshoppes, which euery where secretly perswaded the Lordes to forsake the Emperours and to take dispensations of y^t pope for their othes.

And contrarywise the Emperours haue now and then deposed diuerse * 1.2682 popes at request of the Cardinalles & other great prelates, by whose helpe onely they were able to do it. For els verely though all kynges christened had sworne to depose one pope out of hys seat, if they had not the fauour of other prelates therto, they might hap∣ly by the secrete practise of them, to be put out of their owne seates in the meane tyme.

The pope therfore, to be sure of him selfe, and out of the feare and daunger of the Emperour were he neuer so mighty, and that y^e Emperour should not see hys dayly open pastimes, made frendship and amitie wyth the Ʋene∣cians on the one side of him, and let thē come into certaine cities of the Empe∣rours in Italy: and with the French kyng on the other side, and let him al∣so vp into certayne cities and possessi∣ons of the Emperours: and he hym∣selfe in the middes: & shut out the Em∣perour from commyng any more to Rome, and euer sent him his corona∣tion home to him. And then he made a * 1.2683 law that no man should rebuke the Pope for what soeuer mischief he did, saying, that the Pope was aboue all & iudge ouer all and none ouer him, and therfore forbad in his law. Distinctio. xl. Si Papa, saying: though the pope be pro∣ued negligent about him selfe and also the soule health of his brethren & slacke in his workes & speachlesse as concer∣nyng any good, & draw w^t him by his example innumerable people to hell to be punished with him with diuers tor∣mētes euerlasting: yet see that no mor∣tall man presume once to rebuke hys faultes here. For he shall iudge all men and no man him. O Antichrist. Is he not Antichrist that will not haue his life tried by Gods word?

If the Venetians ketch any of our holy fathers Townes or possessions, * 1.2684 whether by warre, or that they haue bought it, or that it be layd to morgage * 1.2685 vnto thē, or that the old Pope hath ge∣uen it with the mariage of some daugh¦ter, vnto the Duke of Venice: then the holy father that succedeth, whē he seeth

his season sendeth for it agayne saying that it is not lawfull for lay men to withhold S. Peters patrimonie. If they alledge that they bought it and so forth: his fatherhode aunswereth that the old Pope had none authoritie to make any such cheuisaūce with S. Pe∣ters inheritaūce: he could haue but the vse of it his life long, and after it must needes returne vnto his successour a∣gayne. And vppon that he interditeth them & curseth thē as blacke as coales downe to the pit of hell.

But the Venicians knowing more of our holy fathers practise for their nye∣nesse then we which dwell a farre of, & wiser then we of cold countreys, per∣ceauyng also that their colour chaun∣geth, not with his cursing, & that they * 1.2686 sincke not, and that their meate dige∣steth as well as before, and that (as E∣rasmus sayth) they shyte as easily as be∣fore (with reuerence of the holy course I speake it) and therfore feare not his interdiction nor excommunication.

Then our holy father rayseth vp all the power that he is able to make in Italy agaynst them and sendeth for thē Sochenars to come and helpe. If he be not yet strong inough, then he sen∣deth vnto the bishops of Fraūce war∣ning them that if his seate decay, theirs can not long prosper, and therfore, that they put their kyng in remembraunce how that he is called •…•…ost Christian kyng, and that they desire him to doe somewhat for his title, agaynst this disobedient rebellions vnto the most holy sea of Rome our mother holy Church.

If an other tyme the Frenchmen come to our holy father, as they be e∣uer * 1.2687 gaping for Italy, to bryng the Em¦pire home agayne to Fraunce. Then y^• most holy Ʋicare bringeth his whole power agaynst them with the power of the Venicians, & with his old frēdes the Sochenars. If he be not yet strōge inough, thē he sendeth to the Byshops of England, to helpe their God and to * 1.2688 moue▪ their kyng to do somewhat for holy Church, puttyng him in remem∣braūce of whom he holdeth his crown and of his othe, and how many cappes of mainteinaunce haue bene euer sent * 1.2689 vnto his forefathers and what honour it was vnto them and that he may ea∣sely get as great honour as they, and happly a more excellent title, if he will take our holy fathers part, besides that hee shall purchase remission of all his synnes.

Then must the peace and all the ap∣pointementes made betwene vs and * 1.2690 Fraunce be broken, and the kyng must take a dispēsation for his othe. For the king of Fraunce will attempt nothing in Italy, vntil he haue sēt his ambassa∣dours & haue made a perpetuall peace with our kyng, the Sacrament of the body of our Sauiour broke betwene them to cōfirme the appointment. But I suppose that the breaking signifieth that the appointement shall not long * 1.2691 endure, for a greate deale of flower would not make so many hostes as they call thē or singyng loues, as hath bene brokē in our dayes betwen Chri∣sten Princes (as they will be called) to confirme promises that haue not long bene kept. Other vse of that blessed sa∣crament will the Princes none know: but Christ ordeined it to be a perpetu∣all memory that his body was broken for our sinnes vpon the crosse, and that all that repent should receaue as oft as they eate of it forgeuenesse of their mis∣dedes through faith. If the kynges of the earth when they breake that Sacra¦ment betwene thē, do say on this wise: The body of our Sauiour (which was broken on the crosse for the sinne of all that repent and haue good hartes and * 1.2692 would fayne keepe his law) be broke vnto my danmation if I breake this othe: then is it a terrible othe and they had nede to take hede how they make it: and if it be lawfully made, not to breake it at all. But as they care for their othe, whiche they make in wed∣locke, so they care for this.

What soeuer nede the Pope hath, he wil not send to the Emperour to come and helpe him in Italy, for feare lest he would take to him selfe what soeuer he conquered of the Frenchmen and * 1.2693 waxe to strong and minish our holy fa¦thers power and become our holy fa∣thers Ʋicare, as he is S. Peters. Ne∣uerthelesse if we Englishmen wil hyre the Emperour to come and fight a∣gaynste Fraunce for the right of the Churche in these quarters that be next vnto vs, his fatherhode is content to admitte his seruice.

When our kyng hath graunted to take our holy fathers part, then the pre¦tence and cloke outward must be, that the kyng will chalenge his right in Fraunce. And to ayde the kyng in hys right must the commons be milked till they blede agayne. Thē to do the kyng seruice the Lordes sel or lay their lādes to morgage. Then is cleane remission

geuen to flea French dogges. He that dyeth in the quarell shall neuer see Pur¦gatory, * 1.2694 but flye to heauen streight, euē with a thought.

WHen the Pope hath what he de∣sireth in Italy, then must we make peace with the Frēchmen agayn immediatly, that Fraunce be not all to gether troden vnder the foote: but that it remayne alwaye in a meane state, strōg inough to match the Emperour and to keepe him downe, but not to mighty for oppressing the Pope. And then our Prelates to bryng the peace about, send immediatly a Frier Forest * 1.2695 or a Ʋicare of Croyden to preach be∣fore the Kyng and his Lordes, which preacher roareth and crieth vnto them as though he halowed his houndes & maketh exclamations saying: Alas what will ye do? spare Christen bloud: will ye sea your owne soules? Be not * 1.2696 the Frenchmen as wel Christen as ye? Moreouer ye slea poore innocētes that neuer offended. Make peace for the pas¦sion of Christ. Kill not one an other as though Christ had not dyed for you: but fight rather agaynst the Turkes.

Then come in the Ambassadours of Fraunce and money a few Prelates & certaine other the kinges playfelowes that be sworne with them to betray both the kyng and the Realme to: And then is peace concluded. But outward¦ly * 1.2697 there is nothyng saue a truce taken for halfe an yeare, till our souldiers be at home agayn, for feare lest they wold not bee content. Then commeth the whole host home beggarde both great and small. And the poore that can not sodenly get worke fall to stealyng and be hanged at home. This could More tell in hys Ʋtopia before he was the Cardinals sworne Secretary and fallen at his foote to betray the truth, for to get promotion.

Take an example: the Bishops sent * 1.2698 kyng Henry the fifte out to conquere Fraūce. The cause was saith the Chro∣nicles, that the kyng wēt about to take their temporalities from them. And therfore to bryng the kyng into an o∣ther imagination they monyed hym & sent him into Fraunce.

When they had sent out the kyng, he conquered more then was their will * 1.2699 and more then they supposed possible for him in so short space and brought Fraunce cleane vnder the foote: so that our Prelates had much secret businesse to set it vp agayne, but what is impos∣sible vnto so great Gods.

In kyng Henryes dayes the vi. our * 1.2700 holy father of Rome made the Bishop of winchester a Cardinal, which went shortly after into Fraunce to treate of a truce betwene England & Fraunce. And him mette a Legate of Rome a Cardinall also: after which meatyng Englishemen had euer the woorse in Fraunce, and their chiefest frende the * 1.2701 Duke of Burgaine forsoke them. For when Cardinals and Byshops mete together they haue their secret counsell by them selues, wherin they conclude neither what is good for England nor yet for Fraunce, but what is best for our holy fathers profite to kepe him in his state.

When kyng Henry was of age there was a mariage made betwen him and the Earle of Arminackes daughter in Gyan with the which should haue ben geuen many Castles and Townes in Gyan & a great somme of money ther∣to. But that mariage was broken, not without the secret working of our Pre¦lates and dispensation of our holy fa∣ther thou maist be sure. And a mariage * 1.2702 was made betwen him and the kyngs daughter of Cecile for which England gaue vp the whole Dukedome of Gyā and Earledome of Mayne wherby we lost all Normandy whereof they were the kaye. And beside that the commons gaue a fiftene and an halfe to fette her in wyth pompe. And then was the good Duke of Glocester trayterously * 1.2703 murthered, partly because he coulde iudge false myracles, & partly because of the deliueraunce of these two coun∣tryes. For he beyng a liue they durste not do it.

And when kyng Edwarde had put downe kyng Harry, a mariage was made and concluded betwene him and the kyng of Spayne, this quenes mo∣ther that now is. But yet the Embas∣sadours were come home, our Prela∣tes had bewitched kyng Edwarde by their apostle Fryer Bongaye, and ma∣ryed * 1.2704 hym vnto a wydow that was a knyghtes wyfe, least if Spayne and England had bene ioyned together, kyng Edwarde should haue recouered Fraunce agayne. But what folowed after the breaking of the mariage be∣twene * 1.2705 kyng Edwarde and the Erle of Warwicke, and what came of his chil∣dren? yea and what came on king Hē∣ry of Windsores children also? But what care our prelates what vēgeaūce or mischiefe fall on Princes or on their

realmes, so their kingdome prosper.

In kyng Henryes dayes the vij. the Cardinall Murton, and Byshop Fox of Winchester deliuered vnto y^t kinges grace the confessions of as many Lor∣des as his grace lusted. Who so euer * 1.2706 was mistrusted, if he shroue himselfe at the Charter houses, Sion, Grene∣wich, at Saint Iohns or wheresoeuer it was, the confessour was commaun∣ded by the auctoritie of the Pope to de∣liuer his confession written, & sworne that it was all. And Cardinall Mur∣ton had a licēce of the Pope for xiiij. to * 1.2707 to studie Necromācy, of which he him self was one, & other I haue heard na∣med, which at this tyme I passe ouer with silence. And how the holy Friers obseruauntes caryed fayned letters to trye who was true, I passe ouer with silence also. Howbeit such tēptations & fayned profers were inough to moue thē that neuer would haue thought a∣mysse: yea & in cōfession, mē will shrine thē selues of thoughtes which they ne∣uer went about in the outward deede.

Whē any great man is put to death how his confessour entreateth him, & what penaunce is enioyned him, con∣cerning what he shall say when he cō∣meth vnto the place of execution, I coulde gesse at a practise y^t might make mens eares glow.

And did not the subtile counsell of * 1.2708 the sayde two prelates fayne the siege of Bolen to make a pretence to gather in afiftene, when there was no more warre betwene the kyng of Fraunce and of Englād, thā is betwene a mās head that hath lust to sleepe & hys pyl∣low? Which siege yet cost many a man their lyues, yea and some great men thereto which knew not of that fay∣ning. The kynges grace went ouer wyth a ten thousand men to conquere all Fraunce, and spent haply an hun∣dred thousand pounde, of which he sa∣ued the fourth part in the dandy prats, and gathered at home v. or vi. hundred or more. And two other such fayned viages coulde I haply rehearse, which I passe ouer for diuerse causes, where many an Englishe man lost hys lyfe. But what care they for mens liues?

And did not our Cardinall with like * 1.2709 policy thinke ye, to gather that which he thought would not well be payde, except the commons sawe some cause, bring a great multitude of Scots vn∣to the Englishe pale, eyther by some Byshoppes of Scotland, or by some great man whom he corrupted wyth some yearely pension? agaynst which the poore Northen men must goe on their owne coste to keepe them out. And general procession was cōmaun∣ded at London thrise in the weeke and thoroughout all the land, whyle the kynges receauers gathered the taxe of the common people. Which plague & such like after the threatening of God Leuit. xxvj. and Deut. xxviij. and xxix. I am sure will fall on all Christēdome * 1.2710 without cease vntill they either defie y^t name of Christ with the Turckes, or if they wil be called christen, they turne and looke on his doctrine.

Yea and what fained the Cardinall at that great loue to beguile his owne Priestes to make them sweare what they were worth, and the better wyl∣lyng to pay, for the common priestes be not so obedient vnto theyr ordina∣ryes that they will pay money except they know why. Now it is not expe∣dient that euery rascall should know y^• secretes of the very true cause, for ma∣ny considerations. And therefore an∣other pretence must be made and ano∣ther * 1.2711 cause alleaged. And therefore the priestes were charged by their ordina∣ryes to appeare before the gentlemē of the countrey and temporall officers, & sweare what euery man was worth. Now the priestes had leuer be slayne and dye martyrs after the ensample of Saint Thomas of Caunterbury, then to sweare before a laye iudge, for they thinke it greater sinne then to slea their owne fathers, and that then the liber∣tyes of the Church were cleane lost, & they no better thē the vile lay people. And when they were in that perplexi∣tie that they must eyther sweare or run into the kinges daunger and lose their goddes (I would say their goods) thē my Lord Cardinall sent downe hys gracious power y^t they should sweare vnto their ordinaries onely. And then the Priestes for ioy that they were rid out of the lay mens handes, were so glad & ioyous that they wist not what thankes to geue my Lord Cardinall, and so were obedient to sweare and to lende, or els for all the cursses that my Lord Cardinall hath and the Pope to, they woulde neither haue sworne or payde a peny.

¶ The practise of our tyme.

WHen the kynges grace came first to the right of the crowne & vn∣to * 1.2712 the gouernaunce of the realme yoūg and vnexpert, Thomas Wolfsee a mā of lust and courage and bodely strēgth

to do and to suffer great thinges, and to endure in all maner of voluptuous∣nes, expert and exercised in the course of the worlde, as he which had heard, read, and seene much policy, and had done many thynges hymselfe, and had bene of the secrete counsell of weighty matters, as suttle as Sinon that be∣trayed Troy, veterly appointed to sē∣ble * 1.2713 and dissemble, to haue one thing in the hart and an other in the mouth, be∣ing therto as eloquent, as subtile, and able to perswade what he lusted to thē that were vnexpert: so desirous & gre∣dy of honour, that he cared not but for the next and most compendious way thereto, whether godly or vngodly: this wyly Wolfe I say, and raging sea, and shipwracke of all Englād, though he shewed himselfe pleasaunt & c•…•…e at the first (as whores do vnto theyr louers) came vnto the kynges grace, and wayted vppon hym, and was no man so obsequyous and seruiceable, & in all games and sportes the first and next at hand, and as a captayne to co∣rage * 1.2714 other, & a gaye sinder out of new pastymes to obtayne fauour withall.

And therto as the secrete communi∣cation went, which by many tokens thou mayst well coniecture and gather to be true, he calked the kynges nati∣uitie * 1.2715 and byrth, which is a common practise among Prelates in all landes, wherby he saw whereunto the kynges grace should be enclined all hys lyfe, & what should be like to chaunce hym at all tymes.

And as I heard it spoken of diuers, he made by craft of Necromancy, gra∣uen imagery to beare vppon hym, wherwith he bewitched the Kynges mynde, and made the kyng to dote vp∣pon * 1.2716 hym more then euer he did on any Lady or gentlewoman, so that now y^• kinges grace folowed him as he before folowed the kyng. And then what he sayd, that was wisdome, what he pray∣sed, that was honourable onely. More ouer in the meane tyme he spyed out y^e natures and dispositions of y^t kynges play felowes, & of all that were great, and whom he spyed meete for his pur∣pose, him he slattered, & him he made faithfull w^t great promises, & to him he sware, & of him he toke an oth againe, that the one should helpe the other, for without a secrete othe he admitted no man vnto any part of hys priuities.

And euer as he grew in promotions and dignitie, so gathered he vnto hym of the most suttle witted, and of them that were dronke in the desire of ho∣nour most like vnto himselfe. And af∣ter * 1.2717 they were sworne he promoted thē and with great promises made thē in falsehead faithfull, and of them euer presented vnto the kynges grace, and put them into his seruice, saying, thys is a man meete for your grace. And by these spyes (if ought were done or spo∣ken in the court agaynst the Cardinal) * 1.2718 of that he had worde within an houre or two. And then came the Cardinall to courte with all his magicke to per∣swade to y^e cōtrary. If any in the court had spoken agaynst the Cardinall, and the same not great in the kynges fa∣uour, the Cardinall bad him walcke a vilayne, and thrust hym out of y^e courte hedlong. If he were in conceite wyth the kinges grace, then he flattered and perswaded, & corrupt some with gif∣tes, and sent some Embassadours, & some he made captaine at Calice, Hā∣mes, Gynes, Iarnsie and Gernsie, or sent them to Ireland, and into the North, and so occupyed them tyll the kyng had forgot them, and other were in theyr rowmes, or till hee had sped what he entended.

And in like maner played he wyth * 1.2719 the Ladyes and gentlewemen. Who∣soeuer of them was great, wyth her was he familiar and to her gaue he gif∣tes. Yea: and where Saint Thomas of Canterbury was wont to come af∣ter, Thomas Cardinall went oft be∣fore preuenting his Prince, and per∣uerted the order of y^• holy man. If any were suttill witted & mete for hys pur∣pose, * 1.2720 her made he sworne to betray the Queene likewise & to tel him what she sayd or did. I know one that departed y^e Court for no other cause thē that she would no lenger betray her mastresse.

And after the same example he fur∣nished the Court with Chaplaines of his owne sworne Disciples and chil∣dren of his owne bringing vp to be al∣way present and to dispute of vanities and to water what soeuer the Cardi∣nall had planted. If among those cor∣moraūtes any yet began to be to much in fauour with the kyng, & to be some∣what busie in the Court and to drawe any other way then as my Lord Car∣dinall had appointed that the plowe should go, anone he was sent to Italy or to Spayne: or some quarel was pic∣ked agaynst him and so was thrust out of the Court, as Stokesly was.

He promoted the Byshop of Lyn∣colne * 1.2721 that now is, his most faythfull

trend and old companion & made him confessour: to whom of what soeuer the kynges grace shroue him selfe, thinke ye not that hee spake so loude that the Cardinall heard it? and not vnright: for as Gods creatures ought to obey God and serue his honor, so ought the Popes creatures to obey the pope and serue his Maiestie.

Finally Thomas Wolfsey became * 1.2722 what he would, euen porter of heauen, so that no mā could enter into promo∣tion but through him.

¶ The cause of all that we haue suffred this xx. yeares.

ABout the beginnyng of the kinges grace that now is, Fraunce was mighty, so that I suppose it was not mightyer this v. hundred yeares. King Lewes of Fraunce had wonne Naples * 1.2723 and had taken Bonony from S. Pe∣ters see. Wherefore Pope Iuly was * 1.2724 wroth & cast how to bring the French∣men downe, yet soberly lest while he brought him lower he should geue an occasion to lift vp y^• Emperour higher. Our first viage into Spayne was to bryng the Frenchmen lower. For our meynye were set in the forefront and borders of Spaine toward Gascoyne: partly to kepe those parties and part∣ly * 1.2725 to feare the Gascoynes and to kepe them at home whyle in the meane time the Spanyardes wanne Nauerne. When Nauerne was wonne our men came to house, as many as dyed not there, and brought al their mony with them home againe saue that they spent there. Howbeit for all the losse of Na∣uerne, the Frenchmen were yet able e∣nough, to match. Spayne, the Ʋeneti∣ans, and the Pope, with all the souche∣nars that he could make: so that there was yet no remedy but we must set on the Frenchmen also, if they should be brought out of Italie.

Then pope Iulie wrote vnto hys deare sonne Thomas Wolfse, that he would be as good, as louing, and as helping to holy church, as any Tho∣mas euer was, seeing he was as able. Then the new Thomas as glorious * 1.2726 as the old, tooke the matter in hand, & perswaded the kinges grace. And then the kinges grace tooke a dispensation for his oth made vpon the appointmēt of peace betweene him, and the french king, and promised to helpe the holy seat, wherein Pope Peter neuer sate. But the Emperor Maximilian might in no wise stand still, least the French∣men * 1.2727 should mony him, and get ayd of him, since the Almaines refuse not mo∣ny whence soeuer it be proffered: then quod Thomas Wolfse, Oh and like your grace, what an honour should it be vnto your grace, if the Emperour were your souldiar? so great honour neuer chaunced any King christened: it should be spoken of while the world stood: the glory and honour shall hyde and darken the cost that it shall neuer be seene, though it shoulde coste halfe your Realme. Dixit, & factum est. It was euen so. And then a Parlament: and then pay: & then vpon the French dogs, with cleane remission of all hys sinnes, that slew one of them, or if he * 1.2728 be slain (for y^• pardons haue no strēgth to saue in this life, but in y^• life to come only) then to heauen straight without feeling of the paynes of purgatory.

Then came our king with all hys might by sea and by land, and the Em∣perour with a strong army, and the Spaniardes, and the Pope, & the Ʋe∣necians al at once against king Lewes of Fraunce. Assoue as the Pope had that he desired in Italy, then peace im∣mediatly. And Frenchmen were chri∣sten * 1.2729 men: and pitie yea and great sinne also were it to shed their bloud: & the French King was the most Christen king againe. And thus was peace con¦cluded, and our Englishmen or rather sheep, came home against winter, and * 1.2730 left their flecces behind them. Where∣fore no small number of them while they sought them better rayment at home, were hanged for their labour.

Why the kinges sister was turned vnto Fraunce.

WHen this peace was made, our ho¦ly Cardinalles and Bisshops (as their old guise is to calke and cast xl. l. yea, an hundred yeare before, what is like to chaunce vnto their kingdome) considered how the Emperour that now is, was most like to be chosē em∣perour after his graundfather Maxi∣milian: for Maximilian had already obtayned of diuers of the Electours, that it should so be.

They considered also how mighty * 1.2731 he shuld be: first king of Spaine with all that perteyneth thereto, which was wont to be v. vj. or vij. kingdomes: then duke ot Burgaine, erle of Flaun∣ders,

of Hollonde, Zelande, and Bra∣band, with all that pertaine therto: thē Emperour: and his brother Duke of Austrie: and his sister Quene of Hun∣grie. Wherfore thought our prelates, if we take not heed betimes, our king∣dome is like to be troubled, and we to be brought vnder y^t feet: for this mā shall be so mighty, that he shall with power take out of the French kinges handes, out of the hands of the Ʋene∣tians, and from the pope also, whatso∣euer pertaineth vnto the Empire, and whatsoeuer belongeth vnto his other kingdomes and dominions thereto: and then will he come to Rome, & be crowned there: and so shall he ouer∣looke our holy father, and see what he doth: and then shall the old heretikes * 1.2732 rise vp againe and say that the pope is Antichrist, and stir vp againe & bring to light that we haue hid and brought a sleep with much cost, payne, & bloud∣shedding more then this hundred yere long. Considered also that his Aunte is Queene of England, and his wife the King of Englands sister: conside∣red the old amitie betweene the house of Burgaine, & the old kings of Eng∣land, so that they could neuer do ought in Fraunce without their helpe: & last of al considered the course of marchan∣dise that Englād hath in those parties, & also the naturall hate that English∣men beare to Frenchmen: Wherefore if we shall vse our old practise, and set the French king against him: then he shall lightly obtayne the fauour of the King of Englande, by the meanes of his aunt and his wife, & ayd with men and money: Wherefore we must take heed betimes and breake this amitye: Which thing we may by this our old * 1.2733 craft easely bring to passe. Let vs take a dispensation, and breake this mari∣age, and turne the Kinges sister vn∣to the French King: If the Frenche King gette a male of her, then wee shall lightly make our king protector of Fraunce: and so shall England and Fraunce be coupled together: and as for the Queene of England, we shall trim hir well enough, and occupy the king with strainge loue, and keepe hir that she shall beare no rule. And as the goddes had spoken, so it came to passe. Our fayre yong doughter was sent to * 1.2734 the old pocky king of Fraunce, y^• yeare before our mortall enemie and a mis∣creant, worse them a Turke, and diso∣bedient vnto our holy father, and no more obedient, then he was compelled to be against his will.

The cause of the iorny to Callice.

IN shorte space thereafter Thomas Wolfse now cardinall and Legate a latere, and greatly desirous to be pope also, thought it exceding expedient for his many secret purposes, to bring our king, & the king of Fraunce that now is, together: both to make a perpetuall peace and amitie betweene them, and that while the two Kinges and theyr lordes dalied together, the great Car∣dinales and Bisshops of both parties * 1.2735 might betray them both, and the Em∣perour and all christen kinges therto.

Then he made a iourney of gentle∣men arayed altogether in silk, so much as their very shoes, and lining of their bootes, more like their mothers, then men of warre: yea I am sure that ma∣ny of their mothers would haue bene ashamed of so nice and wanton array: Howbeit they went not to make war but peace for euer & a day longer. But to speake of the pompous apparell of * 1.2736 my Lord himself, & of his chaplaines, it passeth y^• xij. Apostles. I dare swere that if Peter and Paule had sene them sodenly & at a blush, they would haue bene harder in beleefe that they or any such should be their successoures, then Thomas Didimus was to beleeue that Christ was risen againe from death.

When all was concluded betweene the King of Fraunce, and oures, that Thomas Wolfse had deuised: and whē the Prelates of both parties had cast their peniworthes against all chaūces, and deuised remedies for al mischeifs. Thē the right reuerend father in God Thomas Cardinal & Legate wold go see the yong Emperour newly chosen to the roome, and haue a certaine se∣creat communication with some of his prelates also. And gatte him to Brid∣ges * 1.2737 in Flaunders, where he was re∣ceaued with great solemnity as belon∣geth vnto so mighty a pillar of Chri∣stes church, and was saluted at the en∣tring into the towne of a mery fellow which sayd, Salue rex Regis tui, atquè regni sui. Hayle both king of thy king, * 1.2738 and also of his Realme. And though there were neuer so greate striffe be∣wene the Emperour, and the French king, yet my lord Cardinal iugled him fauour of them both: & finally brought the Emperour to Cales to the kinges

grace, where was great triumph and great loue and amitie shewed on both * 1.2739 parties, insomuch that a certaine man marueiling at it, asked the old Bishop of Deram. How it might be that we were so great with the Emperour so shortly vpon so strong and euerlasting a peace made betwene vs & the french∣men, the Emperour and the King of Fraūce being so mortall enemies. My lord aunswered that it might be well enough if he wist all: but there was a * 1.2740 certaine secret (sayd he) wherof all men knew not. Yea verily, they haue had secrets this vi••. hundred yeres, which though all the lay men haue felt them, yet few haue spyed them, saue a few Iudases which for lucre haue bene con¦federate with them to betray their own kinges and all other.

Then were we indifferent, & stood still: and the Emperour & the French king wrasled together: and Ferdinā∣dus the Emperors brother wan Mil∣lane * 1.2741 of the frenchmen: and the Empe∣rour Turnay our great cōquest, which * 1.2742 yet after so great cost in building a ca∣stle, we deliuered vp againe vnto the Frenchmen, in earnest and hope of a mariage betweene the Dolphine, and our Princesse.

How the Emperour came thorow England.

AFter that the Emperour would * 1.2743 into Spaine, & came through Eng∣land, where he was receaued w^t great honour and with all that partaineth to loue and amitie. The kings grace lent him mony, and promised him more: & the Emperour should tary a certayne yeres and mary our princesse: not that the Cardinal entended that, thou maist be sure, for it was not profitable for their kingdome: but his minde was to daly with the Emperour, and to keepe him without a wife that (insomuch as he was yong and lusty) he might haue bene nozeled & entangled with hores, (which is their nurturing of kinges) & * 1.2744 made so effeminate and beastly, that he should neuer haue bene able to lift vp hys hart to any goodnesse or vertue: that Cardinals and Bishoppes might haue administred hys dominions in the meane time, vnto our holy fathers profite.

The king of Fraunce hearing the fa∣uour * 1.2745 that was shewed vnto the Em∣perour, sent imediatly a defiaunce vnto our king, not without our Cardinals and Bishops counsell thou mayst well * 1.2746 wite. For frenchmen are not so folish to haue done it so vnaduisedly and so rashly, seing they had to many in their toppes already. Then our king spake many great woordes, that he would driue the frenchking out of his realme, or els the frenchking should driue him out of his. But had he added as the le∣gate Pandulph taught king Iohn, with the Popes licence, his words had soū∣ded much better. For there can no vow stand in effecte, except the holy father confirmed it.

We sent out our souldiers two sum∣mers * 1.2747 agaynst the Frenchmen, vnto whose cheef Captaynes the Cardinall had appointed how far they should go and what they should do: and therfore the French king was nothing afrayd, but brought all his power against the Emperour in other places: & so was the Emperor euer betrayed. And thus the Cardinall was the Emperours * 1.2748 frend openly, and the french kinges se∣creatly. For at the meeting with the french king beside Cales he vtterly be∣trayed the Emperour, yet for no loue that he had to Fraunce, but to helpe the Pope, and to haue bene Pope happly, & to saue their kingdome. Which trea∣son though all the world smelled it, yet it brake not out openly to the eye, tyll the seege of Pauia. And the Cardinall * 1.2749 lent the Emperour much mony open∣ly, and gaue the French king more se∣cretly. He played with both handes to serue their secreat that all men know not, as y^• Bishop of Durham sayd. But whatsoeuer the frenchmē did, they had euer the worse notwithstanding the se∣creat working of our holy prelates on their side.

Finally vnto the sege of Pauie, came the French king personally with lx. * 1.2750 thousand men of warre, of which xij. thousand were horsemen, & with mo∣ny enough. And the Emperours host was vnder xx. thousād, of which were but iij. thousand horsmen, with no mo∣ny at all. For he trusted vnto the pope for ayde of men, and vnto our Cardi∣nall for mony. But the pope kept back * 1.2751 his men till the Frenchmen had geuen them a feeld: and our Cardinall kept back his mony for the same purpose. And thus was the sely Emperour be∣trayed, as all his predecessoures haue bene this viij. hundred yeares. How∣beit there be that say, that the Empe∣rours souldiers so threatened Pace the

kinges graces Embassadour, that he was fayne to make che••isaunce wyth * 1.2752 marchauntes for mony in the kinges name, to pay the souldiers withall. Wherefore the Cardinall tooke from him all his promotions, & played tor∣mentours wyth him, when he came home, because he presumed to do one iote more then was in his cōmission. But howsoeuer it was, the Emperors men in tarying for helpe had spent out all their vitayles. Wherupon Burbon * 1.2753 the chiefe captaine of the Emperour, sayd vnto his vnder captaines: ye see, helpe commeth not, and y^t our vitayles are spent: wherfore there is no remedy but to fight, though we be vnequallie matched. If we winne we shall finde meat enough: if we lose we shall lose no more then we must lose with hun∣ger though we fight not. And so they concluded to set vpon the Frenchmen by night. The king of Fraunce, and his lordes supposing that the Mone wold sooner haue fallen out of the skie, then that the Emperours hoste durst haue fought with them, were somwhat neg¦ligent, * 1.2754 & went the same night a mum∣ming that Burbon set vpon them. The Emperours host therefore with their sodaine comming vpon them, amased the frenchmen, and draue them vppon heaps together one on another, so that they neuer could come in aray agayne, and tooke the king, and diuers of hys lordes, and slew many, and wanne the field. And there came out all the Car∣dinals preuy treason: for in the French Kinges tent (say men) were letters found, & beside that in the french kings treasure, and in all the host among the souldiers were english shippes found * 1.2755 innumerable, which had come sayling a thousand miles by land. But what wonder? ships be made to saile ouer y^• sea, & wings to flye into far countries, and to mount to the top of hye hilles.

When the French king was taken, we sang, Te Deum. But for all that sin∣ging * 1.2756 we made peace with frenchmen. And the Pope, the Ʋenetians, Fraūce and England were knit together, least the Emperours army should do any hurt in Fraunce. Wherby ye may con∣iecture of what minde the Pope & the Cardinall were toward the Emperor and with what hart our spiritualtie with their inuisible secretes, sang, Te Deum. And from that time hetherto, the Emperour & our Cardinall haue bene twaine.

After that when the king of Fraūce was deliuered home agayne, and hys sonnes lefte in pledge, manye wayes were sought to bring home the sonnes also: but in vayne except the French∣king would make good that which he had promised the Emperour. For the bringing home of those children no mā more busied his wits then the Cardi∣nal. He would in any wise the Empe∣rour should haue sent them home, & it had bene but for our kings pleasure for y^• great kindnes that he shewed him in times past. He would haue maried the * 1.2757 kings daughter our princesse vnto the Dolphin againe, or as y^• voice went a∣mong many, vnto the secōd brother, & he shoulde haue bene Prince in Eng∣land, & king in time to come: so that he sought all wayes to pluck vs from the Emperor, & to ioine vs vnto Fraunce to make Fraunce strong enough to match the Emperour, & to keepe him downe, that the Pope might raigne a god alone, and do what pleaseth him, without controlling of any ouersear. And for the same purpose he left no∣thing vnprouided to bring the marte * 1.2758 from Antwarpe to Cales.

But at that time, the Pope taking part with the French king had warre with the Emperour: and at the last the Pope was taken, which when the Cardinall heard, he wrote vnto the Emperour that he should make hym pope. And when he had gotten an aū∣swere that pleased him not, but accor∣ding vnto his deseruinges toward the Emperour, then he waxed furious mad, & sought all meanes to displease the Emperour, and imagined the di∣uorcement betwene the King and the Queene, and wrote sharpely vnto the Emperor with manacing letters, that if he woulde not make him Pope, he woulde make such ruffling betweene * 1.2759 Christen princes as was not this him dred yeare, to make the Emperour re∣pent: yea, though it should coste the whole realme of England.

The Lord Iesus be our shield, what a fierce wrath of God is this vpon vs, * 1.2760 that a misshapen monster shoulde spring out of a dunghill into such an height, that the dread of God and man layd a part, he should be so malepart, not onely to defye vtterly the maiestie of so mighty an Emperour, whose au∣thoritie both Christ, and all his Apo∣stles obeyed, and taught all other to obey, threatening damnation to them that would not: But should also set so little by the whole realme of England

which hath bestowed so great cost, and shed so much bloud to exalt and main∣taine such proud, churlish, & vnthank∣full hypocrites, that he should not care to destroy it vtterly, for the satisfying of his vilanous lustes.

¶ The putting downe of Cardinall Wolsey.

COncerning the Cardinals putting * 1.2761 downe, I consider many thinges. First that I neuer heard, or read, that any man being so great a traytor was so easely put to death. Then the natu∣rall disposition and inclination of the man, how y^t his chief study, yea and all his felicitie and inward ioy hath euer bene to exercise that aungels wit of his (as my lord of Lincolne was wone to praise him) in driuing of such dristes to beguile all men and to binde the whole world with all. Wherefore I can none otherwise indge by an C. tokens eui∣dent vnto whomsoeuer hath a natural wit, but that this is also nothing saue a cast of his olde practise: so that when God had wrapped him in his owne wiles that he wist not which way out, (for the Emperour preuailed for al the Cardinals treason: and the french chil∣dren might not come home: and he had learned also of his necromancie, that this would be a iopardous yeare for him) what for the treason that he had * 1.2762 wrought against the Emperour, and what for y^t mony which he had borow∣ed of the Commons, least any rising should be against him, then he thought to vndoe his desteny with his policies and went and put downe himselfe vn∣der a colour (which the processe of the tragedy well declareth) and set vp in his roome to minister forth, & to fight against God as he had begun, the chie∣fest of all his Secretaries, one nothing inferiour vnto his master in lying, fai∣ning, & bearing two faces in one hode, a whelpe that goeth not out of kinde from his syre, the chiefest stale where∣with the Cardinall caught the kinges grace, whome he called vnto the con∣firmation of al that he entended to per¦suade, saying: If it like your grace, More is a learned man, and knoweth it: and is also a lay man, wherefore he * 1.2763 will not say otherwise then it is, for a∣ny parcialitie to vswarde. Which se∣cretary, yet must first deserue it wyth writing against Martin, and agaynst the Obedience, and Mammon, and be come the proctour of Purgatorye, to write against y^• supplicatiō of beggers.

And then to blinde the world with∣all, many quarrels were picked: the * 1.2764 Cardinall might not speake with the kinges grace, the broad seale was fette away, high treason was layd to hys charge. i. that he breathed (heard I say) in the kinges face, when he had the french pockes, (O hypocrices) but the very treason that he had wrought, was not spoke of at all, nor ought wor¦thy of a traytour done to him at all.

Then they called a Parliament (as though the golden world should come againe) wherin the hypocri••s to bleare mens eyes withall, made a re∣formation of mortuaries and probates * 1.2765 of testamentes, the root yet left behind whence all that they haue for a time weeded out, will spring againe by litle and litle as before, if they as their hope is, may stop this light of Gods worde that is now abroad. They made a re∣formation also of pluralities of benefi∣ces, * 1.2766 ordayning that henceforth no man may come by pluralitie of benifices with vertue and conning, but with ser¦uing for thē in y^• court. Which what o∣ther thing is it saue playne symony? O blinde busserdes and shamelesse hy∣pocrites. What care they to do, whe∣ther agaynst God or their own lawes, to flatter great men withall, & to blind thē. But harke here. The tithes were * 1.2767 ordayned at the beginning to finde the preachers, and the poore people which now goe a begging: so that the church wardens ought to take the benefices * 1.2768 into their handes in the name of the parish, & deliuer the preacher of Gods word there dwellyng and presēt a suf∣ficient liuing, & deuide the rest among y^e poore people. And the king is bound to maintaine that order, and not to re∣sist them except he will be an open ty∣raunt. Now I appele the consciences of the kinges grace and of his lordes. What aunswer will they geue when they come before Christ in y^e last iudge∣ment, for their robbing of so many soules in so many parishes, of Gods word, with holding euery man so ma∣ny chaplaynes in their houses wyth pluralities of benefices, and for the rob¦bing * 1.2769 of so many poore and needy of their due and dayly foode, whose need for lacke of succour cryeth to God con∣tinually for vengeaunce against them, which we see daily by a thousand mis∣fortunes fall on them, and on theyr wiues and children. Let them read

Exodus and Deutronomie, and see what they finde there. Yea and what shall so many chaplaines do? First slay theyr soules, & then defile their wiues, their daughters, and their maydens, and last of all betray them.

When this reformation the coloure and cloke of their hipocrisy was made, then the spiritualtie came douking be∣fore the kinges grace, and forgaue him * 1.2770 y^t mony which they had lēt their pope, to bring in the temporalty, & to make thē after their example to do likewise, as louing subiects, & no lesse kinde vn∣to their Prince thē the spiritualty. For their arses were vpō thornes til y^• lone was forgeuen, for feare of afterclaps. * 1.2771 wherupon the tēporality forgaue their part also in hope of y^t thy obteined not. For assone as the lone was forgeuē the parliament brake vp, because our pre∣lates, & their cōfederat frends had foūd y^• they sought, & caught y^e fish for which they layed the bayt of all those faces of reformations, and for which the Car∣dinall, to bring y^t worlde into a fooles paradise, was compelled euē with his owne good will to resigne his chaun∣cellorshyp, & that to whō he listed him selfe. And as for the bishoprike of Dur∣ham, * 1.2772 to say the very truth, he could not of good congruitie but reward his old chaplaine, and one of the chief of al his secretaries with all, still Saturne, that so seldome speaketh, but walketh vp & downe all day musing and imagining mischiefe, a douking hypocrite made to dissemble.

Which for what seruice done in chri∣stes Gospell came he to the bishoprike of London? Or what such seruice did he therein? He burnt the new Testa∣ment, * 1.2773 calling it, Doctrinam perigrinam, strainge learning. Yea verily: Looke how strange his liuing in whose bloud that testament was made, was from the liuing of the pope: euen so strainge is that doctrine from the popes law, in which onely, and in the practise therof is Tunstal learned. Which also for what cause left he the bishoprike of London? Euen for the same cause he tooke it af∣ter that he had long serued for it, coue∣tousnes and ambition. Neither is it possible naturally that there should be any good Bishop, so long as the bis∣shoprickes be nothing saue worldlye * 1.2774 pompe and honour, superfluous abun¦dance of all maner riches and libertie to do what a man listeth vnpunished: thinges which onely the euill desire, and all good men abhorre.

And assone as the Parliament was * 1.2775 ended, the Cardinall had his charter, and gat him home: and all Bisshops gat them euery foxe to his hole, leuing yet their attournies behinde them: to come againe themselues assone as the constellation is somewhat ouerrunne, whereof they be afrayd.

¶ What the cause of all this mischiefe is.

WHence commeth all this mischief•• Ʋerily it is the hand of God to a∣uenge the wantonnesse of great men, which will walke without the feare of God, folowing y^e steps of the hye Pre∣lates, contrary vnto their profession, & to auenge also y^t wrongs, the blasphe∣mies & subtil persecuting of his word.

For when Martin Luther had vtte∣red the abhominations of the Pope, and his clergy with Gods worde, and diuers bookes were come into Eng∣land: our Cardinall thought to finde a remedy against that well enough, and sent to Rome for this vaine title, De∣fender of the fayth: which the Ʋicar of * 1.2776 Croydon preached, that the Kynges grace would not lose for all London, and xx. mile round about it. Neyther is it maruell, for it hath cost more then London and xl. mile about it is able to make (I think) at this houre, beside the effusion of innocēt bloud that was offred vnto the idoll, and dayly is of∣fred therto. When this glorious name was come from our holy father, the * 1.2777 Cardinall brought it vnto the Kinges grace at Greenwich. And though the king had it already and had read it, yet against the morning, were all the lor∣des & gentlemen that could in so short space be gathered together, sent for, to come and receaue it in with honour. And in the morning after, the Cardi∣nall gat him through the backside into the frier obseruantes. And part of the * 1.2778 gentils went round about, and wel∣commed him from Rome, as represen∣ting the Popes person: part met him halfe way: part at the court gate: and last of all the kings grace him self met him in the hall, and brought him vp in to a great chamber, where was a seate prepared on hye for the Kinges grace and the Cardinal, while the Bull was read: in so much that not the wise one∣ly, but men of meane vnderstanding laughed the vaine pomp to scorne, not far vnlike to the receauing of the Car∣dinals hatte. Which whē a ruffian had

brought vnto him to Westminster vn∣der his cloke, he clothed the messenger * 1.2779 in rich aray, and sent him backe to Do∣uer againe, and appoynted the Bishop of Canterbury to meete him, and then an other company of lordes and gen∣tles I wotte not how oft, ere it came * 1.2780 to Westminster, where it was set on a cupborde and tapers about, so that the greatest Duke in the lande must make curtesie thereto: yea and to his empty seat he being away.

And shortly for lacke of authoritie of Gods worde Martin must be condem∣ned by the authoritie of the king. And the kinges grace to claw the Pope a∣gaine must make a booke, in which to proue all that they would haue stabli∣shed, for lacke of scripture, yea and con¦trary to the opē scripture, is made this mighty reason: Such prelates are the * 1.2781 church, and the church cannot erre, and therfore all that they do is right, & we ought to beleeue them without any scripture, yea and though the scripture be contrary. Wherefore God offended with such blasphemy, to make his ene∣mies feele that they woulde not see in the open scripture, nor in the practise of their liuings and doings cleane con∣trary vnto the scripture, and vnto the liuing of Christ and his Apostles, this viij. hundred yeares, hath poured his wrath vppon vs, and hath snared the wise of the world with the subtlety of their owne wittes.

Moreouer when Marten Luther had * 1.2782 submitted himselfe in an epistle, let his grace consider what aunswer he gaue agayne. Where is the glory of y^t great prayse become that his grace gaue the Cardinall for his goodly actes and be∣nefites which all the common wealth of the whole realme should feele?

And More among his other blasphe∣mies * 1.2783 in his Dialogue sayth, that none of vs dare abide by our fayth vnto the death: but shortly thereafter, God to proue More, that he hath euer bene a false lyar, gaue strength vnto his ser∣uaunt Sir Thomas Hitton, to confesse, * 1.2784 and that vnto the death, the faith of his holy sonne Iesus, which Thomas, the Bisshops of Canterbury and Rochester, after they had dieted and tormented him secreatly, murthered at Maydstone most cruelly.

I besech the kings most noble grace therefore to consider all the wayes by which the Cardinall and our holy Bi∣shops haue lead him, since he was first king, and to see wherunto al the pride, pompe, and vaine boast of the Cardi∣nall is come, and how God hath resi∣sted him and our Prelates in all theyr wiles. Wee hauing nothing to do at all, haue medled yet in all matters, and haue spent for our prelats causes more then all Christendome, euen vnto the vtter beggering of our selues, & haue gotten nothing but rebuke and shame & hate among all nations, and a mocke and a scorne thereto of them whome we haue most holpen.

For the Frenchmen (as the saying is) of late dayes made a play or a dis∣guising at Paris, in which the Empe∣rour daunsed with the Pope, and the * 1.2785 French king, and weried them, the K. of England sitting on a hye bentch, and looking on. And when it was asked, why he daunsed not, it was aunswe∣red, that he sate there, but to pay the ministrels their wages onely.

As who should say, we payd for all mens daunsing. We monyed the Em∣perour openly, and gaue the Frenche men double and treble secretly, and to the Pope also. Yea and though Fardi∣nandus had money sent him openly to blinde the world withall: yet the say∣ing is throughout all Douchland, that we sent money to the king of Pole, and to the Turke also, and that by help of our mony Fardinandus was driuen out of Hungarie. Which thing though it were not true, yet it will breed vs a ••cab at the last, and gette vs with our medling, more hate then we shall be a∣ble to beare, if a chaunce come: vnlesse that we waxe wiser betime.

And I besech his grace also to haue mercy of his own soule, and not to suf∣fer * 1.2786 Christ, and his holy Testament to be persecuted vnder his name any lon∣ger, that the sword of the wrath of god may be put vp againe, which for that cause no doubt is most chiefly drawne.

And I beseech his grace to haue cō∣passion on his poore subiectes, which haue euer bene vnto his grace both o∣bediente, louing, and kinde: that the realme vtterly perishe not, wyth the wicked counsell of our pestilent pre∣lates. For if his grace which is but a man, should dye, the lordes and com∣mons not knowing who hath most right to enioy the crowne: the realme could not but stande in great daunger.

And I exhorte the lordes temporall of the realme, that they come and fall before the kinges grace, and humblye desire his maiestie to suffer it to be try∣ed, who of right ought to succed, and if

he or she fayle who next, yea and who third. And let it be proclamed openly. * 1.2787 And let al the lords temporal be sworn therto, and all the knightes, & squires, and gentlemen, and the commons a∣boue xviij. yeares old, that there be no strife for the succession. For if they trye it by the sworde, I promise them, I see none other likelyhode, but that as the Cardinall hath prophecied it will cost the realme of England.

And all that be sworne vnto the car∣dinall, I warne them yet once againe to breake their othes, as I did in the o∣bedience. And all my lord Cardinals * 1.2788 priuy secretaries and spyes, by whom he worketh yet I warne thē to beware betime. My lord Cardinall though he haue the name of all, yet he wrought not all of his owne brayne: but of all wilye and exercised in mischiefe, he cal∣led vnto him the most experte, and of their counsell and practise, gathered that most seemed to serue his wicked purpose.

And all that be confederate with the Cardinall, and with the Bishops vpō any secret appointment be they neuer so great, I rede thē to break their bon∣des, * 1.2789 and to follow right by the playne and open way, and to be content, and not too ambitious: for it is now euill climing, the boughes be brittle. And let them looke well on the practise of Bishops, how they haue serued all o∣ther men in tunes past, and into what troubles they haue brought them that were quiet. Many a man both great & small haue they brought to death in England, euen in my dayes (beside in times past) whose bloud God wil seek once. Let them learne at the last that it is but the cast of the Bishops to re∣ceaue * 1.2790 the sacrament with one man se∣cretly vpon one purpose, and with an other man as secreatly vppon the con∣trary to deceaue al parties. For of per∣iury they make as much conscience, as a dog of a bone: for they haue power to dispence with all thing, thinke they.

At the beginning of the warre be∣twene the Frenchking and the Empe∣rour, the prognostication said yeare by yeare, that there should be great labor for peace: but it shall not come to passe, for there is Bicorporeū, or Corpus neu∣trum, that commeth betwene and let∣teth it: that is to say, a body that is nei¦ther * 1.2791 nother, or holdeth on neither part: and that body is the spiritualtie, which hold but of thēselues onely. For when any Ambassadors goe betwene to en∣treat of peace, the bishops are euer the chief, which though they make a good∣ly oration for the peace openly to de∣ceaue the lay men, yet secreatly by the bisshops of the same countrie, they cast a bone in the way, and there can be no peace, vntill the peace be for their pro∣fite, let it cost in the meane season what bloud it will.

And as for them which for luker, as Iudas, betraye the truth, and write a∣gaynst their consciences, and which for honour as Balaam, enforce to curse the people of God: I would fayne (if their hartes were not to hard) that they dyd repent. And as fayne I would that our prelates did repent, if it were pos∣sible for them to prefer Gods honour before their owne.

And vnto all subiectes I say, that they repent. For the cause of euill ru∣lers is the sinne of the subiectes, testi∣fyeth the Scripture. And the cause of * 1.2792 false preachers is, that the people haue no loue vnto the truth, sayth Paule. 2. Thes. 2. We be all sinners an hundred times greater then all that we suffer. Let vs therfore ech forgeue other, re∣membring the greater sinners the more welcome, if we repent, according to the similitude of the riotous sonne. Luc. 15. For Christ dyed for sinners and * 1.2793 is their sauiour, and hys bloud theyr treasure to pay sor their sinnes. He is that fatted calf which is slaine to make them good cheare withall, if they will repent, and come to their father again. And his merites is that goodlye ray∣ment, to couer the naked deformities of our sinnes.

These be sufficient at this time, al∣though I could say more, and though other haue deserued that I more sayd: yea, and I could more deeply haue en∣tred into the practise of our Cardinall, but I spare for diuers considerations, and namely for his sake, which neuer spared me, nor any faythfull frende of his owne, nor any that told him truth, nor spareth to persecute the bloud of Christ in as cleare light as euer was, and vnder as subtile colour of hypo∣crisie as euer was any persecutiō since the creation of the world. Nether haue I sayd for hate of any person or per∣sons, * 1.2794 God I take to recorde: but of their wickednes onely, and to cal them to repentaunce, knowledging that I am a sinner also, and that a greeuous. Howbeit it is a deuilish thing and a merciles, to defend wickednes against the open truth, and not to haue power

to repent. And therefore I doubt not, if men will not be warned hereby, but that God will vtter more practise by whome he will, and not cease vntill he haue broken the bonde of wilie hypo∣crites which persecute so subtelly.

And finally if the persecution of the * 1.2795 kinges grace, and of other temporall persons conspiring with the spiritual∣tie be of ignoraunce, I doubt not but that theyr eyes shall be opened shortly and they shal see & repent & God shall shew them mercy. But and if it be of a set malice against the truth, and of a grounded hate against the law of God by the reasō of a full consent they haue to sinne, and to walke in their olde wayes of ignorauncie, wherunto (be∣ing now past all repentance) they haue vtterly yelded themselues to follow w^t ful lust without bridle or snaffle, which is the sinne agaynst the holy Ghost: then ye shall see euen shortly that God shall turne the poynt of the swoorde wherewith they now shedde Christes bloud, homeward to shed their owne again after the ensamples of the bible.

And let them remember that I well * 1.2796 toward iij. yeares agone to preuent al occasions and all carnall beastes that seeke fleshly liberty, sent forth the true obedience of a christen man which yet they condemned, but after they had condemned the New Testament, as right was whence the Obedience hath his authoritie. Now then if when the light is come abroad, in which theyr wickednes cā not be hid, they finde no such obedience in the people vnto their old tyranny, whose fault is it? This is a sure conclusion: none obedience that is not of loue can not long endure: and in your deedes can no man see any cause of loue: and the knowledge of Christ, for whose sake onely a man wold loue you though ye were ne∣uer so euill, ye persecute. Now thē if any disobedience rise ye are the cause of it your selues.

Say not but that ye be warned.

A Pathway into the holy Scripture, made by William Tyndall.

I Do maruell greatly, derely beloued in christ, that euer any mā shuld repugne or speake a∣gainst the Scripture to be had in euery lāguage and that of euery man. For I thought * 1.2797 that no man had bene so blinde to aske why light should be shewed to thē y^t walke in darkenes, where they cā not but stomble, and where to stomble, is the daunger of eternall damnation: other so despightfull that he would en∣uie any mā (I speake not his brother) so necessary a thyng: or so Bedlem mad to affirme that good is y^t naturall cause of euill, and darkenes to procede out of light, that lying should be grounded in truth and verity, and not rather cleane contrary, that light destroyeth darke∣nes and veritie reproueth all maner lying.

Neuerthelesse seyng that it hath pleased God to send vnto our English men, euen to as many as vnfaynedly desire it, the Scripture in their mother toūg, cōsidering that there be in euery place false teachers and blind leaders, that ye should be deceaued of no man, I supposed it very necessary to prepare * 1.2798 this Pathway into the Scripture for you, that ye might walke surely & euer know the true frō the false. And aboue all to put you in remembraunce of cer∣taine pointes, which are: that ye well vnderstand what these wordes meane. The old Testament. The new Testa∣ment. The law. The Gospell. Moses, Christ, Nature, Grace. Workyng and beleuing. Dedes and faith. Lest we as∣cribe, to the one that which belongeth to the other, and make of Christ, Mo∣ses, of the Gospell the Law, despise grace and robbe fayth: & fal from meke learnyng into idle despitions, braw∣lyng and scoldyng about wordes.

The old Testament is a booke, * 1.2799 wherein is written the law of God, & the dedes of them which fulfill them, & of them also which fulfill them not.

The new Testament is a booke, wherein are conteined the promises of * 1.2800 God and the dedes of them which be∣leue them or beleue them not.

Euangelion (that we call the Gospel) is a Breke word, and signifieth good,

mery, glad and ioyfull tydinges, that * 1.2801 maketh a mans hart glad, and maketh him sing, daunce and leape for ioy. As when Dauid had killed Goliath the gyaunt, came glad tydinges vnto the Iewes, that their fearefull and cruell enemy was slayne, and they deliuered out of all daunger: for gladnes wher∣of, they song, daunced, and were ioy∣ful. In like maner is the Euangelion of God (which we call Gospell, and the new Testament) ioyfull tydinges and as some say: a good hearing published by the Apostles throughout all the world, of Christ the right Dauid how that hee hath fought with sinne, with death, and the deuil, & ouercome them. wherby all men that were in bondage to sinne woūded with death, ouercome of the deuill, are without their owne merites or deseruinges, losed, iustified restored to life and saued, brought to libertie and reconciled vnto the fauour of God & set at one with him agayne: whiche tydinges as many as beleue laude, prayse, & thanke God, are glad, syng and daunce for ioy.

This Euangelion or Gospell (that is * 1.2802 to say, such ioyfull tydinges) is called y^• new Testament. Because that as a mā whē he shall dye appointeth his goods to be dealt & distributed after his death among them whiche he nameth to bee his heyres. Euen so Christ before hys death commaūded and appointed that such Euangelion, Gospell, or tydynges should be declared throughout all the world, and therewith to geue vnto all that repent and beleue all his goodes: that is to say, his lyfe wherewith hee swalowed and deuoured vp death: hys righteousnes, wherewith he banished sinne: his saluatiō, wherwith he ouer∣came eternall damnation. Now cā the * 1.2803 wretched man (that knoweth him selfe to be wrapped in sinne, and in daūger to death & hell) heare no more ioyous a thyng, them such glad and comforta∣ble tydinges of Christ. So that he can not but be glad and laugh frō the low bottome of his hart, if hee beleue that the tydinges are true. * 1.2804

To strēgth such sayth with all, God promised this his Euangelion in the old Testament by the Prophetes (as Paul sayth Rom. 1.) How that he was chosē out to preach Gods Euāgeliō, which he before had promised by the Prophetes in the Scriptures that treate of his sonne which was borne of the sede of Dauid. In the Gene. iij. God sayth to the Serpent: I wil put hatred betwen thee and the woman, betwen thy seede and her sede, that selfe sede shall treade thy head vnder foote. Christ is this * 1.2805 womās seede, he it is that hath troden vnder foote the deuils head, that is to say, sinne, death, hell, & all his power. For without this seede can no man a∣noyde sinne, death, hell, and euerla∣sting damnation.

Agayne Gene. xxij. God promised Abraham saying: in thy seede shall all the generations of the earth be blessed. Christ is that seede of Abraham sayth S. Paule Gala. iij. He hath blessed all the world through the Gospell. For where Christ is not, there remaineth the curse that fell on Adam as soone as he had sinned, so that they are in bō∣dage vnder the damnation of sinne, death, and hell. Against this curse bles∣seth now the Gospell all the world, in asmuch as it cryeth opēly, vnto all that knowledge their sinnes and repēt say∣ing: who soeuer beleueth on the sede of Abraham shalbe blessed, that is, he shal be deliuered from sinne, death and hell, and shall hence forth continue righte∣ous, and saued for euer, as Christ hym selfe sayth (in the xj. of Iohn.) He that beleueth on me shall neuer more dye.

The law (sayth Iohn. i.) was geuē by Moses: but grace and verity by Ie∣sus * 1.2806 Christ. The law (whose minister is Moses) was geuen to bryng vs vnto the knowledge of our selues, that we might thereby feele and perceaue what we are of nature. The law cōdemneth vs and all our deedes, and is called of Paule (in the ij. Cor. iij.) the ministra∣tion of death. For it killeth our con∣sciences and driueth vs to desperation, * 1.2807 in as much as it requireth of vs that which is vnpossible for our nature to do. It requireth of vs the deedes of an whole man. It requireth perfect loue from the low bottome and grounde of the hart, as well in all thinges whiche we suffer, as in the thinges which we do. But sayth Iohn in the same place, grace and veritie is geuē vs in Christ. So that when the law hath passed vpō * 1.2808 vs, and condemned vs to death (which is his nature to do) then haue we in Christ grace, that is to say fauour, pro∣mises of life, of mercy, of pardon, freely by y^e merites of Christ, & in Christ haue we veritie & truth, in that God for his sake fulfilleth all his promises to them that beleue. Therfore is y^• Gospell the ministration of life. Paule calleth it in the fore rehearsed place of the Cor. ij. the ministration of the spirite and of righteousnes. In the Gospell when

we beleeue the promises, we receaue the spirit of life, and are iustified in the bloud of Christ from all thyngs wher∣of the law condemned vs. And we re∣ceaue loue vnto the law and power to fulfill it, and grow therein dayly. Of Christ it is written in the fore rehear∣sed Ioh. i. this is he of whose aboun∣daunce or fulnes, all we haue receaued, grace for grace, or fauour for fauour. That is to say, for the fauour that God hath to his sonne Christ, he geueth vn∣to vs his fauour & good wil & al giftes of his grace as a father to his sonnes. As affirmeth Paule saying: whiche loued vs in his beloued before the cre∣ation of y^• world. So y^• Christ bringeth the loue of God vnto vs and not our owne holy woorkes. Christ is made * 1.2809 Lord ouer all, and is called in Scrip∣ture Gods mercy stole, who soeuer therfore flyeth to Christ, can neither heare nor receaue of God any other thyng saue mercy.

In the old Testamēt are many pro∣mises, which are nothyng els but the Euāgelion or Gospel, to saue those y^t be∣leued thē frō y^t vengeaunce of the law. And in the new Testament is oft made mention of the law, to cōdemne them, which beleue not the promises. More∣ouer the law and Gospell may neuer be separate: for the Gospel and promi∣ses serue but for troubled consciences, which are brought to desperation and feele the paynes of hell and death vn∣der the law, and are in captiuitie and bondage vnder the law. In all my dedes I must haue the law before me to condemne myne vnperfectnes. For all that I do (be I neuer so perfect) is yet damnable sinne, when it is compa∣red to the law, whiche requireth the ground and bottome of myne hart. I must therefore haue alwayes the law in my sight, that I may be meke in the * 1.2810 spirite, and giue God all the laude and prayse, ascribyng to him all righteous∣nes, and to my selfe al vnrighteousnes and sinne. I must also haue the promi∣ses before myne eyes, that I dispayre not, in which promises I see the mer∣cy, fauour, and good will of God vpon me in the bloud of hys sonne Christ, which hath made satisfaction for myne vnperfectnes, and fulfilled for me, that which I could not do.

Here may ye perceaue that two ma∣ner of people are sore deceaued. First * 1.2811 they whiche iustifie them selues with outward dedes, in that they abstayne outwardly frō that which the law for∣biddeth, and do outwardly that which the law commaundeth. They compare them selues to open sinners and in re∣spect of them iustifie them selues con∣demning the open sinners. They set a vayle on Moyses face and see not how the law requireth loue from the bot∣tome of the hart and that loue onely is the fulfilling of the law. If they dyd they would not condemne their neigh¦bours. Loue hydeth the multitude of sinnes, sayth S. Peter in his first Epi∣stle. For whom I loue from the deepe bottome & grounde of myne hart him condemne I not, neither recken his sinnes, but suffer his weakenes & in∣firmitie, as a mother the weakenes of her sonne, vntill he grow vp into a perfect man.

Those also are deceaued which with out all feare of God geue them selues vnto all maner vices with ful consent, and full delectation, hauyng no respect to the law of God (vnder whose ven∣geaunce they are locked vp in captiui∣tic) but say: God is mercyfull & Christ dyed for vs, supposing that such drea∣ming & imaginatiō is that fayth which is so greatly cōmended in holy Scrip∣ture. Nay that is not faith, but rather a folish blind opinion springing of their owne corrupt nature, and is not geuē them of the spirite of God but rather of the spirite of the deuill, whose fayth, now a dayes, the Popish compare and make equall vnto the best trust, confi∣dence and belefe that a repenting soule can haue in the bloud of our Sauiour Iesus, vnto their owne confusion, shame & vtteryng what they are with in. But true faith is (as sayth the Apo∣stle Paule) the gift of God and is geuē to sinners after the law hath passed vp¦pon them and hath brought their con∣sciences vnto the brim of desperation, and sorowes of hell.

They that haue this right faith, con∣sēt to the law that it is righteous, and good, and iustifie God which made the * 1.2812 law, and haue delectation in the law (notwithstanding that they cā not ful∣fill it as they would for their weake∣nes) and they abhorre what soeuer the law forbiddeth, though they can not all wayes auoyde it. And their great sor∣row is, because they can not fulfill the will of God in the law, and the spirite that is in them cryeth to God night & day for strength and helpe with teares (as sayth Paul) that can not be expres∣sed with toung. Of which thinges the belefe of our Popish or of their father,

whom they so magnifie for his strong faith hath none experience at all.

The first, that is to say, he whiche iustifieth him selfe with his outward * 1.2813 deedes, consenteth not to the law in¦ward, neither hath delectation therin, ye, he would rather that no such law were. So iustifieth he not God, but hateth him as a tyraunt, neither careth he for the promises, but will with his owne strength be sauiour of him selfe: no wise glorifieth he God, though he seme outward to do.

The second, that is to say, the sensu∣all person, as a voluptuous swyne, * 1.2814 neither feareth God in his law, nei∣ther is thankefull to him for his pro∣mises and mercy, which is set foorth in Christ to all them that beleue.

The right Christen man consenteth to the law that it is righteous, and iu∣stifieth * 1.2815 God in the law, for he affir∣meth that God is righteous and iust, which is author of the law, he beleueth the promises of God, & iustifieth God, iudgyng him true and beleuyng that he will fulfill his promises: with the law he condemneth him selfe and all his dedes, and geueth all the prayse to God. He beleueth the promises, and ascribeth all truth to God: thus euery where iustifieth he God, and prayseth God.

By nature through the fall of Adam are we the children of wrath, heyres of the vengeaunce of God by byrth, yea and from our conceptiō. And we haue our felowship with the damned deuils vnder the power of darkenes and rule of Sathan, while we are yet in our mo¦thers wombes, and though we shewe not forth the frutes of sinne, as soone as we be borne, yet are we full of the naturall poyson whereof all sinnefull deedes spryng, and can not but sinne outwardes (be we neuer so young) as soone as we be able to woorke if occa∣sion be geuen, for our nature is to do sinne as is the nature of a Serpent to stynge. And as Serpent yet young, or yet vnbrought forth is full of poyson, * 1.2816 and can not afterward (when the tyme is come and occasion geuen) but bryng foorth the frutes therof. And as an ad∣der, a tode, or a snake is hated of man (not for the euill that it hath done, but for the poyson that is in it and hurt which it can not but do) so are we ha∣ted of God for that naturall poyson which is cōceaued and borne with vs, before we do any outward euill. And as the euil, which a venemous worme doth, maketh it not a Serpent: but be∣cause it is a venemous worme, doth it euill and poysoneth, and as the frute maketh not the tree euill: but because it is an euill tree, therfore bryngeth it foorth euill frute, when the season of frute is. Euen so do not our euill dedes make vsfirst euill though ignorance & blindnes through euill workyng har∣deneth vs in euill & maketh vs worse and worse: but because that of nature we are euill, therefore we both thinke and do euill, and are vnder vengeaūce vnder the law, conuict to eternal dam∣nation by the law, and are contrary to the will of God in all our will, and in all thynges consent to the will of the tende.

By grace (that is to say by fauour) * 1.2817 we are plucked out of Adā the ground of all euill, and graffed in Christ the roote of all goodnes. In Christ God loued vs his elect and chosen, before the world began, and reserued vs vn∣to the knowledge of his sonne and of his holy Gospell, and when the Gos∣pell is preached to vs openeth our hartes, and geueth vs grace to beleue and putteth the spirite of Christ in vs, and we know him as our father most mercyfull, and consent to the law, and lone it inwardly in our hart, and desire to fulfill it, and sorrow because we can not: which will (sinne we of frailtie neuer so much) is sufficient till more strength bee geuen vs; the bloud of Christ hath made satisfaction for the rest: the bloud of Christ hath obteyned * 1.2818 all thyngs for vs of God. Christ is our satisfaction, redemer, deliuerer, saui∣our from vengeaunce and wrath. Ob∣serue and marke in Paules, Peters & Iohns Epistles & in the Gospell what Christ is vnto vs.

By faith are we saued onely in bele∣uyng the promises. And though fayth be neuer without loue & good workes, yet is our sauing imputed neither to loue nor vnto good workes but vnto faith onely. For loue and woorkes are vnder the law which requireth perfec∣tion, and the ground and fountayne of the hart, and damneth all imperfect∣nes. Now is fayth vnder the promi∣ses, which damne not: but geue pardō grace, mercy, fauour, and what soeuer is contayned in the promises. * 1.2819

Righteousnes is diuers: for blynd reasō imaguieth many maner of righ∣teousnesses. There is the righteousnes of workes (as I sayd before) when the hart is a way and is not felt how the

law is spirituall and can not be fulfil∣led, but from the bottome of the hart. As the iust ministration▪ of all maner of lawes, and the obseruyng of them, for a worldlye purpose and for our owne profite and not of loue vnto our neighbour without all other respect, and morall vertues wherein Philoso∣phers put their felicity and blessednes, whiche all are nothyng in the sight of God in respect of the lyfe to come. There is in like maner the iustifying of ceremonies whiche some imagine their owne selues, some counterfaite other, saying, in their blynd reasō: such holy persons dyd thus and thus, and they were holy men, therfore if I do so likewise I shall please God: but they haue none aūswere of God, that, that pleaseth. The Iewes seke righte∣ousnes in their ceremonies which god gaue vnto them not for to iustifie: but to describe and paynt Christ vnto thē, of which Iewes testifieth Paule say∣ing: how that they haue affection to god: but not after knowledge, for they go about to stablish their owne iustice, and are not obedient to the iustice or righteousnesse that commeth of God, which is the forgeuenesse of sinne in Christes bloud vnto all that repent and beleue. The cause is verely, that * 1.2820 except a man cast away his owne ima∣gination and reason, he can not per∣ceaue God, and vnderstand the vertue & power of the bloud of Christ. There is a full righteousnes, when the law is fulfilled from the ground of the hart. This had neither Peter nor Paule in this life perfectly: vnto the vttermost, that they could not be perfecter but sighed after it. They were so farreforth blessed in Christ, that they hungred and thyrsted after it. Paule had this thyrst, he consented to the law of God, that it ought so to be, but he found an other lust in his members cōtrary to the lust & desire of his mynde that letted him, and therefore cryed out saying: Oh wretched man that I am: who shall deliuer me from this body of death? thankes bee to God through Iesus Christ. The righteousnes that before God is of value, is to beleue the pro∣mises of God, after the law hath con∣founded the conscience. As when the temporall law ofttymes condenmeth the thefe or murtherer & bringeth him to execution, so that he seeth nothyng before him but present death, and then commeth good tydinges, a charter frō the kyng and deliuereth hym. Like∣wise when Gods law hath brought the sinner into knowledge of himselfe, and hath confounded his conscience, & opened vnto him the wrath and ven∣geaunce of God, then commeth good tydinges, the Euangelion sheweth vn∣to him the promises of God in Christ, and how that Christ hath purchased pardon for him, hath satisfied the law for him and peased the wrath of God. And the poore sinner beleueth, laudeth and thāketh God, through Christ, and breaketh out into exceedyng inward ioy and gladnes, for that he hath esca∣ped so great wrath, so heauy venge∣aunce, so fearefull and so euerlastyng a death. And he henceforth is an hūgred and a thurst after more righteousnes, that he might fulfill the law, & mour∣neth continually commendyng hys weakenes vnto God in the bloud of our Sauiour Christ Iesus.

Here shall ye see compendiously and playnly set out the order and practise of euery thyng afore rehearsed.

The fall of Adam hath made vs * 1.2821 heyres of the vengeaunce and wrath of God and heyres of eternall damnatiō. And hath brought vs into captiuitie and bondage vnder the deuill. And the deuill is our Lord, and our ruler, our head, our gouernour, our Prince, yea and our God. And our will is locked and knit faster vnto the will of the de∣uill, then could an hundred thousand chaines bynde a man vnto a post. Ʋn∣to the deuils will consent we, with all our hartes, with all our myndes, with all our might, power, strēgth, will and lust: so that the law and will of the de∣uill is written as well in our harts as in our members, and we runne head∣long after the deuill with full seale, and the whole swyng of all the power we haue: as a stone cast vp into the ayre cōmeth downe naturally of his owne selfe with all the violence and swyng of his owne wayght. With what poy∣son deadly, and venemous hate, hateth * 1.2822 a man hys enemy? With howe great malice of mynde inwardly do we slea and murther? With what violence and rage, yea and with how feruent lust commit we aduoutrie, fornication, and such like vncleannes? with what plea∣sure and delectation inwardly serueth a glotton his belly? With what dili∣gence deceaue we? How busily seke we the thinges of this world? What soe∣uer we doe, thinke, or imaginne, is abhominable in the sight of God. For we can referre nothyng vnto the ho∣nour

of God: neither is his law or will written in our members or in our hartes: neither is there any more pow∣er in vs to folow the will of God then in a stone to ascende vpward of hys owne selfe. And beside that we are as it were a slepe in so depe blindnes, that we cā neither see, nor feele in what mi∣sery, thraldome, and wretchednes we are in, till Moses come and wake vs, and publish the law. When we heare the law truly preached, how that we ought to loue and honour God with all our strength and might, from the low bottome of the hart: because he hath created vs, and both heauen and earth for our sakes and made vs Lord therof: and our neighbours (yea our enemies) as our selues inwardly from the grounde of the hart, because God hath made them after the likenesse of his owne image, & they are his sonnes as well as we, and Christ hath bought them with his bloud and made them heyres of euerlastyng lyfe as well as vs: And how we ought to do what so∣euer God biddeth, and absteine from what soeuer God forbiddeth, with all loue and mekenes, with a feruent and a burnyng lust from the center of the hart, then begynneth the conscience to rage against the law, and against God. No sea, be it neuer so great a tempest, is so vnquiet. For it is not possible for a naturall mā to cōsent to the law, that it should be good, or that God should be righteous, which maketh the law: in as much as it is contrary vnto hys nature and damneth him and all that he cā do, & neither sheweth him where to fetch helpe nor preacheth any mercy, but onely setteth mā at variaunce with God, as witnesseth Paule Rom. iiij. and prouoketh hym and styrreth hym to rayle on God and to blaspheme him as a cruell tyraunt. For it is not possi∣ble * 1.2823 for a mā, till he be borne agayne, to thinke that God is righteous to make hym of so poyson a nature, either for his own pleasure or for the sinne of an other man, and to geue him a law that is impossible for him to do or to cōsent to: his witte, reason, and will beyng so fast glued, yea nayled and chayned vn∣to the will of the deuill. Neither can any creature louse the bondes, saue the bloud of Christ onely.

This is captiuitie and bondage whence Christ deliuered vs, redemed, and loused vs. His bloud, his death, his pacience, in suffering rebukes and wronges, his prayers and fastynges his mekenes and fulfillyng of the vt∣termost point of the law, peased the wrath of God, brought the fauour of God to vs agayne, obteined that God should loue vs first, and be our father, and that a mercyfull father, that will consider our infirmities and weake∣nes, and wil geue vs his spirite agayn (which was taken away in the fall of Adam) to rule, gouerne, & strength vs, and to breake the bondes of Sathan, wherein we were so straite bounde. When Christ is thus wise preached, & the promises rehearsed which are con∣tained in the Prophetes, in the Psal∣mes, and in diuers places of the fiue bookes of Moses: which preachyng is called the Gospell or glad tydinges: * 1.2824 then the hartes of them which are elect and chosē, begyn to waxe soft and melt at the bounteous mercy of God, and kyndnes shewed of Christ. For when the Euangelion is preached, the spirite of God entreth into them, which God hath ordeined and appoynted vnto e∣ternall lyfe, and openeth their inward eyes, and worketh such belefe in them. When the wofull consciences feele and tast how swete a thyng the bitter death of Christ is, & how mercyfull & louing God is through Christes purchasyng and merites, they begin to loue gayne, and to consent to the law of God, how that it is good and ought so to be, and that God is righteous which made it, and desire to fulfill the law euen as a sicke man desireth to be whole, and are an hungred and thirst after more righ∣teousnes and after more strength, to fulfill the law more perfectly. And in all that they do, or omit and leaue vn∣done, they seke Gods honour, and his will with meekenesse, euer condem∣nyng the vnperfectnes of their deedes by the law.

Now Christ standeth vs in double stede, and vs serueth two maner wise. First he is our redemer, deliuerer, re∣conciler, mediator, intercessor, aduo∣cate, * 1.2825 atturney, soliciter, our hope, com∣fort, shield, protectiō, defender, strēgth, health, satisfaction and saluation. His bloud, his death, all that he euer dyd, is ours. And Christ him self, with all that he is or can do, is ours. His bloud she∣dyng and all that he dyd, doth me as good seruice, as though I my selfe had done it. And God (as great as he is) is myne with all that he hath as an hus¦band is his wiues, through Christ and his purchasing.

Secondaryly after that we be ouer∣come

with loue and kindnes, and now seke to do the will of God (which is a Christen mans nature) Then haue we Christ an exāple to counterfeit, as saith * 1.2826 Christ him selfe in Iohn: I haue geuen you an example. And in an other Euā∣gelist, he sayth: He that wilbe great a∣mong you shalbe your seruaunt and Minister, as the sonne of man came to minister and not to be ministred vnto. And Paule sayth: Counterfeit Christ. And Peter sayth: Christ dyed for you, and left you an example to folow hys steppes. What soeuer therefore fayth * 1.2827 hath receaued of God through Christs bloud and deseruyng, that same must loue shed out euery whit, and bestow it on our neighbours vnto their pro∣fite, yea and that though they be our enemyes. By fayth we receaue of God and by loue we shed out agayne. And that must we do frely after the example of Christ without any other respect, saue our neighbours wealth onely, & neither looke for reward in earth, nor yet in heauen for the deseruyng & me∣rites of our deedes as Friers preach, though we know that good deedes are rewarded, both in this lyfe and in the lyfe to come: but of pure loue must we bestow our selues all that we haue, & all that we are able to do, euen on our enemyes to bryng them to God, con∣sideryng nothyng but their wealth, as Christ dyd ours. Christ dyd not hys * 1.2828 deedes to obteyne heauen therby (that had bene a madnes) heauē was his all ready, he was heyre therof, it was his by inheritaunce, but dyd them frely for our sakes, consideryng nothyng but our wealth and to bryng the fauour of God to vs agayne and vs to God. As no naturall sonne that is his fathers heyre, doth his fathers will because he would be heyre, that he is already by byrth: his father gaue him that yer hee was borne and is lother that he should go without it, then he him selfe hath wit to be: but of pure loue doth he that he doth. And aske him why he doth any thing that he doth, he aunswereth: my father bade, it is my fathers will, it pleaseth my father. Bond seruauntes worke for hyre, Children for loue. For their father with all he hath, is theirs already. So doth a Christen man frely all that he doth, considereth nothyng but the will of God, & his neighbours wealth onely. If I liue chaste, I do it not to obteine heauen therby. For then should I doe wrong to the bloud of Christ: Christes bloud hath obteined me that, Christes merites haue made me heyre therof. He is both doore and way thether wardes. Neither that I loke for an higher roume in heauē, thē they shal haue which liue in wedlocke, other thē a whore of the stewes (if she repēt) for that were the pride of Luci∣fer. But frely to wayte on the Euange∣lion: and to auoyde the trouble of the world and occasions that might plucke me there from, and to serue my brother with all, euen as one hand helpeth an other, or one member an other, because one feeleth an others grief, & the payne of the one is the payne of the other. What soeuer is done to the lest of vs (whether it be good or bad) it is done to Christ, and what soeuer is done to my brother (if I be a Christen mā) that same is done to me. Neither doth my brothers payne greue me lesse then myne owne. Neither reioyse I lesse at his wealth then at mine own if I loue hym as well and asmuch as my selfe, as the law cōmaundeth me. If it were not so: how sayth Paule? let hym that reioyseth, reioyse in the Lord, that is to say Christ, whiche is Lord ouer all creatures. I•• my merites obteined me heauē or a hygher place there, then had I wherein I might reioyse besides the Lord.

Here see ye the nature of the law, & the nature of the Euangelion. How the * 1.2829 law is the key that byndeth and dam∣neth all men, and the Euangelion is the keye that loseth them agayne. The law goeth before, and the Euangelion fo∣loweth. When a preacher preacheth the law, he byndeth all consciences, and when he preacheth the Gospell, he loo∣seth them agayn. These two salues (I meane the law and the Gospell) vseth god & his preacher to heale & cure sin∣ners with all. The law driueth out the * 1.2830 disease, and maketh it appeare, and is a sharpe salue, and a freatyng corsey, & killeth the dead flesh, and louseth and draweth the sores out by the rootes, & all corruption. It pulleth from a man the trust and confidence that he hath in him selfe, & in his owne workes, me∣rites, deseruinges and ceremonies and robbeth him of all his righteousnesse and maketh him poore. It killeth him, sendeth hym downe to hell, and bryn∣geth him to vtter desperation, and pre∣pareth y^e way of the Lord, as it is writ∣ten of Iohn the Baptist. For it is not possible that Christ should come to a man, as long as he trusteth in him self, or in any worldly thyng or hath any

righteousnesse of his own, or riches of holy workes. Then commeth the Euā∣gelion a more gentle paster, which sou∣pleth and swageth the woundes of the cōscience, and bringeth health. It brin∣geth the spirite of God, which loseth the bondes of Sathā, and coupleth vs to God and his will through strong fayth and feruent loue, with bondes to strong for the deuill, the world, or any creature to lose them. And the poore & * 1.2831 wretched sinner feeleth so great mercy, loue, & kyndnes in God, that he is sure in hym selfe how that it is not possible that God should forsake him, or with∣draw hys mercy and loue from hym. And boldly cryeth out with Paul say∣ing: Who shall separate vs from the loue that GOD loueth vs withall? That is to say: what shall make me beleue that God loueth me not? Shall tribulation? Anguish? Persecution? Shal hūger? Nakednes? Shal sword? Nay, I am sure that neither death, nor lyfe, neither aungell, neither rule nor power, neither present thynges, nor thinges to come, neither hygh nor low, neither any creature is able to se∣parate vs from the loue of God which is in Christ Iesu our Lord. In all such tribulations a Christen man percea∣ueth that God is his father, and loueth hym, euen as he loued Christ when he shed his bloud on the crosse. Finally, as before, when I was bond to the de∣uill and his will, I wrought all maner euill and wickednes, not for hells sake which is the reward of sinne, but be∣cause I was heyre of hell by byrth and bondage to the deuill, dyd I euill. For I could none otherwise do: to do sinne was my nature. Euen so now since I am coupled to GOD by Christes bloud, do I well, not for heauens sake which is yet the reward of wel doyng: but because I am heyre of heauen by grace and Christes purchasyng, & haue the spirite of God I do good frely, for so is my nature. As a good tree bryn∣geth forth good frute, and an euill tree euill frute. By the frutes shal ye know what the tree is. A mās dedes declare what he is within, but make him nei∣ther good nor bad, though after we be created a new by the spirite & doctrine of Christ we waxe perfecter alwaye with woorkyng accordyng to the doc∣trine, and not with blynd woorkes of our owne imagining. We must be first euill yer we doe euill, as a Serpent is first poysoned yer he poyson. We must be also good yer we do good, as the fire must be first hoate yer it heate an other thyng. Take an example. As those blynd and deaffe which are cured in the Gospell could not see nor heare, till Christ had geuen them sight & hea∣ryng, and those sicke could not do the dedes of an whole man, till Christ had geuen them health: So can no man do good in his soule, till Christ haue losed hym out of the bondes of Sathan, and haue geuē him wherewith to do good, yea & first haue powred into hym that selfe good thing which he shedeth forth afterward on other. Whatsoeuer is our owne is sinne. Whatsoeuer is a∣boue that, is Christes gift, purches, do∣yng, * 1.2832 and working. He bought it of his father dearely with his bloud, yea with his most bitter death, and gaue his lyfe for it. What soeuer good thyng is in vs, that is geuen vs frely without our deseruyng or merites for Christes bloudes sake. That we desire to folow y^t will of God, it is the gift of Christes bloud. That we now hate the deuils will (whereunto we were so fast loc∣ked, and could not but loue it) is also the gift of Christes bloud, vnto whom belongeth the prayse and honour of our good dedes, and not vnto vs.

Our deedes do vs three maner ser∣uice. First they certifie vs that we are * 1.2833 heyres of euerlastyng life. And that the spirite of God, whiche is the earnest therof is in vs, in that our hartes con∣sent vnto the law of God, and we haue power in our mēbers to do it, though imperfectly. And secondarily we tame the fleshe therewith and kill the sinne that remayneth yet in vs & waxe day∣ly perfecter and perfecter in the spirite therewith & kepe that the lustes choke not the word of God that is sowen in vs, nor quench the giftes and working of the spirite, and that we lose not the spirite agayne. And thirdly we do our dutie vnto our neighbour therewith & helpe their necessitie vnto our own cō∣fort also, and draw all mē vnto the ho∣noryng and praysing of God.

And whosoeuer excelleth in the * 1.2834 giftes of grace, let the same thinke that they be geuen hym, as much to do hys brother seruice as for his owne selfe, & as much for the loue whiche God hath to the weake as vnto him, vnto whom God geueth such giftes. And he that withdraweth ought that he hath from hys neighbours neede, robbeth hys neighbour and is a thefe. And he that is proude of the giftes of God & thin∣keth hym selfe, by the reason of them

better then his feeble neighbour, & not rather as the truth is, knowledgeth hym selfe a seruaunt vnto hys poore neighbour, by the reason of them the same hath Lucifers spirite in hym and not Christes.

These thynges to know: first the law: how that it is naturall, right, and equitie, that we haue but one God to put our hope and trust in, and hym to loue with all the hart, all the soule, and all our might and power, and neither to moue hart nor hand but at his com∣maundemēt, because he hath first crea∣ted vs of nought, and heauē and earth for our sakes. And afterward when we had marred our selfe through sinne, he forgaue vs and created vs agayne in the bloud of his beloued sonne.

And that we haue the name of our one God in feare and reuerence, & that we dishonour it not in swearyng ther∣by about light trifles or vanitie or call it to recorde for the confirming of wic∣kednesse or falshead, or ought that is to the dishonour of God, whiche is the breakyng of hys lawes, or vnto the hurt of our neighbour.

And in asmuch as he is our Lord and God and we his double possessiō, by creation and redemption, and ther∣fore ought, as I sayd, neither to moue hart or hand without his commaūde∣ment, it is right that we haue nedefull holy dayes to come together & learne * 1.2835 his will, both the law, which he will haue vs ruled by, and also the promi∣ses of mercy whiche he will haue vs trust vnto: and to geue God thankes together for his mercy, and to commit our infirmities to hym through our Sauiour Iesus, and to reconsile our selues vnto hym, and eche to other, if ought be betweene brother and, bro∣ther that requireth it. And for this pur∣pose and such lyke, as to visite the sicke and nedy, and redresse peace and vnitie were the holy dayes ordeined onely, & so farforth are they to be kept holy frō all maner workes that may be conue∣niently spared for the tyme till this be done and no further, but then lawfully to worke.

And that it is right that we obey fa∣ther and mother, Master, Lord, Prince and Kyng and all the ordinaunces of the world bodely and ghostly by which God ruleth vs and ministreth frely his benefites vnto vs all. And that we loue them for the benefites that we re∣ceaue by them, and feare them for the power they haue ouer vs to punish vs if we trespasse the law and good order. So farre yet are the worldly powers or rulers to be obeyed onely, as their * 1.2836 commaūdements repugne not against the commaundement of God, and thē hoo. Wherefore we must haue Gods commaundement euer in our hartes, and by the hygher law interpret the in∣feriour: that we obey nothyng agaynst the belefe of one God, or agaynst the fayth, hope and trust that is him one∣ly, or agaynst the loue of God, wherby we doe or leaue vndone all thyng for his sake, & that we do nothyng for any mans cōmaundement agaynst the re∣uerence of the name of God, to make it despised and the lesse feared & set by: and that we obey nothyng to the hyn∣deraunce of the knowledge of the bles∣sed doctrine of God whose seruaūt the holy day is.

Notwithstandyng though the ru∣lers which God hath set ouer vs com∣maunde * 1.2837 vs agaynst God, or do vs o∣pen wrong and oppresse vs with cruel tyranny, yet because they are in Gods rowme, we may not auēge our selues, but by the processe and order of Gods law, and lawes of mā made by the au∣thoritie of Gods law, whiche is also Gods law, euer by an hygher power, and remittyng the vengeaunce vnto God, and in the meane seasō suffer vn∣till the houre be come.

And on the other side to know that a man ought to loue his neighbour e∣qually * 1.2838 and fully as well as hym selfe, because his neighbour (be he neuer so simple) is equally created of God and as full redemed by the bloud of our sa∣uiour Iesu Christ. Out of which com∣maundement of loue spring these: Kill not thy neighbour: defile not his wife: beare no false witnesse agaynst hym, & finally, not onely do not these thynges in deede but couete not in thyne harte, his house, his wife, his manseruaunt, maydeseruaunt, oxe, asse or what soe∣uer is his. So that these lawes pertay∣nyng vnto our neighboure are not fulfilled in the sight of God saue with loue. He that loueth not hys neigh∣bour kepeth not this commaundemēt, defile not thy neighbours wife, though hee neuer touch her or neuer see her or thinke vpon her. For the commaunde∣ment is, though thy neighbours wife be neuer so fayre, & thou haue neuer so great oportunitie geuen thee, and she contēt, or happly prouoke thee as Pu∣tiphers wife did Ioseph, yet see thou loue thy neighbor so well, that for very

loue thou can not finde in thine hart to do y^t wickednes. And euē so he that tru¦steth in any thing saue in God onely & in his sonne Iesus Christ, kepeth no cō¦maundemēt at all in the sight of God.

For he that hath trust in any creature whether in heauen or in earth, saue in God & his sonne Iesus, cā see no cause to loue God with all his hart &c. nei∣ther to absteine from dishonoryng his name nor to keepe the holy day for the loue of his doctrine, nor to obey louing ly y^t rulers of this world nor any cause to loue his neighbour as him selfe & to absteine from hurtyng hym, where he may get profite by hym & saue him selfe harmeles. And in likewise against this law, loue thy neighbour as thy selfe. I may obey no worldly power, to do ought at any mans cōmaundemēt vn∣to the hurt of my neighbour that hath not deserued it, though he be a Turke.

And to know how cōtrary this law is vnto our nature, & how it is dāna∣tion not to haue this law writtē in our hartes, though we neuer committe the dedes: & how there is no other meanes to bee saued from this damnation then through repentaūce toward the law & fayth in Christes bloud which are the very inward baptisme of our soules, & the washyng & the dippyng of our bo∣dyes in y^t water is the outward signe. The plungyng of the body vnder the * 1.2839 water signifieth that we repent & pro∣fesse to fight against sinne and lustes, & to kill them euery day more and more, with the helpe of God & our diligence in folowyng the doctrine of Christ and the leadyng of his spirite, and that we beleue to be washed from our naturall damnation in which we are borne, and from all the wrath of the law, and frō all the infirmities & weakenesses that remayne in vs, after we haue geuen our consent vnto the law, and yelded oure selfe to be scholers thereof, and from all the imperfectnesse of all our deedes done with cold loue, and from all actuall sinne which shall chaunce on vs while we enforce the contrary and euer fight thereagaynst and hope to sinne no more. And thus, repentaunce and fayth begyn at our Baptisme and first professing the lawes of God, and cōtinue vnto our liues end, and grow as we grow in the spirite. For the per∣fecter we be, the greater is our repen∣taūce & the strōger our faith. And thus, as the spirit & doctrine on Gods part, & repentaūce & fayth in our part beget vs a new in Christ: euen so they make vs grow & waxe perfect & saue vs vn∣to the ende, & neuer leaue vs vntill all * 1.2840 sinne be put of and we cleane purified and full formed & fashioned after the si∣militude & lickenes of the perfectnes of our Sauiour Iesus, whose gift all is.

And finally to know y^t what soeuer good thyng is in vs, that same is y^t gift of grace and therfore not of deseruyng, though many things be geuen of God through our diligence in workyng his lawes & chastising our bodyes and in praying for thē & beleuyng his promi∣ses, which els should not be geuen vs: yet our working deserueth not y^• gifts, * 1.2841 no more thē the diligēce of a marchaūt in seekyng a good shyppe bringeth the goods safe to lād, though such diligēce doth now & thē helpe therto. But whē we beleue in God and then do all that is in our might & not tempt him, then is God true to abyde by his promise & to helpe vs and performe alone when our strength is past.

These thynges I say to know, is to haue all the scripture vnlocked & ope∣ned before thee, so that if thou wilt go in & read thou canst not but vnderstād. And in these thinges to be ignoraūt, is to haue all the Scripture locked vp, so that y^e more thou readest it, the blinder thou art, & the more contrarietie thou findest in it, & the more tāgled art thou * 1.2842 therin & canst no where through. For if thou adde a glose in one place, in an o∣ther it will not serue. And therfore be∣cause we be neuer taught the profession of our Baptisme, we remaine alwayes vnlearned, as well the spiritualtie for all their great clergy & high scholes, as we say, as the lay people. And now be∣cause the lay and vnlearned people are taught these first principles of our pro∣fessiō therfore they read the scripture & vnderstand and delite therin. And our gret pillers of holy church, which haue nailed a vaile of false gloses on Moses face, to corrupt the true vnderstanding of his law, can not come in. And ther∣fore barke & say y^t scripture maketh he∣retickes & it is not possible for them to vnderstand it in the English, because they thē selues do not in Latin. And of pure malice that they cā not haue their will, they slea their brethren for their faith they haue in our sauiour, & therw^t vtter their bloudy woluish tyrāny, and what they be within & whose disciples. Herewith, reader, be cōmitted vnto the grace of our sauiour Iesus, vnto whō and God our father thorough hym be prayse for euer and for euer.

Amen.

The exposition of the first Epistle of S. Iohn, set forth by M. William Tyndall in the yeare of our Lord. 1531. Septemb.

Except a man haue the profession of his baptisme in his hart, he can not vnderstand the Scripture.

¶ The Prologue.

AS a man can by no meanes read, except he be first taught the letters of the crosserow:* 1.2843 euen so it is vnpossible for a man of whatsoeuer degree or name he bee off, to vnderstande ought in the Scripture vnto the honour of God, and health of his soule, except he be first taught the profession of his baptisme, & haue it also written in his hart.

Which profession standeth in ij. thinges. * 1.2844 The one is the knowledge of God, vnder∣standing it spiritually, as Christ expoundeth it, Math. v. vj. and vij. so that the roote and life of all lawes be this: Loue thy Lord God with all thyne hart, all thy soule, and all thy might: and thy neighbour as thy selfe, for his sake: and that loue onely is the fulfilling of the law (as Paule teacheth) and that what∣soeuer deed we do, and not of that loue, that same fulfilleth no law in the sight of God.

And the other is to know the promises * 1.2845 of mercy, which are in our Sauiour Christ: vnderstanding them also purely without all leuen, after the mercifullest fashiō as Scrip∣ture soundeth them, and after al fatherly loue and kindenes of God, vnto all that repent to∣ward the law, and beleue in Christ.

And to haue this profession written in thyne hart is to cōsent vnto the law that it is righteous, and good, and to loue it in thyne hart, and to submit thy selfe thereunto for to learne it, and to rule and square al thy deedes therby, & thē to beleue in Christ, that for his * 1.2846 sake all thy sinnes which thou diddest before the knowledge of this profession, are forgee∣uen thee clearly both a poena & culpa, to vse the popes termes, and that for none other satis∣faction to Godwarde then Christes bloud, and euen so, that all the sinne which we do after this knowledge, eyther of chaunce, ig∣noraunce, infirmitie, negligence, or prouoked and ouercome of the flesh, is forgeuen vs like wise both Poena & culpa, through repentaunce and fayth in Christ, without our satisfaction of workes to Godwarde.

Notwithstanding we being all sonnes of one God, and seruauntes of one Christ, must agree among our selues, and he that hath of∣fended must meekly knowledge his fault, and * 1.2847 offer himself to make amendes vnto the vt∣most of his poure: and if he haue not where∣with, aske forgeuenesse for Christs sake, the other is bound to forgeue him. Neither with out reconsiling himself vnto his brother may any man be at the first receiued vnto the pro∣fession of Christes fayth nor continue therin, nor be receaued in againe if he be for his open offences put thereout. For how can a man loue his neighbour as well as himself, and be sory that he hath hurt him, except he should offer himself to make amendes?

And we must from henceforth walke in * 1.2848 the life of penaunce (if ye will haue it so cal∣led) and after the doctrine of Christ euery man tame his flesh with prayer, fasting, and the continuall meditations of Christes pe∣naunce, and passions for vs, and of the holy saintes, and with such abstinence, and kinde of liuing as euery man thincketh most meete * 1.2849 for his cōplexion, the yonger confessing their infirmities to the elder, discreter, and better learned, and asking their aduise and holesome counsell for the repressing of their diseases, but all to tame the fleshe, and to serue thy neighbour without any superstious minde.

But to Godward is there no satisfactiō, * 1.2850 saue fayth in Christes bloud out of a repen∣ting hart. For our outwarde deedes can not be referred vnto God, to do him seruice in his owne person, and to helpe him, or make him better therewith. We can do no more wyth them, were they neuer so perfect, & done with all loue, then satisfie the law for the presente time, and do our dutie vnto our neighbours, and tame our owne flesh, but not to make sa∣tisfaction to God for sinne that is once past. The sinne that is once committed must God forgeue freely of a fatherly loue for Christes sake.

When God visiteth vs with sicknes, po∣uertie, or whatsoeuer aduersitie it be, he doth it not of a tyrannous minde to satisfy his lust in our suffering of euyll to make satisfaction for the sinne that is past of which we repent, and be sory: But of a fatherly loue to make * 1.2851 vs know our selues, and feele his mercy, and to tame our flesh, and to keepe vs from sin∣ning againe. As no naturall father punisheth his child because he delighteth in tormenting of him, to take satisfactiō for the sinne that is past: but first teacheth kindly, and suffreth, and forgeueth once or twise, and then at the last, when he seeth the body so wanton, that the childe can not continue in the right way for the rage of wild lustes, he beateth to sub∣due the fleshe onely, and to tame it, that the doctrine of y^• father may haue her due course in the hart of the childe, and shoulde not be choked with lustes.

Euen so is it of God, if any of his chil∣dren * 1.2852 that haue professed his law, and thē faith of our Sauiour, bee negligent to tame hys flesh, with prayer, fasting, and good dedes af∣ter the doctrine of Christ, he wil surely scou∣rge him, to bring him into the right way a∣gayne, and to keepe him that the doctrine of his soules health perish not in him. But he taketh not his mercy from vs, nor thinketh on the sinne that is past, after that we repent and be full conuerted, but ablolueth vs both a poena & culpa, for Christes sake: and is as mighty & as mercyfull to do it for Christes sake, as the Pope for money, besides that he hath promised mercyfully so to do.

¶ The knowledge of our bap∣tisme is the key and the light of the Scripture.

ANd againe, as he which knoweth his let∣ters well, and can spell perfectly, can not but read if he be diligent: and as hee whiche hath cleare eyes without impediment or let, * 1.2853 and walketh therto in the light and open day, can not but see, if he attende and take heede: euen so who so euer hath the profession of baptisme written in his hart, can not but vn∣derstand the scripture, if he exercise him selfe therein, and compare one place to an other, and marke the maner of speach, and aske here and there the meaning of a sentence, of them that be better exercised.

For as the doctrine which we should be * 1.2854 taught before we were baptized, and for lack of age is deferred vnto the yeares of discre∣tion is the key that bindeth and looseth, loc∣keth and vnlocketh the conscience of all sin∣ners: euen so that lesson, where it is vnder∣stād is onely the key that openeth all y^e scrip∣ture, and euen the whole scripture in it selfe gathered together in a narrow compasse, and brought into a compendiousnes. And til thou be taught that lesson, that thine hart feele the sweetnesse of it, the Scripture is locked and shut vp from thee, and so darke that thou couldest not vnderstande it, though Peter, Paule, or Christ himselfe did expound it vn∣to thee, no more then a blinde man can see, though thou set a candle before him, or shew∣edst him the Sunne, or poyntedst with thy finger, vnto that thou wouldest haue him looke vppon.

Now we be all baptized: But alas, not * 1.2855 one from the hyest to the lowest euer taught the profession or meaning thereof. And ther∣fore we remayne all blinde generally, as well our great Rabines for all their hye learning which they seeme to haue, as the lay people: yea and so much the more blind are our great clerkes, that where the lay people for a great number of them are caught naught at al, they be all wrong taught, and the doctrine of their baptisme is all corrupt vnto them, with the l••uen of false gloses, ere they come to read the scripture. So that the light which they bring with them to vnderstand the scripture with∣all, is vtter darknesse, & as contrary vnto the scripture as the deuill vnto Christ,

By reason wherof the Scripture is loc∣ked vp and become so darke vnto them, that they grope for the dore, and can finde no way in, and is become a maze vnto them, in which they wander as in a nust, or (as we say) led by Robin Goodfellow, that they can not come to the right way, no though they turne their cappes: and the brightnes thereof hath blinded their eyes with malice, so that though they beleue not the Scripture to be false, yet * 1.2856 they persecute the right vnderstanding ther∣of, and can not beleeue it true in the playne sense, which it speaketh to them in. It is be∣comme a tu••nagaine lane vnto them, which they can not goe thorough, nor make iij. lines agree together. And finally the sentences of the Scripture are nothing but very riddles vnto thē, ••s the which they cast, as the blind man doth at the Crow, and expound by gesse, an hundred Doctoures an hundred wayes, and one man in xx. sermons alleadging one texte after xx. fashions, hauing no sure doc∣trine to cleaue vnto, and all for lacke of the righte knowledge of the profession of oure Baptisme.

¶ He that hath the profession of his Baptisme written in his hart, can be no hereticke.

AN other conclusion is this. As he which euer creepeth a long by the grounde and neuer clymeth can not fall from an hygh. Euen so no man that hath the profession of * 1.2857 his Baptisme written in his hart can stom∣ble in the Scripture, and fall vnto heresies or become a maker of diuision and settes and a defender of wilde and vayne opinions. For the whole and onely cause of heresies and sectes is pride.

Now the law of God truly interpreted robbeth all them in whose hartes it is writ∣ten, and maketh them as bare as Iob of all thyngs wherof a man can be moued to pride. And on the other side they haue vtterly for∣saken them selues with all their hyghe lear∣nyng and wisedome and are become the ser∣uauntes of Christ onely whiche hath bought * 1.2858 thē with his bloud, & haue promised in their hartes vnfaynedly to folow hym and to take him onely for the author of their religiō, & his doctrine onely for their wisedome & learning, and to mainteine it in word and deede, and to keepe it pure and to builde no straunge doc∣trine therupon, and to be at the hyghest neuer but felow with their brethren, and in that fe∣lowshyp * 1.2859 to waxe euer lawer and lower, and euery day more seruaunt then other, vnto his weaker brethren, after the example and I∣mage of Christ and after his commaundemēt and ordinaunce, and not in fayned wordes of the Pope.

This hee sayd because of them that say that the Scripture maketh men heretickes and corrupteth with false opinions contrarie vnto the professiō of their Baptisme, and the light wherewith they should expounde the Scripture is turned into darkenes in their hartes, & the doore of the Scripture locked, & the welles stopped vp yer they come at it.

And therfore because their darknes can not cōprehend the light of Scripture, as it is writtē Iohn. i. The light shyned in darknes * 1.2860 but the darknes could not comprehēd it, they turne it into blynd ridles and read it with∣out vnderstandyng as lay men do our Lady Mattines, or as it were Marlynes prophe∣cies, euer their myndes are vppon their here∣sies. And when they come to a place that soū∣deth like, there they rest and wring out won∣derfull expositions to stablishe their heresies with all, after the tale of the boy that would fayne haue eaten of the pastie of lamprese but durst not vnto the belles sang vnto him. Sit downe Iacke boy and eate of the lamprey, to stablishe his waueryng conscience withall. Is it not a great blyndnes to say in the be∣gynning of all together, that the whole scrip∣ture is false in the litterall sence, and killeth the soule. Whiche pestilent heresie to proue, they abuse the text of Paule saying. The let∣ter

killeth, because that text was become a ridle vnto them and they vnderstode it not. * 1.2861 When Paule by this word letter vnderstode the law giuen by Moyses to condēne all con∣sciences and to rob them of all righteousnes to compell them vnto the promises of mercy that are in Christ.

Heresie springeth not of the Scripture no more then darknes of the Sunne, but is a darke cloude that springeth out of the blynde hartes of hypocrites, and couereth the face of * 1.2862 the Scripture, and blyndeth their eyes that they can not behold the bright beames of the Scripture.

The whole & summe then of all together is this. If our hartes were taught the ap∣poyntment made betwene GOD and vs in Christes bloud whē we were Baptised, we had the kay to open the Scripture, and light to see and perceiue the true meaning of it, and the Scripture should be easie to vnderstand. And because we be not taught that professiō, is the cause why the Scripture is so darke, and so farre passyng our capacitie. And the cause why our expositions are heresies, is be∣cause we be wrong taught, & corrupt w^t false opiniōs before hand and made heretickes yer we come at the Scripture, and haue corrupt it, and it not vs: as the tast of the sicke ma∣keth holesome and well seasoned meate bit∣ter, * 1.2863 werish and vnsauery. Neuertheles yet the Scripture abydeth pure in her selfe and bright, so that he which is sounde in the faith shall at once perceiue that the iudgemēt of the hereticke is corrupt in their expositions, as an whole man doth feele at once euen with smelling to the meate that the tast of the sicke is infected. And with the Scripture shal they euer improue heresies and false expositions, for the Scripture purgeth her selfe, euen as the water once in the yeare casteth all fil∣thynes vnto the sides. Which to be true ye see by the authoritie of Paule. 2. Timo. 3. saying. All the Scripture was giuen of God by in∣spiration, and is good to teach with all, to im¦proue and so foorth. And by the example of Christ and the Apostles, how they confoun∣ded the Iewes with the same Scripture whiche they had corrupt, & vnderstode them amisse after their own darknes, and as ye see by the example of vs now also, how we haue manifestly improued the hypocrites in an hū∣dre h textes which they had corrupt to proue their false opinions brought in besides the Scripture, and haue driuē them of. And they be fled and openly confesse vnto their shame that they haue no Scripture and sing an o∣ther song, and say they receaued them by the mouth of the Apostles. Ʋnto whiche stop∣ping oyster. I aunswere here grosly, seyng * 1.2864 they are aunswered before. That as he were a foole which would trust him to tell his mo∣ney in his absent that hath pyked his purse before his face, euen so sithe ye haue corrupt the open Scripture before our eyes and takē with the maner that ye cā not denie, we were madde to beleue that, which hath lyen. xv. C. yeares as ye say in your rottē mawes, should now be holesome for vs ye haue chewed and mingled it with your poyson spetel. Can ye beare vs in hand and perswade vs thinke ye with your sophistry to beleue that ye should minister your secrete traditions without grounde truly, when we see you minister the open Scripture falsly? Can ye bewyche our wittes with your Poetry to beleue that ye should minister your secret traditions for our profite when wee see you corrupt the open Scripture to the losse of our soules for your profite? Nay it is an hundreth tymes more likely y^• ye should be false in secret things thē in open. And therefore in the very Sacra∣mentes whiche the Scripture testifieth, that Christ him selfe ordeined them we must haue an eye vnto your hand, how ye minister them. * 1.2865 And as wee restore the Scripture vnto her right vnderstandyng from your false gloses: euen so deliuer we the Sacramentes and ce∣remonies vnto their right vse from your a∣buse. And that must we do with the Scrip∣ture, which can corrupt no mā that commeth therto with a meke sprite, sekyng there one∣ly to fashion him selfe lyke Christ, accordyng to the profession and vowe of our Baptisme. But contrarywise, hee shall there finde the myghtie power of GOD, to alter hym, and chaunge hym in the inner man a litle and litle in processe vntill he be full shappen after the image of our Sauiour, in knowledge & loue of all truth and power to worke therafter.

Finally then for as much as the Scrip∣ture is the light and life of Gods elect, & that mightie power wherewith God createth thē * 1.2866 and shapeth them, after the similitude, likenes and very fashion of Christ, and therfore su∣stenaunce, comfort, and strength to courage them, that they may stād fast, and endure and meryly beare their soules health, wherewith the lustes of the flesh subdued and killed, and the spirite mollified and made soft, to receiue the print of the image of our Sauiour Iesu. And as much as the Scripture is so pure of it selfe that it cā corrupt no man, but the wic∣ked onely, which are infect before hand and yer they come at it, corrupt it with the here∣sies they bryng with them. And for as much as the complaynt of the hypocrites that the Scripture maketh heretickes is vayne and fayned, & the reasons wherewith they would * 1.2867 proue that the laye people ought not to read the Scripture false, wicked, and the frute of roten trees, therefore are they faythfull ser∣uauntes of Christ and faythfull Ministers & dispēsers of his doctrine, and true harted to∣ward their brethren, which haue giuen them selues vp into the hand of God, and put them selues in ieoperdy of al persecutiō, their very lyfe despised, and haue translated the Scrip∣ture purely and with good consciēce, submit∣tyng them selues, and desiryng them that can to amend their trāslation, or (if it please thē) to trāslate it themselues, after their best ma∣ner, yea and let them sow to their gloses, as many as they thinke they can make cleaue thereto, and then put other mens translation out of the way. * 1.2868

Howbeit, though God hath so wrought with them that a great part is translated, yet as it is not inough that the father and the mo¦ther haue both begotten the child & brought it into this world, except they care for it and bryng it vp till it can helpe it selfe. Euen so it is not inough to haue translated, though it were y^e whole Scripture into the vulgare & common toung. Except we also brought a∣gayne,

the light to vnderstād it by, and expell that darke cloude which the hypocrites haue spread ouer the face of y^e scripture to blind the right sense and true meanyng thereof. And * 1.2869 therfore at their diuers introductions ordey∣ned for you, to teach you the professiō of your Baptisme the onely light of the Scripture, one vppon the Epistle of Paule to the Ro∣mains and an other called The pathway into the Scripture. And for the same cause, haue I taken in hand to interpret this Epistle of S. Iohn the Euangelist to edifie the lay mā and to teach him how to read the Scripture, and what to seke therein, & that he may haue to aunswere the hypocrites and to stop theyr mouthes with all.

And first vnderstand that all the Epist∣les that the Apostles wrote, are the Gospell of Christ, though all that is the Gospell bee not an Epistle. It is called a Gospell, that is to say glad tydinges, because it is an open preachyng of Christ, and an Epistle, because it is sent as a letter or a bill to them that are absent.

¶ Here begynneth the first Epistle of S. Iohn.

Chapter. 1.

THat which was from the begynnynge de∣clare * 1.2870 wee vnto you, which we haue heard, which we haue seene with our eyes, which we looked vppon, and our handes haue handled of the worde of lyfe. For the lyfe appeared, and we haue sene, and beare witnesse and shewe vnto you that euerlastynge lyfe, which was with the father and ap∣peared vnto vs.

In that S. Iohn sayth. The thyng * 1.2871 which was from the begynnyng, and the euerlastyng lyfe that was with the father, he witnesseth that Christ is ve∣ry God, as he doth in the begynnyng of his Gospel saying. The word or the thyng, was at the begynnyng, and the thyng was with God, and that thyng was God, and all thinges were made by it.

And whē he sayth, which we heard & saw with our eyes, & our hands hand∣led * 1.2872 hym, he testifieth that Christ is ve∣ry man also, as he doth in the begyn∣ning of his Gospell saying. The word or that thyng was made flesh, that is, became man. And thus we haue in playne and opē wordes a manifest Ar∣ticle of our fayth, that our Sauiour Christ is very God and very man.

Which Article who soeuer not one∣ly * 1.2873 beleueth, but also beleueth in it, the same is the sonne of God, & hath euer∣lasting lyfe in him, & shall neuer come into condemnation, as it is written. Iohn. i. He gaue them power to be the sonnes of God, in that they beleued in his name. And Iohn. iij. He that bele∣ueth in the sonne hath euerlastyng life. And a litle before in the sayd Chapter. He that beleueth in hym shall not be condēned. And to beleue in the wordes of this Article, is y^t eatyng of Christes flesh and drinkyng his bloud of which is spoken Iohn. vj. The words which I speake are spirite and lyfe, & the flesh profiteth not at all, meanyng of y^e flesh∣ly eatyng of his body, and fleshly drin∣kyng * 1.2874 of hys bloud. There is therefore great difference betwene beleuing that there is a God and that Christ is God & mā, and to beleue in God and Christ God and man, and in the promises of mercy that are in hym. The first is cō∣mune to good and bad, and vnto the deuils thereto and is called the fayth & beleue of the hystory. The secōd is pro∣per vnto the sonnes of God & is their lyfe, as it is written. The righteous li∣ueth * 1.2875 by fayth, that is, in puttyng hys trust, confidēce, and whole hope in the goodnes, mercy, and helpe of God, in all aduersities, bodely and ghostly, and all temptations, & euen in sinne & hell, how depe so euer he be fallen therin.

But as he which feeleth not hys di∣sease, can long for no health, euen so it is impossible for any man to beleue in Christs bloud, except Moses haue had hym first in cure, & with his law haue * 1.2876 robbed hym of his righteousnes, and cōdemned him vnto euerlastyng death & haue shewed hym vnder what dāna∣tion they are in by birth in Adā: & how all their deedes (appeare they neuer so holy) are yet but damnable sinne be∣cause they cā referre nothyng vnto the glory of God, but seke thē selues, theyr owne profite, honour and glory. So that repentaunce toward the law must go before this belefe, and he which re∣penteth not, but cōsenteth vnto the life of sinne hath no part in this fayth.

And when Iohn calleth Christ the euerlastyng life that was with the fa∣ther, hee signifieth that Christ is our lyfe, as after in the Epistle, and in the first also of his Gospel saying. In him * 1.2877 was lyfe. For vntill we receaue lyfe of Christ by fayth we are dead and can be

but dead, as saith Iohn. iij. He that be∣leueth not in the sonne, can see no lyfe, but the wrath of God abydeth vppon him. Of which wrath we are heyres by byrth sayth Paule. Ephe. ij. Of whiche * 1.2878 wrath we are ignoraunt, vntil the law be published, and walke quyetly after our lustes, & loue God wickedly, that he should be content therwith & main∣teine vs therin cōtrary vnto his god∣ly and righteous nature. But assoone as the lawe (whose nature is to vtter sinne. Roma. iij. and to set man at va∣riaunce, with God) is preached, thē we first awake out of our dreame, and see * 1.2879 our damnatiō, and haue the law which is so contrary vnto our nature, and grudge agaynst God therto, as young children do agaynst their elders when they first commaūde, and count God a cruell tyraūt because of his law in that he cōdemneth vs for that thyng which we can not loue, nor of loue fulfill.

But when Christ is preached, how * 1.2880 that God for his sake receiueth vs to mercy, & forgiueth vs all that is past, & hencefoorth rekeneth not vnto vs our corrupt and poysoned nature, & taketh vs as his sonnes, and putteth vs vn∣der grace and mercy, & promiseth that he will not iudge vs by the rigorous∣nes of the law, but nourture vs with all mercy and patiēce, as a father most mercyful. Onely if we will submit our * 1.2881 selues vnto his doctrine and learne to kepe his lawes. Yea and he will therto consider our mekenes, and what soe∣uer chaunceth neuer taketh away hys mercy, till we cast of the yoke of our profession first, and runne away with vtter defiaunce, that we will neuer come more at schole. Then our stub∣burne and hard hartes mollifie & waxe soft, and in the confidēce and hope that we haue in Christ and his kindnes we go to God boldly as vnto our father and receaue life, that is to say loue vn∣to God and vnto the law also.

That whiche we haue seene and heard we declare vnto you that ye may haue felowshyppe with vs, and that our felowshyppe may be with the father, and with his sonne Ie∣sus Christ. And these thynges we write vnto you that your ioye may be full.

To bryng vnto the felowshyp of * 1.2882 God and Christ, and of them that be∣leue in Christ, is the finall intent of all the Scripture, why it was giuen of God vnto man, and the onely thyng which all true preachers seke, & wher∣by ye shall euer know and discerne the true word of God from all false, and counterfayted doctrine of vayne tradi∣tions & the true preacher from the wy∣lie hypocrite. We preache vnto you (sayth Iohn) y^t euerlastyng lyfe which we haue heard, and in hearyng recea∣ued through fayth and are sure of it, to draw you to vs out of the felowshyp that ye haue with the damned deuils in sinnefull lustes and ignoraunce of God, for we seeke you and not yours as sayth Paul. ij. Cor. xij. We loue you * 1.2883 as our selues in God, & therfore wold haue you felowes, and equall with vs, & build you vpon the foundation layd of the Apostles and Prophetes which is Christ▪ Iesus, and make you of the houshold of God for euer, that ye, and we, felowes and brethren, and coupled together in one spirit, in one fayth and in one hope, might haue our felowship thereby with God, and become his sonnes & heyres, & with Iesus Christ, beyng his brethren and coheyres, and to make your ioy ful through that glad tydinges, as the aungell sayd vnto the shepheardes Luke. ij. Behold I shew you great ioye that shalbe vnto all the people, how that there is a Sauiour borne vnto you this day whiche is Christ the Lord. And these tydinges we bryng you with the worde of God onely which we receaued of his spirit, and out of the mouth of his sonne as true messengers.

We preach not our selues, but Christ * 1.2884 our Lord, and vs your seruauntes for hys sake, we do not loue our selues, to seke yours vnto vs, that after we had with wiles robbed you of all ye haue, we should exalte our selues ouer you & separate our selues frō you and make our selues a seuerall kyngdome, free and frāke raygnyng ouer you as hea∣then tyrauntes & holdyng you in bon∣dage to serue our lucre and lustes tan∣glyng your conscience with doctrine of man whiche draweth from God and Christ and fearing you with the bugge of excommunication agaynste Gods word. Or if that serued not, shakyng a sword at you.

And this is the tydinges whiche we haue heard of hym, and declare vnto you, that God is lyght and in hym is no darknes at all. If we say that we haue felowshyp with hym,

and yet walke in darkenes we lye, and do not the truth. But and if we walke in light as he is in light, then haue we felowshyp together, and the bloud of Christ his sonne clen∣seth vs from all sinne.

As the deuill is darknes and lyes, so is God light and truth onely, and * 1.2885 there is no darknes of falshead & con∣sentyng to wickednes in hym. And the brightnes of his light is his word and doctrine, as the. C. and. xix. Psalme sayth. Thy worde is a lanterne vnto my feete & a light to my pathes. And Christe is the light that lightneth all men. And the Apostles are called the light of the world, because of the doc∣trine. And all that knowe truth are light. Ye were once darkenes sayth Paule. Ephes. v. but now light in the Lord, walke therfore as the children of * 1.2886 lyght. And good workes are called the frutes of light. And all that lyue in ig∣noraūce are called darknes, as he sayth afterward, he that hateth his brother walketh in darknes. For if the light of the glorious Gospell of Christe dyd shyne in his hart, he could not hate his brother.

By walking vnderstande consen∣ting, doing, and working. If then we * 1.2887 walke in darcknes, that is, consent and worke wickednes, and say we haue fe∣lowship with God, we ly. For to haue felowship with him, is to knowe, and consent, and professe his doctrine in our hartes. Now if the commaunde∣mentes of GOD bee written in our hartes, our members can not but prac∣tise thē & shew the fruite. So whether light or darknes be in the hart, it will appeare in y^t walking. For though our members be neuer so dead vnto ver∣tue, yet if our soules knowledge the truth, & consent vnto righteousnes, we haue the sprite of life in vs. And Paule sayth, Rom. viij. If the spirite of him y^t * 1.2888 raysed vp Iesus from death be in you, thē wil he y^t raised vp Iesus frō death, quicken your mortall bodies, by the reasō of the spirit that dwelleth in you. So that it is not possible for him that knoweth the truth, & consenteth there∣to, to continue in sinne. And then fi∣nally if we haue the light in our harts, and walke therein, then we haue fel∣lowship with God, and are his sonnes and heires, and are purged from all sinne through Christes bloud.

If we say we haue no sinne, we deceaue our selues, and trueth is not in vs.

If we think there is no sinne in vs, * 1.2889 we are beguiled, and blinde, and the light of Gods word is not in vs, and eyther folow sinne as beastes without consciēce at all. Or if we see the grosse sinnes, as murther, theft, and adultery, yet we haue hanged a vayle of false glo¦ses vpon Moses face, and see not the brightnes of the law, how that it re∣quireth of vs, as pure an hart to God, and as great loue vnto our neighbours as was in our sauiour Iesus, & ceaseth not before to condemne vs as sinners.

If we knowledge our sinnes, he is faythfull and iust to forgeeue vs our sinnes, and to clense vs from all vnrigh teousnes.

If we confesse our sinnes, not in the * 1.2890 preistes eare (though that tradition re∣stored vnto the right vse were not dā∣nable,) but in our hartes to God with true repentaunce and fast beleife: then is he faythfull to forgeue and to purge vs, because of his mercifull truth and promise. For he promised Abraham, that in his seede all the worlde should be blessed from the curse of sinne. And hath aboundantly renued his euerla∣sting mercy vnto vs in the new testa∣ment, promising that our sinnes shall be forgeuen vs in Christes bloud, if we repent and trust thereto.

If we say we haue not sinned, we make him a lyer, and hys woord is not in vs.

For his word testifyeth against vs, * 1.2891 that wee are all sinners, yea, and els Christ dyed in vayne. Salomon sayth, 3. Reg. 8. That there is no man that sinneth not agaynst God. And Paule proueth by the authoritie of the Scrip∣ture vnto the Romaines, that we are all sinners without exception. And the scripture witnesseth that we are dam∣nable sinners, and that our nature is to sinne. Which corrupt and poysoned nature, though it be begō to be healed, yet it is neuer through whole vntil the houre of death. For the which cause with all our best fruites, there growe weedes among. Neither can there be any deed so perfect that could not be a∣mended. When a blind bungler won∣dreth at his glorious woorkes, a cun∣ning workeman y^t hath a cleare iudge∣ment,

perceaueth that it is vnpossible to make a woorke that coulde not bee * 1.2892 made better. Now the law requireth workes of vs in the highest degree of perfection, and ceaseth not to accuse vs vntill our workes flow naturally, as glorious in perfection as the woorkes of Christ. And Christ teacheth vs to pray in our Pater noster: Forgeeue vs our trespasses as we forgeue our tres∣passers. Whereby ye may easelye vn∣derstande, that we sinne dayly one a∣gainst another, and all agaynst God. Christ taught also to pray that our Fa∣ther should not let vs slip into tempta¦tion: signifying that our nature cannot but sinne if occasions be geuen, except that God of his especiall grace keepe vs backe. Which readinesse to sinne is damnable sinne in the lawe of God. Dauid prayed Psal. 68. Let not the tem¦pest drowne me, let me not fall into the bottome, and let not the pitte shut her mouth vpon me: as who shoulde say: First keepe me O God from sinning, then if I shall chaunce to fall, as no flesh can escape, one time or other, then * 1.2893 call me shortly backe agayne, and let me not sincke to deepe therein: and though I yet fall neuer so deepe, yet Lord let not the way of mercy be stop∣ped: signifying that it is vnpossible to stand of our selues, and much lesse to rise againe. Which impotencie and fe∣blenes is damnable in the law of God except that wee saw it, and repented, and were fled to Christ for mercy.

Chap. 2.

MY little children, I write these thinges vnto you, that ye sinne not. And though any man sinne, yet we haue an aduocate with the Father, euen Iesus Christ, which is righteous.

I write vnto you on the one syde, that God is light, and therfore that no man which willingly walketh in the vnfruitfull workes of darknesse, hath any felowship with that light, or part in the bloud of his Sonne. And this I * 1.2894 write and testifie vnto you my deare children, that ye sinne not: that is, that ye consent not vnto sinne, nor should sinne of lust and purpose maliciously: but contrariwise that ye feare God, & resiste sinne with all your might and power according as ye haue promised. For whosoeuer sinneth of purpose af∣ter the knowledge of truth, the same sinneth against the holy Ghost reme∣dilesse. Heb. 6. 10.

And on the other side I testifie vnto you that we be alway sinners, though not of purpose and malice after the na∣ture * 1.2895 of damned deuils, but of infirmi∣tie and frailtie of our flesh, which flesh not onely let teth vs that our woorkes can not be perfect, but also now & then through manifold occasions and tem∣ptations caryeth vs cleane out of the right way, spight of our hartes. How be it (I say) if when the rage is past, we turne vnto the right way agayne, and confesse our sinnes vnto our Fa∣ther with a repenting hart, he hath pro¦mised vs mercie, and is true to fulfill it. So that if we sinne not deuilishly a∣gainst the holy Ghost, refusing the do∣ctrine which we can not improue that it should not be true: but after the frail tie of man, there is no cause to dispair: For we haue an aduocate and an in∣tercessour with the Father, euen Iesus Christ that is righteous.

The name of our aduocate is Iesus, * 1.2896 that is to say, a sauiour. Cal his name Iesus, sayd the Angell to Ioseph: for he shall saue his people from their sin∣nes. Math. 1. And this aduocate & our Iesus to saue vs from our sinnes, con¦tinueth euer, as it is written, Heb. 7. and hath, Sempiternum Sacerdotium, an euerlasting office, to make an at∣tonment for sinne: by the reason wher∣of (sayth the text) he is able euer to saue them that come to God through him, with repentance and fayth, and liueth euer to speake for vs. And besides that * 1.2897 our Iesus is God and almightie. He tooke our nature vpon him, and felt al our infirmities and sicknesses, and in feeling learned to haue compassion on vs, and for compassion cryed mightely in prayers to God the Father for vs, & was heard. And the voyce of the same bloud that once cryed, not for venge∣aunce as Abels, but for mercy onely, & was heard, cryeth now and euer, and is euer heard, as oft as we call vnto re¦membrance with repenting fayth how that it was shed for our sinnes. He is * 1.2898 also called Christus, that is to say, king annoynted with all might and power ouer sinne, death and hell, and ouer all sinnes, so that none that flyeth vnto him shall euer come into iudgement of damnation. He is annoynted with all fulnesse of grace, and hath all the trea∣sure and riches of the spirite of God in

his hande, with which he blesseth all men according to the promise made to * 1.2899 Abraham, and is thereto mercifull to geue vnto al that cal on him. And how much be loueth vs, I report me vnto the ensamples of his deedes.

And he is righteous, both towarde God in that he neuer sinned, and ther∣fore hath obtayned all his fauour and grace: and also toward vs in that he is true to fulfill all the mercye that he hath promised vs, euen vnto the vt∣termost iotte.

And he is the satisfaction for our sinnes, and not for oures only, but also for all the worldes.

That I call satisfaction, the Greeke calleth Ilasmos, and the Hebrue Copar. And it is first taken for the swaging of wounds, sores, and swellings, and the taking away of payne and sinarte of them. And thence is borowed for the pacifying and swaging of wrath and anger, and for an amendes making, a contenting, satisfaction, a raunsome, & making at one, as it is to see aboun∣dantly in the Bible. So that Christ is a full contenting, satisfaction and raū∣some * 1.2900 for our sinnes. And not for oures onely which are Apostles and Disci∣ples of Christ while he was yet here: or for ours which are Iewes or Isra∣clites and the seed of Abraham: or for ours that nowe beleue at this present tyme, but for all mens sinnes, both for their sinnes which went before and be∣leued the promises to come, & for ours which haue sene them fulfilled, and al∣so for all them whiche shall afterward beleue vnto the worldes ende, of what soeuer nation or degree they be. For Paule commaundeth. 1. Timo. 2. To pray for all mē and all degrees, saying that to bee acceptable vnto our Saui∣our God, whiche will haue all men sa∣ued and come to the knowledge of the truth, that is, some of al natiōs and all degrees, & not the Iewes onely. For (sayth hee) there is one God, and one * 1.2901 mediatour betwene God and man, the man Christ Iesus, whiche gaue him selfe a redemption and full satisfaction for all men.

Let this therefore be an vndoubted Article of thy fayth, not of an hystorie fayth as thou beleuest a gest of Alexan∣der, or of the old Romains, but of a liue∣ly fayth and belefe, to put thy trust and confidēce in, and to by and sell theron, as we say, and to haue thy sinnes takē away, and thy soule saued thereby, if thou hold it fast: and to continue euer in sinne, and to haue thy soule damned if thou let it slip, that our Iesus, our Saniour that saueth his people from their sinnes, & our Christ, that is our kyng ouer all sinne, death and hell, an∣noynted with fulnesse of all grace and with the spirite of God, to distribute vnto all men, hath accordyng vnto the Epistle to the Hebrues & all the scrip∣ture, in the dayes of his mortall flesh, * 1.2902 with fastyng, praying, sufferyng, and crying to God mightily for vs, & with shedyng his bloud made full satisfacti∣on both a poena & a culpa (with our holy fathers leaue) for all the sinnes of the world both of theirs that went before, & of theirs that come after in the faith, whether it be Original sinne or actual, & not onely the sinnes cōmitted with consent to euill in tyme of ignoraunce before the knowledge of the truth, but also the sinnes done of frailtie after we haue forsaken euill and cōsented to the lawes of God in our harts promising to folow Christ and walke in the light of his doctrine.

Hee saueth his people from their * 1.2903 sinnes. Math. 1. and that he onely. So that there is no other name to be saued by. Actes. 4. And vnto hym beare all the Prophets recorde, that all that be∣leue in hym shall receaue remission of their sinnes, in his name. Actes. 10. And by him onely we haue an entring in vnto the father and vnto all grace. Ephe. 2. 3. and Rom. 5. And as many as come before hym are theues & mur∣therers. Iohn. 10. That is, whosoeuer preacheth any other forginenesse of sinne then through fayth in hys name, the same slayeth the soule.

This to be true, not onely of origi∣nall but of actual, and aswel of that we commit after our profession, as before, mayst thou euidently see by the ensam∣ples of the Scripture. Christ forgaue the woman taken in adulterie. Iohn. 8 * 1.2904 and an other whom be healed. Iohn. 5 And he forgaue Publicanes and open sinners, and put none to do penaunce as they call it, for to make satisfactiō for the sinne, which he forgaue through re∣pentaunce & fayth, but enioyned them the lyfe of penaunce, the profession of their Baptisme, to tame the flesh in ke∣pyng the commaundementes and that they should sinne no more. And those sinners were for the most part Iewes and had their Originall sinne forgiuen them before through fayth in the Te∣stament

of God. Christ forgaue his A∣postles their actuall sinnes after their professiō which they committed in de∣nyeng hym, & put none to do penaunce for satisfactiō. Peter Actes. 2. absolueth the Iewes thorough repentaunce and fayth from their actuall sinnes whiche they dyd in consentyng vnto Christes death, and enioyned them no penaūce to make satisfaction. Paul also had his actuall sinnes forgiuen hym frely tho∣rough repentaunce and fayth without * 1.2905 mention of satisfactiō. Actes. 9. So that accordyng vnto this present texte of Iohu. If it chaūce vs to sinne of frail∣tie, let vs not dispayre for we haue an aduocate and intercessour, a true attor∣ney with the father Iesus Christ righ∣teous toward God and man, and is the reconcilyng and satisfaction for our sinnes.

For Christes workes are perfect, so that he hath obtained vs all mercy and hath set vs in the full state of grace and fauour of God, and hath shade vs as welbeloued as the aungels of heauen, though we be yet weake. As the yoūg childrē though they can do no good at all are yet as tenderly beloued as the old. And God for Christes sake hath promised that whatsoeuer euil we shal do, yet if we turne and repent he will neuer more thinke on our sinnes.

Thou wilt say, God forgiueth the displeasure but we must suffer payne * 1.2906 to satisfie the righteousnes of God. A then God hath a righteousnes whiche may not forgeue paine & al, y^t the poore sinner shuld go skotfre without ought at all. God was vnrighteous to for∣giue the theefe his payne and all tho∣rough repentaunce & faith vnto whom for lack of laysure was no penasice en∣ioyned. And my faith is, that whatsoe∣uer exāple of mercy God hath shewed one, that same he hath promised all, ye will he peraduenture forgiue me, but I must make amendes? If I owe you xx. l. ye will forgiue me, that is, ye will * 1.2907 no more be angry with me, but I shal pay you the. xx. poundes. O Popishe forgiuenesse with whom it goeth after the common prouerbe, no peny no par¦don. His fatherhode giueth pardō frely but we must pay money aboundantly.

Paules doctrine is. Rom. 9. if a man worke, it ought not to be sayd, that his hyre was giuē hym of grace or fauour, but of dutie: But to hym that worketh not: but beleueth in hym that iustifieth the vngodly, his faith (he sayth not his workes although he commaundeth vs diligently to worke and despiseth none * 1.2908 that God commaūdeth) his faith (saith hee) is rekened hym for hys righteous∣nes. Confirmyng his saying with the testimonie of the prophet Dauid in the 32. Psalme: saying. Blessed is the man vnto whō God imputeth or rekeneth not his sinne: that is to say, which man although he be a sinner, yet God layeth not it to his charge for his faithes sake. And in the. xi. hee sayth. If it come of grace then it cōmeth not of works. For then were grace no grace sayth he: For * 1.2909 it was a very straunge speakyng in Paules cares to call that grace that came of deseruyng of workes: Or that deseruyng of workes, whiche came by grace: for he rekened workes & grace to be contrary in such maner of speach. But our holy father hath coupled thē together of pure liberalitie I dare say, & not for couetousnes. For as his ho∣lynesse if hee haue a cause agaynst any man, immediatly bretheth out an ex∣communication vppon hym and will haue satisfaction for the vttermost far∣thing and somwhat aboue, to teach thē to beware agaynst an other tyme yet he will blesse agayne from the terrible sentence of his heauy curse, euen so of that blessed complection hee describeth the nature of the mercy of God that * 1.2910 God will remitte his anger to vs vp∣pon the appointment of our satisfacti∣on. When the Scripture sayth Christ is our righteousnes, our iustifying, our redemption, our attonement, that hath appeased God, and clenseth vs frō our sinnes, and all in his bloud, so that his bloud, is the satisfaction onely.

And that thou mayst the better per∣ceaue * 1.2911 the falshead of our holy fathers fleshly imagination, call to minde how that the Scripture sayth. Iohn the iiij. God is a spirite and must be worshyp∣ped in the spirite. That is, repentaūce, fayth, hope, and loue toward his law and our neighbour for his sake is hys worshyp in the spirite. And therefore whosoeuer woorshyppeth God with workes, and referreth his woorkes to God, to be a sacrifice vnto hym, to ap∣pease * 1.2912 hym as though hee delited in the worke for the woorkes sake, the same maketh of God an image or idoll and is an image seruer, and as wicked an Idolater as euer was any blynd hea∣then, and serueth God after the imagi∣nation of his owne hart and is abho∣minable vnto god, as thou seest in how many places God defieth the sacrifice of the children of Israell, for the sayd i∣magination.

So that whosoeuer sup∣poseth that his candle stickyng before an Image, his puttyng a peny in the boxe, * 1.2913 his goyng a pilgrimage, his fa∣styng, his wolward goyng, barefoote goyng, his crowchyng, knelyng, and paine taking, be sacrifice vnto God, as though he delited in them, as we in the gestures of Iack Napes, is as blind as hee that gropeth for his way at none. Gods worshyp is to loue hym for hys mercy, & of loue to bestow al our works * 1.2914 vpon our neighbour for his sake, and vpon the tamyng of our flesh, that we sinne not agayne, which should be the chiefest care of a Christen man whyle Christ careth for that that is once past and cōmitted already, whether before our profession or after. For the condi∣tions of the peace that is made betwen God & vs in Christes bloud are these. The law is set before vs, vnto whiche if we consent and submit our selues to be scholers thereof, then are not onely all our foresinnes forgiuen both Poena & culpa (with our holy fathers licence euer) but also all our infirmities, weak¦nes, pronesse, readynes, and motions vnto sinne are pardoned and taken a∣worth and we translated frō vnder the damnation of the law which damneth as well those infirmities as the sinne that springeth of them, and putteth vs vnder grace. Rom. 7. So that we shall not henceforth, as long as we forsake not our professiō be iudged by the rigo¦rousnes of the law. But chastised if we do amise as children that are vnder no law. Now then if God in Christ par∣don * 1.2915 our infirmities, by reasō of which we cannot escape but that we shal now and thē sinne, it foloweth that he must likewise pardon the actuall sinne whi∣che we do compelled of those infirmi∣ties in spite of our hartes, and agaynst the will of the spirite. For if thou par∣don the sicknesse of the sicke, then must thou pardō the deeds which he doth, or ••eueth vndone by the reason of his sick¦nesse. If the madnes of a mad man be pardoned and vnder no law, then if he murther in his madnesse, he may not be slayne agayne. If children within a certaine age are not vnder the law that flayeth theues, then can ye not of right hang them, though they steale. What popishe pardoning were that? Thys doth Paule, Rom. 7. so confirme that all the world cannot quitch against it, saying: I consent vnto the law of God that it is good, and fayne would I do it, and yet haue I not alwayes power so to do, but find an other thing in my flesh, rehelling agaynst the will of my minde, and leading me captine into sinne, so that I cannot do that I wold doe: but am compelled to doe that I would not. If (sayth he) I do that I woulde not, then I do it not, but the sinne that dwelleth in me doth it: And then sayth he: Who shall deliuer me from this body of deathe, in which I am bound prisoner agaynst my will? Thankes be to God (saith he) through * 1.2916 Iesus Christ our Lorde, which hath conquered and ouercome sinne, death, and hell, and hath put the damnation of the law out of the way, vnto all that professe the law, and beleue in him.

We be vnder the lawe to learne it, and to fasshion our deedes as like as we can, but not vnder the damnation of the lawe, that we shoulde be dam∣ned though our deedes were not per∣fect as the law requireth, or though of frailty we at a time breake it. As chil∣dren are vnder the law that they steale not, but not vnder the damnation tho∣ugh they steale. So that all they that are graffed into Christ to follow hys doctrine, are vnder the law to learne it onely, but are deliuered from feare of euerlasting death and hell, and all the threatenings of the law, and from con∣science of sinne, which feared vs from God. And we are come into God tho∣rough the confidence that we haue in Iesus Christ, & are as familiar & bold with him, as yong innocent children which haue no conscience of sinne, are with their fathers and mothers, or thē that nourishe them. Which were vn∣possible if God now (as the pope pain¦teth * 1.2917 him) did shake a rod at vs of vij. yeares punishment, as sharpe as the paynes of hel for euery trespace we do, which trespace for the number of them were like to make our purgatory al∣most as long as hell, seing we haue no Gods word, that we shall be deliuered thence, vntil we haue payd the last far∣thing. And therefore could our consci∣ence neuer be at rest, nor be bolde and familier with God.

If ye say the Pope can deliuer my * 1.2918 conscience from feare of purgatory (as his poetry onely putteth me in feare) and that by this text, Whatsoeuer thou bindest on earth. &c. If thou this way vnderstand the text, whatsoeuer thou being in earth losest any where: then might he lose in hell, and binde in hea∣uen. But why may not I take the text * 1.2919 of Christ. Ioh. 16. Whatsoeuer ye aske

my Father in my name, he will geue it you, and desire forgeuenesse of all toge∣ther in Christes name, both a poena & culpa: and thē remayneth no such pur∣gatory at all? Howbeit the text of bin∣ding & losing, is but borowed speach, * 1.2920 how that after the similitude of world∣ly binding and losing locking and vn∣locking: the word of God truely prea∣ched doth binde and lose the conscience,

God sayth to Hieremias, cap. 1. Be∣hold I geue thee power ouer nations and kingdomes to plucke vp by the rootes, and to shiuer in peeces, to de∣stroy and cast downe, and to build and plante. How did he destroy nations & kingdomes, and how did he build thē? verily by preaching and prophecying. What nation, kingdome, or citie he pro¦phecyed to be ouerthrowne, was so. And what Citie he prophecyed to be built againe, was so. And what nation after they were brought into captiuity he prophecyed to be restored agayne, were so. And whome he prophecyed to perish, perished. And whome he pro∣phecyed to be saued, was saued.

Euen so whomesoeuer a true prea∣cher of Gods word saith shall be dam∣ned for his sinne, because he will not repent and beleue in Christ, the same is damned: And whomesoeuer a true preacher of Gods worde sayth shall be saued because he repenteth and belee∣ueth in Christes bloud, the same is sa∣ued. And this is the binding and losing that Christment.

Notwithstanding ye must vnder∣stand that when we haue sinned, tho∣ugh our hartes were not to sinne, and though we repēt, ere the deed be done, yet the body in sinning hath ouercome the spirite, and hath got the maistrye. So that the spirite is now weaker and feebler to vertue, and to folow the law of God and doctrine of Christ, and the flesh stronger to folow vice and sinne. Wherfore as when an olde sore is bro∣ken forth againe, we begin as it were a new cure with greater diligence and more care then before: euen so here we * 1.2921 must renue our old battayl against the flesh, and more strongly goe to worke, to subdue it, and to quench the lustes therof, which are waxen so ranke, that they bnd out openly, according to the profession of our baptisme, which is y^• very sacrament or signe of repentance, or if they wil so haue it called penance, by the interpretation of Paul. Rom. 6. For the plunging into the water, as it betokeneth on the one part that Christ hath wasshed our soules w^t his bloud: euen so on the other parte it signifyeth that we haue promised to quentch and ••lay the lustes of the flesh with prayer, fasting, and holy meditation, after the doctrine of Christ, and with all godlye exercise, that tame the fleshe, and kyll not the man.

Wherupon the Bisshops that succe∣ded * 1.2922 the Apostles, when men had done any open sinnes, enioyned them pe∣naunce as they call it, by the authoritie of the congregation and gouernoures therof, and aduise of the most wise and discrete, and with the willing cousent of the trespassers, to tame the flesh, as to go woolward, to weare shurtes of heire, to goe barefoote and bare head, to pray, to fast bread and water, some once in the weeke, some twise, or al the weeke, an whole yeare, ij. yeares, iij. yeares, vij. yeares, xx. yeares, & some all their liues long. And to goe in pil∣grimage to visite y^• memoriall of sain∣tes, to strength them the better to fol∣low the ensample and such like, and all to slay the worldly minde of the flesh. Which maner when it was once recei∣ued of y^t people by custome, it became a law. And the bishops by little & little gat it whole into their own handes.

When the Bishops sawe that, how they had got the simple people vnder * 1.2923 them in such humble obedience, they beganne to set vp their crestes, and to raigne ouer them as princes, and to enioyne sore penaunce for small trifles, namely, if ought were done agaynste their pleasure, and beate some sore, and spared other, and solde their penaunce to the ritch, and ouerladed the poore, vntill the tyranny was waxed so gre∣nous that the people woulde beare it no longer. For by this time, what w^t the multitude of ceremonies and heap of mens constitutions whose right vse was thereto cleane forgotten, & partly because our shepheardes were busyed to seeke themselues and their hye au∣thority, & exalted euery mā his throne, and were become wolues vnto y^t flock, the cause why the people were disobe∣dient vnto holesome counsel: the word of God was sore darckened, and no where purely preached. And therefore the Prelates loth to lose their hye au∣thoritie, and to let the people goe free of their yoke, began to turne their tale, and sing a new song, how that this pe∣naunce was enioyned to make satisfa∣ction to God for the sinne that was committed, robbing our soules of the

fruite of Christes bloud, and making vs imageseruauntes, referring oure deedes vnto the persō of God, & wor∣shipping him as an image of our own imagination with bodely worke, say∣ing moreouer, if we would not do such penaunce here at their iniunctions we must do it in an other worlde, and so fayned purgatory where we must suf∣fer * 1.2924 vij. yeares for euery sinne. And when the kingdome of Antichrist was so enlarged that it must haue an head, they set vp our holy father of Rome, or rather vsurped that Rome with vio∣lence, and to him was geuen this pre∣rogatiue to sell whome he would from purgatorye.

And the sacrament of penaunce they * 1.2925 thus describe: Contrition, Confession, and Satisfaction. Contrition, sorow for thy sinnes. Confession, not to God and them whome thou hast offended, but tell thy sinnes in the priestes eare. Satisfaction, to do certaine deedes en∣ioyned of them, to buy out thy sinnes. And in theyr description they haue cleane excluded the fayth in the satisfa∣ction of Christes bloud, which onely bringeth life, and the spirite of life, and righteousnes, and without the which it is impossible to please God. Heb. 11. In whose stead they haue put in the * 1.2926 presumption of our owne works. And for lacke of trust in Christes bloud our contrition is but a fruitlesse sorrow in y^t respect of hell, which maketh vs hate the law still, & consequently God that made it: where true contrition annex∣ed with fayth, is sorrow in respect of the law, vnto which we consent that it is good & loue it and therfore mourne partly because we haue offended it and partly because we lacke power to fulfill it as we would.

These thynges to be true our Pre∣lates know by open hystories as well, as whē it is Noone, the Sunne is flat South: but it deliteth them to resist the holy ghost and to persecute the prea∣chers of the thynges whiche if they as well loued as they knowe to be true, they would preache the same them sel∣ues and lyue therafter. Hereof ye may see our woorkes are but to tame the * 1.2927 flesh onely, and can be no satisfactiō to God, except we make him an image & our selues image seruaunts. And here∣of ye may see how out of this open pe∣naunce came the eare cōfession, satisfa∣ction of workes Purgatorie and par∣dons. For when they had put the satis∣faction of Christes bloud out of y^t way, then as they compelled to cōfesse open sinnes and to take open penaunce, euē so they compelled to confesse secrete sinnes and to take secret penaūce. And as they made marchaūdise of open pe∣naūce, so did they of secret. And for thē * 1.2928 that would not receaue such pardon, fayned they Purgatory, and for them that receaued them fayned they pardō, turnyng bindyng and losing with prea¦ching Gods word vnto byeng and sel∣lyng sinne for money. And since that tyme hetherto, the worse the people were the better were the Prelates cō∣tent, euer resistyng that they should be made better through their blessed co∣uetousnes & proude desire of honour.

And out of this false presumption of * 1.2929 workes, spranke the wicked vowes of Religion which they vow to make sa∣tisfaction for sinne, and to be hygher in heauen, in stede of the lyfe of penaunce which Christ taught vs in the Gospell to tame the flesh & to crucifie the mem∣bers with all, that we henceforth shuld walke in the wayes of Gods law, and sinne no more.

And to speake of worshyppyng of * 1.2930 Saintes and praying vnto them and of that we make them our aduocates well nye aboue Christ or all together, though it require a long disputation, yet it is as bright as the day to all that know y^e truth, how that our fastyng of their euens & kepyng their holy dayes going bare foote, stickyng vp of cādels in the bright day in the worshypping of them to obtaine their fauour, our giuyng them so costly iewels, offeryng into their boxes, clothyng their Ima∣ges, * 1.2931 shooyng them with siluer shoes with an ouche of Christall in the myd∣des, to stroke the lippes and eyes of the ignoraūt as a man would stroke yolig childrens heades to entice them and bryng them in, and rocke them a slepe in ignoraunce are with all like seruice playne idolatrie, that is in English I∣mageseruice. For the Saintes are spi∣rites & can haue no delectatiō in bode∣ly thynges. And because those bodely dedes can be no seruice vnto the spiri∣tuall Saintes, and we do them not to be a seruice to our selues or our neigh∣bours: we serue the woorke and the false imagination of our fleshly witte, after the doctrine of man, and not of God, and are imageseruauntes. And this is it that Paule calleth Seruire e∣lementis mundi, to be in captiuitie vn∣der dome ceremonies and vayne tra∣ditions of mens doctrine and to do the

worke for the worke it selfe, as though God delited therin, for the deede it selfe without all other respect.

But and ye will know the true wor¦shyppyng of Saintes, hearken vnto * 1.2932 Paul Phil. ij. where he sayth, Ye shyne as lightes in the worlde holdyng fast the word of life vnto my glory or wor∣shyp agaynst the day of Iesu Christe, that I haue not runne nor laboured in vayne. That is to wete the worshyp which all true Saintes now seeke and the worshyp that all the true messen∣gers of God seke this day or euer shall seke, is to draw all to Christ with prea∣chyng the true word of God, and with the example of pure liuyng fashioned thereafter. Will ye therefore worshyp saints truly? thē heare what they prea∣ched, * 1.2933 and beleue their doctrine. And as they folowed that doctrine so conforme your liuyng like vnto theirs. And that shalbe vnto their hygh worshyp in the commyng agayne of Christ (when all mens deedes shall appeare and euery man shalbe iudged and receaue his re∣ward accordyng vnto his deedes) how that they not onely while they here ly∣ued, but also after their death with the exāple of their doctrine and liuyng left behynd in writyng and other memori∣als vnto the exāple of them that should folow, them vnto Christ that were * 1.2934 borne. v. hūdreth, yea a thousād yeares after their death. This was their wor∣ship in the spirite at the begynnyng as they were spirites, & lightes were stic∣ked before their memorials at the be∣gynnyng to be a ceremonie to put vs in remembraunce that we so praysed the Saintes and boasted their liuyngs that we folowed their examples in our deedes, as Christ sayth Math. v. Let your light so shyne before mē that they see your good woorkes & glorifie your father that is in heauen. For preaching of the doctrine which is light hath but small effect to moue the hart if the exā∣ple of liuyng do disagree.

And that we worshyp Saintes for feare lest they should be displeased and angry with vs and plague vs or hurt vs, as who is not afrayed of S. Lau∣rence? who dare denye. S. Anthony a flese of woll for feare of his terrible fire or lest hee sende the poxe among our shepe) is heathē imageseruice & cleane agaynst the first cōmaundement which is. Heare Israell, the Lord thy God is one God. Now God in the Hebrew is called El or Elohim in the plurall nū∣ber, strength or might. So that the cō∣maundement is, Heare Israell he that * 1.2935 is thy power and might, thy sworde & shield is but one, that is, there is none or might to helpe or hurt the saue one, whiche is all together thyne and at thy commaundemēt if thou wilt heare bis voyce. And all other might in the world, is borowed of hym. And he will lend no might agaynst the contrary to his promises: keepe therfore his com∣maundementes and he shall kepe thee. And if thou haue broken them, and he haue lent of his power agaynst thee, repent and come agayne vnto thy pro∣fession and he will returne agayne vn∣to his mercy & fetch his power home agayne, which he lent to vexe thee, be∣cause thou forsookest hym and brakest his commaundementes. And feare no other creature, for false feare is y^e cause of all Idolatrie.

Moreouer all we that are Baptised in Christ haue professed to do good for euil and not to auenge our selues. And * 1.2936 many of vs come vnto such perfection that we can be prouoked by no temp∣tation to desire vengeaunce, but haue compassion and mekely pray for them that slay vs.

How wicked a thyng then is it to * 1.2937 thinke that the Saintes plague vs, be∣cause we do thē not such superstitious honour whiche is their dishonour and our shame? It is verely a Popish ima∣gination, & euē to describe the Saintes after the nature of our Prelates which be meeke and lowly till they be where they would be. But when they be once a loft they play the tormentours if we will not honour them and do whatso∣euer they commaunde, more earnestly then that whiche God him selfe hath commaunded, and feare them aboue God hym selfe.

And it can be but like abhomination * 1.2938 also, that we choose of a fleshly mynde euery man his seueral Saint or rather seuerall God, to be our aduocates, at∣torneys, mediatours (when there is but one. i. Timo. ij.) and intercessours, and call them our aduouryes, whē we might better call them our adulterers, and serue thē or rather a paynted post * 1.2939 in their stede, with our imageferuice, therwith to bynde them for to helpe vs whēsoeuer and for whatsoeuer we call vnto them, and to saue our soules ther to with their prayers and merites, and will yet neither heare y^t doctrine or fo∣low the exāple of liuing (which is their onely honour in the spirite of any saint whose doctrine & lyuyng is autentike.

For first, God whiche alone hath power to helpe or hurt, hath made ap∣pointment * 1.2940 betwixt hym & vs in Chri∣stes bloud and hath bound hymselfe to giue vs whatsoeuer we aske in hys name, testifiyng therto that there is no other name to be saued by; and that he wilbe a father vnto vs & saue vs both in this lyfe and in the lyfe to come, and take vs from vnder the damnation of the law, and set vs vnder grace & mer∣cy, to bee scholers onely to learne the law, and that our vnperfect dedes shal be taken in worth, yea and though at a tyme we marre all through our infir∣mitie, yet if we turne agayne, that shal be forgeuen vs mercifully, so that we shalbe vnder no damnation: which te∣stament is confirmed with signes and wonders wrought thorough the holy ghost. Now this indented obligation layde apart, we make an other of our owne imaginatiō betwene the Saints * 1.2941 and vs, in their merites for our image seruice. Which can be but a false fayth, seyng it hath not Gods woorde (vnto which alone we ought to cleaue) but is also cleane contrary therto.

And agayne the Saintes were not saued through their owne merites, but through Christes. Neither were their dedes which they dyd after they were * 1.2942 receaued vnder grace sufficiēt in them selues to fulfill the law for the present time, saue as Christes merites did sup∣ply y^e imperfectnes of thē, and y^t which was lackyng on their part thorough their infirmities. And therefore as the Saintes holy workes made no satisfa∣ction for the sinne they dyd before they were receaued vnder mercy, euen so made they none for the deadly synnes which they did vnder mercy: seyng the deedes were vnperfect, and had sinne annexed vnto thē by reason of the flesh, and were insufficient to excuse theyr owne maisters. What merites haue they in store for vs then, seeing by all mens confession they now merite not•• If the most obedient child in the world disobey his fathers cōmaundementes, his fore good deedes cannot make that disobedience no sinne, or to be a satisfa∣ction, that the childe should presume in the confidence of his olde deedes, and * 1.2943 think his father should do him wrong to punishe him. But hee must know∣ledge his fault, and that he hath deser∣ued punishmente, and desire forgeue∣nes, vnto the glory of his fathers mer∣cifulnesse, and not of his olde deedes, though his olde obedience be a great presumption that he sinned of frailtye, and not of purpose. Euen so if I being as holy as euer was Paul in his most holinesse, sinne this day thorough the frailtie of my fleshe, mine olde deedes cā be no satisfaction: but I must know ledge my sinne vnto my Father, and graunt that I haue deserued damnati∣on, and meekly desire forgeuenes, and challenge it by the obligation, wherin God hath bound him selfe to me, vnto the glory of the mercy of God, & not to the glory of my holy deedes: for if my deedes saue me, it is my glory. But if he forgeue vs freely without respect of my deedes, then it is the glory of hys mercye, by Paules doctrine vnto the Romaines.

Moreouer if the saintes be in heauē, * 1.2944 then can they be there in none other case then the Aungels, in which state Christ testifyeth they shall be in the re∣surrection. Now the Angels are mi∣nisters sent of God, to do seruice vnto the electe, which shall be saued. Heb. 1. And God hath bound himself, that if I come in the right way, by the dore of Christes bloud and aske helpe, that he will send me if need be, an hundred le∣gions of Angels or saintes. But when God hath bound himself to sende me angels or saintes, or an angell or saint, he hath not promised to send this An∣gell or that, or this or that sainte. And therfore when I appoynt God whom he shall send, and binde him, where he hath not bound himselfe, to sende me what sainte I will, I tempt God. And thus this chosing of seuerall saintes is * 1.2945 but tempting of God. And yet wee do worse then this: for we leaue y^t way of Christs bloud, & go not to God throgh him: but run to the saintes in a testa∣ment of our owne making, and will that they eyther saue vs themselues for our imageseruice, or compell God for merites sake to saue vs. Why goest thou not vnto thy Father thine owne selfe? I am a sinner, will they say, and dare not. If thou go in the right way, thou hast no sinne. Christ hath taken all thy sinnes from thee, and God hath no rod in his hand, nor looketh sowre, but merily, that it is a lust to beholde his chearfull countenance, and offreth thee his hande. But this way is stop∣ped vp through vnbeleefe, and there∣fore * 1.2946 we seek an other which is no way to life, but vnto euerlasting death. We will not looke on the law with open eyes, and therfore haue we no due re∣pentaunce, and so no lust to harken vn¦to

the gospell of glad tydings in Chri∣stes bloud. And where the right way is set before vs, and we of malice will not walke therin, God can not but let the deuil play with vs, and iuggle our eyes to confirme vs in blindnesse.

But after what maner doth Christ * 1.2947 pray for vs? Ʋerily Christ in the dayes of his mortall flesh suffred and prayed for all that shal be saued, and obtayned and was heard, and had his petitions graunted. And he made satisfaction, & purged, and purchased forgeuenes, euē then for all the sinne that euer shall be forgeuen: And his praying for vs, and being a mediatour now, is that the re∣membraunce of all that he did for vs, is present in the sight of God the Father, as fresh as the houre he did them, yea the same houre is yet present, and not past in the sight of God. And Christ is * 1.2948 now a King, and raigneth, and hath receaued power of all that he prayed for, to do it himselfe. And that whenso∣euer the elect cal for ought in his name he sēdeth help euē of y^t power which he hath receaued: yea ere they aske, he sen∣deth his spirit into their harts to moue them to aske. So that it is his gift that we desire ought in his name. And in all that we do or thinke well, he preuē∣teth vs with his grace: yea he careth for vs, ere we care for ourselues, and when we were yet euill, he sendeth to call vs, & draweth vs with such power that our hartes cannot but consent and come. And the Angels stande by, and behold the testament of the elect, how we shall be receiued into their fellow∣shippe, and see all the grace that Christ shall poure out vpon vs. And they re∣ioyce * 1.2949 and prayse God for his infinite mercy, and are glad, and long for vs, & of very loue are ready against all hou∣res whē we shall call for help in Chri∣stes name, to come & helpe. And Christ sendeth them whē we cal in his name, and ere we call, euen while we be yet euill, and happely persecute the truth of ignoraunce, as Paule did, the An∣gels wayte vpon vs to keepe that the deuils slay vs not, before the time of our calling be come.

Now if an Angell shoulde appeare vnto thee, what wouldest thou say vn∣to him? If thou prayedst him to helpe, he would aunswere: I do. Christ hath sent me to helpe, and beleeue that the Angels be euer about thee to helpe. If thou desiredst him to pray for thee to obtayne this or that, he woulde say: Christ hath prayed, and his prayer is heard for whatsoeuer thou askest in his * 1.2950 name, and woulde shewe thee all that God woulde do to thee, and what he would also haue thee to do: and if thou beleeuest, so were thou safe. If thou desiredst him to saue thee with his me∣rites. He would aunswer that he had no merites: but that Christ onely is Lord of all merites: nor saluation, but that Christ is Lord of saluation. Wilte thou therfore be saued by merits, wold the Aungell say: then pray to God in Christes name, and thou shalt be saued by the merites of him, and haue me or some other thy seruaunt immediatlye to help thee vnto the vttermost of our power, and to keep thee and bring thee vnto the rewarde of his mertites. If thou wouldest promise him to wor∣ship * 1.2951 him with imageseruice, that is, to sticke vp a candle before his image, or such an image as he appeared to thee in. He would aunswer that he were a spirite, and delighted in no candlelight but would bid thee geue a cādle to thy neighbour that lacked, if thou hadst to many. And so would he aunswer thee if thou wouldest put money in a boxe for him, or cloth his image in cloth of gold, or put golden shoes vpon his I∣mages feete. If thou saydest that thou * 1.2952 wouldest build a chappel in his name, he would aunswer that he dwelt in no house made with stones, but wold bid thee goe to the churches that are made already, and learne of the Preachers there how to beleeue, and how to liue, and honour God in the spirite, for the which cause churches were chiefly buil¦ded, and for quietnesse to pray. And if there be no church, then to geue of that * 1.2953 thou maist spare to help that one were builded to be a preaching and a pray∣ing house, and of worshipping God in the spirite, and not of imageseruice.

And if Paule appeared vnto thee, what other thing could he aunswer al∣so, then that he were a spirite, & would refuse all thy imageseruice. And if thou speake to Paule of his merites, he can none otherwise aunswer thee, then he aunswered his Corinthians: That he dyed for no mans sinnes, and that no mā was baptized in his name to trust in his merites. He would say, I buil∣ded all men vppon Christes merites: preaching that all that repented and beleued in his name, should be saued, and taken from vnder the wrath, ven∣geaunce, and damnation of the law, & be put vnder mercy and grace. And by this fayth was I saued from damna∣tion,

and put vnder mercy and grace, * 1.2954 and made one with Christ, to haue my part with him, and he with me, or ra∣ther to make a chainge that he shoulde haue all my sinnes, and I his mercye and the giftes of his grace, and become glorious with the ornamentes of hys riches. And of my sauiour Christ I re∣ceaued this lawe, that I shoulde loue my brethren all Gods elect as tender∣ly as he loued them. And I consented vnto this law, for it seemed right, and became a scholler to learne it. And as I profited in the knowledge, faith, and loue of Christ, so I grew in the loue of my brethren, and suffred all things for their sakes, and at the last waxed so per¦fect, that I wished my selfe damned (if it might haue bene) to saue my brethrē. And al my brethrē that receaued Christ receaued the same commaundement, & grew therein. And they that were per∣fect loued me and all their other bre∣thren, no lesse then I loued them. And looke with what loue I ministred the giftes of grace, which I receaued of Christ for the edifying of his congrega¦tion, vpon my brethren, with the same loue did they minister their giftes a∣gayne on me, which they had and I lacked: and so loue made all common. * 1.2955 And moreouer if they call my workes my merites, I bestowed all my wor∣kes vpon my brethren to teach them, and reaped the fruite thereof, euen my brethrens edifying and soules health, yea and reape daily, in that I left my doctrine & ensample of liuing behinde me, by which many are conuerted vn∣to Christ daily. If thou desire therfore to enioy part of my merite, goe & read in my Gospel, and thou shalt finde the fruite of my labour, the knowledge of Christ, the health of the soule, and euer lasting life.

And as I loued my brethren whē I liued so I loue them still, & now more perfectly. Howbeit my loue then was paynful: for the more I loued the more * 1.2956 I sorowed, feared and cared for them to bryng them into the knowledge of the truth, and to kepe them in vnitie of faith lest the false prophetes should de∣ceaue them, or their owne infirmities should breake peace & vnitie, or cause them to fall into any sinne.

But now my loue is without paine. For I see the will and prouidence of God, and how the end of all thynges shalbe vnto hys glory & profite of the elect. And though I see the elect shall sometime fall, yet I see how they shall arise agayne & how that their fall shal∣be vnto the glory of God & their owne profect. And we that are in heauē, loue you al a like: neither we loue one more & an other lesse. And therfore if ye loue vs more one thē an other, that is flesh∣ly as mine old Corinthiās once loued, and I rebuked them. Neither can we * 1.2957 bee moued to come more to helpe one thē an other. But we wayte whē God will send any of vs vnto the elect that call for helpe in Christes name. Wher∣fore if thou wilt be holpe of any of vs pray in Christes name. And God shall send one of vs, an Aungell or a Saint, to keepe the power of the deuils from you: but not whō thou wouldest chose temptyng God: but whom it pleaseth God to send.

And if your preachers loue you not after y^• same maner, to edifie you with the true doctrine of Christ and exam∣ple of liuing therafter, and to kepe you in vnitie of fayth and charitie, they be not of Christes Disciples, but Anti∣christes which vnder y^t name of Christ, seeke to raigne ouer you as temporall tyrauntes. And in like maner if this be not written in your hartes, that ye ought to loue one an other as Christ loued you, and as ye had example of vs his Apostles, ye go astray in vani∣ties and are not in the right way.

And hereby are we sure that we knowe hym, if we keepe his com∣maundementes.

This is cleane agaynst y^• doctrine of * 1.2958 them which say that we can not know whether we be in the state of grace or no. Iohn sayth if we keepe his com∣maundementes, then we be sure that we knowe Christ is euerlastyng lyfe Iohn. xvij. Then cōtrary to the pope: Christen men haue doctrine to know whether they be in grace or no.

The kepyng of Gods commaunde∣mentes certifieth vs that we be in the * 1.2959 state of grace. But our Doctours haue no doctrine to know when a man is in the state of grace, wherfore it is mani∣fest that they kepe not Gods cōmaūde∣mentes, nor be in state of grace, but of all vngratiousnes.

Our Doctours know not whether they be in state of grace. Our doctours kepe mens cōmaūdements, Ergo mēs commaundemētes certifie not that we be in state of grace. Though thou haue a deuotion to sticke vp a candle before a post, and so forth, yet thou canst ne∣uer

be sure thereby that thou art in the * 1.2960 fauour of God. But if thou haue deuo∣tion to helpe thy brother in all his mis∣fortunes, because hee is the image of God and price of Christes bloud, then thy denotiō certifieth the that thou art in the fauour of God or state of grace.

He that sayth I knowe hym and yet keepeth not hys commaunde∣mentes, is a lyer, and the truth is not in hym.

When our Phariseis say, do as we byd you and not as we do, they testifie that they keepe not Gods commaūde∣mentes, * 1.2961 vnto whiche testimonie our eyes also beare recorde: And they that keepe not Gods commaundementes, be lyers & haue no truth in them. And then when they preach, they cā not but preache lyes. And then though they preach Christ, they preach hym falslie, vnto their fleshsly vaūtage and not our soules health. And for as much as we may haue no felowshyp with thē that kepe not Gods commaundementes. i. Cor. v. and in as much as all such are false Prophetes voyde of all truth, it foloweth that we ought to geue our Doctours none audience, though their defenders stode by them with theyr swoordes drawen, but rather to laye downe our heades and stretch foorth our neckes, to be slayne.

He that keepeth his woorde: in hym verely is the loue of God per∣fect, and hereby knowe we that we are in hym.

That is, he that keepeth his com∣maundemētes, * 1.2962 loueth vnfainedly, and is therby sure that he is in God. For to be in God is to beleue in y^• mercy of God: And to beleue in mercy is cause of loue, & loue cause of workyng. And therefore hee that worketh for Gods sake, is sure that he loueth and that hee trusteth in God: which is to be in God or in Christ. And as by wilfull keping * 1.2963 of the commaundemēt we be sure that we loue God and beleue in God, euen so thorough wilfull breakyng of them we may bee sure that we neither loue nor beleue in him, and therfore that we be not in hym.

He that sayth he abydeth in him ought to walke as he walked.

All that be Baptised in Christ, are washed in hym, to put of pride, wrath, hate and enuie, with all their old con∣uersatiō by which they oppressed theyr neighbours, and haue promised to be∣come euery man euen as Christ hym selfe vnto his brethren in loue & kynd∣nes both in word & deede. They ther∣fore * 1.2964 whiche resist Christes Testament and will not let it be knowen, & walke in the Testament of the Pope, with v∣nions pluralities, and totquots, some one of them robbyng. x. parishes of the tenth of all their yearely increase, and withdrawing from them Gods word, the foode of their soules, and from the poore their dayly sustenaunce, whiche ought to haue their part in the tythes and other rentes, when the preacher & other necessarie Ministers haue out their partes, a due and lawfull stipend: are not in Christ. For Christ neither so walked not so taught.

Brethren I write no newe com∣maundement vnto you, but an old commaundement which ye had at the begynnyng. For an olde com∣maundement is the word which ye heard from the begynnyng.

I write no new precept, but onely put you in remembraunce of that old which was taught you when ye were * 1.2965 first Baptised in Christ, to loue eche o∣ther as he did you. Which is an old cō∣maundement and was giuē at the be∣gynnyng of the world, and hath euer since bene writtē in the hart of all that put their hope in God.

Agayne, a new commaundemēt I write vnto you, whiche is true in him and also in you: for the darke∣nesse is past and the true light now shyneth.

The deuill hath sowen his darknes in the field where this commaundemēt should grow and the weeds of mens traditiōs had ouergrowen the corne of this old cōmaundement: so that it was antiquate & cleane out of knowledge. But Christ y^t light of all true doctrine now shyneth, & hath scatered the dark∣nesse and plucked vp the weeds by the rootes & restored this old commaūde∣ment agayne. And in hym it is a true commaundement, for he loued truly. And in you it is a true commaunde∣ment for ye for his sake, loue one an o∣ther truly also. And by the reason of this renewyng, it is called a new com∣maundement, as it is now called new

learnyng, & may well so be: for it hath lyen long in darknes, and that in such darknes, that many be shryned for ho∣ly Saintes, whose dedes & liuing, whē thou lookest vpon them in the light of this old doctrine that now shyneth a∣gayne out of darknes, are more abho∣minable then the deedes and liuyng of * 1.2966 him, whiche of late for all his exaltyng his throne and swearyng by his highe honour, and for the worshyp of his hat and glory of his precious shoes when * 1.2967 hee was payned with the coli••ke of an euill conscience hauyng no other shift, because his soule could finde no other issue, tooke him self a medicine, 〈◊〉〈◊〉 emit∣••er••t spiritum per posteriora.

He that sayth hee is in the light: and yet hateth hys brother: is in darknesse.

For whosoeuer feleth his owne dā∣nation vnder the law, & beleueth in the mercy that is in Christ, the same cā not but loue Christ and his neighbour for his sake. And therefore hee that hateth * 1.2968 his brother for any offence done to him the same seith not what Christe hath done for him, but is in darkenes still.

He that loueth his brother: a∣bydeth in the light: and there is none offendyng in hym.

Abydeth in the light, that is conti∣nueth * 1.2969 in the knowledge of Christ. And there is none offending in him, that is. First he will willingly do nothyng ei∣ther in word or in dede that shal offēde his brother. For loue will not let hym. And secondarily if ought bee done or sayd, that may be well done or sayd, he taketh it to the best and is not offēded. And thus ye see that the knowledge of Christ is cause of all goodnesse, and the igoraunce of Christ cause of all euill. And so the doctrine of thē is not false, * 1.2970 whiche say that fayth in Christ is roote of all godly vertue and the cause of ke∣pyng the commaundementes: & where sayth is, there to be no sinne, nor dam∣nation: and that say, vnbelefe to be the mother of all vice, and cause of brea∣kyng the commaundementes, and to keepe men in sinne and dānation one∣ly, as fayth onely loseth vs thence.

And he that hateth hys brother is in darkenesse: and walketh in darkenesse and knoweth not whe∣ther he goeth. For darkenesse hath blynded his eyes.

He that hateth his brother, is in the * 1.2971 ignoraunce of Christ, and of his owne sinne, and without repentaunce & faith that his sinnes be forgeuen him in Christ, and therefore is mercilesse vnto hys brother, whom Christ commaun∣ded him to pitie and loue. And in that ignoraunce he walketh: that is, wor∣keth * 1.2972 euill, and loueth the thinges of the worlde, and seeketh in them the lustes of the ••lesh, which are the quenching of the spirite, and death of the soule, & for loue of them hateth his brother. And this ignoraunce of Christ which is vn∣beleef, is the cause of all the wickednes that we do vnto our brethren.

I write vnto you little children, that your sinnes are forgeuen you for hys names sake. I write vnto you fathers, that ye know him that was from the beginning. I write vnto you yong men, how that ye haue ouercome the wicked.

I write vnto you that are yong in * 1.2973 the fayth and yet weake, and therefore fall now and then, how that your sin∣nes are forgeuen you, as soone as ye repent and reconcile your selues vnto your brethren whom ye haue offended euen for his names sake onely, and not for our owne deedes whether afore or after, or for any other mans deedes or satisfaction, saue for his onely.

I write vnto you that are fathers in the doctrine of God to teach other how that ye know him that was from the begynnyng & is no new thing, though he newly receaued our nature. And through knowledge of him which is the onely light, and the dore vnto the knowledge of God, ye are become fa∣thers in the Scriptures. Or els ye had neuer vnderstand it, though ye had stu∣died neuer so much, as it appeareth by the indurate Iewes, and also by oure owne new Pharisies, which persecute the scripture, and the true sence therof, because they be drowned in the igno∣raunce of Christ, as their deedes and contrary liuing well testifie.

I write vnto you yong mē that are strong in suffering persecutions, and fight for your profession, not with the sword, but with suffering, how that ye haue ouercome that wicked which poi¦soned the world at the beginning, and yet woorketh in the children of darck∣nesse, and vnbeleefe: and that in bele∣uing

the woorde of truth, as it folow∣eth anone after.

I write vnto you yong children howe that ye knowe the Father. I write vnto you fathers, howe that ye know him that was from the be∣ginning. I write vnto you young men, that ye be strong: and the woorde of God dwelleth in you, and that ye haue ouercomme the wicked.

I write vnto you yong children, how that ye know the Father, whome * 1.2974 yee loue thorough knowledge of the Sonne, or els you had neuer knowne him as a father, but as a Iudge and a tyrant, and had hated him. I write vn to you fathers as before, howe ye are fathers of all trueth in knowing the Sonne. Or els ye had euer continued in darknesse remedilesse.

I write vnto you yoūg men, how y^t ye are strong, and that your strength is the word of God, which dwelleth in * 1.2975 your brest through fayth, in which ye haue ouercome the wicked deuill, and all his pompe: as it foloweth chapt. v. this is the victorye that ouercommeth the world, euen our fayth.

Loue not the worlde, nor the thinges that are in the worlde. If a man loue the worlde, the loue of the Father is not in him. For all that is in the worlde, as the lust of the fleshe, the lust of the eyes, and the pride of good, are not of the Father, but are of the world. And the worlde vanisheth away and the lust thereof. But he that doth the will of God abideth euer.

The loue of the world quencheth the * 1.2976 loue of God. Balaam for the loue of the world, closed his eyes at the cleare light which he well saw. For loue of the world the olde Pharisies blasphe∣med the holy Ghost, and persecuted the mani••est truth, which they coulde not improue. For loue of the world many are this day fallen away, and many * 1.2977 which stood on the truthes side, and de¦fended it a while, for loue of the worlde haue gotten them vnto the contrarye parte, and are become the Popes ma∣malukes, & are waxed the most wicked •…•…s vnto the truth and most cruel agaynst it. They know the truth but they loue the worlde. And when they espyed the truth could not stand wysh the honoures which they sought in the world, they hated it deadly, and both wittingly and willingly persecuted it, sinning against the holy Ghost. Which sinne shall not escape here vnpunished as it shall not be without damnation in the world to come, but shall haue an ende here with confusion and shame, as had the glory of our right reuerend father in God Thomas Wolfse late car∣dinall * 1.2978 and legate a latere &c. whome after his shitten death (as the saying is) his owne seruauntes which before exalted his glory, haue sent to hel with grace and priuiledge.

By the lust of the flesh is vnderstād * 1.2979 lechery whiche maketh a man altoge∣ther a swine, and by the lust of the eyes is vnderstoode couetousnes, which is * 1.2980 the roote of all euil, and maketh ••o erre from the fayth. 1. Tim. vl••. And then followeth pride: whiche three are the * 1.2981 world, and captaines ouer all other vi∣ces, and occasions of all mischief.

And if pride, couetousnes, and leche∣ry be the world, as S. Iohn sayth, then turne your eyes vnto the spiritualtie: * 1.2982 vnto the pope, cardinals, bishops, a••∣bates, and all other prelates, and see whether suche dignities bee not the world, and whether the way to them be not also the world. To get the olde abbats treasure I thinke it be the rea∣diest way to be the newe. How fewe come by promotion, except they buy it, or serue long for it, or both? To be wel skilled in war and in polling, to main∣taine war and lustes, and to be a good ambassadour, is the onely way to a bi∣shopricke, or to pay truely for it. See whether pluralities, vnions, totquets and chainging the lesse benefice & bys∣shoprike for the greater (for the con∣trary chainge I trow was neuer ••ene) may be without couetousnes & pride. And then if such thinges be the world, and the world not of God, how is our spiritualtie of God? If pride be seking * 1.2983 of glory, and they that seeke glory can not beleue. Ioh. 5. How can our spiri∣tualty beleue in Christ? If couetous∣nes turne men from the fayth, how are our spiritualty in the fayth? If Christ when the deuill proferred hym the kyngdomes of the world and the glo∣rie thereof, refused them as thynges vnpossible to stande with hys kyng∣dome, whiche is not of the worlde: of whom are our spiritualtie whiche * 1.2984 haue receyued them? If couetousnes

be a traytour, and taught Iudas to sell his maister: how should he not in so long time teache oure spiritualtie the same craft? namely when they be of all kinges secretes and the ambassadours of their secretes, and haue thereto tho∣roughout al Christēdome a secret coū∣sell of their own of the which neuer lay man was partaker, and with which they turne the end of all appointments vnto their owne honour and profite? Couetousnes hath taught thē to bring in damnable sectes, according vnto the prophecy of Peter, and to corrupt the * 1.2985 Scripture with false gloses, & to turne euery good ordinaunce that had a ver∣tuous begynnyng vnto vicious ende. * 1.2986 The promociōs of the spiritualtie cor∣rupt their mindes while they be yet in the shel and vnhatthed. For they come thether but for couetousnes, and to a∣uoyd the crosse of Christ in the world: except them that be compelled of theyr frendes, or be so simple that they mark not their falshode beforehande. Who knowing the truth & louing it, would put his head in the popes halter that so moseleth mens mouthes that they can not open them to defend any truthe at all? When the temporall kinges were in their hye authoritie, then the gene∣rall Counsell repressed the enormities of the spiritualtie. But since the Pope, * 1.2987 cardinals and bishops were exalted, & the emperour and kings became their seruauntes: they would suffer nought to be determined in their counsels that should reforme the worlde of their de∣milish pride, insatiable couetousnes, & stincking lechery, which may stand w^t no godly vertue. But the world which is not of God, shall at the last haue an end with confusion, and they onely a∣bide that do y^e will of the Father, which will is, that we beleeue in the Sonne, and loue one an other. Let them ther∣fore that haue y^e worlds good (I might say the worldes God) vse it, but not loue it, that they may be ready to be∣stow it at the pleasure of God. And let * 1.2988 them which haue it not, desire it not, for it blindeth the eyes of the seeing: Seut. 1••. But let them put their trust in God, which shal not fayle them, nor leaue them destitute of rayment and foode, which Paule counselleth to be content with. The ritch (as Iames sayth) persecute the true beleuers. The 〈…〉〈…〉 neuer stand forth openly for the 〈◊〉〈◊〉 of God. If of x. thousand there 〈◊〉〈◊〉 Nichodemus, it is 〈◊〉〈◊〉 great thing.

Little children it is now the last houre, and as ye haue heard that Antichrist shoulde come: euen so now are many Antichristes come already: whereby we know that it is the last houre. They went out of vs, but were none of vs: for had they bene of vs, they had continu∣ed with vs. But that fortuned that it might appeare, how they were not all of vs.

Houre is here taken for tyme: the * 1.2989 last houre is as much to say, as the last tyme. Though the Apostles might not know when the last day shalbe & how long the world should endure yet this was shewed them, and vs by thē, that Antichrist should first come, & not one∣ly come but also prenayle and be recea∣ued after a worldly maner and raigne ouer all, and set vp a long continuyng kyngdome with damnable sectes and wonderfull kyndes of hypocrisie that is to say, falshead cloked vnder a con∣trary pretence as testifieth Paule and also Peter. Whiche Antichrist began * 1.2990 with the Apostles and sue his doctrine among the doctrine of the Apostles, preachyng many thynges as the Apo∣stles dyd and addyng euer somwhat of his owne, that the weeds might euer grow vp together with the corne. Of which Iohn gathered a signe, that the last day drew nye, though he could not be sure how long it were therto.

Antichrist is one of the first that seeth the light and commeth and prea∣cheth Christ a while, and seeketh his glory in Christes Gospell. But when * 1.2991 hee e••pyeth that there will no glory cleane vnto that preachyng, thē he get∣teth him to the cōtrary partie and pro∣fesseth hym selfe an open enemy, if hee can not disguise him selfe and hide the angle of his poysoned heresie vnder a bayte of true doctrine.

The Apostles were cleare eyed and espied Antichrist at once, and put hym to flight and weeded out his doctrine quickly. But whē charitie waxed cold, and the preachers began to seke them selues and to admit glory and honour of riches, then Antichrist disguised him * 1.2992 selfe after the fashion of a true Apostle and preached Christ wylyly, bryngyng in now this tradition and now that, to darkē the doctrine of Christ, and set vp innumerable ceremonies and Sa∣cramentes and imagerie: giuyng them significations at the first: but at the last

the significations layd a part, preached the worke as an holy deede, to iustifie and to put away sinne and to saue the soule, that men should put their trust in woorkes & in whatsoeuer was vn∣to his glory and profite, and vnder the name of Christ, ministred Christ out of all together and became head of the cō∣gregation him selfe.

The Pope made a law of hys owne * 1.2993 to rule his church by, and put Christes out of the way. All the Byshops swere vnto the Pope, and all Curates vnto the Byshops, but all forswere Christ and his doctrine.

But seing Iohn tooke a signe of the last day that he saw Antichrist begyn, how nye ought we to thinke that it is, whiche after viij. hundreth yeares rai∣gnyng in prosperitie, see it decay a∣gayne, and his falshead to be disclosed and him to be slayne with the spirite of * 1.2994 the mouth of Christ: that is, with that old doctrine that proceded out of Chri∣stes mouth? for Paule sayth whē Anti∣christ is vttered, thē commeth the end.

But ye haue anoyntyng of that holy, and knowe all thyng. I write not vnto you as though ye knewe not the truth, but as vnto them that know it, and how that no lye is of truth.

Christ in the Scripture is called the * 1.2995 holy, because he onely sanctifieth & ha∣loweth vs. And he is called Christ: that is to say, annoynted, because he an∣noynteth * 1.2996 our soules with y^e holy ghost and with all the giftes of the same. Ye are not annoynted with oyle in your bodyes, but with the spirite of Christ in your soules: which spirite teacheth you all truth in Christ and maketh you to iudge what is a lye and what truth, and to know Christ from Antichrist. For except he taught your soules with in, the powring in of woordes at your cares were in vayne. For they must be all taught of God. Iohn. vj. And the thyngs of God no man knoweth, saue the spirite of God: and the carnall man * 1.2997 knoweth not the thinges of the spirite of God: when contrary the spirituall that is annointed with the spirite, iud∣geth all thynges. i. Cor. ij. And therfore we are forbidden to call vs any Ma∣ster vpon earth. Math. xxiij. seyng we haue all one Master now in heauen, which onely teacheth vs with his spi∣rite though by the administration and office of a faithfull preacher. Whiche preacher yet can not make hys prea∣chyng spryng in the hart, no more then a sower can make his corne grow, nor can say this man shall receaue and this not: but soweth the word onely & com∣mitteth the growyng to God whose spirite bretheth where hee listeth and maketh the grounde of whose hart he lusteth fruteful, and chooseth whom he will at his own pleasure, and for no o∣ther cause knowen vnto any man.

Who is a lyer but he that deny∣eth that Iesus is Christ? The same is Antichrist that denyeth the fa∣ther and the sonne.

For asmuch as Antichrist and Christ * 1.2998 are two contraries, & the study of An∣tichrist is to quēch the name of Christ, how can the Pope & his sectes be An∣tichrist, when they all preach Christ? How was say I agayne to thee, Pela∣gius whose doctrine the Pope defen∣deth in the hyghest degree, Antichrist, and all other heretickes? Ʋerely Syr the Pope seketh hym selfe as all here∣tickes dyd and abuseth the name of Christ, to gather offeringes, tithes and rētes in his name, to bestow them vn∣to his owne honour and not Christes, * 1.2999 and to bryng the conscience of the peo∣ple into captiuitie vnder hym through superstitious feare, as though he had such authoritie giuen hym of Christ. And euery sillable that hath a soūde as though it made for his purpose, that he expoundeth falsly and fleshly, and ther∣with iuggleth & bewitcheth the eares of the people & maketh them his owne possession, to beleue what hym lusteth, as though it made no matter to them whether hee preached true or false, so they beleue and do as he biddeth them. But all the textes that shew his dutie to do, he putteth out of the way, and all the textes therto that set the consci∣ences at libertie in Christ & proue our saluation to be in Christ onely. And * 1.3000 with Pelagius hee preacheth the iustify∣ing of workes, whiche is the denying of Christ. He preacheth a false bynding and losing with eare confession whiche is not in the trust and confidence of Christes bloud shedyng. He preacheth the false penaūce of dedes, not to tame the flesh that we sinne no more, but to make satisfaction & to redeme the sinne that is past. Which what other cā it be saue the denying of Christ, whiche is the onely redemption of sinne. He ma∣keth of the workes of the ceremonyes,

which were wont to be lignes and re∣membraunces of thinges to be beleued or done, image seruice vnto God & hys Saintes whiche are spirites, to pur∣chase with the merites of them, what so¦euer the blynd soule imagineth whiche all are the denying of Christ. For if thou wilt receaue any annoyntyng of grace or mercy any whence, saue of hym, he is no longer Christ vnto thee. Christ is called Iesus, a Sauiour, he is * 1.3001 called Christus, kyng annoynted ouer all men of whom they must hold, and whose benefite must all they haue. He is called Emanuel, God is with vs. * 1.3002 For he onely maketh God our God, our strength, power, sword and shield, & shortly our father. He is called San∣ctus, that is, holy that haloweth, sancti∣fieth, * 1.3003 and blesseth all natiōs. And these be his names for euer, & be no names of hypocrisie, as we some time call him Thomas Curteis, which is but a churle: and as we call them Curates whiche * 1.3004 care for their Parishes as the Wolfe for the flocke, and them Byshops that are ouersears, which will so ouer see, that they will suffer nought to be pro∣sperous saue their owne cōmō wealth: & as some call them selues dead which * 1.3005 liue in all voluptuousnes, and as some call them selues poore without hauing * 1.3006 any thing proper, and yet lyue in all a∣boundance: and as they shaue and dis∣guise them selues with garmentes and ornamentes, to signifie euer a contra∣ry thyng then that they be.

Nay Christ is no hypocrite, or dis∣guised * 1.3007 that playeth a part in a play and representeth a person or state which he is not: But is alway that his name si∣gnifieth, he is euer a Sauiour, & euer annyonteth with grace, & euer maketh God with vs, and euer sāctifieth. Nei∣ther is there any other to saue and san∣ctifie frō sinne or annointe with grace, or to set God at one with men. And these thynges which his name signifie doth he euer vnto all that haue trust & confidence in his bloud, assone as they repēt of the sinne whiche they desire to be saued and sanctified from.

Now though the Pope & his sectes giue Christe these names, yet in that they robbe hym of the effect, and take * 1.3008 the significations of his names vnto them selues, and make of hym but an hypocrite, as they them selues be, they be right Antichristes and deny both the father and sonne. For they deny the witnesse that the father bare vnto his sonne, and depriue the sonne of all the power and glory that hys father gaue hym.

Whosoeuer denyeth the sonne, the same hath not the father.

For no man knoweth the father but * 1.3009 the sonne & to whom the sonne shew∣eth hym. Math. xj. Moreouer if thou knowe not the mercy that God hath shewed thee in Christ, thou canst not know hym as a father. Thou mayst wel besides Christ know hym as a ty∣raunt. And thou mayst know hym by his woorkes as the old Philosophers did, that there is a God, but thou canst neither beleue in his mercy, nor loue his lawes, which is his onely worship in the spirite, saue by Christ.

Let therefore abide in you that which ye heard at the beginning. If that which ye heard at the be∣ginning shall remayne in you, then shall ye continue in the Sonne, and in the Father. And this is the pro∣mise that he hath promised vs, e∣uerlasting life.

If we abide in thold doctrine which * 1.3010 the Apostles taught, and harken to no new: then abide we in the Sonne (for vpon the Sonne build they vs) and in the Father thorough confidence in the Sonne, & are heires of euerlasting life.

These thinges haue I written vn to you because of them that de∣ceiue you. And the anointing that ye receiued of him dwelleth in you and ye need not that any man tea∣che you, but as that annoynting teacheth you of all thinges, and is true, and is no lye: Euen as it hath taught you, so abide therein.

When a true preacher preacheth, the spirite entreth the hartes of the elect, and maketh them feele the righteous∣nes of the law of God, and by the law the poyson of their corrupt nature, and thence leadeth them thorough repen∣taunce vnto the mercy that is in Chri∣stes bloud, and as an oyntment hea∣leth the body: euē so the spirite through confidence and trust in Christes bloud healeth the soule, and maketh her loue the law of God, and therfore is called annoynting or an oyntment, and may * 1.3011 well be signified by the oyle of our sa∣crament. But outward oyle can ney∣ther

heale the soule, nor make her feele saue as a signe, or as a bush at a tauern * 1.3012 dore quencheth a mans thirst, neither is it a thing to put trust in. Let vs ther fore folow the teaching of the spirite, which we haue receiued (as Paule say∣eth) an earnest, to certifie our hartes, and to make vs feele the thinges of God, and not cleaue to the traditions of men, in which is no feeling, but that one sayth so, and an other thus, confir∣ming their assertions with glorious persuasions of wisedome, but not after the wisedome of God, whiche reasons an other denyeth with cōtrary sophis∣mes: & so riseth brauling about vayne wordes without all certaintie.

And now litle children abide in hym, that when hee shall appeare we may haue confidence, and not bee made ashamed of hym at hys commyng.

Here are ij. thinges to be marked: * 1.3013 one, if we cleaue vnto Christ after the doctrine of the Apostles, and as they built vs vpon him, we shall be bolde & sure of our selues at his comming. As a seruaunt which in his maisters ab∣sence doth onely his maisters commaū¦dements, cannot be confounded at his comming home againe. But and if we folow mens doctrine, how can we be bold: yea how should we not be asha∣med with our teachers, vnto whome thē he shall say (whē they boast thē sel∣ues how y^t they haue bene his vicars,)* 1.3014 I know you not, depart from me ye that haue wrought wickednes, and vn¦der my name haue brought in damna∣ble sectes, and haue taught your disci∣ples to beleue in other thinges then in me. Now the summe of all that the A∣postles taught, and how they built vs vpon Christ is the new testament. But the popes doctrine is not there found, but improued. Confounded therefore shall he be, which witting and willing shutteth his eyes at the true light, and openeth them to beleue his lyes.

An other thing is this, all the scrip∣ture maketh mentiō of the resurrectiō & comming againe of Christ: & that all men, both they that go before, and they that come after, shall then receiue their rewardes together, & we are cōmaun∣ded to looke euery houre for that day. And what is done with the soules frō their departing their bodies vnto that day, doth the Scripture make no men∣tiō, saue onley that they rest in y^e Lord, & in their faith. * 1.3015Wherfore he that deter∣mineth ought of the state of them that be departed, doth but teach the presum∣ptuous imaginations of his owne braine: neither can his doctrine be any article of our fayth. What God doth with them is a secreat layd vp in the treasury of God. And we ought to be patient, being certefied of the scripture that they which dye in the fayth, are at rest, & ought no more to search that se∣cret, thē to search y^e houre of the resur∣rection whiche God hath put onely in his owne power. But this remember that the whole nature of mā is poyso∣ned, & infected with sinne. And y^e whole life of sinne must be mortefied. And the roote of al sinne and first vice we were infect with, is that we would be wise where God hath not taught vs, as ye see how Eue would haue ben as God in the knowledge of good & bad. And therefore hath God hid many thinges in his power, and commaunded that we shall search none of his secrets fur∣ther, then he hath opened them in his scripture, to mortefy this poyson of all poysons, the desire to appeare wise, & that we be ashamed to be ignoraunt in any thing at all. Wherfore they that vi∣olently make articles of the fayth with out Gods woord, are yet aliue in the roote of all sinne and vice, and grow out of the deuill, and not out of Christ. And their articles are of the blindnes of the deuill, and not of the light of Christ, for Christes light hath testimo∣nie of the scripture euery where.

If ye know that he is righteous, know that all that woorke righte∣ousnes are borne of him.

Our nature is to worke wickednes and so blinde therto that it can see no righteousnes. And then it foloweth that we must be borne a new in Christ ere we can either do or yet know what is righteous. And in him we must first be made righteous our selues ere we can worke righteous woorkes, which conclusion is contrary vnto the Pope, for he sayth that the woorkes do make the man righteous. And Christes do∣ctrine sayth that the man maketh the workes righteous. A righteous man * 1.3016 springeth out of righteous woorkes, sayth the Popes doctrine. Righteous works spring out of a righteous man, and a righteous man springeth out of Christ, sayth Christes doctrine. The workes make y^t man righteous which

before was wicked, sayth the Pope. The woorkes declare that the man is righteous, sayth Christes doctrine: but the man was first made righteous in Christ, and the spirite of Christ taught him what righteousnes was, and hea∣led his hart, & made him consent ther∣to, & to haue his lust in righteousnes, and to worke righteouslie.

Chap. 3.

BEholde what loue the Father hath * 1.3017 shewed vs, that we shold be called the sonnes of god. For this cause the wor∣lde knoweth you not, because it knoweth not him. Dearely beloued now wee are the sonnes of God, though yet it ap∣peareth not what we shall be. But we know that when he shall appear we shall be like him, for we shall see him as he is.

The loue of God to vs ward is ex∣ceeding great, in that he hath made vs his sonnes without al deseruing of vs and hath geuen vs his spirite through Christ, to certifie our hartes thereof, in that we feele that our trust is in God, & that our soules haue receaued health, and power to loue the law of God, which is a sure testimonie, that we are sonnes, & vnder no damnation. Ney∣ther ought it to discourage vs, or to make vs thinke we were lesse beloued because the world hateth vs, and per∣secuteth vs, for the world knoweth vs not. Neyther any maruell, for y^t world * 1.3018 could not know Christ him selfe for all his glorious commyng with miracles and benefits in healing the sicke, and raysing the dead. But for al the oppres∣sion of the world, we are yet sure that we are Gods sonnes. And in like ma∣ner, though the glory that we shall be in appeare not: yet we are sure that we shall be like him, when he appeareth. As darknes vanisheth away at the cō∣ming of the sunne, and the worlde re∣ceaueth a new fashion, and is turned in to light, and suddenly made glorious: Euen so when he appeareth, and we * 1.3019 shall see him as he is, we shal with the sight of him, be chaunged into the glo∣ry of his image, and made like him. And then shall the world both know him, and vs, vnto their shame and confusion.

And all that haue thys hope in him, purge thēselues as he is pure.

The fayth and hope of a Christen * 1.3020 man, are no dead, idle, or barren thin∣ges, but liuely woorkes and fruitfull. For when the law through conscience of sinne, hath slayne the soule, thē hope and trust in Christes bloud thorough certefying of the conscience, that the damnation of the law is taken away, quickeneth hir agayne, & maketh hir to loue the law, which is the purifying of the soule, and hir life, and seruing the law in the inner man. And then the sayde giftes of hope and fayth stretch them selues forth vnto the members, dead with naturall lust, consent, and custome to sinne, and quickeneth them and purgeth them, with the holesome penaunce of Christes doctrine, & make them serue the law outward, and beare holesome frute of loue vnto the profect of their neighbours, according to Chri¦stes loue vnto vs. For if the spirite of Christ with whiche God annoynteth * 1.3021 vs and maketh vs kynges, and sealeth vs and maketh vs his sure and seue∣rall kyngdome, & whiche he giueth vs in earnest. 2. Cor. 1. And with whiche hee chaungeth vs into the Image of Christ. 2. Cor. 4. dwell in our soules through fayth, the same spirite can not but quicken the members also, & make * 1.3022 them fruteful. Rom. viij. Wherfore the fayth and hope of the Pope whiche by their owne confession, may stand with all wickednes and consent vnto all e∣uill & be without repentaunce toward Gods lawe (as it appeareth by their three capitall sinnes touched of Iohn a litle aboue: pride, couetousnes and le∣cherie) are no true fayth and hope: but vayne wordes and visures onely, ac∣cordyng to his other disguisyng and names of hypocrisie.

All that committe sinne, com∣mitte vnrighteousnes, for sinne is vnrighteousnes.

That the English calleth here vn∣righteousnes the Greeke calleth Ano∣mia, vnlawfulnes or breakyng y^t law. So that all sinne is breaking of Gods * 1.3023 law, & onely the trāsgression of Gods law is sinne. Now all Gods lawes are contained in these two pointes, be∣leue * 1.3024 in Christ, and loue thy neighbour. And these two poyntes are the inter∣pretyng

and expoundyng of all lawes, so that whatsoeuer edifieth in faith and loue, is to be kept, as lōg as it so doth. And whatsoeuer hurteth faith or loue, is to bee broken immediatly: though Kyng, Emperour, Pope or an Aūgell commaunde it. And all indifferent thynges that neither helpe nor hurt fayth and loue, are whole in the hands of Father, Mother, Master, Lord and Prince. So that if they will sinne a∣gaynst God and ouerlade our backes, we may well runne away, if we can es∣cape, but not aduenge ouer selues. But and if they will breake into thy consci∣ence, as the Pope doth with his dome traditions, and fayth, to do this saueth thy soule, and to leaue it vndone loseth thy soule, thē defie them as the workes of Antichrist, for they make thee synne agaynst the fayth that is in Christes bloud, by which onely thy soule is sa∣ued, and for lacke of that onely dāned. And howe loue breaketh the law take * 1.3025 an example. It is a good law that mē come to the Church on the Sondayes to heare Gods worde and to receaue the Sacrament of the body and bloud of Christ, in remembraūce of his bene∣fites and so to strengthen thy soule, for to walke in his loue and in the loue of our neighbour for his sake &c. yet if my father, mother, or any other that requi∣reth my helpe bee sicke, I breake that good commaundement, to do my du∣tie to myne elders or my neighbour. And thus all lawes are vnder loue & giue roome to loue. And loue interpre∣teth them: yea and breaketh them at a time, though God hymselfe cōmaunde them. For loue is Lord ouer al lawes.

And ye know that he appeared to take away our sinnes, and there is no sinne in him.

Christ dyed not alone to purchasse pardon for our foresinnes, but also to s••ay all sinne and the life of sinne in our members. For all we that are Bapti∣sed in the name of Christ sayth Paule. Rom. 6. are Baptised to dye with hym * 1.3026 concernyng sinne, and that as he after his resurrection dyeth no more, so we after our Baptisme should walke in a new life and sinne no more. Our mē∣bers are crucified with him, in all that pertayneth vnto the lyfe of sinne. And if in Christ be no sinne, then how can therbe wilfull sinne in the fayth that is in hym, or in the quicke members that through fayth grow out of hym? Eue∣ry man therefore that hath the true fayth of Christ, purgeth hym selfe, as he is pure.

All that abyde in him sinne not. And al that sinne haue neither sene him nor knowen him.

As there is no sinne in Christ the stocke, so can there be none in y^e quicke members that lyue and grow in hym by fayth. And they that giue them sel∣ues to sinne haue neither sene, knowē, or felt by fayth y^• mercy that is in hym. Our holy father then which forbiddeth * 1.3027 Matrimonie and giueth his Disciples licences with his holy blessing to kepe whores: and pluralities, vnions, and totquots, to robbe the Parishes, hath neither sene nor knowen Christ, no more haue his Disciples that consent vnto his iniquitie. And if they know him not, they cā not truly describe him vnto vs. It foloweth then, that their preachyng is but hypocrisie.

Litle children let no man beguile you. He that worketh righteousnes is righteous, as he is righteous.

Iudge men by their deedes. For * 1.3028 whosoeuer hath the light of God in his soule, he will let his light shyne, that men shall see his good woorkes. And therfore where ye see not the righ∣teousnes of woorkes in the members outward, there, be sure, is no righteous¦nes of fayth in the hart in ward. Let no man mocke you with vayne wordes. Whosoeuer preacheth Christ in worde * 1.3029 & deede, him take for Christes Ʋicare. And them that would proue them sel∣ues his Ʋicares with Sophistrie, and when it is come to the poynte make a sword onely their mighty arguments, and liue cōtrary to all his doctrine, and in all their preachinges blaspheme and rayle on his blessed bloud, take for the Ʋicares of Antichrist.

He that sinneth is of the deuill, for the deuill sinneth from the be∣gynneth. But for this cause appea∣red the sonne of God: Euen to de∣stroy the woorkes of the deuill. All that are borne of God do no sinne, for his seede abideth in them and they can not sinne, because they be borne of God: And hereby are the sonnes of God knowen, and also the sonnes of the deuill.

God and the deuill are two contra∣ry

fathers two contrary fountaines, and two contrary causes: the one of all goodnes, the other of all euil. And they that do euill are borne of the deuill and first euil by that byrth, yer they do euil. For yer a man do any euill outward of purpose, he conceaued that euill first * 1.3030 in his mynde and cōsented vnto it, and so was euil in his hart yer he wrought euill, and yer he conceiued euill in hys hart he was borne of the deuil and had receaued of his seede and nature: By the reason of which nature, seede and byrth, he worketh euill naturally, and cā do no other. As Christ saith Iohn 8. ye are of your father the deuill & there∣fore will do the lustes of your father.

And on the other side, they that do good are first borne of God and re∣ceaue * 1.3031 of his nature & seede, and by the reason of that nature and seede, are first good yer they do good by y^t same rule. And Christ which is cōtrary to the de∣uill came to destroy the workes of the deuill in vs & to giue vs a new byrth, a new nature, and to sow new seede in vs, that we should, by the reasō of that byrth, sinne no more. For the seede of that byrth, that is to wete the spirite of God and the liuely seede of his word, sowen in our hartes, kepeth our harts that we can not consent to sinne, as the seede of the deuill holdeth the hartes of his, that they can not consent to good. This is cōtrary vnto the Pope in two * 1.3032 poyntes, in one that he sayth, that our good deedes make vs first good, and teacheth vs not to beleue in Christes bloud, there to be washed & made first good. And in an other, that he sayth, God choseth vs first for our good qua∣lites & properties and for the enforce∣ment and good endeuour of our fre∣will. What good endeuour is there where the deuill possesseth the whole hart, that it can consent to no good.

And finally there is great difference * 1.3033 betwene the sinne of them that beleue in Christ vnfaynedly, and the sinne of them that beleue not. For they that be∣leue, sinne not of purpose and of cōsent to wickednesse that it is good, castyng and compassyng afore hand without grudge of cōscience to bryng their pur∣pose about. As ye see our hypocrites haue vexed all Christendome this. xx. yeares to bryng a little lust to effect. Their fathers conceiued mischief. viij. hundreth yeares ago. And the sonnes consent vnto the same & haue no pow∣er to depart therefrom. And therfore their sinne is deuilishe and vnder the damnation of the law. But if he that beleueth, sinne: he doth it not of pur∣pose, or that he consenteth vnto the life of sinne: But of infirmitie, chaūce, and some great temptation that hath ouer∣come him. And therefore his sinne is veniall and vnder mercy and grace, though it be murther, theft, or adulte∣rie: and not vnder the dānation of the law. So that his father shall scourge hym, but not cast hym away or damne hym. Marke in the sinne of Saule & of Dauid. Saule euer excused his sinne, and could not but persecute the will of God. And Dauid confessed his sinne, with great repentaūce at the first war∣nyng, whensoeuer he forgot him selfe.

All that worke not righteous∣nes are not of God. Nor hee that loueth not his brother. For this is the tydinges which ye heard at the begynnyg, that we should loue one an other, and not be as Cain which was of the deuill and slew his bro∣ther. And wherefore slew he him? for his deedes were euill and hys brothers righteous. Maruell not my brethren thoughe the worlde hate you.

The law of righteousnes is, that we loue one an other as Christ loued vs, and he that hath not this law li∣uyng in his hart, and when the tyme is, bringeth not forth the frutes therof, the same is not of God, but of the de∣uill whose byrth and properties of the same ye see described in Cain, how he resisted God and persecuted the childrē of God for their belefe & workes ther∣of. And as ye see in Cain and his bro∣ther Abell, so shall it euer continue be∣twene the children of God and of the deuill vnto the worldes ende. Won∣der not therefore thoughe the worlde hate you.

We know that we are translated from death to life, because we loue the brethren. He that loueth not his brother, abydeth in death. All that hate theyr brethren are mur∣therers, and ye know that no mur∣therer hath eternall lyfe abydyng in hym.

If thou loue thy brother in Christ, and art ready to do & to suffer for him as Christ dyd for thee, then thou art sure thereby that thou art the sonne of

God and heyre of life and deliuered frō death and damnation. So haue Chri∣sten men signes to know whether they be in the state of grace or no. And on the other side he that hath no power to loue his brethren, may be sure that he is in the state of death and damnation. An other is this, let euery man looke vpō his hart, and be sure that he which hateth his brother hath slayne hym be∣fore God & is a murtherer. And mur∣therers shal not obteine the kingdome of God. Gala. 5. But are Caines bre∣thren and the deuils children, and are heyres of death and euer vnder dam∣nation. Compare the regiment of the spiritualtie, which haue had the tempe∣rall sword in their handes now aboue viij. hundreth yeares vnto this doc∣trine of Iohn, & Iudge whether they haue led vs truely after the steppes of Christes doctrine.

Hereby we are assured of loue, because hee left his lyfe for vs, and therfore ought we to leaue our ly∣ues for our brethren. He then that hath the substaunce of the worlde, and seith his brother haue neede and shutteth vp his compassion frō him, how dwelleth the loue of God in hym?

If we felt the loue of Christes death, it would sure set our hart on fire to loue hym agayne and our brethren for his sake, and should neuer cease to s••ay our resisting members vntill we could not onely be wel content, that our bre∣thren were in a more prosperous state then we, but also vntill we could blesse them whe•••• they curse vs, and pray for them when they persecute vs, and to suffer death for thē, to testifie the worde * 1.3034 of their soules health vnto them, and with loue to ouercome them, and to wynne them vnto Christ. If now eue∣ry Christen man ought to haue this rule of his profession before his eyes to learne it, that hee should loue his bro∣ther as Christ dyd hym, to depart with his lyfe for his brothers example, how farre are they of from good scholers, that can not finde in their hartes to de∣part with a litle of the aboundaunce & superfluitie of their temporall goodes, to helpe their neighbours neede?

My litle children let vs not loue in worde nor with the toung, but with the dede and of a truth. For thereby we know that we be of the truth, and so shall we certifie our hartes in his sight.

If we haue power to worke, then doth the worke certefie our hartes that our fayth in Christ, and loue to God, and our neighbour for his sake are vn¦fayned, and that we are true children, and no hypocrites. And then are we bold in our cōscience before God. And * 1.3035 this is it that Peter meaneth. 2. Pet. 1. where he biddeth vs minister in our fayth vertue, godly liuing, and all ma∣ner of good workes, and therewith to make our vocation and election, or our calling add chosing sure. For the sight of the worke doth certify vs, that God hath called vs, and chosen vs vnto grace and mercy.

But and if when the time of woor∣king is come, I fly and haue no power to worke, then will our conscience ac∣cuse vs of sinne and transgressiō with∣in the hart before God, and so for feare of the rodde we dare not be bolde, but draw backe and stand aloo••e.

Let a childe haue neuer so mercifull a father, yet if he breake his fathers cō∣maundementes, though he be not vn∣der damnatiō, yet is he euer child and rebuked, and now & then lasshed with the rod: by the reason wherof he is ne∣uer bold in his fathers presence. But y^t childe that kepeth his fathers commaū¦dements, is sure of himselfe, and bolde in his fathers presence, to speake & aske what he will. They that minister well get them good degree and great confi∣dēce in the fayth that is in Christ Iesu, sayth Paule. 1. Tim. 3. He that worketh, is bold before God and man. For hys conscience accuseth hym not within, neither haue wee ought to wyte hym withall or to cast in his teeth. And as without the sight of the woorkes Ia∣cob the Apostle can not see thy fayth Iaco. 2. no more shalt thou euer be sure or bold before God or man.

But if our hartes condemne vs, God is greater then our hart, and knoweth all thyng.

If our conscience accuse vs of sinne, God is so great and so mightie that it can not be hid.

Dearely beloued if our hartes condemne vs not, then we trust to Godward. And whatsoeuer wee aske, that shall we receaue of him,

because we keepe his commaunde∣mentes and do the thynges whiche are pleasaunt in his sight.

Kepyng of the commaundementes maketh a man see his fayth and to bee bold therein. And fayth when it is without conscience of sinne, goeth into God boldly, and is strong and migh∣ty in prayer to coniure God by all hys mercyes, & therewith obtayneth what soeuer hee asketh, of all his promises. And the text sayth, because we kepe his commaundementes. Yea verely hys commaundemētes make vs bold. But the keepyng of mens traditions and domine ceremonies make vs, not bold before God, nor certifie our conscience that our faith is vnfayned. Thou shalt not know by sprynkling thy selfe with holy water, nor kyssing the pax, nor with takyng asshes, or though thou were annoynted with all the oyle in Thames strete that thy fayth is sure. But and if thou couldest finde in thyne hart to bestowe both lyfe and goodes vpon thy neighbour in a iust cause, and hast proued it: then art thou sure, that thou louest Christ, and feelest that thou hast thy trust in his bloud.

And this is his commaundemēt that wee beleue in his sonne Iesus Christ, and loue one another, as he gaue commaundement.

Fayth is the first and also the roote * 1.3036 of all commaundementes. And out of fayth spryngeth loue: and out of loue workes. And when I breake any com∣maundemēt I sinne agaynst loue. For had I loued I had not done it. And when I sinne agaynst loue I sinne a∣gaynst fayth. For had I earnestly and with a full trust remembred the mercy that Christ hath shewed me, I must haue loued. Wherefore when we haue broken any commaundement, there is no other way to bee restored agayne, thē to go through repētaunce vnto our fayth agayne, and aske mercy for Chri∣stes sake. And assoone as we haue re∣ceaued faith that our sinne is forgiuen, wee shall immediatly loue the com∣maundemēt agayne, and through loue receaue power, to worke.

And he that keepeth his com∣maundemētes abideth in him, and he in hym. And hereby we knowe that there dwelleth in vs of hys spirite which he gaue vs.

Through the woorkes we are sure that we continue in Christ, and Christ in vs, and that his spirite dwelleth in vs. For his spirite it is that kepeth vs in fayth, and through fayth in loue and through loue in workes.

The fourth Chapter.

DEarely beloued be∣leue not euery spirit, but proue the spirits whether they bee of God. For many false Prophetes are gone out into the world.

Spirites are taken here for prea∣chers, * 1.3037 because of the preachyng or doc∣trine, which if it be good, is of the spi∣rite of God: and if it be euill, of the spi∣rite of the deuill. Now ought we not to beleue euery mans doctrine vnad∣uisedly, or condeinne any mans prea∣chyng yer it be heard and sene what it is. But a Christen mās part is to exa∣mine, iudge & trie it, whether it be true or no. Quench not the spirit saith Paul i. Thess. the last. Neither despise pro∣phesiynges, * 1.3038 but proue all thyng, and kepe that whiche is good. Destroy not the giftes of the spirite of God, but trie whether they be of God, and good for the edifiyng of his congregation: and keepe that whiche is good and refuse that whiche is euill. And suffer euery person that hath any gift of God, to serue God therin, in his degree and e∣state, after a Christen maner and a due order. Why shall we try the doctrines: Ʋerely for there bee many false Pro∣phetes abroad already. We told you before that Antichrist should come, as our master Christ told vs that he shuld come. But now I certify you that An∣tichristes kyngdome is begon alrea∣dy. And his Disciples are gone out to preache. Trie therefore all doctrine. * 1.3039 wherewith shall we trie it? with the doctrine of the Apostles, and with the Scripture which is the touchstone: ye and because ye loue compendiousnes, ye shall haue a short rule, to trie them with all.

Hereby knowe ye the spirite of God. Euery spirite that confesseth that Iesus Christ is come in the fleshe is of God. And euery spirite that cōfesseth not that Iesus Christ

is come in the flesh, is not of God. And the same is that spirite of An∣tichrist, of whō ye haue heard that he should come: And euen now he is in the world already.

Whatsoeuer opinion any member * 1.3040 of Antichrist holdeth, the ground of all his doctrine is to destroy this article of our fayth, that Christ is come in the flesh. For though the most part of all heretickes confesse that Christ is come in the flesh after their maner, yet they deny that he is come, as the Scripture testifieth & the Apostles preached hym to be come. The whole study of the de∣uill and all his members is to destroy the hope and trust that we should haue in Christes flesh, and in those thynges which he suffered for vs in his flesh, & in the Testament and promises of mer¦cy which are made vs in his flesh. For the scripture testifieth that Christ hath taken away the sinne of the world in his flesh, and that the same houre that he yelded vp his spirite into the hands of his father, hee had full purged and made full satisfaction for all the sinnes of the world. So that all the sinne of the worlde, both before his passion and after, must be put away through repen¦taunce toward the law and fayth and trust in his bloud, without respect of any other satisfactiō, sacrifice or worke. For if I once sinne, the law rebuketh my consciēce, and setteth variaunce be∣twene God and me. And I shal neuer be at peace with God agayne vntill I haue heard the voyce of hys mouth, how that my sinne is forgiuen me for Christes bloud sake. And assoone as I that beleue, I am at peace with God. Rom. v. and loue his law agayne, and of loue worke.

And that Christ hath done this ser∣uice in his flesh, deny all the members of Antichrist. And hereby thou shalt know them. All doctrine that buildeth * 1.3041 thee vpon Christ, to put thy trust and confidence in his bloud, is of God and true doctrine. And all doctrine that withdraweth thyne hope and trust frō * 1.3042 Christ, is of the deuill and the doctrine of Antichrist. Examine y^• Pope by this rule, and thou shalt finde that all hee doth, is to the destructiō of this article. He wresteth all the Scriptures & set∣teth them cleane agaynst the woll, to destroy this article. He ministreth the very Sacramentes of Christ vnto the destruction of this article: and so doth he all other ceremonies, and his abso∣lution, penaunce, purgatorie, dispensa∣tions, pardōs, vowes, with all disgui∣sings. The Pope preacheth that Christ * 1.3043 is come to do away sinnes, yet not in the flesh but in water, salt, oyle, cādles, bowes, asshes, friers coates, and monkes cowles, and in the vowes of thē that for••were matrunonie to keepe whores, and swere beggerie, to possesse all the treasure, riches, wealth & plea∣sures of the world: and haue vowed o∣bedience, to disobey with authoritie, all the lawes both of God and man. For in these hypocritish and false sacrifices, teacheth he vs to trust for the forgiue∣nes of sinnes, & not in Christes flesh.

Ye are of God litle childrē, and haue ouercome them. For greater is he that is in you, then he that is in the world.

He that dwelleth in you, and wor∣keth * 1.3044 in you through fayth, is greater then he whiche dwelleth and worketh in them through vnbelefe. And in hys strength, ye abyde by your profession, and cōfesse your Lord Iesus, how that he is come in the flesh and hath purged the sinne of all that beleue in his flesh. And through that fayth ye ouercome them in the very tormentes of death. So that neither their iugglinges, nei∣ther their pleasures, neither their thret¦nynges, or their tormentes, or the very death wherewith they slay your bo∣dies, can preuayle agaynst you.

They be of the world, and ther∣fore they speake of the world, and the world attēdeth vnto them. We bee of God: and hee that knoweth God heareth vs. And he that is not of God heareth vs not. And here∣by we know the spirit of truth and the spirite of errour.

There be and euer shalbe two gene∣rations * 1.3045 in the world: one of the deuill, which naturally hearken vnto the false Apostles of the deuill, because they speake so agreable vnto their naturall complection. And an other of God, which hearken vnto the true Apostles of God, & consent vnto their doctrine. And this is a sure rule to indge spi∣rites with all, that we indge them to haue the spirite of truth, which hearkē vnto y^t true doctrine of Christes Apo∣stles: & them to haue the spirite of er∣rour which hearken vnto worldly and deuilish doctrine, abhorryng the prea∣thing

of the Apostles. And looke he∣ther the Popes doctrine bee world∣ly or no, if pride and couetousnes be worldly, yea and secherie to. For what * 1.3046 other is all his doctrine then of bene∣fices, promotions, dignities, byshop∣rikes, cardinallshyps, vicarages, par∣sonages, prebendes, chaunge of bisho∣prikes, and resignyng of benefices, of vnions, pluralities, totquots, and that which cōmeth once into their handes, may not out agayn: yea and of whores and concubines, and of captiuyng of consciences for couetousnes, & all that hearken to that doctrine abhorre the doctrine of the Apostles and persecute it, and them that preach it.

Dearely beloued let vs loue one an other, for loue is of God. And all that loue are borne of God, and knowe God. And he that loueth not, knoweth not God: for God is loue.

Iohn singeth his old song agayne, and teacheth an infallible and sure to∣ken which we may see and feele at our fingers endes, and therby be out of all doubt, that our fayth is vnfayned and * 1.3047 that we knowe God and be borne of God, and that we hearkē vnto the do∣ctrine of the Apostles purely and god∣ly & not of any curiositie, to seke glorie and honour therein vnto our selues, & to make a cloke therof to couer our co∣uetousnes, and filthy lustes. Whiche token is, if we loue one an other. For the loue of a mans neighbour vnfay∣nedly spryngeth out of the vnfayned knowledge of God in Christes bloud. By which knowledge we be borne of * 1.3048 God & loue God and our neighbours for his sake. And so he that loueth hys neighbour vnfaynedly, is sure of him selfe, that he knoweth God, and is of God vnfaynedly. And contrarywise, he that loueth not, knoweth not God. For God in Christes bloud is such a loue that if a man saw it, it were impos¦sible that he should not breake out into the loue of God agayne & of his neigh∣bour for his sake.

Herein appeared the loue of God vnto vs warde, because God sēt his onely sonne into the world, that we should liue through hym. Herein is loue: not that we loued God, but that he loued vs, and sent hys sonne, a satisfaction for our synnes.

If a man had once felt within in his conscience the fierce wrath of God to∣warde sinners and the terrible & most cruell damnation that the law threat∣neth: and then beheld with the eyes of * 1.3049 a strong fayth, the mercy, fauour and grace the takyng away of the damna∣tion of the law and restoryng agayne of life, frely offred vs in Christs bloud, he should perceaue loue, and so much the more, that it was shewed vs, when we were sinners and enemies to God. Roma. 5. and that without all deser∣uyngs, without our endeuouryng, en∣forcyng and preparyng our selues, and without all good motions, qualities & properties of our frewill. But when our hartes were as dead vnto all good workyng, as the mēbers of him whose soule is departed, whiche thyng to proue, and to stoppe the blasphemous mouthes of all our aduersaries, I will of innumerable textes rehearse one in the beginnyng of the second chapter to the Ephes. where Paule sayth thus. Ye * 1.3050 were dead in trespasse & sinne in which ye walked accordyng to the course of the world and after the gouernour that ruleth in the ayre, the spirite that wor∣keth in the children of vnbelefe, amōg which we also had our conuersation in tyme past, in the lustes of our flesh: and fulfilled the lustes of the fleshe and of the mynde (so that the fleshe and the mynde were agreed both to sinne, and the mynde consented as well as the flesh) and were by nature the children of wrath, as well as other. But God * 1.3051 beyng rich in mercy, through the great loue wherwith he loued vs, euen whē we were dead in sinne, hath quickened vs with Christ: for by grace are ye sa∣ued: and with hym hath raysed vs vp and with him hath made vs sit in hea∣uenly thynges through Iesus Christ, for to shew in tyme to come the exce∣ding riches of his grace, in kyndnes to vs ward in Iesus Christ. For by grace are ye saued through fayth, & that not of your selues: for it is the gift of God, and commeth not of workes, lest any man should bost him selfe. But we are his workemanshyp created in Christ Iesu vnto good workes, vnto whiche God ordeined vs before that we shuld walke in them. The text is playne, we were stone, dead and without lyfe or power to do or consent to good. The whole nature of vs was captiue vnder the deuill and led at his will. And we were as wicked as the deuill now is (Except that hee now sinneth agayne

the holy ghost) and we consented vnto sinne, with soule and body and hated the law of God. But God of his grace onely quickened vs in Christ, and ray∣sed vs out of that death and made vs sit with Christ in heauenly thynges. That is, he set our hartes at rest and made vs sit fast in the lyfe of Christes doctrine, and vnmoueable frō the loue of Christ. And finally we are in this our second byrth Gods workemāshyp and creation in Christ: so that as hee which is yet vnmade, hath no life nor power to worke, no more had we till we were made agayne in Christ. The preachyng of mercy in Christ quicke∣ned our hartes through faith, wrought by the spirit of Christ which God pou∣red into our hartes, yer we wist.

Dearely beloued, if God so lo∣ued vs, then ought we loue one an other.

If we felt the loue of God in Chri∣sles bloud, we could not but loue a∣gayne, not onely God and Christ, but also all that are bought with Christes bloud. If we loue God for the plea∣sures that we receaue, then loue we our selues. But if we loue hym to do hym pleasure agayne: that can we no otherwise do, then in louing our neigh¦bours for his sake, them that are good, to continue them in their goodnes, & them that are euill, to draw them to good. Loue is the instrument where∣with fayth maketh vs Gods sonnes & * 1.3052 fashioneth vs lyke the image of God, and certifieth vs that we so are. And therfore commaundeth Christ. Math. v. Loue your enemyes, Blesse thē that curse you, pray for them that persecute you, that ye may be the sonnes of your heauenly father, whiche maketh his sunne rise ouer good and bad, and sen∣deth his rayne vpon iust and vniust: ye whiche made the sunne of his mercy shyne vpō vs and sent the rayne of the bloud of his deare and onely child vp∣pon our soules, to quicken vs and to make vs see loue to loue agayne.

No man hath at any tyme sene God. If we loue one an other God dwelleth in vs, and his loue is per∣fect in vs.

Though we can not see God, yet if we loue one an other, we be sure that * 1.3053 he abydeth in vs, and that his loue is perfect in vs: that is, that we loue hym vnfaynedly. For, to loue God truly & to giue him thankes, is onely to loue our neighbour for his sake. For vppon his person thou canst bestow no bene∣fite. And for as much as we neuer saw * 1.3054 God, let vs make no image of him nor doe hym any imageseruice after our own imagination, but let vs go to the scripture that hath sene hym, and there wete what fashion he is of and what seruice he wilbe serued with. Blind rea¦son sayth God is a kerued post and wil be serued with a candle. But Scrip∣ture sayth God is loue & wilbe serued with loue. If thou loue thy neighbour thē art thou the image of God thy self, and he dwelleth in the liuing temple of thine hart. And thy louing of thy neigh¦bour for hys sake, is hys seruice and worshyp in the spirite, and a cādle that burneth before hym in thyne hart and casteth out the light of good workes be¦fore the world, & draweth all to God, and maketh his enemyes leaue their euill, and come and worshyp him also.

Hereby we know that we abyde in him, and he in vs. For he hath gi∣uen vs of his spirite.

He that hath not Christes spirit, the * 1.3055 same is none of his. Roma. 8. If we haue the spirite of God, then are we sure. But how shall we know whether we haue the spirite? Aske Iohn and he will say, if we loue one an other.

And we haue sene and do testi∣fie that the father hath sent hys sonne, the sauiour of the worlde. Whosoeuer confesseth that Iesus is the sonne of God, in hym dwelleth God, and he in God. And we haue knowne and beleued the loue that God hath to vs.

First the Apostles taught no fables, but that they saw and receaued of God by the witnesse of his spirite. Secon∣daryly * 1.3056 Iohn ascēdeth vp stepe higher, from loue to fayth, and sayth he that be leueth that Iesus is Gods sonne, hath God in hym. And I doubt not but the Pope and his defēders will aunswere Iohn and say, then the deuil hath God in hym, and is also in God. For other fayth then such as the deuill hath, felt they neuer any. But Iohn preuenteth them, we haue knowē and beleued the loue that God hath to vs. That is, we beleue not onely with story fayth, as men beleue old Chronicles, but we be∣leue the loue and mercy that GOD

shewed vs, and put our trust and con∣fidence therein (And so taketh Scrip∣ture belefe) we beleue that Iesus is the sonne of God, made man and slayne for our sinnes, which is a tokē of great loue. And that loue beleue we & trust therto. Where Paule sayth. i. Cor. xij. No man can cal Iesus Lord except the holy ghost had taught hym. But tho∣rough the holy ghost he meaneth not with the mouth onely, but in the hart with vnfayned fayth, putting his hope & trust in the Lordshyp which he hath ouer sinne, damnation, hell, and death. For so could no man call Iesus Lord, except the holy ghost had taught hym, as Christ saith Math. xvi. flesh & bloud shewed thee not that.

But yet how shall I see my fayth? I must come downe to loue agayne, & thence to the workes of loue, yer I can see my faith. Not alway but sometime thou shalt fecle thy fayth without the outward deede, as in great aduersitie and persecution when the deuil assaul∣teth thee with desperation, and layeth thy sinnes before thee, & would beare the in hād that God had cast the away and left the succourles, for thy synnes sake. Then commeth fayth forth with her shielde, and turneth backe agayne * 1.3057 the dartes of the deuill, and aunswe∣reth: Nay for Iesus is y^• sonne of God: yea and my very God and my very Lord, and hath takē away my sinnes & all dānation. And this trouble & aduer¦sitie which is come vpō me, by settyng of thee and on of thy lymmes, is onely to make me feele the mercy of my fa∣ther and his power and helpe within in my soule, and to slay the rest of the poyson which remaineth in the flesh.

God is loue and he that abydeth in loue, abydeth in God, and God in hym.

This haue we heard aboue and it is easie to be vnderstand.

Herefore is loue perfect with vs, that we should haue confidence in the day of Iudgement.

Howsoeuer this text sounde, this me thinketh should be the meanyng: that we should prouoke ech other to loue, and euer haue those examples of edifieng before our eyes that should most moue vs to loue. For perfite loue serueth to make a man bold, because it is the kepyng of the cōmaundements. And therfore he that is perfect in loue, when hee seith hym selfe yet in this * 1.3058 world to be vnto his neyghbour as God is vnto hym, and to be lyke hys heauenly father in all example of kynd¦nesse, is bold in the presence of God: yea though he come to iudge synners. When on the other side, they that con∣tinue euer in their wickednes & grow not in loue, fall often. And therefore their cōscience euer accuseth them and putteth them in feare, by the reason of the fresh memory of the offence, that they can not at once be bold, though they haue neuer so great promises of mercy.

There is no feare in loue. But perfect loue casteth out feare. For feare hath paynefulnes. He there∣fore that feareth, is not perfect in loue.

Loue is not paynefull but maketh * 1.3059 all thyng easie and pleasaunt: feare of punishmēt for y^e trespasse newly com∣mitted is paynefull: Therfore where loue is perfect there is no such feare. Loue is the fulfillyng of all commaun∣dementes. And therfore where loue is perfect, there is no sinne. And where consciēce doth not accuse of sinne, there is faith bold to go into God & to stand before hym, and looke hym in the face, and to coniure him by all his mercies, and to aske the petitions of his desire. Lacke of loue is the breakyng of the commaundements and cause of sinne. And where the conscience accuseth of sinne, their fayth is abashed, dismayed, ashamed & affrayed to go in, for feare of rebuke. Loue therefore serueth to make a man bold in the day of iudge∣ment and in all temptations.

Iohn speaketh not generally of all * 1.3060 maner feare, but of that onely whiche the consciēce of sinne putteth a man in. For diuers feares there be that accom∣pany loue and grow as she doth. The more a woman loueth her child, the more she careth for it and feareth lest ought should chaunce it a misse. Euen * 1.3061 so the more we loue our brethren, the more we care for them, and feare lest any temptation should trouble them. As Paule sayth. ij. Cor. xj. who is sicke and I am not sicke? who is offended or hurt and mine hart burneth not? How cared he for Timothe, for Titus, and for all that were weake, & for the Co∣rinthians, Galathiās, and for all con∣gregations? and how diligently wrote he to them in his absence? and the more

we loue God, the more diligent and circumspect are we, that we offēde hym * 1.3062 not. And tell me I pray thee, whosoe∣uer hast had experience, what a payne and grief, yea and what a freatyng co∣resey is it vnto the hart of a true louer of God, to here the poyson generation of vipers, the pestilent sect of hypocri∣tish Phariseis, wittingly and willing∣ly to blaspheme and rayle on the open and manifest truth of the holy ghost?

If ye will see how bold loue is: go to Moyses. Exod. 32. and Numeri. 14. And there behold how hee coniureth God and amōg all sayth: Forgiue this people or put me out of the booke that thou hast written. As who should say, they be thy people and thou commaū∣dest me to loue them. And for thy sake I loue them and teach them and care for them, as a mother that had borne them and loue them no lesse then my selfe. Wherfore if thou loue me as thou * 1.3063 promisest me, then saue them with me: or if not, thē cast me away with them, and let me haue such part as they take. And Paule sayd asmuch. Roma. ix. Looke vpō worldly loue, and see what pageantes she playeth now and then and how dronken a thyng it is: and be sure, where the loue of God is perfect, she will not onely go betwene bodely death and her louer, but also betwene hym and hell. If a man would take of this, that a man might be so perfect in this lyfe, that he might not be perfe∣cter, it would not folow. For though the spirite at a tyme get the vpper hand of the flesh, & wynneth her self to God, that she can not tell whether she be in the body or no: yet the flesh will pull her downe agayn and not let her con∣tinue, and now and thē plucke of some of her feathers, for mountyng so hygh againe. For Moses fell through vnbe∣lefe well inough after that seruentnes.

We loue hym, because he loued vs first.

We deserue not y^e loue of God first, but he deserueth our loue, and loueth vs first, to wynne vs and to make vs his frendes of his enemyes. And as soone as we beleue his loue, we loue agayne. And so fayth is mother of all * 1.3064 loue. And as great as my fayth is so great is loue, though fayth can not be perfectly sene, but through the workes of loue and in the fire of temptation.

If a man say, I loue God, and ha∣teth his brother: he is a lyer. For how cā he that loueth not his bro∣ther whom he seeth, loue God whō he seeth not? And this commaūde∣mēt haue we of him: that he which loueth God, loue his brother also.

To loue a mans neighbour in God * 1.3065 is a sure rule to know that we loue God: and not to loue him, is a sure to∣ken that we loue not God: and to hate our neighbour is to hate God. For to loue God is to do hys commaunde∣ments as Christ sayth Iohn. xv. ye are * 1.3066 my louers if ye do those thinges which I haue commaūded you: and the com∣maūdemēt is to loue our neighbours: then he that loueth not his neighbour, loueth not God. And likewise to hate the commaundement, is to hate God that commaunded it: and the cōmaun∣dement is to loue our neighbours: hee then that hateth his brother whō God biddeth hym loue, hateth God.

The fift Chapter.

ALl that beleue that Iesus is Christe are borne of God. And al that loue him whiche begat, loue hym that is begotten of him. In this wee knowe that wee loue the sonnes of God, when we loue God and kepe his commaundementes. For this is the loue of God that we kepe his commaundementes.

This is a sure cōclusion that we be * 1.3067 borne of God through fayth. And that fayth maketh vs Gods sonnes, in that we beleue that Iesus is Christ: as the first chapter of Iohn also testifieth, hee gaue them power to be the sonnes of God, in that they beleued in his name.

What it is to beleue that Iesus is * 1.3068 Christe, may bee vnderstand by that which is aboue rehearsed. It is a farre other thyng then as the deuill beleued it agaynst his will and to hys greate payne, or as they beleue it which to ful¦fil their sinne, enuie the glory of Christ and persecute his Gospell, forbydding to preach it or to read in it. To beleue that Iesus is Christe, is to beleue in Christ: that is, to beleue earnestly, and to put all thy trust therein, and to lay the price of thy soule therupon: that the sonne of Marie whom the aungell cō∣maunded to be called Iesus because he

shuld saue his people frō their sinnes, is that Christ, that Messias, and that * 1.3069 annoynted whiche God promised the fathers should come and blesse all na∣tions and annoynt them with the oyle of his spirite, & with mercy and grace, and to deliuer them frō death of their soules, whiche is the consentyng to sinne, and to make them a lyue with consentyng vnto the law of God, and in certifiyng thē that they be the sonnes of God: And to put the whole trust in all that he suffred in his fleshe for thy sake and in all promises of mercy that are in hym and that thou be full persua¦ded that there is no other name vnder heauen giuen vnto men to be saued frō sinne by, or to purchase forgiuenesse of the lest synne that euer was cōmitted.

An other conclusion is this: whoso∣euer loueth God, loueth all that beleue * 1.3070 in God. For all that loue hym that be∣getteth, loue them that are begotten of him: and all that beleue in God are be∣gotten of God through that belefe, and made his sonnes: thē al that loue God, loue all that beleue in God.

An other conclusion is this. When we loue God and his law, thē we loue the sonnes of God. Which is this wise * 1.3071 proued: The loue of God is to keepe the law of God, by the text before and after the law of GOD is to loue our neighbours & therfore if we loue God in kepyng his lawes we must needes loue the sonnes of God.

But Iohn should seme to be a very negligēt disputer to many men in that he here certifieth vs of the loue of our neighbours by the loue of God, when aboue hee certifieth vs that we loue God because we loue our neighbours. Hee semeth to doe as I heard once a great Clerke in Oxford stand halfe an houre in a pulpit to proue that Christ was a true Prophet by the testimonie of Iohn Baptist and an other halfe houre to proue Iohn y^t Baptist a true Prophet by the authoritie of Christ, as we say claw me, claw thee: and as eue∣ry these might lightly proue him selfe a true man, in bearyng recorde to an o∣ther as false as he and takyng recorde of the same agayne. Which kynde of dis¦putyng schole men call Petiti•• pr••ncipij, the prouyng of two certaine thynges, eche by the other, and is no prouyng at all, as our holy father proueth the au∣thoritie of Scripture by hys decrees (for the Scripture is not autentike but as his decrees admit it) & to make his decrees shyne and appeare glori∣ous, and to obtaine authoritie, he alle∣geth the Scripture after his iugglyng maner, to make fooles starke mad.

But it is not so here, for both the de∣monstrations are certaine, both the proffe of the loue of God and his law by the loue of my neighbour, and the proofe of the loue of my neighbour by the loue of God and his law. For whē ij. thynges are so ioyned together that they can not be separated, then the pre∣sence of the one vttereth the presence of the other, whether soeuer thou first seest. As if I see fire I am sure that * 1.3072 some thyng doth burne. And if I smell burnyng, I am certified of fire. Euen so the loue of God is the cause why I loue my neighbour: and my loue to∣ward my neighbour is the effect of the loue of God. And these two loues are euer inseperable, so that whether soe∣uer I feele first, the same certifieth me of the other.

Iohn calleth the loue of a mās neigh¦bour the deedes of loue, after the He∣brue speach, as to helpe at neede. For the deede declareth what the man is within. Neither can my loue to God & fayth be sene to the world, saue tho∣rough the workes. And by the workes doth Christ commaunde vs to iudge. So that if a mā haue euill workes and * 1.3073 continueth therin, he loueth not God nor knoweth God, no though he call hym selfe master doctour, or Gods vi∣care. Neither vnderstandeth he Gods word for all his high diuinitie: but is in all hys preachyng an hypocrite, a false Prophet, and a lyer though hys preachyng please the world neuer so well. Neuerthelesse a man is certified that he loueth God yer he come at the worke, by the testimonie of the spirite which is giuē him in earnest. The spi∣rite sayth Paule. Roma. viij. testifieth vnto our spirite, that we be the sonnes of God: and then it testifieth that we beleue in God: for thorough fayth are we sonnes. And then it certifieth me that I loue God. For fayth and loue are inseparable. The spirite thorough fayth certifieth my conscience that my sinnes are forgiuē, and I receaued vn∣der grace and made the very sonne of God, and beloued of God. And thē na∣turally myne hart breaketh out into the loue of God agayne, & I seke how to vtter my loue, and to do God some pleasure. And because I can neither do seruice or pleasure vnto his owne per∣son, my neighbour is set before me, to do God seruice and pleasure in him &

to be to him as Christ is to me, because he is my brother, bought with Christs * 1.3074 bloud as I am. And I consent vnto that law, and loue it yer I come at the dede, and long after the dede. And then whē I loue my neighbour in the deede accordyng to this law; I am sure that I loue hym truly. Or els if I exami∣ned not my loue by this law, I might be deceaued. For some loue their neigh¦bours for pleasure, profite, glorie and for their doyng seruice onely, as our spiritualtie loue vs, and of that blessed loue, do their busie cure to keepe vs in darkenes: which loue is a signe that a man hateth God and hys neighbour therto, and loueth him selfe onely. But Gods law is that I should absteine from myne owne pleasure and profite, and become my neighbours seruaunt, and bestow lyfe and goodes vpō hym, after the example of Christ. Wherfore if I loue my neighbour out of the loue of Christ and after the example of hys law, I am sure that I loue him truly.

And his commaundementes are not greuous. For all that is borne of God ouercommeth the worlde: and this is the victory that ouer∣commeth the world, euē our faith.

To loue is not paynefull: the com∣maundementes are but loue: therfore they be not greuous, because loue ma∣keth the commaundements easie. The seruice that a mother doth vnto her child is not greuous, because she lo∣ueth it. But if she should do the tenth part vnto one that she loued not, her * 1.3075 hart would brast for impacience. Ʋnto a mā that fetleth not the loue of Christ it is as impossible to keepe the com∣maundementes, as for a Camell to en∣ter through the eye of a nedle. But im∣possible is possible and easie to, where the loue of Christ is beleued. For it fo∣loweth, * 1.3076 all that are borne of God, o∣uercome the world: that is to wete, the deuill which is the ruler of the world: and his disciples which haue their lust in hys gouernaunce & cōsent to sinne, both in body and soule, and giue them¦selues to folow their lustes without re¦sistence: and their owne flesh which al∣so cōsenteth to sinne, do they ouercome with al that moueth to sinne. By what victory? Ʋerely through fayth. For if our soules be truly vnderset with sure hope and trust, and continuall medita∣tions of Christes loue, shewed alrea∣dy, and of succour, helpe and assistence that is promised in his name, and with the continuall memorie of their exam∣ples which in tymes past haue sought through fayth and ouercome: thē were it impossible for the world with all his chinalrie, to ouerthrow vs with any as¦sault or with any ordinaunce that hee could shoote agaynst vs. For if y^t fayth * 1.3077 & meditation were euer present in vs, then loue thorough that fayth, should easly ouercome what so euer peril thou couldest imagine. Read in the Bible and see what conquestes fayth hath made, both in doyng & also sufferyng. The xj. chapter vnto the Hebrues mi∣nistreth the examples aboundauntly. How mighty was Dauid when hee came to fight, and how ouercame hee thorough fayth? And how mightyer was he when he came to sufferyng, as in the persecution of the kyng Saul? In so much that when he had his most mortall enemy kyng Saul, that twelfe yeares persecuted him against al right, in his handes to haue done what hee would with him, through faith he tou∣ched hym not, nor suffred any man els to do, though he was yet all his lyfe a man of warre and accustomed to mur∣ther and shedyng of bloud. For he be∣leued that God should aduenge hym on his vnrighteous kyng, vpō whom it was not lawfull to aduēge himselfe.

Who is it that ouercommeth the world, but he that beleueth that Ie¦sus is the sonne of God?

If to beleue that Iesus is Gods sonne be to ouercome the world, then our Prelates vnderstand not what be∣lief is, which affirme that the best be∣lefe and the worst mā in the world may stand together.

This is he that came by water and bloud Iesus Christ: not by wa∣ter onely but by water and bloud. And it is the spirite that testifieth, because the spirite is truth. For there are three that beare witnesse in heauen. The father, the worde, and the holy ghost And these three are one. And there are three which beare recorde in earth the spirite water and bloud, and these three are one.

Christ came with three witnesses, * 1.3078 water, bloud and spirite. He ordeined the Sacrament of Baptisme to be hys

witnesse vnto vs. And he ordeined the Sacramēt of his bloud, to be his wit∣nes vnto vs. And he powreth his spi∣rite into the harts of his, to testifie and to make them feele that the testimonie of those two Sacramēts are true. And the testimonie of these three is, as it af∣ter foloweth, that we haue euerlastyng life in the sonne of God. And these iij. are one full witnes sufficiēt at the most that the law requireth, whiche sayth ij. or. iij. at the most is one full sufficient witnes. But alas we are •…•…t taught to take the Sacramēts for witnesses, but * 1.3079 for imageseruice, & to fore the worke of them to God, with such a minde as the old heathen offred sacrifices of beastes vnto their Gods. So that what soeuer testifieth vnto vs, that we haue euer∣lastyng lyfe in Christ, that mouth haue they stopped with a leuended maun∣chet of their Pharisaicall gloses.

If we receaue the witnesse of mē, the witnesse of God is greater. For this is the witnesse that God hath borne of his sonne.

If the witnesse of men, so they be iij. is to be receaued, much more is the wit¦nesse of God to be receaued. Now the witnesse that these iij. water bloud, & spirite beare, is the witnesse of God & therfore the more to be beleued.

He that beleueth in the sonne of God hath witnes in him selfe. And he that beleueth not God, maketh him a lyer, because he doth not be∣leue the witnesse that God hath te∣stified of his sonne. And this is the witnesse, that God hath giuen vs e∣ternall lyfe: and this lyfe is in hys sonne. He that hath the sonne, hath lyfe. And he that hath not the sonne of God, hath not life.

The true beleuers haue the testimo∣nie of God in their hartes, & they glo∣rifie * 1.3080 God witnessing that hee is true. They haue the kingdome of God with in them and the temple of God within them, and God in that temple, & haue the sonne of God & lyfe through hym. And in that temple they seke God, and offer for their sinnes y^e sacrifice of Chri¦stes bloud, and the fatte of his mercies in the fire of their prayers, and in the confidence of that sacrifice go in boldly to God their father.

But the vnbeleuers blaspheme God and make him false, describyng him af∣ter the complection of their lyieng na∣ture. And because they be so full stuffed * 1.3081 with lyes that they cā receaue nothing els, they looke for the kyngdome of God in outward thynges and seeke God in a temple of stone where they offer their imageseruice and the fate of their holy dedes: in confidence wher¦of they go into God and trust to haue euerlastyng lyfe. And though the text testifieth that this lyfe is onely in the sonne, yet they will come at no sonne shynyng but as vncleane byrdes hate the light.

These thynges haue I written vnto you that beleue in the name of the sonne of God, that ye may know that ye haue euerlasting life, & that ye may beleue in the sonne of God.

They that haue the fayth of Christes * 1.3082 Apostles, know that they haue eternal lyfe. For the spirtte testifieth vnto their spirites that they are y^e sonnes of God. Roma. viij. and receaued vnder grace. Our Doctours say they can not know whether they be in the state of grace: therefore they haue not the fayth of the Apostles. And that they know it not, is the cause whey they rayle on it.

This is the confidence that we haue in hym, that if we aske ought accordyng to his will, he heareth vs. And if we know that he heareth vs, whatsoeuer we aske, we knowe that we haue the petitions that we aske of hym.

Christ sayth Math. vij. aske & it shal * 1.3083 be geuen you. And Iohn in the. xvj. chap. Whatsoeuer ye aske in my name, he shall giue it you. To aske in y^t name of Iesu Christ & accordyng to his will be both one, and are nothyng elles but to aske the thynges contayned in the promises and Testamēt of God to vs warde, that God wilbe our father and care for vs both in body and in soule: and if we sinne of frailtie & repent for∣giue vs, and minister vs all thynges necessarie vnto this life, & kepe vs that we be not ouercome of euill &c. Now if they which beleue in Christ are bold with God that he heareth them & sure that he graunteth their petitions, it fo∣loweth that they whiche are not bold that he heareth them nor sure that hee graunteth their petitions, do not be∣leue in Christ. They that go to dead Saints with which they neuer speake

nor wotte where they be, be not bold * 1.3084 that God wil heare them, nor sure that he will graunt their petitions therfore they beleue not in Christ. That they be neither bold nor sure, appeareth first by their deedes, and secondarely by their owne confession: for they say what should God heare them or graūt them ought seing they be vnworthy, yea and they confirme it with a similitude of worldly wisedome, that they should be put backe for their malapertnes, and fare the worse, as if a rude felow shuld breake vp into the kyngs priuie cham∣ber, and presse vnto his owne person without knockyng or speakyng to any other officer: so that they beleue it an augmentyng of sinne, to go to God thē¦selues in the cōfidēce of Christes bloud as he bad them.

If a man see his brother sinne a sinne not vnto death, let him aske: and he shall giue hym life for them that sinne not vnto death. There is a sinne vnto death, and for it say I not that thou shouldest pray. All vnrighteousnes is sinne. And there is a sinne not to death.

Whatsoeuer sinne we see in y^t world, let vs pray and not dispayre. For God is the God of mercy. But for the sinne * 1.3085 to death whiche is resistyng grace and fightyng against mercy and open blas∣phemyng of the holy ghost, affirmyng that Christs miracles are doue in Beel sabub, and his doctrine to be of the de∣uill, I thinke that no Christen man if he perceaue it, can otherwise pray, then as Paule prayed for Alexander the Co∣persmith the. ij. Timo. the last: that God would reward hym accordyng vnto his workes. They that go backe agayne after they know the truth, and giue them selues willingly to sinne, for to folow it and persecute the doc∣trine of truth by profession to mayn∣teine falshead for their glorie and vaū∣tage, are remedylesse: as ye may see. Hebr. vj. and. x. Bala•…•… so sinned: the false Prophetes in the old Testament so sinned the Phariseis so sinned: Alex∣ander so sinned: & now many so sinne: folowyng their pride & couetousnes.

We know that all that are borne of God sinne not: But he that is borne of God kepeth him self, and the wicked touche hym not.

As thou readest in the third chapter, they that are borne of God can not * 1.3086 sinne, for the sede of God kepeth them. They cannot cast of the yocke of Christ and consent to cōtinue in sinne nor de∣fie his doctrine, nor persecute it, for to quench it or to maynteine any thyng contrary vnto it. But in whatsoeuer captiuitie they be in y^t flesh, their harts yeld not: but imagine to breake lowse and to escape, and flye away, vnto the partie & standart of their Lord Christ. And as men of warre they euer keepe * 1.3087 watche and prepare them selues vnto warre, and put on the armure of God, the which is Gods word, the shield of fayth, the helmet of hope, and harnesse thē selues with the meditation of those thynges which Christ suffred for vs, & with the examples of all the Saintes that folowed him, and thinke earnestly that it is their part to lyue as purely as the best & come after as fast as they can. And yet in all their workes they knowledge them selues sinners vnsay nedly, as long as one iote of the per∣fectnes that was in y^t deedes of Christ, is lackyng in theirs. So that the deuill can not touch the hartes of them, nei∣ther with pride or vayne glorie of pure lyuing, neither to make them consen∣tyng vnto the flesh in grosse sinnes, if at a tyme they be taken tardy & ketche a fall. Whatsoeuer chaunce them, the de¦uill can ketch no hold of them, to keepe them still in captiuitie: but they will breake lose agayne, and repent and do penaunce, to chast theyr flesh that they come no more vnder y^t deuils clawes.

We know that we be of God, and that the whole world is set on mis∣chief.

They that beleue: that is to say, put their trust in Christ, see both their owne glorious state in God, and also the wretched estate of y^t world in their wickednes. But the worlde as they * 1.3088 knowe not God, nor the glory of the sonnes of God: Euen so they see not their owne miserable estate in wicked∣nes and damnation vnder the law of God, but the worse they are, the bolder they be and the surer of themselues, the further from repentaūce and the more standyng in their owne conceites, for the darkenes that is in them. And ther¦fore say our Doctours, a man can not knowe whether hee be in the state of grace or no nor needeth to care ther∣fore. And they be therefore the blynd leaders of the blynd.

We know that the sonne of God is come, and hath giuen vs vnder∣standyng to know him that is true: and we be in the truth thorough Iesus Christ. He is very God and eternall lyfe.

Christ is all and the fountaine of all * 1.3089 and of his fulnesse receaue we all. And as hee powreth the giftes of his grace vpon them that beleue in hym so he gi∣ueth them vnderstanding to know the very God, and that they be in the very God and that they haue obtained that through his purchasing: and leaueth not his sheepe in darkenes. And the same Iesu Christ is very God and eter¦nall life: God and eternall lyfe was he from the begynnyng, and became man for the great loue he had to vs, for to bryng vs vnto his eternall life. And he * 1.3090 that hath any other way thether, whe∣ther his own workes or other mēs, or workes of ceremonies, or sacraments, or merites of Saintes, or of ought saue Iesu Christ onely, shall neuer come thether. The world seith the Pope, and seith that they which be in the Pope, be Lordes in this world: and therfore they care to be in the Pope: but whether they be in God or not they say, it is not necessarie to know.

Litle children beware of Images.

Serue none Image in your harts. Idolatrie is Greeke, and the English is imageseruice: And an Idolater is al¦so * 1.3091 Greke, and the English an image∣seruaunt. * 1.3092 Be not Idolaters nor com∣mitte Idolatrie, that is be none image¦seruauntes, nor do any imageseruice, but beware of seruyng all maner ima∣ges. And thinke it not inough to haue put all the Images of false Gods out of the way, if ye now set vp the Image of very God and of his true Saints in their rowmes, to doe the same seruice vnto thē, which ye dyd vnto the other. For ye may do as strong imageseruice vnto the Image of GOD and of hys * 1.3093 Saintes, as vnto the Images of false Gods: yea thou maist commit as great Idolatrie to God, and yet before none outward Image, but before the image which thou hast fained of God in thine hart, as thou mayst before an outward Image of the deuil. The Iewes in the tēple of God where was none Image of God, dyd as great imageseruice to God, as the heathen vnto their false Gods: yea the Iewes in doing to God the thynges which God commaunded them, dyd committe worse Idolatrie & sinned more greuously agaynst God, thē y^• heathē did in offering vnto their false Goddes, which thyng to be true, the Prophetes testifie. For when the Iewes dyd their ceremonies and sacri¦fices: the meanyng & signification lost, and the cause forgotten which God or∣deined them for: to flatter and please God with the gloriousnes of the deede in it selfe, and to purchase ought of him for the costlynes or propernes of the present, what other made they of God in their imaginatiō, then a child whom if he crye or be displeased, men stil with a popet, or if we will haue hym to doe ought, make him an horse of a sticke.

If thou bryng a bolle of bloud and set it before God, to flatter hym, to * 1.3094 stroke hym, and to cory and claw hym, as he were an horse, and imaginest that he hath pleasure and delectation ther∣in, what better makest thou of God, then a butchers dogge? If thou bryng the fat of thy beastes to God, for the same imaginatiō, what makest thou of God, but one that had neede of grease to grease shoes or smeere bootes? If thou burnest bloud and fatte together to please God, what other thyng doest thou make of God, then one that had lust to smell to burnt flotesse?

God commaunded a curtesie of all * 1.3095 first ripe frutes to be offered: not to be an imageseruice, but a witnesse and te∣stimony that he had made them grow, that the people shuld not forget God, but thinke on his benefites and loue him and of loue kepe his commaunde∣mentes. And likewise if any had sinned agaynst Gods law God commaunded that they should repēt, and then bryng a beast and flye it and offer the bloud and y^t fat of the inwardes: not to make satistaction, but to testifie onely that God was pleased, and had of his mer∣cy at the repentaunce of the hart forgi∣uen the sinne. The sacrifices of bloud * 1.3096 were ordeined partly to be a secret pro¦phesyeng of Christes bloudshedyng, & partly to be a testimonie and certifiy∣eng of our hartes, that the sinne was forgiuen and peace made betwene vs and God, and not to be a satisfaction. For that were imageseruice, and to make an image of God.

We read in the hystories that when a loue day or a truce was made be∣twene man and man the couenauntes were rehearsed: and vppon that, they sl••e beastes in a memoriall and remem¦braūce of the appointemēt onely. And

so were the sacrifices signes and me∣morials onely, that God was at one with vs. For the Iew could beleue no * 1.3097 wordes though an aungell had spokē, without a tokē, as we hold vp our fin∣gers and clappe handes. And likewise whatsoeuer they were bidde to do, they must haue had a tokē of remēbraunce, though it had ben but a ring of a rush, as it is to see in the Bible.

Euen so our images, reliques, cere∣monies * 1.3098 and Sacramentes were our memorials & signes of remembraunce onely. And he that giueth in his hart more to them then that, is an image∣seruaunt. But when God is a spirite and worshypped in the spirite, we for lacke of fayth, beyng spiriteles, and ha∣uyng no power to desire of God any spiritual thing, serue God in the body, with imagined seruice, for such world∣ly thinges as our profession is to defie. Who kisseth a relique or beholdeth an image for loue of the Saintes liuyng, to folow the example? Nay we will fast the Saintes Euens & go barefoote vnto their Images and take payne, to obtaine greater pleasure in the world, and to purchase worldly thyngs as to mainteine the body in lustes that the soule can not once wishe for power to * 1.3099 liue as the Saintes liued or to long for the life to come. If we went in pilgri∣mage to kepe the remembraunce of the Saintes liuing in minde for our exā∣ple, and fasted and went barefoote to tame y^t flesh that it should not lust after such worldly thinges whiche we now desire of the Saintes, then did our fa∣styng and pilgrimage goyng serue vs, yea & the Saint were yet our seruaunt to edifie vs in Christ with the remem∣braunce of his life left behind, to preach and to prouoke vs to folow the exam∣ple. For our bodely seruice can be no seruice vnto the Saint which is a spi∣rite, except we imagine him to be an Image.

Saint White must haue a chese once in a yeare, and that of the greatest sorte which yet eateth no cheese. It shalbe giuen vnto the poore in her name say they. First that to be false we see with our eyes. Secōdarely Christ cōmaun∣deth * 1.3100 to care for the poore, and giue thē all that we may spare in his name: say∣ing that what is giuen them is geuen him, and what is denyed them is de∣nyed him. If the law of Christ be writ∣ten in thine hart, why distributest thou not vnto thy brethren with thine own hādes, in the name of thy Sauiour Ie∣su Christ which dyed both for them & thee, as thou hast vowed and promi∣sed to him in thy Baptisme.

It is giuen vnto Saint Whites * 1.3101 chapleyne. Saint Whites chapleyne hath a stipend already sufficient for a Christen man, and ought to receaue no more, but therwith to be content and to be an example of despising couetous¦nes. Moreouer that Priest that would folow the lyuyng of Iesu Christ as Saint White did, and teach his Paris∣shens to do so, were a right chaplayne of Christ. And they haue a promise to be fead & clothed as well as euer was their master in the name of Christ. And so be they and euer were, so that they nede not to begge in the name of saint White.

What shall Saint White do for thee againe for that great cheese? (for I wot well it is not giuen for nought) Giue aboundaunce of milke to make butter and chese? All we that beleue in Christ, are the sonnes of God, and God hath promised to care for vs, as much as we care for the keepyng of his cōmaunde∣ments, and hath promised that we shal receaue what soeuer we aske to his ho∣nour and our nede, of his hād. If then we be the natural sonnes of God, why runne we from our father, a beggyng to Saint White? Saint White sendeth no rayne vppon the earth nor maketh * 1.3102 the sunne shyne thereon nor maketh the grasse grow. Neither is there any Gods worde that he will now do so much for vs at her request. But God hath promised if we will keepe hys lawes to doe so much for vs at our own request, for the bloud of his sonne Iesu. What other thing then is thy ser¦uing of Saint White, thē lacke of faith & trust to Godward in Christs name, and a false fayth of thine owne fayning to Saint Whiteward for thine image∣seruice or seruyng her with cheese, as though she were a bodely thyng? And like disputatiō is it of all other saintes.

And as we worship the Saintes with imageseruice to obtaine tempo∣ral thinges: euen so worship we God. And as the Iewes turned their sacri∣fices vnto imageseruice whiche were giuen thē of God to be signes to moue them to serue God in the spirite: Euen * 1.3103 so haue we our Sacramentes. And for an exāple let vs take the Masse, which after the Popes abuse of it, is the most damnable imageseruice that euer was sence it began. Christ accordyng to the testimonie of the Scripture, made in

the dayes of his flesh, satisfaction for al the sinne of them that had or should be leue in his name, & obtained that they should be the sonnes of God, and ta∣ken from vnder the damnation of the law and put vnder grace and mercy, & that God should henceforth deale with them as a mercyful father dealeth with his children that runne not away from him, no though ought be at a tyme * 1.3104 chaunced amisse: but tary euer still by their father and by his doctrine, & con∣fesse their trespasse, and promise hence∣forth to inforce them selues vnto the vttermost of their power that they doe no more so negligently. And this pur∣chase made he with the thinges whiche he suffered in his flesh, & with the strōg prayers which he prayed. And to kepe his Testamēt, euerfresh in minde, that it were not forgot, he left with vs the Sacrament or signe of his body and bloud, to strength our faith and to cer∣tifie our cōscience, that our sinnes were forgeuen assoone as we repented and had recōciled our selues vnto our bre∣thren: and to arme our soules, through the continuall remembraunce of Chri∣stes death, vnto the despisyng of the world, mortifying of the flesh, & quen∣ching of the lustes and thyrst of world∣ly thinges. As they which haue dayly conuersation with the sicke and mise∣rable and are present at the deathes of men, are moued to defie the world, and the lustes therof.

And as Christ had institute the Sa∣crament * 1.3105 of his body and bloud, so the Byshoppes in processe of time, set sig∣nes of all the rest of Christes passion, in the ornamentes and gestures of the Masse: so that the, whole passion was dayly described before our eyes, as though we had presently looked vppon it.

And that thou mayst see for what cause they came vnto the Sacrament, they reconciled them selues ech one to other, if any man had offēded his bro∣ther, ere they were admitted into the congregation or body of Christ to be members of ech other knit together in one fayth and loue to eate the Lordes Supper (as Paule calleth it) for the cō∣gregatiō * 1.3106 thus gathered is called Chri∣stes body and Christ their head. And likewise if a man had ben taken in opē sinne, agaynst the professiō of his Bap∣tisme, he was rebuked openly. And he confessed his sinne openly, and asked forgiuenes of God and of the congre∣gation whom he had offended with the example of his euill deede: and tooke penaunce as they call it, of the congre∣gation, * 1.3107 that is, certaine discret iniunc∣tiōs how he should liue and order him selfe in tyme to come & came his flesh, for the auoyding of the sayd vice: be∣cause his confession and repentaunce which he semed to haue, shuld be none hypocrisie, but an earnest thing. For if an open sinner be founde among vs, we must immediatly amende him or cast him out of the congregation with defiaunce and decestation of his sinne, as thou seist how quickly Paule cast out the Corinthian, that kept his fa∣thers wife, and when he was warned would not amend. Or els if we suffer * 1.3108 such to be among vs vnrebuked, we can not but at once fall from the con∣stancie of our professiō, and laughe and haue delectation and cōsent vnto their sinne, as it is come to passe throughout all Christendome. Which is ten thou∣sand tymes more abhominable then if we sinned our selues. For the best man in the world that hateth sinne, might at a tyme throughe ••rayltie of the flesh be drawne to sinne. But it is altoge∣ther deuilish and a sure token that the spirit of Christ is not in vs, nor the pro¦fession of our Baptisme written in the hart, if we laughe at an other mans sinnes, though we our selues absteine for shame or feare of hell or for what so euer imagination it be, or that we be so blind that we see no other sinne in vs, then our outward deedes. And the pe∣naunce * 1.3109 enioyned frayle persons that could not rule them selues was vnder the authority of the Curate, and the sad and discrete mē of the Parish, to relesse part or all at a tyme if necessitie requi∣red, or when they sawe the person so growne in perfectnes that he neded it not. But see wherto it is now come, & after what maner our holy father that is at Rome dispenseth withall toge∣ther? And see what our Bishops offi∣cers do, and where the authoritie of the Curate and of the Parish is become. If in ten Parishes round there be not one learned and discret to helpe the o∣ther, thē the deuil hath a great swynge among vs: that the Byshops officers that dwell so farre of, must abuse vs as they do. And if within a Diocese or an whole land, we can finde no shift, but that the Pope that dwelleth at the de∣uill in hell, must thus mocke vs, what a stroke thinke ye hath Sathan among vs? And all is because we be hipocrites and loue not the way of truth, for all

our pretendyng the contrarie.

And to begyn with all, they sayd Cō∣fiteor, * 1.3110 and knowledged them selues to be sinners. And then the Priest prayed in generall for all estates and degrees and for encrease of grace, and in espe∣cially, if neede required: vnto whiche prayers the people harkened and sayd Amen. And then the Gospell and glad tydinges of forgiuenes of sinnes was preached, to styre our fayth. And then the Sacrament was ministred for the confirmation of the fayth of the Gos∣pell, and of the Testament made be∣twene God and vs of forgiuenes of sinnes in Christes bloud, for our repē∣taunce and faith: as ye see how after all bargaynes there is a signe therof made, either clapping of hādes, or bow¦yng a peny or a groate, or a peece of gold, or giuing some earnest, and as I shewed you, how after a truse made they slewe beastes, for a confirmation. And then men departed, euery man to his busines, full certified that their sinnes were forgiuen, and armed with the remembraunce of Christes passion and death for the mortifieng of the flesh all the day after. And in all these was neither the Sacrament, neither other ceremonies of the Masse, imageseruice to God, and holy dedes to make satis∣faction for our sinnes, or to purchase such worldly thinges as the Gospell teacheth vs to dispise. And now com∣pare this vse of the Masse to ours, and see whether the Masse be not become the most damnable Idolatrie & image seruice that euer was in the world.

We neuer reconcile our selues vnto * 1.3111 our brethren which we haue offended: we receaue vnto our Masse open sin∣ners, the couetous, the extorcioners, the adulter, the backbiter, the common whore, and the whore keper, whiche haue no part in Christ by y^t Scripture, ye such are suffred to say the Masse, as the vse is now to speake, ye such are we cōpelled with the sword to take for our pastors and Curates of our soules and not so hardy to rebuke them. Nei∣ther do they repeut and confesse their sinnes, and promise amendement, or submit them selues to holesome iniun∣ctiōs for the aduoyding of such sinnes, and tamyng of their flesh. We say Con∣fiteor and knowledge our selues to be sinners in Latin, but neuer repent in English. The Priest prayeth in Latin and saith euermore a still Masse, as we say. For though he sing and streine his throate to cry ••onde vnto them that be by him, yet as long as no man woteth what he prayeth, or whether he blesse or curse, he is doute and spechles. And so in that part we abide frutelesse and vntaught how to pray vnto God. And the Gospell is song or sayd in Latine onely and no preachyng of repentaūce toward the law & fayth toward Christ had. And therfore abide we euer fayth∣les and without studieng to amēd our liuinges. And of the ceremonies of the Masse we haue no other imagination, then that they be an holy seruice vnto God which he receaueth of our hands and hath great delectation in them and that we purchase great fauour of God with them, as we do of great men here in the world with giftes and presētes. In so much that if y^• Priest sayd Masse without those vestimentes or left the other ceremonies vndone, we should all quake for feare, & thinke that there were a sinne cōmitted inough to sinke vs all and that the priest for his labour were worthy to be put in the Popes purgatory & there to be brent to ashes.

And of the very Sacrament it selfe we know no other thyng then that we come thether to see an vnseable mira∣cle, which they affirme, the aungels in heauen haue no power to do: Sed solis Presbyteris, quibus sic congruit, vt sumāt nec dent caeteris: how that bread is tur∣ned * 1.3112 into the body, and wine into the bloud of Christ, to mocke our seyng, sinellyng, feelyng and tasting, which is a very strong fayth, and more a great deale (I thinke) then the text compel∣leth a man to. Neuerthelesse it were somewhat yet, if they had bene as lo∣nyng, kinde, carefull and diligent to teach the people to repent, and to be∣leue in the bloud of Christ for the for∣geuenes of their sinnes vnto the glory of the mercy of God & of his excedyng loue to vs, and vnto the profite of our soules, & vpon that preachyng to haue ministred the Sacrament as a memo∣riall, remembraunce, signe, token, ear∣nest, the seale of an obligatiō and clap∣pyng of handes together for the assu∣raunce of the promise of God, to quiet, stablish and certifie our consciēces, and to put vs out of all waueryng & doubt that our sinnes were forgeuen vs and God become our father & at one with vs, for which cause onely Christ ordei∣ned it: as they were zelous and feruent to mainteine the opinion of so turning bread and wine into the body & bloud of Christ, that it ceaseth to be bread and wine in nature, vnto their owne glory

and profite, without helpe of Scrip∣ture, but with sutle Argumentes of so∣phistrie and with crafty wiles. First with taking away halfe the sacramēt, * 1.3113 lest if the people should haue dronke the bloud of Christ, they should haue smelled the sauour and felte the tast of wine, and so haue bene to weake to be∣leue that there had bene no wine. And secondarily when they durst not robbe the people of all the Sacrament, they yet tooke away common bread, and i∣magined maunchetes which may not be handled, and in sight haue no simi∣litude of bread, and in eatyng very litle ••ast, if there be any at all. And thyrdly whom they could not catch with those craftes, against him they disputed with the sword. For when they had taken a∣way the signification and very intent of the Sacrament, to stablish the eare confession, their merites, deseruynges, iustifieng of workes and like inuētion vnto their own glory and profit: what had the Sacramēt bene, if they had not made of that opinion an article of the fayth? But now when they haue de∣stroyed for the nonce that fayth which profited, and haue set vp with wiles, sutiltie, falsehead, guile and with vio∣lēce, that fayth which profiteth not, we haue good cause to iudge and examine the doctrine of the spirites, whether it be grounded vpon Gods word or no.

But I aske, wherfore we beleue that Christes body and his bloud is there presēt? verely as many heades as ma∣ny wittes, euery man hath his mea∣ning. We take paynes to come thether to see straunge holy gestures, wherof, say they to their shame, who knoweth the meanyng ye or of the other disgui∣sing: and to heare straūge holy voyces, wherof, say I also that no man know∣eth the vnderstanding: and to looke vp¦pon the Sacrament: and all to obteine worldly thinges, for that seruice. Why may not a man desire worldly thinges of God? Yes, we ought to aske of God onely sufficiency of all worldly things, as we do spirituall thinges, yet not for bodily seruice, when God is a spirite: but for the goodnesse and mercy of our father and for the truth of his promise and deseruinges of his sonne. And so when we do men bodily seruice, we ought to looke for our wages of God: lest if hee moue not the hartes of our masters, we be shrewdly payed: & like wise when we lende or bargen, we ought to desire God for payment, lest through our negligence he forget vs, & the appointementes be not truly kept. Some there be yet, that aske heauen: but for bodyly seruice, whiche is lyke abhomination.

But who commeth thether with re∣pentaunce and faith, for to obtaine for∣geuenesse of his sinnes, and with pur∣pose to walke in the life of penaūce for the taming of the flesh that he sinne no more? and to stablish his hart in that purpose, and to arme his soule agaynst all that moue to the contrary, and whē he goeth home is certified in hys cōsci∣ence, through that signe and token, that his sinnes are forgeuen him: as Noe was certified by the signe of the rayne bow that the world should no more be ouerrunne with water: and as Abra∣ham * 1.3114 was certified by the signe of Cir∣cumcisiō that God would fulfill to him and his ofspring all the mercies that he had promised: and as Abraham Gene∣sis. xv. when he asked a signe to be sure that he should possesse that land of Ca∣naan, was certified through the signe that God gaue him therof, and of the foure hundred yeares that his posteri∣tie should be in thraldome in Egypt & of their deliueraunce: and as Gedeon was certified by the signe of his Flese, of the victory that God had promised him: and as many other that beleued in God, were certified by the signes that God gaue them, of the promises which God made them? Ʋerely no mā. For our Prelates which lay for them selues, compelle intrare, compell not vs to enter into any such feast nor will suf∣fer any such meate to be set before vs: for feare of ouerthrowyng the founda∣tion of their false buildyng whereof springeth so great glory and profit vn∣to them, which foundation to builde their lyes vpon, they could neuer haue layd, except they had first thrust this doctrine of our soules health cleane out of knowledge. And as soone as they had blinded y^• light, they became leaders in darkenesse: and made of the Masse imageseruice: so that the straūge holy gestures, and the straunge holy voyces, and straunge holy vestures, with all other straunge holy ceremo∣nies, must be meritorious workes to deserue lōg life, health, riches, honour, fauour, dignitie and aboundaūce of all that we haue, sorsakyng our baptisme, & to arme vs from bearing of the crosse with Christ. And they haue made of it a pill of two contrary operations: so that the same medicine that preserueth our soules from purgatory, doth purge

the body of house, lādes, rentes, goods and money, that it is made as bare as Iob and as baulde as a Cout. And the light that rebuketh them, they call se∣ditious, that it maketh the subiectes to rise against their Princes. Which thing the hypocrites layed sometyme vnto the Prophetes, as ye may see in the old Testamēt. And at last they layed it vn∣to Christes charge, as ye may see in the Gospell, and to the charge of the Apostles, as ye may see in the Actes. But at all such tymes, the hypocrites them selues styrred vp such a sword to mainteine their falsehead, that euer∣more a great part of the world peri∣shed through their owne mischeuous incensing and prouokyng Princes to battayle.

These hypocrites layd to Wickle••••es charge (and do yet) that his doctrine caused insurrection: but they, to quench the truth of hys preachyng, slew the right kyng, and set vp iij. false kynges a row: by which mischeuous sedition, they caused halfe England to be slayne vp, and brought the Realme into such ruine and desolatiō that M. More could say in his Vtopia, that as Englishmen were wont to eate shepe, euen so their shepe now eate vp them by whole Pa¦rishes at once, besides other inconue∣niencies that he then saw. And so the hipocrites say now likewise: that gods word causeth insurrection: but ye shall see shortly that these hypocrites them selues after their old wont and exam∣ples in quēchyng y^t truth that vttereth their iugglyng, shall cause all realmes Christen to rise one agaynst an other, and some agaynst them selues. Ye shall see thē runne out before the yeare come about, that whiche they haue bene in bruwyng (as I haue marked) aboue this dosen yeares. &c.

¶ This much I haue sayd because of them that deceaue you, to geue you an occasion to iudge the spirites.

The Testament of master William Tracie Esquier, expounded by William Tyndall. Wherein thou shalt perceiue with what charitie the Chaunceler of Worceter burned, when he tooke vp the dead carkasse and made ashes of it after it was buried. 1535.

¶ To the Reader.

THou shalt vnderstād most deare Reader that after William Tyndall was so Iudasly betrayed by an Englisheman, a Scholer of Louayne, whose name is Philippes, there were cer∣taine thinges of his doyng found: which he had entended to haue put forth to the furtheraunce of Gods word amōg which was this Testament of M. Tracie expoun∣ded by him self, whereunto was annexed, the expositiō of the same of Iohn Frithes doyng and owne hand writyng, whiche I haue caused to bee put in Printe, to the intent that all the world should see how earnestly the Cannonistes and spirituall lawyers (whiche be the chief rulers vnder Bishops in euery Dioces, in so much that in euery Cathedrall Churche the Deane Chaūcelor and Archdeacon are cōmon∣ly doctours or Bachelers of law) do ende∣uour them selues iustly to iudge and spi∣ritually to geue sentēce according to cha∣ritie vpon all the actes and dedes done of their Diocessanes, after the exāple of the Chaunceler of Worceter, which after M. Tracie was buried (of pure zeale & loue hardly) tooke vp the dead carkasse and burnt it, wherefore he did it, it shall eui∣dently appeare to the Reader in this little treatise, read it therfore, I besech thee & iudge the spirites of our spiritualitie, and pray that the spirite of him that raised vp Christ, may once inhabite them, and mol∣lifie their hartes, and so illumine thē, that they may both see and shew true light, & no lōger to resist God nor his truth. Amē.

The Testament it selfe. In the name of God. Amē.

I William Tracie of Todyngton in the Countie of Gloce∣ter Esquier, make my Testamēt and

laste will, as hereafter fol∣loweth.

¶ First, and before all other thyng, I cōmit me vnto God, & to his mercy, trustyng with∣out any doubt or mistrust, that by his grace and the merites of Iesus Christ, and by the ver∣tue of his passiō, and of his re∣surrection, I haue & shall haue remission of my sinnes, and re∣surrectiō of body and soule, ac∣cordyng as it is written Iob. xix. I beleue that my redemer lyueth, and that in the last day I shal rise out of the earth, and in my flesh shall see my Saui∣our, this my hope is layd vp in my bosome.

And as touching the wealth of my soule, the fayth y^t I haue taken & rehearsed, is sufficient (as I suppose) w^tout any other mans woorke, or workes. My grounde and my belefe is, that there is but one God and one medaitour betwene God and man, whiche is Iesus Christ. So that I doe except none in heauen nor in earth to be my mediatour betwen me & God, but onely Iesus Christ, all o∣ther be but petitioners in re∣ceiuyng of grace, but none able to geue influence of grace. And therfore will I bestow no part of my goodes for that intent that any man should say, or do, to helpe my soule: for therein I trust onely to the promise of God, he that beleueth & is bap∣tised shalbe saued, and he that beleueth not shalbe damned, Marke, the last Chapter.

And touchyng the burying of my body, it auayleth me not what be done therto, wherein S. Augustine De cura agenda pro¦mortuis sayth, that they are ra∣ther the solace of them that liue thē the wealth or cōfort of thē that are departed, and therfore I remit it onely to the discre∣tion of myne executours.

And touchyng the distribu∣tion of my temporall goodes, my purpose is by the grace of God, to bestow them to be ac∣cepted as fruites of fayth, So that I do not suppose that my merite be, by good bestowyng of them, but my merite is the fayth of Iesus Christ onely, by whiche fayth such workes are good accordyng to the wordes of our Lord, Mat. xxv. I was hongry, and thou gauest me to eate, and it foloweth, that ye haue done to the least of my brethrē ye haue done to me, &c. and euer we should cōsider the true sentēce, that a good worke maketh not a good man, but a good man maketh a good woorke, for fayth maketh the man both good and righteous, for a righteous man lyueth by fayth. Rom. i. and what soeuer spryngeth not out of fayth, is sinne. Rom. xiiij.

And all my tēporall goodes that I haue not geuen, or deli∣uered, or not geuen by writing of mine own hand bearing the date of this present writyng I do leaue and geue to Marga∣rete my wife, and to Richard my sonne which I make mine executours, witnes this myne owne hand, the x. day of Octo∣ber, in the xxij. yeare of the raigne of kyng Hen∣ry the eight.

Tyndall.

NOw let vs examine the * 1.3115 partes of this Testament sentence by sentēce. First to commit our selues to God aboue all, is the first of all preceptes, & the first stone in the foundatiō of our faith, that we beleue & put our trust in one God, one all true, one almighty, all good, & all mercifull, cleauing fast to his truth, might, mercy, and goodnes, surely cer∣tified & fully persuaded, that he is our God, yea ours, & to vs all true, with∣out all falshead & guile & can not fayle in his promises. And to vs almighty, that his will can not be let to fulfill all y^e truth that he hath promised vs. And to vs all good, and all mercyfull, what soeuer we haue done, and how soeuer greuously we haue trespassed, so that * 1.3116 we come to hym the way that he hath appointed, which way is Iesus Christ onely, as we shal see folowingly. This first clause then, is the first commaūde∣ment, or at the least, the first sentēce in the first commaundement, and the first Article of our Crede.

And that this trust and confidēce in the mercy of God is thorough Iesus Christ, is the secōd article of our Crede confirmed and testified throughout all scripture. That Christ bringeth vs in∣to this grace, Paule proueth. Rom. v. saying. Iustified by fayth we are at peace with God, through Iesus Christ our Lord: by whom we haue an en∣tryng in vnto this grace in which we stand. And Ephes. iij. By whom sayth Paule we haue a bold entring in, tho∣rough the fayth that is in him: and in the second of the sayd Epistle, By him we haue an entring in vnto the father, and a litle before in the same Chapter, he is our peace. And Iohn in the first Chapter. Behold the Lambe of God whiche taketh away the sinne of the world, which sinne was the bush that stopped the entryng in, and kept vs out, & the sword wherewith was kept the entryng vnto the tree of lyfe from Adam and all his ofspryng.

And in the second of the first of Pe∣ter, which bare our sinnes in his bo∣dy, and by whose stripes we are made whole. By whom we haue redemptiō through his bloud euen the forgeuenes of our sinnes, Collos. i. & Ephes. i. And Rom. iiij. He was deliuered for our sinnes and rose agayne for our iusti∣fyeng.

And concernyng the resurrection, it * 1.3117 is an article of our fayth, and proued there sufficiently, and that it shalbe by the power of Christ, is also the open Scripture.

Iohn vj. This is the will of my fa∣ther which sent me, that I lose nothing of all that he hath geuen me, but that I rayse it vp agayne in the last day, and agayn, I am the resurrectiō. Iohn. xi.

That this liuely faith is sufficient to * 1.3118 iustification without addyng to of any more helpe, is this wise proued: The promiser is God of whom Paul sayth, Rom. viij. If God be on our side what matter maketh it who be agaynst vs, he is thereto all good, all mercyfull, all true, and all mighty, wherfore sufficiēt to be beleued by his othe, more ouer Christ in whom the promise is made hath receaued all power in heauen and in earth. Math. the last.

He hath also a perpetuall Priest∣hode, and therfore able perpetually to saue. Heb. vij.

And that there is but one mediatour * 1.3119 Christ, as Paul. i. Tim. ij. And by that word vnderstand an attonemaker, a peace maker and brynger into grace and fauour, hauyng full power so to do. And that Christ is so, is proued at the full. It is written Iohn. iij. The father loueth the sonne, and hath geuē all into his hand.

And he that beleueth the sonne hath euerlastyng lyfe and he that beleueth not the sonne shall not see lyfe, but the wrath of God bydeth vpon hym. All things are geuē me of my father. Luke x. And all who soeuer call on the name of the Lord shalbe saued. Actes. ij. Of his fulnes haue we al receaued, Ioh. i. There is no other name geuen to mā in which we must be saued. Actes. iiij. And agayne, vnto his name beare all the Prophets record, that by his name shall all that beleue in him receaue re∣mission. Actes. x. In hym dwelleth all the fulnes of God bodely. Collos. ij. All what soeuer my father hath are myne. Iohn. xvj. What soeuer ye aske in my name that will I do for you Iohn. xiiij. One Lord, one fayth, one Baptisme, one God and father of all, which is aboue all, through all and in you all. Ephes. iiij. There is but one whose seruaunt I am, to do his will. But one that shall pay me my wages, there is but one to whom I am boūde, Ergo, but one that hath power ouer me to dāne or saue me, I will adde to this Paules Argument Balat. iij. GOD

sware vnto Abraham. cccc. yeare before * 1.3120 the law was geuen, that we should be saued by Christ. Ergo, the law geuen cccc. yeares after can not disanull that couenaunt, So dispute I: Christ whē he had suffered his passiō, and was ri∣sen agayne and entred into his glory, was sufficient for his Apostles, with∣out any other meane or helpe, Ergo, the holynes of no Saint since hath dimi∣nished ought of that his power, but that he is as full sufficient now: for the promise is as deepely made to vs as to them. Moreouer the treasure of his mercy was layde vp in Christ for all that should beleue, yer the world was made, Ergo, nothyng that hath happe∣ned sence hath chaunged the purpose of the inunuariable God.

Moreuer to exclude the blynd ima∣gination * 1.3121 falsely called fayth, of them that geue them selues to vice without resistence, affirmyng, that they haue no power to do otherwise, but that God hath so made them, and therfore must saue them, they not entendyng or pur∣posing to mende their liuyng, but sin∣ning with whole consent and full lust, he declareth what fayth he meaneth ij. maner of wayes. First by that he saith, who soeuer beleueth and is Baptised, shalbe saued. By which wordes he de∣clareth * 1.3122 euidently, that he meaneth that faith, that is in the promise made vpon the appointmēt betwene God and vs, that we should kepe his law to the vt∣termost of our power, that is, he that beleueth in Christ for the remission of sinne, and is Baptised to do the will of Christ, and to kepe his law, of loue, & to mortify the flesh, that man shalbe sa∣ued: and so is the imagination of these swyne that will not leaue wallowyng thē selues in euery myre and puddell, cleane excluded: for God neuer made * 1.3123 promise but vpon an appointment or couenaunt vnder whiche who soeuer wil not come can be no partaker of the promise. True fayth in Christ, geueth power to loue the law of God: for it is written Iohn the first, He gaue them power to be the sonnes of God in that they beleue in his name. Now to be the sonne of God, is to loue righteous∣nes, and hate vnrighteousnes and so to be like thy father. Hast thou then no power to loue the law? so hast thou no fayth in Christes bloud. And Rom. iij. We set vp or mainteine the law tho∣rough fayth, why so? for the preachyng of fayth ministreth the spirit. Gala. iij. And ij. Cor. iij. And the spirite lowseth the bandes of Sathan, & geueth pow∣er to loue the law, and also to do it.

For sayth Paul Rom. viij. if the spi∣rite of him that raysed vp Iesus dwell in you, then will he that raysed vp Ie∣sus quickē your mortall bodyes by the meanes of his spirite dwelling in you.

A well (wilt thou say) if I must pro∣fesse * 1.3124 the law and worke, Ergo, fayth a∣lone saueth me not. Be not deceaued with sophistrie: but withdraw thyne eares from wordes and consider the thyng in thyne hart. Fayth iustifieth thee: that is bringeth remission of all * 1.3125 sinnes, and setteth thee in the state of grace before all workes, and getteth thee power to worke yer thou couldest worke, but if thou wilt not go backe a∣gayne, but continue in grace, and come to that saluation and glorious resurre∣ction of Christ, thou must worke and ioyne workes to thy fayth in will, and dede to, if thou haue tyme and leasure, and as oft as thou fallest set thee on thy fayth agayn without helpe of workes. And although when thou art reconci∣led & restored to grace, woorkes be re∣quired: yet is not that reconcilyng and grace the benefite of the workes that folow: but cleane contrary, that forge∣uenes of thy sinnes and restoryng to fauour deserue the workes that folow. Though whē the kyng (after that sen∣tence * 1.3126 of death is geuen vpō a murthe∣rer) hath pardoned hym, at the request of some of his frendes, workes be re∣quired of him that he hencefoorth kepe the kynges lawes, if he will continue in his graces fauour, in which he now standeth, yet the benefite of his lyfe procedeth not of the deseruyng of the workes that folow, but of the kynges goodnes, and fauour of his frēdes, yea and that benefite and gift of his life de∣serue the workes that folow. Though the father chastise the child, yet is the child no lesse bounde to obey, and to do the will of the father. If when the fa∣ther pardoneth it, the workes that fo∣low deserue that fauour, then must the woorkes that folowed the correction haue deserued fauour also: and then was the father vnrighteous to chastise it. All what soeuer thou art able to do, to please God with all, is thy duty to do, though thou haddest neuer sinned, if it be thy dutie how can it then be the deseruyng of the mercy and grace that wēt before? Now that mercy, was the benefite of God thy father through the deseruing of y^t Lord Christ, which hath bought thee with y^• price of his bloud.

And agayne when he sayth that he purposeth to bestow his good, to be ac∣cepted as fruites of faith, it is euident that hee meaneth that lyuyng fayth which professeth the law of God, and is the mother of all good workes, yea and nurse therto.

An other ca••illation whiche they might make in the second part, where he admitteth no other mediatour but Christe onely, nor will geue of hys goodes, to bynde any man to any fay∣ned obseruaunce for the helpe of hys soule, whē he were whole in the king∣dome of Christ cleane deliuered both body and soule from the dominion of Sathan (as the Scripture testifieth all that dye in Christ to be) is this, they will say, that he held that none should pray for him saue Christ, and that we be not bound to pray one for an other, nor ought to desire the prayers of an other man: that he excludeth, in that he sayth all other be but petitioners. By * 1.3127 which wordes he plainly cōfesseth that other may and ought for to pray, and that we may and ought to desire other to pray for vs: but meaneth that we may not put our trust and confidence in their prayer, as though they gaue of them selues that which they desire for vs in their petitions, and so geue them the thankes, & ascribe to their merites that which is geuen vs in the name of our master Christ, at the deseruynges of his bloud. Christ is my Lord, & hath deserued and also obteined power, to geue me all that can be desired for me. And al that other desire for me: this is desired in Christes name & geuē at the merites of his bloud. All the honour then, trust, confidēce, and thankes, per∣teyne to him also. Some will haply say, how should I desire an other to pray for me, and not trust to his pray∣er. Ʋerely euen as I desire my neigh∣bour * 1.3128 to helpe me at my neede, and yet trust not to him. Christ hath commaū∣ded vs to loue ech other. Now when I go or desire helpe, I put my trust in God, and complaine to God first, and say, Loe father, I go to my brother, to aske helpe in thy name, prepare the hart of him agaynst I come: that hee may pitie me and helpe me for thy sake &c. Now if my brother remember his duty & helpe me, I receaued it of God, and geue God the thankes which mo∣ued the hart of my brother & gaue my brother a courage to helpe me & wher∣with to do it, and so hath holpe me by my brother. And I loue my brother a∣gayne and say: Loe father I went to my brother in thy name, and he hath holpe me for thy sake: wherfore O fa∣ther be thou as mercyful to him at his nede, as he hath ben to me for thy sake, at my nede. Loe now as my brother dyd his dutie when he holpe me, so do I my dutie when I praye for hym a∣gayne: and as I might not haue put my trust and cōfidence in my brothers helpe, so may he not in my prayers. I am sure that God will helpe me by his promise, but am not sure that my bro∣ther wil helpe me, though it be his du∣tie, so am I sure that God will heare me what soeuer I aske in Christes name by his promise, but am not sure that my brother will pray for me, or that he hath a good hart to God.

No. But the Saintes in heauen cā¦not but pray and be hard, no more can the Saintes in earth, but pray and he heard neither. Moses, Samuell, Da∣uid, Noye, Elias, Elizeus, Esayas, Daniell, and all the Prophetes prayed and were heard: yet was none of those wicked that would not put their trust in God, accordyng to their doctrine and preachyng partaker of their pray∣ers in the end. And as damnable as it * 1.3129 is for the poore to trust in the riches of the richest vpon earth, so damnable is it also to leaue the couenaunt made in Christes bloud, and to trust in the saint of heauē. They that be in heauē know the elect that trust in Christes bloud & professe the law of God and for them onely pray: and these wicked Idola∣ters whiche haue no trust in the coue∣naunt of God, nor serue God in the spirite nor in the Gospell of Christes bloud, but after their blind Imagina∣tion, chosing them eueryman a sondry Saint to be their Mediatour, to trust to and to be saued by their merites, do the Saintes abhorre and defie. And their prayers and offeringes, are to the * 1.3130 Saintes as acceptable and pleasaunt, as was the prayer and the offeryng of Symon Magus to Peter. Act. viij.

Moreouer the Saintes in their most combraunce are most comforted & most able to comfort other, as Paule testifi∣eth. i. Cor. i. In so much that S. Ste∣phen and S. Iames prayed for them that slue them, S. Martine preached & comforted his desperate brethren euen vnto the last breath, & likewise (as sto∣ries make mention) dyd innumerable mo. Yea and I haue knowen of simple vnlearned persons & that of some that were great sinners which at the houre

of death haue fallen flat on the bloud of Christ, and geuen no rowme to other mens either prayers or preachynges: but haue as strongly trusted in Chri∣stes bloud, as euer dyd Peter or Paul, and haue therto preached it to other, & exhorted other so mightly that an aun∣gell of heauen could not mende them. Who then should resiste God that he might not geue the same grace to M. Tracie, which was a learned man, and * 1.3131 better sene in the workes of S. Austē. xx. yeare before hee dyed, then euer I knew Doccour in England, but that hee must then faint and shrincke, whē most neede is to be strong, & feare the Popes Purgatory & trust to the pray∣er of Priestes dearely payd for? I dare say that he prayed for the Priestes whē he dyed, that God would conuert a great many of them, and if hee had knowen of any good man amōg them that had neded, he would haue geuen, and if hee had knowen of any lacke of priestes, he would haue geuē to main∣teine moe: But now sence there be mo then inough, & haue more then euery man a sufficient liuyng, how should he haue geuē them but to hyre their pray∣ers of pure mistrust in Christs bloud? If robbyng of widowes houses vnder pretence of long prayers be damnable. Math. xxiij. Then is it damnable also for widowes to suffer them selues to be robbed by the long pattering of hy∣pocrites, through mistrust in Christes bloud: yea and is it not damnable to mainteine such abhomination? Now when this dāuation is spread ouer all, how can we geue thē that haue inough already, or how can they that haue i∣nough already take more vnder the name of praying, & not harden the peo¦ple more in this dāuable damnation.

And concernyng the burieng of his body he allegeth S. Austen, neither is there any man (thinke I) so mad to af∣firme that the outward pompe of the body should helpe the soule. Moreo∣uer what greater signe of infidelitie is there, then to care at the tyme of death, with what pompe the carkasse shalbe caried to the graue? He denieth not but * 1.3132 that a Christen man should be honora∣blie buried namely for the honour and hope of the resurrection, and therefore committed that care to his deare exe∣cutours his sonne and his wife, which he wist would in that part do sufficiēt, & leaue nothyng of the vse of the coun∣trey vndone, but the abuse.

And that best awyng of a great part of his goodes (while be yet lyued) vp∣pon the poore, to be thankefull for the mercy receiued, without bying and sel∣lyng with God, that is, without byn∣dyng those poore vnto any other ap∣pointed * 1.3133 prayers then God hath bound vs already, one to pray for an other, one to helpe an other, as he hath hel∣ped vs, but paciently abidyng for the blessynges that God hath appoynted vnto all maner good workes, trustyng faythfully to his promise, thanking (as ye may see by his wordes) the bloud of Christ for the reward promised to hys woorkes and not the goodnes of the workes as though he had done more then his dutie, or all that: And assigned by writyng vnto whom an other part should be distrubuted, and geuyng the rest to hys executours, that no strife should be, whiche executours were by right the heyres of all that was left to thē: These things I say are signes eui∣dent * 1.3134 not onely of a good Christen mā, but also of a perfect Christen man, and of such a one as needed not to be agast and desperate for feare of the paynfull paynes of Purgatory, whiche who so feareth as they fayne it can not but vt∣terly abhorre death: seyng that Christ is there no longer thy Lord, after he hath brought thee thether, but art exclu¦ded from his satisfaction, and must sa∣tisfie for thy selfe alone, and that with sufferyng payne onely, or els taryeng the satisfieng of them that shall neuer satisfie inough for them selues, or ga∣pyng for the Popes pardons, whiche haue so great doubtes and daungers, what in the mynde and intent of the graunter, and what in the purchaser, yer they can be truly obteyned with all due circumstaūces, and much lesse cer∣titude that they haue any authoritie at all. Paule thristed to be dissolued & to be with Christ: Stephen desired Christ to take his spirite, the Prophetes also desired God to take their soules from them, and all the Saintes went with a lusty courage to death, neither fearyng or teachyng vs to feare any such cru∣delitie. Where hath the Churche then gotten authoritie to binde vs from be∣yng so perfite, from hauyng any such fayth in the goodnes of God our Fa∣ther, and Lorde Christ, and to make such perfitues and fayth of all heresies the greatest?

Salomō saith in the xxx. of his Pro∣uerbes, three things are insaciable and the fourth sayth neuer, It is inough. But there is a fift called dame anarice,

with as greedy a gutte; as meltyng a * 1.3135 maw, as wyde a throate, as gapyng a mouth, and with as rauenyng teeth as the best, which the more she eateth the hongryer she is. An vnquiet euill ne∣uer at rest, a blynd monster and a sur∣misyng beast, fearyng at the fall of eue∣ry leafe. Quid non mortalia pectora cogis, auri sacrafames? What doth not that ho∣ly hunger compell them that loue this world inordinatly, to committe? might that deuils belye be once full, truth should haue audience, and wordes be constcued a right, and takē in the same sence as they be ment.

Though it seme not impossible hap∣ly that there might be a place, where the soules might be kept for a space, to be taught and instruct: yet that there should be fitch a Iayle as they Iangle, and such fashions as they fayne, is playne impossible and repugnaunt to the Scripture: for when a man is trās∣lated veterly out of the kyngdome of Sathan, and so confirmed in grace that he can not sinne, so burnyng in loue that his lust can not be plucked from Gods will, and beyng partaker with vs of all the promises of God and vn∣der the commaundemētes: what could * 1.3136 be denyed hym in that deepe innocen∣cie of hys most kynde father, that hath left no mercy vnpromised, and askyng it thereto in the name of his sonne Ie∣sus, the child of his hartes lust, whiche is our Lord & hath left no mercy vn∣deserued for vs? namely when GOD hath sworne that he will put of righte∣ousnes, and be to vs a father, and that of all mercy, and hath slayne his most deare sonne Iesus, to confirme hys othe.

Finally seyng that Christes loue ta∣keth all to the best, and nothing is here that may not be wel vnderstanded (the circumstances declaryng in what sence all was ment) they ought to haue in∣terpreted in charitably, if ought had bene founde doubtefull or seemyng to sound amysse. Moreouer if any thyng had ben therin that could not haue ben taken well, yet their part had bene to haue interprete it as spoken of idlenes of the head, by the reason of sickenesse, for as much as the man was vertu∣ous, wise, and well learned, and of good fame, and report, and sounde in the fayth whyle he was a lyue. But if they say he was suspect when he was a lyue, then is their doyng so much the worsse, and to bee thought that they feared hys doctrine when hee was a lyue, and mistrusted their owne part, their consciēces testifyeng to them that he held no other doctrine thē that was true, seyng they then neither spake nor wrote agaynst him, nor brought hym to any examinatiō. Besides that, some mery felowes will thinke, that they ought first to haue sent to him to wyt whether he would haue reuoked, yet they had so despitefully burnt the dead body, that could not aunswere for it selfe, nor interprete his wordes, how he ment them, namely the man beyng of so worshypfull and aunciēt a bloud. But here will I make at end desiryng y^t reader to loke on this thing with in∣different eyes, and iudge whether I haue expoūded the wordes of this Te∣stamēt as they should seme to signifie, or not, iudge also whether the maker therof seme not by his worke both ver∣tuous and godly: whiche if it so bee, thinke that he was the worsse bycause the dead body was burnt to ashes, but rather learne to know the great desyre that hypocrites haue to finde one craft or other to dase the truth with, & cause it to be counted for heresie of the simple and vnlearned people whiche are so i∣gnoraunt they can not spye theyr sut∣teltie, it must nedes be heresie that tou∣cheth * 1.3137 any thyng their rotten byle they wil haue it so who soeuer say nay: one∣ly the eternall God must be prayed to night & day to amende them in whose power it onely lyeth. Who also graunt thē once earnestly to thirst his true doc¦trine contained in the sweete and pure fountaines of hys Scrip∣tures and in his pathes to direct their wayes.

AMEN. Here endeth the Exposition of Master Tracies will, by William Tyndall.

¶ A frutefull and godly treatise expressing the right institution and vsage of the Sacra∣mentes of Baptisme, and the Sacrament of the body and bloud of our Sauiour Iesu Christ. Compiled by William Tyndall.

TO vnderstād the pith of y^• Sacramētes, how they came vp, & the very meanyng of them, we must consi∣der diligently the ma∣ners & fashions of the Hebrues, which were a people of great grauitie & sad∣nesse, and earnest in all their doynges, if any notable thyng chaunced among them, so that they not onely wrote, but also set vp pillers, and markes, & di∣uers * 1.3138 signes to testifie the same vnto their posteritie, and named the places where the thynges were done, with such names as could not but keepe the dedes in memorie. As Iacob called the place where he saw God face to face, Pheniell, that is, Gods face. And the place where the Egyptians mourned for Iacob seuē dayes, the people of the countrey called Abell Miram, (that is) * 1.3139 the lamentation of the Egyptians, to the intent that such names should kepe the gestes and stories in minde.

And likewise in all their couenaunts they not onely promised one to ano∣ther and sware theron, but also set vp signes and tokens therof, and gaue the * 1.3140 places names to keepe the thyng in minde. And they vsed therto such cir∣cumstaunces, protestations, solemne fashions and ceremonies, to confirme the co••enaūtes, and to testifie that they were made with great earnest aduise and deliberation, to the intent that it should be to much shame, and to much abhomination both before God and man, to breake them euer after.

As Abraham Genes. 21. when he made a couenaunt of peace with Abi∣meleck * 1.3141 kyng of the Philistines, after they had eaten and dronke together, and sworne, hee put seuen Lambes by them selues, and Abimelecke recei∣ued them of his hand, to testifie that he there had digged a certaine well, and that the right therof pertained to hym. And he called the well Beer Seba: the well of Swearyng, or the well of senē, * 1.3142 because of the oth, & of the seuē lambes, and by that title did Abraham his chil∣dren chalenge it many hundred yeares after. And when Iacob & Laban made * 1.3143 a coue••aunt together Genes. 31. they cast vp an heape of stones in witnesse, and called it Giliad, the heape of wit∣nesse, * 1.3144 and they bound ech other for thē and their posteritie, that neither part should passe the heape to the others countreyward, to hurt or conquer their land: and Laban boūd Iacob also, that he should take no other wiues besides his daughters, to vexe them. And of all that couenaunt, they made that heape a witnes, calling it the witnesseheape, that their children should enquire the cause of the name, & their father should declare vnto them the history. And such fashions, as they vse among them sel∣ues, did God also vse to themward in all his notable dedes, whether of mer∣cy in deliueryng them, or of wrath in punishing their disobedience and trās∣gression, in all his promises to them, and couenauntes made betwene them and hym.

As when after the generall floude * 1.3145 God made a couenaunt with Noe and all mankind & also withall liuing crea∣tures, that he would no more drowne the world he gaue them the rayne bow * 1.3146 to be a signe of the promises, and for to make it the better beleued, and to kepe it in mynde for euer, he sayd, when I bryng cloudes vpon the earth, I will put my bow in the cloudes, and will looke on it, and remember the euerla∣styng couenaunt made betwene God and all liuing creatures.

And Abram, (whiche signifieth an * 1.3147 excellent father) he named Abraham, the father of a great multitude of peo∣ple, because he had promised to make hym euen so, and that his seede should be as the Starres, & as the sand of the Sea innumerable, and that name gaue * 1.3148 he him as a seale of the promise to con∣firme it, and to strengthen the fayth of Abrahā and his posteritie, and to kepe the promise in minde, that they might haue wherewith to binde God and to coniure him, as Moyses and the holy Prophetes euer do, holdyng hym fast to his owne promise, and binding him with his owne wordes, and bringyng forth the obligation and seale therof, in all tymes of necessitie and temptation.

After that he made a couenaūt with * 1.3149 Abraham to be his God, and the God

of his posteritie, and their shield & de∣fender, and Abraham promised for him and his seede to be his people, and to beleue and trust in him, & to kepe hys commaundementes, which couenaunt God caused to be written in the flesh of Abraham, and in the males of all hys posteritie, commaundyng the males to be Circumcised the eight day, or to be slayne: whiche Circumcision was the * 1.3150 seale and obligation of the sayd coue∣naūt, to kepe it in minde, and to testifie that it was an earnest thyng, wherby God chalenged them to be his people and required the kepyng of his lawes of them, and fayth to trust in him one∣ly and in no other thyng for helpe and succour, and all that can be nedeful and necessarie for man, And wherby he cō∣demned the disobediēt and rebellious, and punished them, and whereby also the godly chalenged hym to be theyr God and father, and to helpe and suc∣cour them at neede, and to minister all thyngs vnto them accordyng to all his promises.

And though the seale of this coue∣naunt were not written in the flesh of the females, yet it serued the woman∣kynd, bound them to God, to trust in him, and to kepe his lawes, as well as it dyd the men children, & the woman∣kynd not Circumcised in the flesh, yet through the helpe of the signe written in the males louyng Gods law, & tru∣styng wholly in hym, were truly Cir∣cumcised in the hart and soule before God. And as the mayde children bele∣uyng and louyng God, wherunto the outward Circumcision bounde them, were truly Circumcised before God: Euen so the males hauyng the fleshe Circumcised, yet not beleuyng, nor lo∣uyng God (whereunto the outward Circumcision bounde them) were vn∣circumcised before God, and God not bounde to them, but had good right therby to punish them: so that neither Circumcision, or to be vncircumcised, is ought worth (as S. Paule sayth Rom. 2.) saue for the keping of the law * 1.3151 for if Circumcision helpe not to keepe the law, so serueth it for nought, but for to condemne. And as the womankind vncircumcised were in as good case, as the males that were Circumcised: euen so the infātes of y^t maydēs, which dyed vncircumcised, were in as good case, as the infantes of males whiche dyed Circumcised. And in as good case by the same rule were the men children that dyed before the eight day: or els let them tell, why the couenaūt made be∣twene God and Abraham saued the manchilde as soone as it was borne, yea as soone as it had lyfe in the mo∣thers wombe for the couenaunt, that God would be God of Abrahās seede, went ouer the frute, as soone as it had life and thē there is no reason, but that the couenaunt must nedes pertayne to the males, as soone as to the females. Wherfore the couenaunt must needes saue the males vnto the eight day and then the couenaunt was, that the ru∣ler shoulde slay the males onely, if their frēdes did not Circumcise them, not that the Circumcision saued them, but to testify the couenaunt onely. And then it foloweth, that the infantes that dye vnbaptised of vs Christen, that would baptise them at due tyme, and teach them to beleue in Christ, are in as good case as these that dye Bapti∣sed, for as the couenaunt made to the * 1.3152 faith of Abraham, went ouer his seede, as sone as it had life, & before the signe was put on them: euen so must needes the couenaunt made to all that beleue in Christes bloud, go ouer that sede as soone as it hath lyfe in the mothers wombe, before the signe be put on it. For it is the couenaunt onely, and not the signe that saueth vs, though the signe be commaunded to be put on at due tyme, to styrre vp fayth of the co∣uenaunt that saueth vs: and in stede of * 1.3153 Circūcision came our Baptisme: wher by we be receaued into the Religiō of Christ and made partaker of his passi∣on, and members of his Churche, and whereby we are bounde to beleue in Christ, and in the father through hym, for the remission of sinnes, and to kepe the law of Christ, & to loue eche other, as he loued vs, & whereby (if we thus beleue and loue) we callyng God to be our father, and to do his will, shall re∣ceaue remission of our sinnes through the merites of Iesu Christ hys sonne, as he hath promised. So now by bap∣tisme we be bounde to God, and God to vs, and the bond and seale of the co∣uenaūt is writtē in our flesh, by which seale or writting God chalengeth faith and loue, vnder payne of iust damna∣tion. And we (if we beleue and loue) chalenge (as it is aboue rehearsed) all mercy, and what soeuer we neede, or els God must be an vntrue God. And God hath bound vs Christen men to receaue this signe for our infirmities sake, to be a witnes betwene hym and vs, and also to put this signe vpon our

childrē not bindyng vs to any appoin∣ted time, but as it shal seme to vs most conuenient, to bring them to the know¦ledge of God the father, and of Christ, and of their dutie to God and his law. And as the Circūcised in the flesh and not in the hart, hath no part in Gods good promises: euen so they that bee baptised in the fleshe, and not in hart hath no part in Christes bloud. And as the Circumcised in the hart and not in the fleshe, had part in Gods good promises: Euen so a Turke vnbapti∣sed (because he either knoweth not, that he ought to haue it, or cannot for tyrā∣nie, if he beleue in Christ, and loue as Christ did and taught, then hath he his part in Christes bloud.

And though the outward Circum∣cision, by the whiche God chalengeth them to do him seruice, yea whether they would or not, and by the whiche they were taught to beleue in God, & in the seede of Abraham, that should come, and blesse all the world, and to loue the law, and certified them also on the other side, of the good will of God, if they so did, thought (I say) it was the chief and most principall signe, (for so are such ceremonies called in the He∣brue, because they yet signifie other things, then appeareth to the outward sence,) yet God gaue thē diuers other signes, both to styrre vp fayth in the promise made thē, and also to kepe the benefite of the mercy of God in minde.

As in Exodus. 13. all the first borne both of mā and beast are sanctified and * 1.3154 dedicated vnto the Lord for a remem∣braunce, that the Lord siue all the first borne of Egypt. This did God com∣maund to be obserued, that their chil∣dren should aske why: and he cōmaun∣ded their fathers to teach their childrē, whē they should aske what was ment thereby.

Also Exodus. 20. the Saboth is cō∣maunded * 1.3155 to be obserued, to be a signe, and to testifie that God had sanctified, and dedicated or chosen them, that they shuld be his people to kepe his lawes, & that he would be their God to kepe them, and to testifie also, that God hath created all thynges of nought in sixe dayes, and rested the seuenth.

Also Nume. x. where almighty God * 1.3156 commaunded the children of Israell to blow a trompet, when they entered in to battell agaynst their enemies, and promised that they should be thought vppon before the Lord their God, and saued from their enemyes.

And likewise in their solēne feastes God commaūded them to blow trom∣pettes ouer the sacrifice, to be a signe vnto them, that God would thinke on them accordyng to the couenaūt, made in the bloud of the sacrifice. Loe the trō¦pets were commaunded to be blowen, not that God delighted in the noyse of the trompettes, but in the faith of hys people.

Also Nume. 15. the Israelites are cō∣maunded to make yelow gardes vpon * 1.3157 their garmentes, to put them in remē∣braunce to kepe his commaūdements, that they should do nothing after their own imagination, nor obserue any fa∣shion, that pleased their owne eyes. Wherby ye see that ceremonies are not a seruice to God, but a seruice to man, to put him in minde of the couenaunt, and to styrre vp fayth and loue, which are Gods spirituall sacrifices in mans hart &c.

And Iehosua 4. when the water of * 1.3158 Iordane had geuen place, to go ouer by dry ground, God commaunded Ie∣hosua, to take xij. stones out of the bot∣tom of Iordan, and to pitch them on the land, to kepe the deede in memorie, & commaūded when the childrē should aske what the stones meant, that their father should teach them.

In the 3. of kynges. 11. Ahiah the * 1.3159 Prophet tare the clocke of Ieroboam in xij. peeces, and bad him take x. in signe, that he should raigne ouer x. of the tribes.

In 4. Reg. 13. Eliseus made Iohab * 1.3160 kyng of Israell open a window East∣ward toward the Syrians, and made him to shoote out an arrow, and sayd it is the arrow of victory thorough the Lord agaynst the Syrians: and that did he to stablishe the kynges fayth in God, that he should with Gods helpe ouercome the Syriās, and then he bad the kyng smite the ground with an ar∣row, and the kyng smote it thrise wher by hee prophecied and certified the kyng that hee should thrise ouercome the Syrians.

And Esayas in his xij. chapter was * 1.3161 commaunded to goe naked and bare∣foote, to be a signe that Egypt, in whō the childrē of Israell trusted, should be so caried away of Nabuchadnezzar.

And Ieremias 27. commeth among * 1.3162 the people with bondes and chaynes put about his necke, and sheweth them vnto all the kyngs of those countreys, in token that they must be vnder the yoke of Nabuchadnezzar kyng of Ba∣bilō.

God so vsed to giue them signes, that they would not beleue without signes, as ye may see not onely in the old Testament, but also in the new. How the Iewes asked Christ saying, what signe doest thou shew vs? &c.

And Paule. 1. Cor. 1. the Iewes as∣ked signes.

Also Zacharias Iohn Baptistes fa∣ther asked a signe, and the aungel gaue * 1.3163 it him.

Christes mother also asked a signe, and the aungell gaue her Elizabeth to * 1.3164 a signe.

And vnto the shepheardes gaue the * 1.3165 aungell a signe, as ye read, Luke. 2. And Exod. xij. God gaue the children * 1.3166 of Israel the signe of Pesah, which we call the Easter Lambe, for a signe that the time was come, that the children of Israell should be deliuered out of E∣gypt. And therfore God sent Moyses and Aaron to them, whiche wrought many miracles among them, to styrre vp their faith to the promise of that de∣liueraunce, agaynst the manifold and sore temptations to the contrarie, tho∣rough the most straight and greuous bondage & mercylesse oppressiō. And in that most specially, that Pharao was waxed ten tymes worse to them, after the comming of Moses and Aaron thē before, yet in the last night in which he had promised to smite the first borne of Egypt, both of man and of beast, and * 1.3167 to deliuer them, he commaunded them to take for euery house a Lambe, or a kidde, and to slay them, and to strike the doore postes with the bloud, to bee a signe to them, and a seale of the pro∣mise that God would deliuer thē that night, both out of the handes of Pha∣rao, and also from the smittyng of the aūgell, that went about all Egypt and slue the first borne in euery house.

And this signe Pesah, beside that it * 1.3168 was a seale of the promise to be deliue∣red the same night, to stablish y^e fayth, and commaunded to be obserued euer after yearely, to keepe the benefite in memorie, it was also a verie prophecie of the passion of Christ, describyng the verie maner and fashion of his death, and the effect & vertue thereof also. In whose stede is the Sacrament of the body & bloud of Christ come, as Bap∣tisme in the roome or stede of Circum∣cision.

To see how Christ was prophecied and described therin, cōsider & marke, how that the kidde or Lambe must be without spot or blemish, and so was Christ onely of all mākind, in the sight of God and of his law. It must be ta∣ken vp the tēth day of the first moneth, which is y^e x. day of y^e first new mane in March, for so coūt they their monethes frō the new Moone, & there began in 〈◊〉〈◊〉 tyme of March with vs. And the same day came Christ to Ierusalem, there to be offered, and to suffer his passion.

It must be offered the xiiij. day of the same moneth at night, and the same houre begā Christ his passion, he was the same houre betrayed, and persecu∣ted all night, and taken in the morning early. The feare of death was the same houre vppon him, neither slept he any more after, but went immediatly, as soone as he had comforted his Disci∣ples, into the place where he was ta∣ken, to abide his persecuters, where also he swete water and bloud, of very agonie conceiued of his passiō so nighe at hand.

The bloud stricken on the postes * 1.3169 saued thē, that they were not plagued with the Egyptians, & deliuered them out of the captiuitie of Pharao. And the bloud of Christ strickē on the postes of our consciences, deliuereth vs from the captiuitie of Pharao the deuill, and smitting of his aūgels &c. There might not a bone thereof be broken, no more were there of Christes, though the ij. that were hanged with him, had either of them his legges & his armes brokē.

Moreouer that it was a very pro∣phecie of y^e death of Christ, & of the ver∣tue of his passion, it is made the more manifest by the woordes of Christ him¦selfe. Luke. 22. for the night before hys * 1.3170 passion, when he had eaten Pesah with his Disciples, he sayd, I will no more ••ate of it henceforth, till it be fulfilled in the kyngdome of GOD. As who should say. This memoriall, which we yearely haue hetherto obserued, was once fulfilled in the kyngdome of this world, when your fathers were deli∣uered out of bondage and seruitude of the Egyptians. But it hath yet an o∣ther * 1.3171 signification hetherto vnknowen vnto you, which must be fulfilled spiri∣tuallie in the kingdome of God, by my passion that is at hand, and bloud that now shall shortly be shed, by the which ye shalbe deliuered out of the power of Sathan, sinne, and hell, & made heyres of the kyngdome of heauen. Neither was it the lambes bloud, that deliue∣red you then. For what regarde hath God in the bloud of shepe and calues? but the bloud of Christ, (whom that

lambe figured, and described his inno∣cencie, purenes, and obedience to hys father, and compassion to mankynde ward, whose feble nature he had put on with all the infirmities of the same, (saue sinne) did then deliuer you, to bryng you to the fayth of this deliue∣raunce, and to make you through faith partakers therof.

Many things there be in the Scrip∣ture * 1.3172 whiche haue a carnall fulfillyng, euen there where they be spoken, or done, and yet haue an other spirituall signification, to be fulfilled long after in Christ and his kyngdome, and yet neuer knowen till the thyng be done. As the Serpent of Brasse, which Mo∣ses * 1.3173 hāged vp in the wildernes, though it tooke effect carnally in the wilder∣nes, yet it so describeth the liftyng vp of Christ vpon the crosse, & the vertue of his passion, that no toūg could bet∣ter declare it to make the hart feele it.

If ye aske, why they may not be knowen, till they be done, and what prophecie may helpe: I aunswere. If men dyd vnderstand them before they were done, they would endeuour to let the fulfillyng of them, and when the significatiō is fulfilled, then to see how playnly it was described in the Scrip∣ture, doth excedyngly cōfirme the fayth thereof, and make it better to be vn∣derstand.

And when this Pesah was fulfilled * 1.3174 spirituallie in the kyngdome of heauē, by the death and bloud ••heddyng of Christ, it ended there. And in y^t roome therof (cōcernyng that spirituall signi∣ficatiō) came the signe of the Sacramēt of the body and bloud of our Sauiour Christ, as Baptisme came in stede of Circūcision, thyngs more easie, & lesse * 1.3175 paynefull and tedious to be obserued, and more gentle to prouoke and entise the Heathen. For as the lambe descri∣beth the death of Christ to come, and the maner of his passion, by which we should be deliuered: euen so doth the ceremonie of the body and bloud of * 1.3176 Christ testifie vnto vs, that he hath gi∣uen him selfe to death for vs, and rede∣med vs already, if we beleue, and cleue 〈◊〉〈◊〉 to the profession of our Baptisme,〈…〉〈…〉th••••in, or will (if any tempest had 〈◊〉〈◊〉 vs out of the right course) returne to the right way agayne.

This to be so, the wordes of the In∣stitu••••d declare, which are these. 1. Cor. 11. The Lord Iesus the night that he * 1.3177 was betra••ed, tooke bread and gaue thankes and brake it and sayd: Take, eate, this is my body that shalbe giuen for you: this doe in remembraunce of me. And likewise he tooke the cup whē Supper was done, saying. This cup is the new Testamēt in my bloud, this do as often as ye shall drinke it, in the remembraunce of me. Here ye see by these woordes that it was ordeined to kepe the death of Christ in minde, and to testifie, that his body was giuē and his bloud shed for vs. And Luke. 22. This is my body that is giuē for you: do this in remembraunce of me. And this cup is the new Testament in my bloud, whiche shalbe shed for you. Loe * 1.3178 here ye see agayne that it was institu∣ted to kepe y^t death of Christ in minde, and to testifie wherfore he dyed, euē to saue vs from sinne, death, and hell, that we should seeke none other meanes to be deliuered with: for there is none o∣ther name for vs to be saued by, but onely by the name of Iesus. Actes. 4. * 1.3179 And as the children of Israell stong of the firie Serpents, could haue none o∣ther remedy to saue them from present death, then to go and behold the brasen Serpent hanged vp by Moses in the wildernes, whiche lookyng on onely healed them: Euen so if the styng of * 1.3180 death whiche is sinne haue wounded their soule, with the workyng of the law in the consciences, there is none other remedy, then to runne to Christ, which shed his bloud hangyng vpon the Crosse, and to his euerlastyng Te∣stament, and mercyfull promise, that it was shed for vs, for the remissiō of our sinnes. If thou be stong with consciēce of sinne, & the Cockatrice of thy poyso∣ned nature, hath beheld her selfe in the glasse of the righteous law of GOD, there is none other salue for remedie, thē to runne to Christ immediatly, and to the father through him, And to say: * 1.3181 father I haue sinned agaynst thee and thy godly, holy, and righteous law, & agaynst my brother, whom I ought of all right to loue for thy sake, as well as my selfe, forgeue me O father for thy sonne Iesus Christes sake, accordyng to thy most mercyfull promises & Te∣stament, & I will aske my brother for∣giuenes (if the peace I meane be not made already) and will make to my power such satisfaction to hym as shall seme right in his eyes, if he be reasona∣ble or as the congregatiō shall assigne, or faythfull men thereunto appointed by the congregation, or such as I and he will agree vpon, and will endeuour my self to do so no more with the helpe

of thy grace. And will submit my selfe * 1.3182 to the wholesome ordinaunce of the cō¦gregation, accordyng the doctrine of thy sonne Iesus and of his faithful A∣postles. For there is none other name * 1.3183 giuen vnder heauen, wherby we shal∣be saued, but onely the name of Iesus.

Hereof ye see, that the Sacramēt is an absolutiō of our sinnes, as often as we receiue it, where it is truly taught and vnderstand, and receiued a right.

Hereof ye see also, that as the He∣brues * 1.3184 wrote their stories, in couenaūts and signes, giuyng their signes such names as could not but keepe them in mynde: so God the father dyd follow the example of the people (or they fol∣lowyng hym) and commaunded hys * 1.3185 promises, couenaunts, and prophecies to be written in gestures, signes, and ceremonies, geuyng them names, that could not but kepe his couenauntes in mynde. Euen so Christ wrote the co∣uenaunt of his body & bloud, in bread and wine, geuyng thē that name, that ought to keepe couenaunt in remem∣braunce.

And hereof ye see, that our Sacra∣ments * 1.3186 are bodyes of stories onely, and that there is none other vertue in thē, thē to testifie and exhibite to the senses and vnderstanding the couenauntes & promises made in Christs bloud. And here ye see that where the Sacramēts or ceremonies, are not rightly vnder∣stād there they be cleane vnprofitable.

And as the Circumcisiō in the flesh, * 1.3187 their hartes still vncircumcised, hating the law of God and beleuyng in their owne imaginations, were Circumci∣sed to their damnation.

And as the Baptised in the fleshe * 1.3188 onely, the hart still vncleane, neither beleuyng in Christ for the forgeuenes of their sinnes, neither louyng their neighbour for Christes sake, are Bap∣tised also vnto their greater damnatiō. (For though God haue right to al mē, because he hath created and made mā: yet to all such persons by reason of the signe and badge, and of their owne cō∣sent, graunt, and promise, he hath more right to the callyng of them to the kee∣pyng of his law, if they trust in hym onely, or to damne them, bicause when they know their duety, or might if they would, (the signe mouyng them and giuyng them an occasiō to aske the ra∣ther) and yet do it not.) Euē so all that come to the Sacrament for any other purpose, then it was ordeined and in∣stituted for, (that is to say) to seke abso∣tion of their sinnes, with a set purpose to sinne no more, as nigh as they〈…〉〈…〉to cal to me 〈◊〉〈◊〉 y^e benefite of the pas∣siō of Christ, with y^t meditatiō to wea∣ken the flesh, & to strēgth the spirite A∣gaynst her, & to giue thankes agayne, (that is to say) to call to mynde, how much hee is bounde to loue his neigh∣bour, to helpe his neede, and to 〈◊〉〈◊〉 his infirmitie and to forgeue him, 〈◊〉〈◊〉 haue offended, and desire forgeuenes, promising to amēde, whereunto Christ bindeth all that wilbe partakers of his bloud. All such as are not thus prepa∣red, come to their greater damnation. I passe ouer with silence the wicked 〈◊〉〈◊〉 damnable doctrine of these seruauntes of Mammon, whiche for lucre per∣uert the true vse of the Sacrament, and hide it from the people for theyr gayne, teachyng it to be a sacrifice, in∣stituted of God to helpe the soules of the dead in Purgatorie, and that it wil make men rich, and bring them to such promotion, as Christ neuer promised his Disciples, but forbad it them.

Some will say: This Sacrament * 1.3189 needed not, Baptisme is inough, Bap∣tisme, is a receiuyng into Religiō, and there is the couenauntes made, what we shall do, and what we shall haue. And baptisme is a signe, wherby God hath right to vs, and we to God, and to Christ, and wherby euery man hath right to call other to do their dueties, and to rebuke them that will not. Nei∣ther our saluation so greatly standeth in that or any other Sacrament, that we could not be saued without them, by preachyng the word onely. Neuer∣thelesse God hath written his will, to haue his benefites kept in memorie, to his glorie and our benefite, and name∣ly this benefite of all benefites, wherin * 1.3190 onely the pith of our saluation resteth: therfore though the effect of it be signi∣fied by Baptisme, and though we be baptised to beleue in y^t death of Christ, and to dye with him, by the mortifieng of the flesh: yet doth this Sacrament * 1.3191 through y^t rehearsing of the couenaūt, and breakyng of the bread, and pow∣ryng out of wine, much more lyuely expresse the whole storie, & kept it bet∣ter in memorie, by dayly repeatyng therof, and hath more might and vehe∣mencie to heale the conscience stong with fresh sinne. For the nature of mā is so weake, so feble, and so frayle, that he can not but sinne, as there is no mā that liueth and sinneth not. * 1.3192

And when he is so fallen then the

law looketh vpon him with so terrible * 1.3193 a countenaunce, & so thundereth in hys eares, that he dare not abide, but tur∣neth his backe and to go, but the ene∣mie still assayleth him on the other side, * 1.3194 to persuade him that GOD hath cast him away, saying: they that be Gods haue power to kepe his law, thou hast not, but breakest them: Ergo, thou art a cast away & a damned creature, and hell gapeth, and setteth opē her mouth to deuoure him, & the flesh also wrest∣leth * 1.3195 with the spirit to kepe him down, and to take prisoner, and to stoppe his mouth that he crie no more vpon her, that she might sinne at pleasure with∣out all feare.

The careles swyne that consent vn∣to * 1.3196 sinne, feele not these thinges neither the hypocrites that haue put a visard on their face of the law, and make her looke with such a coūtenaunce as plea¦seth thē, but the poore folkes that haue the eyes open, and consent, and fayne would do the law, they feele that can not be expressed with toung. Neither is there liuyng any man, that feeleth the vertue and power of the bloud of Christ, whiche hath not first felt the strong paynes of hell.

Seyng then that this mā is so sicke, * 1.3197 so prone and ready to fall, and so cruel∣ly inuaded, whē he hath sinned, of the feende, the flesh, and the law, that he is oft put to flight, and feared and made to runne away from his father. Ther∣fore hath the God of all mercy and of his infinite pitie and bottomlesse com∣passion set vp this Sacrament, as a * 1.3198 signe on an high hill, whence it may be sene on euery side a farre and neare, to call againe them that be fled and runne away. And with this Sacramēt he (as it were) clocketh to them, as an henne doth for her chickens, together them vnder the wynges of his mercy. And * 1.3199 hath commaunded his Sacrament to be had in continuall vse to put them in mynde of mercy, layd vp for them in Christes bloud, and to witnesse and te∣stifie it vnto them, and to be the seale therof. For the Sacrament doth much more vehemētly print lyuely the fayth, and make it sinke down into the hart, then do bare wordes onely. As a man is more sure of that he heareth, seeth, feeleth, smelleth, and tasteth then that he heareth onely.

Now when the wordes of the Te∣stament * 1.3200 and promises are spoken ouer the bread. This is my body that shalbe broken for you. This is my bloud that shalbe shed, for you, they confirme the * 1.3201 faith, but much more when the Sacra∣ment is sene with the eyes, & the bread broken, the wine poured out or looked on: and yet more when I tast it and smell it. As ye see when a man maketh promise to an other with light wordes betwene them selues, and as they de∣parted, hee to whom the promise is made, beginneth to doubt, whether the other spake earnestly or mocked, and doubteth whether he will remember his promise to bide by it or not. But when any man speaketh with aduise∣ment and deliberation, the wordes are thē more credible: but yet if he sweare, it confirmeth the thyng more, and yet the more, if he strake handes, if he geue earnest, if he call record, if he geue his hād writing, and seale it: so is the pro∣mise more, and more beleued, for the hart gathereth: Lo he spake with ad∣uisement, deliberation, and good sad∣nes, he clapped hands, called recordes, and put to his hand and seale, the man cannot be so faynt without the feare of God, as to deny all this: Shame shall make him bide by his promise, though he were such a man, that I could not compell him, if he would deny it. If a young mā breake a ryng betwene him and a mayde, doth not the fact testifie, & make a presumption to all men, that his hart meant, as his wordes spake.

Manoha Sampsones father when * 1.3202 he had sene an aungell, Iud. 13. he sayd to his wife, we shal surely dye, because we haue sene the Lord. But his wife gathered other comfort of the circum∣staunces, and sayd, if the Lord would kill vs, he would not haue receaued such offerings of our hands, nor shew∣ed vs such thynges as he hath, nor told vs of thynges to come. Euen so our harts gather of the circūstaunces, pro∣testatiōs, and other miracles of God, good argumentes and reasons, to sta∣blish our weake fayth with all, such as we could not gather at bare woordes onely.

And this we dispute, God sent his * 1.3203 sonne in our nature, & made him feele all our infirmities, that moue vs to sinne, and named him Iesus (that is to say) Sauiour because he should saue his people from their sinnes. Math. 1. * 1.3204 And after his death he sent his Apost∣les to preach the thynges or tydynges, and to thrust it in at the eares of vs, & set vp a Sacrament of it, to testifie it to be a seale of it, to thrust it in, not at the eares onely, by the rehearsing of the

promises and Testament ouer it, nei∣ther at our eyes onely in beholdynge it, but beate it in through our feelyng, tastyng and smelling also, and to be re∣peated dayly, & to be ministred to vs. He would not (thinke we) make halfe so much a do with vs, if he loued vs not, or if he would not haue vs fayne come, and be as mercyfull to vs, as he was to his frēdes in the old tyme, that fell and rose agayne. God so then vsed the Iewes, (to whom all ceremonyes were first giuen, and from whom they came to vs) euen such fashions as they vsed among them selues in all his pro∣mises and couenauntes, not for his ne∣cessitie, but for ours, that such thynges should be a witnes and testimonie, be∣twene him and vs, to cōfirme the fayth of his promise, that we should not wa∣uer nor doubt in them, when we looke on the seales of his obligations, wher∣with he hath bound him selfe. And to keepe the promises and couenauntes better in mynde, and to make them the more deepe sinke in our hartes, and to be more earnestly regarded, and that we should aske what such thynges ment, and why God cōmaunded them to be obserued, that ignoraunce should not excuse, if we know not what we ought to do & beleue, for naturall rea∣son ought to teach vs, that y^t outward, corporall & bodily thyng can not helpe the spirituall soule, and that GOD hath not delectation in such fantasie. Now if we were diligent to search for the good will of God, and would aske what such ceremonies meant, It were impossible, but then God, (which hath promised, Math. 7. If we seeke we shal * 1.3205 finde,) would send vs true interpre∣ters of his signes or Sacramentes.

And he that beyng of a lawfull age * 1.3206 obserueth a ceremonie, and knoweth not the entent, to him is the ceremonie not onely vnprofitable, but also hurt∣full, and cause of sinne. In that he is not carefull, and diligent to search for it, and he there obserueth them with a false fayth of his owne imagination, thinking as all Idolaters do, and euer * 1.3207 haue done, that the outward woorke is a sacrifice and seruice to God. The same therfore sinneth yet more deeper and more damnable: Neither is Ido∣latrie * 1.3208 any other thyng then to beleue that a visible ceremonie is a seruice to the inuisible God whose seruice is spi∣rituall as he is a spirite, and is none o∣ther thyng then to know that all is of hym and to trust in hym onely for all thynges and to loue him for his great goodnes and mercy aboue all, and our neighbours as our selues for his sake: vnto which spirituall seruyng of God, and to leade vs to the same, the old ce∣remonies were ordeined.

These be now sufficient concernyng the entent and vse of the ceremonies & how they came vp. Now let vs consi∣der the wordes of this Testament and promises as they be rehearsed of the three Euangelistes Mathew, Marke, and Luke & of the Apostle Paule. For Iohn whiche wrote last touched no∣thyng that was sufficiently declared of other Math in the 26. thus sayth, when * 1.3209 they were eatyng Iesus tooke bread & gaue thankes and brake and gaue hys Disciples, and sayd, take, eate this is my body: And he tooke the cup and than∣ked * 1.3210 and gaue it them, saying: Drinke ye all of this, for this is my bloud, whiche is of the new Testament, that is shed for many for the remission of sinnes. First ye see by these wordes that the body was giuen to death, and the bloud shed for the remiūiō of sinnes and that for ma∣ny. But who are these many? Ʋerely * 1.3211 they that turne to GOD to beleue in hym onely and to endeuour them sel∣ues to keepe his law from hence forth. Which many, yet in respect of thē that loue not the law, are but very few, and euen that little flocke that gaue them selues wholy to follow Christ, wher∣fore if any man thinke hee beleue in Christ, and haue not the law written in his hart to consent, that his dutie is to loue hys brother for Christ sake as Christ loued him and to endeuour him selfe so to do, The fayth of that same man is vayne and built vppon sand of of his own imagination and not vpon the rocke of Gods word: for his worde vnto which he hath bound himselfe is, that they onely which turne to God to keepe his lawes shall haue mercy for Christes sake. Drinke of it all for it is * 1.3212 my bloud of the new Testament, for it is (that is to say) the drinke that is in the cup, or if ye list the cup is my bloud of the new Testament takyng the cup for drinke, by a maner of speaking vsed in all tounges as when we say. I haue dronke a cup of wine, we take there the cuppe for the wyne. My bloud of this new Testamēt, that is to say my bloud for whose shedding sake this new Te∣stament and couenaūt is made to you, for the forgeuenes of sinne.

The old Testament made betwene God and your fathers in mount Sy∣nai

in whiche, life was promised to thē onely that kept it, and to the breakers, death, wrath and vengeance, and to be accursed, and no mētion made of mer∣cy whiche was confirmed with bloud, Exodus. 24.* 1.3213 Moyses offered halfe the bloud to God and sprinkeled the peo∣ple with the other halfe to cōfirme the couenaunt and to bynde both parties: neither was there any couenaūt made that was not confirmed with bloud as it is rehearsed Hebrues the 9.* 1.3214 And as we see in the bookes of Moses, whose custome of bloushedding was not one∣ly to confirme those, old couenauntes, but also to be a prophecie of the bloud that should be shed to confirme this Testament. That old cruell & fearefull testamēt, which drew y^e people away, so that they durst not abyde the voyce of thunder, nor the terrible sight of the fire,* 1.3215 but went and stode a farre of, was cōfirmed with the bloud of calues. But this new and gentle Testament which calleth agayne and promiseth mercy to all that will amend: And as it is a bet∣ter Testamēt, so is it confirmed with a better bloud to make men see loue, to loue agayne, and to be a greater confir∣mation of the loue promised. For if he * 1.3216 gaue vs his sonne what will he deny vs? If God so loued vs whē we were sinners and knew him not, that hee gaue his sonne for vs, how much more loueth he vs now whē we loue agayn and would fayne kepe his cōmaunde∣mentes? In the old couenauntes the people were sprinckled with bloud of calues without in their bodies to bynd thē to keepe the law, els we were boūd to iust damnatiō for the breakyng of it.

Here it is sayd, drinke of it euery one, that your soules within may bee sprinkled and washed thorough fayth with the bloud of the sonne of God for the forgeuenes of sinne and to be par∣takers of a more easie and kynde Te∣stament, vnder which if you sinne tho∣rough fragilitie you shalbe warned lo∣uingly & receiued to mercy if you will turne agayne and amend.

* 1.3217Marke in the. 14. And as they dyd eate, Iesus tooke bread, and when hee had geuen thākes, he brake it, & gaue it to them & sayd, Take, eate, this is my body: and he tooke the cup and when he had geuē thākes, he tooke it to thē, & they al drāke of it: And he said to thē, this is my bloud of y^e new Testament, whiche is shed for many. This is all one with Mathew as is aforesayd.

* 1.3218Luke in the 22. And he tooke bread & when he had geuen thankes, he brake it and gaue to them, saying. This is my bo∣dy which is giuen for you, this do in re∣membraunce of me, Likewise also, when he had supped he tooke the cup, saying: This cuppe is the new Testament in my bloud which is shed for you.

* 1.3219Here is also to be noted that y^t cause of the institution was to be a memori∣all to testifie that Christes body was giuē and his bloud shed for vs. And a∣gayne where Mathew & Marke sayd, this is my bloud in the new Testament. Luke sayth, This cup is the new testamēt in my bloud whiche shalbe shed for you. * 1.3220This is a straunge speakyng & far frō the vse of our toung, to call the signe & confirmation by the name of the thing that is signified & confirmed. The Te∣stament is that Christes bloud is shed for our sinnes. And Christ sayth. This cup is that testament, signifieng thereby that y^e thing that is meant by this cere∣mony is that we beleue that his bloud shedding is the remissiō of our sinnes, which is the very Testament.

Paul. 1. Cor. 11.* 1.3221 saith on this maner. That which I deliuered vnto you I recea∣ued of the Lord. For the Lorde Iesus the same night in the whiche he was betray∣ed, tooke bread, and when he had geuen thankes he brake it and said. Take ye and eate, this is my body which is broken for you: this do in remembraūce of me: Af∣ter the same maner also he tooke the cup when he had supped saying. This cup is the new Testament in my bloud: this do as oftē as ye drinke it in the remēbraūce of me. For as often as ye shall eate this bread and drinke this cup ye shall shewe the Lordes death vntill he come.

As Mathew and Marke agree in these wordes. So do Lucas and Paul. And as it is aboue declared vppon the wordes of Luke, and so here by oft re∣peatyng one thyng. This do in remem∣braunce of me. This cup is the new Te∣stament in my bloud. This do as oft as ye drinke it in the remembraunce of me. A∣gayne, as oft as ye shall eate of this bread and drinke of this cup, so oft ye must de∣clare the Lordes death. By this oftē re∣peatyng (I say) ye may euidently per∣ceaue, the cause, entēt, and whole pur∣pose of the institution of this Sacra∣ment was to testifie and confirme the fayth of the Testament made in the death of Christ, how that for his sake our sinnes shalbe forgeuen.

So, do this in the remembraunce of me, that is to say, Take bread & wyne and rehearse the couenaunt, and testa∣ment

ouer them, How that my body was broken and my bloud shed for ma¦ny and thē geue them to the people to eate and drinke to be a signe and ear∣nest, and the seale of the Testament, & crie vpon them without ceassing to be∣leue in me onely for the remission of sinnes and not to dispayre how weake soeuer they be, onely if they hang on me and desire power to keepe the law after my doctrine and example of my lyfe and do morne and be sory bycause they cannot do that good thyng which they would.

For sayth Paul who soeuer shall eate * 1.3222 of this bread or drinke of the cup of the Lord vnworthely shalbe giltie of the bo∣dy and bloud of the Lord, that is to say, whoso receaueth the Sacrament of the body and bloud of Christ with an vn∣cleane hart not forsaking the old lustes of the flesh. Nor purposing to folow Christ, and to loue his neighbour as onely Christ was to hym mercyfull. The same sinneth agaynst the body & bloud of Christ. In that hee maketh a mocke of the earnest death of Christ, & as it is written Hebrues the. 10. trea∣deth * 1.3223 Christ vnder foote and counteth the bloud of the Testament wherwith he was sāctified as an vnholy thyng, & doth dishonour to the spirite of grace.

Of this ye may perceaue agayne * 1.3224 what the Sacrament meaneth & what the entent of the ordinaunce was, and how such ceremonies came vp, and whence they had their begynnyng and what the frute thereof is, and what is therin to be sought: And though this were inough so that I might here wel cease, yet because the vnquiet scrupu∣lous and superstitious nature of man wholy giuen to Idolatrie hath styrred vp such traditions about this one Sa∣crament most specially: I cannot but speake therof somewhat more and de∣clare what my conscience thinketh in this matter.

Ye shall vnderstand therfore that * 1.3225 there is great dissention and three opi∣nions about the woordes of Christ where he sayth in pronouncyng the te∣stament ouer the bread This is my bo∣dy: And in pronouncyng it ouer the wyne This is my bloud. One part say, that these woordes This is my body: * 1.3226 This is my bloud compell vs to beleue vnder payne of damnation that the bread and wyne are chaunged into the very body and bloud of Christ really. As the water at Cana Galilee was turned into very wyne,

The second part sayth, we be not * 1.3227 bound to beleue that bread and wyne are chaunged but onely that his body and bloud are there presently.

The thyrd say, we be bound by these * 1.3228 woordes onely to beleue that Christes body was broken and hys bloudshed for the remissiō of our sinnes and that there is no other satisfaction for sinne then the death and passion of Christ.

The first say these woordes This is * 1.3229 my body: This is my bloud compell vs to beleue, that thynges there shewed, are the very body and bloud of Christ really. But bread and wyne say they cannot be Christes naturall body: ther fore the bread and wyne, are chaunged turned, altered and transubstantiated, into the very body & bloud of Christ, And they of this opinion haue busied them selues in seekyng subtilties and similitudes to proue how the very bo∣dy and bloud might be there vnder the similitude of bread and wine onely, the very bread and wyne beyng thus trā∣substantiated. And these men haue ben so occupyed in slaying, all that wil not captiue their wits to beleue them: that they neuer taught nor vnderstode that the Sacrament is an absolution to all that therby beleue in the body & bloud of Christ.

The second part graunt, with the * 1.3230 first, that the wordes compel vs to be∣leue that the things shewed in the Sa∣crament are the very body and bloud of Christ. But where the first say bread and wine cannot be the very body and bloud of Christ: There they vary and dissent from them, affirming that bread and wine may and also is Christes bo∣dy really and very bloud of Christ: and say that it is as true to say that bread is Christes body and that wyne is hys bloud as it is true to say Christ beyng a very mā is also very God. And they say, as the Godhead and manhode in Christ are in such maner coupled toge∣gether that mā is very God and God very man: Euen so the very body and the bread are so coupled that it is as true to say that bread is the body of Christ and the bloud so annexed there with the wyne, that it is euen as true to say that the wyne is Christes bloud.

The first though they haue slayne so many, in and for the defence of their o∣pinion, yet they are ready to receiue the second sort to fellowshyp, not greatly striuyng with them or abhorryng the presence of bread and wyne with the very body and bloud so that they yee

by that meanes may keepe hym there still, and hope to sell hym as deare as before, and also some to bye hym and not to minish the price.

The thyrd sort affirme, that the * 1.3231 wordes meane no more but onely that we beleue by the thyngs that are there shewed that Christes body was brokē and his bloud shed for our sinnes, if we will forsake our sinnes & turne to God to kepe his law. And they say that these sayinges, This is my body: and This is my bloud, shewyng bread & wyne are true as Christ meant them, and as the people of that countrey (to whō Christ spake) were accustomed to vnderstand such wordes, and as the Scripture v∣seth in a thousand places to speake. As when one of vs sayth, I haue dronke a cup of good wyne, that saying is true as the mā meant: that he dranke wyne onely and not the cup: whiche wordes happely, in some other nations eares, would sound that he dranke the cuppe. And as when we say of a child. This is such a mans very face: the wordes are true as the maner of our land is to vnderstand them, that the face of the one is very like the other, And as whē we say he gaue me his fayth and hys truth in my hand, the wordes are true as we vnderstand them that he stroke handes with me, or gaue earnest in signe or token that he would byde by his promise, For the fayth of a mā doth alway rest in his soule, and cannot be giuen out though we giues signes and tokens of them. Euen so (say they) we haue a thousād examples in the Scrip∣ture, where signes are named with names of thynges signified by them. As Iacob called the place where hee saw the Lord face to face. Phenyell that * 1.3232 is Gods face, when he saw the Lord face to face. Now it is true to say of that field that it is Gods face, though it be not his very face. The same field was so called to signifie that Iacob there saw God face to face.

The chief hold and principall ancre that the two first haue, is these words, This is my body: This is my bloud. Ʋn∣to these the third aunswereth as is a∣boue sayd, other textes they alledge for them selues, whiche not onely do not strength their cause, but rather make it worse. As in y^e sixt of Iohn which they * 1.3233 draw and wrest to the carnall and flesh ly eating of Christes body in y^e mouth, * 1.3234 when it onely meaneth of this eatyng by fayth. For when Christ sayd except ye eate the flesh of the sonne of mā and drinke hys bloud ye haue no lyfe in you. This cannot be vnderstanded of the Sacrament. For Abraham had life and all the old holy fathers, Christes mother, Elizabeth, Zacharias, Iohn Baptist, Symeon, Anna, and all the Apostles, had lyfe already by fayth in Christ: Of which not one had eatē hys flesh and dronke his bloud with theyr bodily mouthes, But truth it is, that the righteous liueth by his fayth: Ergo, to beleue and trust in Christes bloud is the eatyng that there was meant, as the texte well proueth, if they say we graunt that life commeth by faith: but we all that beleue must be Baptised to keepe the law and to keepe the coue∣naunt in mynde: Euen so all that ly∣ueth by fayth must receiue the Sacra∣ment. I aunswere. The Sacrament is * 1.3235 a confirmation to weake consciences, and in no wise to be despised, howbeit many haue lyued by fayth in the wil∣dernes, whiche in. 20. 30. or 40. yeares haue not receiued the Sacramēt. Not∣withstanding this Oration is nothing to the purpose. For Christ spake to the blinde and vnbeleuyng Iewes, testi∣fieng to them that they could haue no lyfe, excepte they should first eate his flesh and drinke his bloud: Ergo, this eatyng and drinkyng is meant onely of that thyng, that first bryngeth lyfe * 1.3236 into the soule and that is faith by your owne confession. And therfore must it be vnderstand of fayth onely, and not of the Sacrament.

And Mathew the last, I am with you alwayes euen vnto the end of the world, * 1.3237 which may well be vnderstand, and so was it of old Doctours that by his spi¦rituall beyng with vs by fayth, and in his spirite and so may that text of Ma∣thew * 1.3238 18. be vnderstand where two or thre are gathered together in my name there am I in the middest of them. There is many tymes ij. or three good men that mete together in Christes name where the Sacramēt is not. And * 1.3239 Paule, Ephes. 3. boweth his knees for the Ephesians to God, that he would geue thē his riches to be strenghthened with his spirite that Christ may dwell in their hartes thorough fayth. Where the hart then beleueth in Christ, there dwelleth Christ in the hart: though there be no bread in the hart, neither yet in the maw. * 1.3240

The two first partes takyng the old Doctours to be on their side. I aun∣swere many of the old doctours spake so mystically that they sente sometimes

to affirme playnly that it is but bread and wyne onely concernyng the sub∣staunce. And that it is a figure of the body and bloud of Christ onely & some tyme that it is his very body & bloud, therfore it were nedelesse to wade any further herein.

And vnto them of the second opiniō * 1.3241 that the bread is his very body, I aun∣swere ye must remember that the old Doctours, as earnestly call it a sacri∣fice as they do Christes body. But that ye denye: And say with the Epistle to the Hebrues that he was but once sa∣crificed for altogether whē he offered & sacrificed him selfe to the father for our sinnes, and can now no more be sacri∣ced. Christ dieth no more now and ther¦fore is no more sacrificed. Neither do we properly offer him to God. But he * 1.3242 in his mortall flesh offered him selfe for vs to GOD the father and purchased therewith a generall pardon for euer.

And now doth God the father pro∣fer * 1.3243 him and giueth him to vs. And the Priestes in Gods stede proferre hym and giue hym vnto the people for a re∣mission and absolution of their sinnes dayly, if they by the mouyng and styr∣ryng of the Sacramēt beleue in the bo∣dy and bloud of Christ.

Wherfore ye ought of no right to be * 1.3244 angry with them of the thyrd opinion though they denie the Doctors, where they seme to say that the Sacrament is the very body of Christ. As they be not angrie with you, when ye deny them, where they as earnestly affirme that it is a sacrifice. Neuerthelesse they aun∣swere that Doctours call it a sacrifice onely because it is the memoriall, the earnest and seale of that euerlasting sa∣crifice offered once for all. And euen so say they that the Doctours called the Sacrament the body & bloud of Christ * 1.3245 after the same maner onely, because it is the memoriall, the earnest and seale of body and bloud, as the vse of Scrip∣tures is to call signes by the names of thynges signified therby.

And vnto them of the first opinion I aunswere with the same reason that it is impossible that the Sacrament should be a very sacrifice. For neither the sacrifices of the old law which pro∣phecied the sacrifising of Christ, neither yet our redemption was fulfilled at night. For if the Scriptures and pro∣phecies were then fulfilled and we thē redemed. Christ dyed on the morow in vayne and false are the Apostles and Euangelistes that preache hys body breakyng and bloud sheddyng vnder * 1.3246 Pontius Pylate by the persecution of Cayphas and Annas, to bee our re∣demption.

Moreouer for all the breakyng and deuidyng of the Sacrament of his bo∣dy among his Apostles. His body a∣bode still alyue and for all the pouryng out of the Sacrament of his bloud of the pot into the cup, and out of the cup into the mouthes and belyes of his Di¦sciples: hee blede as fresh on the mo∣row, as though he had blede then no∣thyng at all.

He was verely much more easely sacrificed that night in the breakyng & diuidyng of the bread and pouring out of wyne, then he was on the morow. The Sacrament was that night no doubt but a description of his passiō to come. And it is now a memorial of his passiō past. He instituted the maner of the Sacrament then, and taught hys Disciples also, that they after vnder∣stode when he was risen agayne, and not then, as they neuer had capacitie to vnderstand hym when he spake of his death. For they then imagined carnal∣ly of Christ (as the Iewes yet do, that Christ should neuer dye as he dyd, not concernyng his Godhead but should lyue euer bodily as he now doth con∣cernyng his resurrection.

Wherfore seyng that all the Doctors * 1.3247 with one accorde cal the Sacrament so earnestly a sacrifice they cannot other∣wise vnderstand them that they so say after the vse of the Scripture onely, but because it is the memoriall of the sacrifice of his death & blousheddyng. Why should they then of right be offē∣ded * 1.3248 if we vnderstand the Doctours af∣ter the same maner whē they call it his body and bloud? And that they so call it after the vse of the Scripture because that it is onely a memoriall of his bo∣dy and bloud.

As concernyng the transubstantia∣tion: * 1.3249 I thinke that such a speech was among the old Doctours though they that came after vnderstode thē amisse. Their hartes were grosse, through bu∣siyng thē selues to much with world∣ly busines, for the bread and wyne are but onely bread & wine till the wordes of the Testament bee rehearsed ouer them, & then they ceasse to be any more bread & wyne in the hartes of the true beleuers, for the hart after these words once spoken thinketh onely vppon the couenaunt made in the body and bloud of Christ and through fayth eateth hys

body and drinketh his bloud, though the eyes and other sences perceaue no∣thyng but bread and wyne. As when a man sometyme seeketh for a text in the Bible he seeth paper and iuke and the figure of letters: yet his hart not once thinketh of any other thyng thē on the wordes and sence of his text. And ther∣of no doubt came vp this transubstan∣tiation through false vnderstandyng.

Another thyng is this, none of those wicked heretickes which denied Christ to be very God, or any of them that denyed Christ to bee man or to haue a very body saue a phātasticall body dyd cast the true beleuers in the teth at any * 1.3250 time, of the fayth of Christes body pre∣sent in their Sacrament euery where, which thing is not like but they would haue done, if that opinion had thē bene a generall article of the fayth.

Neither was there any heresie or * 1.3251 diuersitie of opinion or disputyng a∣bout the matter till the Pope had ga∣thered a Councell to confirme this transubstāciation: wherfore it is most likely that this opinion came vp by thē of latter dayes.

Furthermore all the law and Pro∣phetes, all the Christ dyd, or can yet do, is to bring vs to beleue in him, and in God the father through him, for the remissiō of sinnes, & to bryng vs vnto that (whiche immediatly foloweth out of that belefe) to loue our neighbours for hys sake as he loued vs. Wherfore if Christ did put his bodilie presence in the Sacrament and would we should beleue it: It is done onely to bring vs to this fayth. Now is this fayth no where lesse had, then where that opi∣nion is most strong neither so cruelly persecuted of Iew or Turke, as of thē that most feruently defend that opiniō. True fayth maketh a man to loue hys brother, but that opinion maketh them to hate and slay their brethren that bet∣ter beleue in Christ, then they of that opinion do, and that murther do they for feare of losyng that they haue got∣ten through that opinion.

Item, they of this opiniō in stede of * 1.3252 teachyng vs to beleue in Christ, teach vs to serue Christe with bodily ser∣uice, which thing is nought els but I∣dolatry. For they preach that all the ce∣remonies of the Masse are a seruice to God, by reason of the bodily workes to obtayne forgeuenes of sinnes ther∣by, and to deserue & merite therewith. And yet Christ is now a spiritual sub∣staunce with his father hauyng also a spirituall body and with the father to be worshypped, in spirite onely. And his seruice in the spirite is onely to be∣leue in hym for the remissiō of sinne, to call vpon hym, & giue hym thankes & to loue our neighbours for his sake.

Now all workes done to serue man and to bryng him to this poynt to put his trust in Christ, are good & accepta∣ble to God: but done for any other pur¦pose they be Idolatry and Imageser∣uice and make God an Idole or bodi∣ly Image.

Agayne seyng the fayth of the Te∣stament in Christes bloud is the lyfe of the righteous from the begynnyng of the world to the end: and for as much as the Sacramēt was instituted onely to bryng to this lyfe: Now when they which thinke not the body to be presēt in the Sacramēt haue by the preaching and confirmation of the Sacrament obtayned this lyfe or stedfast fayth in Christes bloud, and by the dayly vse of the Sacrament are more & more hard∣ned therein and in the loue that sprin∣geth thereof? What reasonable cause haue the contrary part (whiche beleue the body present and bread turned in∣to the very body as flesh bones, her••, sinewes, nayles & all other, as he was put on the crosse of length and quanti∣tie, I cannot tell what) to rayle on vs as heretickes, hate persecute and slay vs most cruelly, as enemyes? Christ sayth Qui contra me non est, mecum est, He * 1.3253 that is not agaynst me is with me.

Now they that beleue in Christ for * 1.3254 the remissiō of their sinnes and for his sake loue their foes are not Christes enemies Ergo, they be on Christes side. Why then should they that boast them selues to be Christes trendes: slay thē? Fayth in Christes bloud and in the fa∣ther thorough him is Gods seruice in spirite. And so haue they whiche beleue not the bodily presence serued God a long time, and there to bene holpen by the Sacrament. The other part fallen * 1.3255 there from through beleuyng the body present, seruyng God, with bodily ser∣uice (which is Idolatrie) and to make God an Idoll or Image, in that they trust in the goodnes of their woorkes (as they which serue tyrauntes) & not in the goodnes of God through trust in the bloud of Christ: Ergo, they that beleue not the bodily presence, (not a litle therto compelled through the wic∣ked Idolatrie of the contrary belefe) are not to be thought so euill as the o∣ther would haue them seme to be.

Paule teacheth. 1. Cor. 13. that if a * 1.3256 man had all other giftes that God can giue man and had not charitie to loue his neighbour, it helpeth not. For all other giftes and the remissiō in Chri∣stes bloud also are giuen hym of God to bryng hym to loue hys neighbour (which thing had) a mā hath all, which not had, a man hath nothyng.

And Phil. 2. how swetely and how * 1.3257 vehemently cōiureth he them to draw all one way to be of one accorde & one mynde or sentence, And to do nothyng of strife or of vayne glory, that is to say of hate or disdayne one of another, or of affectiō to him selfe for to seme glori∣ous, but ech to preferre other through mekenes and to haue his opinion sus∣pect, and to feare least he hath not ob∣tayned the vnderstandyng, rather thē of presumption to his owne witte to despise & hate the cōtrary party & per∣secute as a tyraunt. And in the thyrd of the same Paul sayth, let as many as be perfect (that is to say be truly taught) and know the law truly and her office and the office and effect of fayth, and know whiche be good workes before God, and what the intent of them is, let (sayth he) so serue as we be come, procede in one rule, that we may be of one accorde.

Now hetherto we be all come, and * 1.3258 this generall rule haue we gotten that fayth onely instifieth that is to say that the sinne is forgiuen onely for Christes sake: & againe that our duety is to loue our neighbours no lesse then Christ loued vs, wherfore let vs procede forth in this rule & exhort ech other to trust to Christ & to loue ech other as Christ dyd, and in this where in we all agree let vs bewise onely & feruēt and striue who shalbe greatest and go formost.

And in this which is not opened to all parties, let vs be meeke sober and cold and keepe our wisedome secret to ourselues and abyde paciētly till God open it to other also.

The cause why the third part say that this worde (is) compelleth vs not to beleue the bodily presence of Christ to be there is this. The Iewes (say they) are wont euer to name the me∣moriall and signes of thinges with the very name of the thyng signified that the very name might the better keepe the thyng in mynde. As when Iacob Gene. 32. turned home agayne out of * 1.3259 Mesopotamia saw the aūgels of God come agaynst hym hee called the place where he saw thē Mahanaim: An host, because his posteritie in tyme to come, when they hard the field whiche was none host yet so called should aske why it was so named, y^t their elders might thereby haue an occasion to teach that Iacob saw there an host of aungels.

And agayn in the same chapter whē the aungell that wresteled with hym had blessed hym & was departed, Ia∣cob called the name of the place Phe∣niell Gods face, that the people in time to come should aske why it was called Gods face & their Elders should aun∣swere because Iacob saw there GOD face to face that the name should keepe the thyng in mynde.

And agayne in the 33. where he had * 1.3260 made boughtes, or houses of boughes for his beastes hee named the place Su∣coth, that is Boothes.

Item Gene. 33. He bought a parcell of land and built there an alter and cal∣led it, the mighty God of Israell.

Item Gene. 35. the God of Bethell, * 1.3261 and Genesis the last chapter Ioseph held a lamentation for his father seuen dayes and the people of the countrey called the name of the place Abell Mas∣rayn the lamentation of the Egyptiās. Now the place was not the lamenta∣tion, but so called to kepe the lamenta∣tion in memorie.

Item Exodus xij. the lambe is cal∣led * 1.3262 Pesah, a passing by, because the aun∣gell did passe by the houses and hurted not where it was slayne, and the bloud striken on the postes: that the name should kepe the thyng in memorie.

Item Exod. 29. and Leuit. 8. almost euery where the beast offered for sinne is called sinne, whiche vse of speakyng Paule vseth Rom. 9. and 2. Cor. 5. and calleth Christ sinne, whē Christ is nei∣ther sinne nor sinnefull, but an accepta∣ble offeryng for sinne, & yet he is called our sinne, because he bare our sinnes on his backe, and because our sinnes are cōsumed and made no sinne in him if we will forsake our sinnes and be∣leue in Christ for the remission therof. Christ is also called our righteousnes to certifie vs that when we haue no righteousnes of our owne, yet that his righteousnes is giuen vs to make sa∣tisfactiō for our vnrighteousnes, if we will beleue it.

Item Exodus the 30. The sinne or * 1.3263 sinne offeryng is called Atonemēt, and it was yet but a signe certifi••ng the cō∣science, that the aronement was made and that God had forgiuen the sinne.

Item Iudicum 10. They called the * 1.3264

name of a certaine Horna, as it were an vtter destructiō. Because that they had vtterly destroyed man woman & child and all that bare life.

Item Iudicum 15. the place where * 1.3265 Sampson killed mē with an Asse iawe was called Lehy that is Iaw bone, to kepe the acte in mynde.

Item Iudic. 19. There went a com∣panie * 1.3266 out of the tribe of Dan and pit∣ched besides Kyriath Iearym, in Iuda, and the place was called euer after, the host of Dan, onely to keepe the thyng in mynde.

Item 1. Reg. 6. A great stone where * 1.3267 God slewe fifty thousand was called the great lamētation. In so much that the text sayth they put the Arke on the great lamentation.

Item. 1. Reg. 7. Samuell pitched a * 1.3268 stone on an end, and called it the helpe stone, because God had there holpen them and giuen them a great victorie of the Philistines.

Item the last of the 3. of kinges Se∣dechias * 1.3269 came to Achab with a couple of hornes on his head, saying, With these hornes shalt thou slay the Assyri∣ans hee meant not that Achab should take those hornes and gore at the Assy∣riās: But would that he should beleue onely that as a beast scattereth a cocke of hay with his hornes so shuld Achab scatter the host of the Assyrians, with his host.

Item Numeri the. 6. he that vow∣eth * 1.3270 abstinence must let his heare grow to keepe his abstinence in mynde, and when his abstinence is out, he is com∣maunded to shaue the head of his ab∣stinence, and to offer such offeryngs as are there appoynted after that he hath shauen of his abstinence. Loe here, the heare is called his abstinēce, and is yet but a memorie of his abstinence.

Item Iere. 7. The Prophet was cō∣maūded * 1.3271 to shere of his abstinence and to cast it away, which abstinence is but his heare.

Also Ezechiell 12. God commaun∣ded * 1.3272 the Prophet to remoue withall his goodes after such maner as conque∣rers carie away the people captine frō countrey to coūtrey, and when he had done. The Lord sayd vnto him, this prophesie is the Capteine or Prince of Ierusalem, when it was but an exāple to him how he should be serued. * 1.3273

Finally where Mathew and Marke say. This cup is my bloud of the new Te∣stament. Paule and Luke say This cup is the new Testament in my bloud. Now must the sence of the woordes of the two first Matthew and Marke be all one with the sences of the woordes of the ij. last Luke & Paule. The wordes of Luke and Paule are. This cup is the new Testament made in my bloud, or for my bloud sake.

Now the Testament is that hys bloud was shed for our sinnes, but it is impossible that the cup or his bloud should be that promise. Wherfore the sence must be nedes that it is the me∣moriall and seale of the Testamēt one∣ly. And therefore where Mathew and Marke say. This cuppe is my bloud of the new Testamēt, the sence must nedes be also. That it is the memoriall & seale therof, onely calling after the vse of the Hebrues the signe with y^t name of that which is signified that is to say, calling the wine whiche onely signifieth the bloud with the name of the bloud. And then it followeth that the bread is cal∣led his body after the same maner be∣cause it is the signe of his body.

These & like exāples moue the third part to affirme that we be not bound to beleue that the bread is the very bo¦dy of Christe. Though it be so called, nor that the bread is transubstantiated into the body. No more thē the things here rehearsed are that they be called or transubstantiated into the very things which they be called.

The other will aunswere, though * 1.3274 this memoriall were not the thynges whose names they beare yet it wil not follow that it should bee so here in the Sacrament: for they that gaue such o∣ther names had no power to make the thynges so to be: But Christ is very God and hath power to make his bo∣dy to be euery thyng and euery where.

I aunswere, that God cannot make * 1.3275 euery of his creatures God, neither cā it bee proued lesse repugnaunce that a creature should bee euery where then that he should be God.

Moreouer, though God where he appeared to Iacob had pitched a stone on an end and called it Gods face, yet had he not bene any more bound to be∣leue that it had bene the very face of God then if Iacob had done it. The almightynes of GOD standeth not in that hee is able to do all that our foo∣lish leude thoughtes may Imagme. But because all power is his & of him and that heè doth all he will and hath made all of naught, and can bryng all to naught agayne. And can do all that includeth not cōtrarie to the truth and

veritie that God hath put in his crea∣tures: and because he can do thynges impossible for man or any other crea∣ture to do or to thinke how they shuld be done, therfore he is called the Lord almighty, but because to braule about such possibilitie, or impossibilitie is the lust of Sophisters, and also the desire of the deuill to quench the profession of our Baptisme and to wipe out the I∣mage of Christ out of our hartes, and a thyng endelesse: Therfore I compte it wickednes to wade forth in it, and to giue them that seeke an occasion perpe¦tually to scold. The negatiue may a man hold till they can proue the affir∣matiue.

Moreouer, if bread be the very bo∣dy of Christ, whether abidyng the ve∣ry body still or transubstantiated, and enioy the glorye of the soule of Christ and also of the Godhead.

It semeth impossible to be auoyded but that Christ was made man & dyed: Also bread, whiche semeth to some a great inconuenience. Howbeit that great proclamation of bread and also that high power of Priestes aboue all aūgels I admit also to anoide all brau¦lyng but one reasō I haue vnto which I cleaue somewhat and it is this.

All that is betwene God and man * 1.3276 in the Scripture is for mans necessitie and not for any nede that GOD hath therof: And other spirituall profite can none haue by that fayth in the Sacra∣ment, then to be taught therby to be∣leue in Christ our Sauiour and to do good to his neighbour now is that be∣lefe & loue had as well & rather better as is aboue proued without such fayth with it, Ergo, where the Scripture com¦pelleth to no such beleue it is wicked∣nes to make it a necessary article of our fayth, & to slay them that cā not thinke that it ought to be beleued.

Notwithstandyng all these reasons and the damnable Idolatrie which the Papistes haue cōmitted with the Sa∣crament: yet whether they affirme the body and bloud to bee present with the bread and wyne or the bread and wyne to be turned and transubstantiated in∣to the body and bloud, I am therewith content (for vnities sake) if they will there cease, and let him be there onely to restifie and consirme the Testament or couenaunt made in Christes bloud and body, for which cause onely Christ instituted the Sacrament. But and if they will rage further with their blind reasons of their subtill sophistrie & de∣uilish Idolatrie, & say, where Christes bloud is, there is his body and where his body is, there is his soule, & where his soule is, there is his godhead & the trimty, the father, the sonne, & the holy ghost and there men ought to pray and say. O father whiche art present with thy sonne Christ vnder bread & wyne, or in forme of bread & wyne. If (I say) they so raue, thē as the old Prophet for like Idolatrie demeth God to dwel in the temple or to haue pleasure in sacri∣fice of bloud of goates, shepe & calues: Euē so deny I the body of Christ to be any more in the Sacrament then God was in the goldē calues, which Iero∣boham set vp to be prayed to, the one in Bethell and the other in Dan for though God bee present euery where, yet if heauen of heauens can not com∣passe hym to make hym a dwellyng place (as the Scripture testifieth, and much lesse the temple that was at Ie∣rusalem, how should he haue a dwel∣lyng place in a litle wafer or crome of bread. God dwelleth not in the temple neither did our fathers, which were of the true faith in the old Testamēt pray to God as present in the temple, but the name of God onely was in the tē∣ple 3. of the Kinges 8. and his law and * 1.3277 couenauntes and wonderfull deedes were therin writtē in signes and were there preached and testified continual∣ly of the true Priestes and Prophetes vnto the people the fathers of the true fayth came thether.

Furthermore of the seruent loue which they had towardes the lawes & couenauntes of God. For the whiche Prophets. Salomō prayed so earnest∣ly vnto the Lord God saying. Here thou O God in heauen thy dwellyng place and do all that the straunger cal∣leth to thee for: that all nations of the earth may know the & feare thy name, as do this people Israell &c.

Read the third booke of kynges the * 1.3278 8. chapter when God delighted onely in the fayth of the offerer, whiche bele∣ued in God onely for all mercy, taking the sacrifice for a sure token and earnest of the mercy of God, certified by that signe, that God loued them, and was at one with them for Christes sake to come. As we should be certified by the Sacrament of God with vs for Chri∣stes death that is past. And Christe taught vs in our prayers to looke vp to heauen and say, Our father which ar•• in heauē, & he him selfe in all his pray∣ers did lift vp his eyes to heauē to his

father, and so did hee when he institu∣ted the Sacrament and rehearsed the wordes of the couenaunt ouer bread & wyne as it is written Mathew. 26. Marke. 14. Luke. 22. 1. Cor. 11. in these * 1.3279 wordes Iesus tooke bread. &c.

Christ though he affirme him selfe to be the sonne of God & his father to be in him, yet he taught not his Disciples to direct the prayer to the father in him but vp to the father in heauen neither lift he vp his eyes or prayer to his fa∣ther in the Sacramēt but to his father in heauē. I know diuers, & diuers mē know me which loue me as I do thē, yet if I should pray them whē I mete thē in the strete openly they would ab∣horre me, but if I pray thē where they be appointed to mete me secretly they will here me & accept my request. Euē so though gods presēce be euery where yet will he be prayed so, vp to the place onely where he shall see him, & where he would haue vs for to lōg for to be.

Moreouer if I grannt you that the bloud of Christ is in the cup, it will fo∣low that his body is there also, neither when I graunt that his body is in the bread, or vnder the forme of bread, will it folow that his soule is ther to. Christ made y^e bread the Sacrament of his bo¦dy onely wherefore as the bread is no similitude of his bloud. So am I not bound or ought to affirme y^t his bloud is there presēt. And he did institute the wyne to be the Sacramēt of his bloud onely. And happely it was red wyne, y^t more louely to represēt it. Now as the wine in no similitude doth represēt the body, so am I not boūd or ought to af∣firme that his body is there present.

Ye say that Christ is so mighty, that though he stode mortall before his Di∣sciples eyes, yet he was able to make y^e same body y^t same time to be in the Sa∣crament immortall, & to be vnder eue∣ry litle peece of bread or of the Sacra∣mēt though it be no greater thē a mote in the sonne and that as lōg as great & thicke as he stode before them. If hee wereso mighty, why is he not as migh¦ty to make his bloud to bee alone and his body alone? hys bloud, body, and soule were ech alone at his death, and while the body lay in the sepulchre.

Finally Christ said this is my bloud that shalbe shed: Ergo, it is true now, this is my bloud that was shed. Now the bloud of Hayles and the bloud that is in many other places men say is the bloud that was shed, Ergo, that bloud is in the Sacrament if any be, but I am not bound to beleue or ought to af∣firme, that the bloud that is at Hayles is anymate with the soule of Christ, or that his body is there present.

Wherfore to auoid this endles brau∣lyng whiche the deuils no doubt hath stirred vp to turne y^t eyes of our soules frō the euerlastyng couenaūt made vs in Christes bloud & body & to nossell vs in Idolatry, which is trust & confi∣dēce in false worshippyng of God & to quēch first the faith to Christward and thē the loue due to our neighbour ther¦fore me thinketh that the party y^t hath professed y^e faith of Christ, & the loue of his neighbour ought of denty to beare ech other as lōg as the other opiniō is not plaine wicked through false Idola¦trie nor cōtrary to the saluation that is in Christ, nor agaynst the opē & mani∣fest doctrine of Christ and his Apostles nor contrary to the generall articles of the fayth of the generall Churche of Christ, which are confirmed with open Scripture. In whiche articles neuer a true Church in any land dissenteth.

There be many textes of the Scrip∣ture & therefore diuersly expounded of holy doctours & takē in cōtrary sēces, whē no text hath cōtrary sēces in dede or more thē one single sence & yet that hurteth not, neither are y^e holy doctors therfore heretikes, as the expositiō de∣stroyeth not the faith in Christes blud nor is cōtrary to the opē scripture or ge¦neral articles. No more doth it hurt to say that the body & bloud are not in the Sacramēt. Neither doth it helpe to say they be there, but hurt excedingly, if ye inferre y^t the soule is there to, and that God must be there prayed to when as our kingdome is not on the earth, euē so we ought not to direct our prayers to any God in earth but vp where our kyngdome is. And whether our rede∣mer & sauiour is gone & there sitteth on the right hand of his father to pray for vs, & to offer out prayers vnto his fa∣ther & to make thē for his sake accepta¦ble: neither ought he y^t is bound vnder paine of dānatiō to loue his brother as Christ loued him, to hate to persecute & to slay his brother for blind zeale to a∣ny opiniō that neither letteth nor hin∣dereth to saluatiō that is in Christ: As they which pray to God in the Sacra∣mēt not onely do: but also through that opinion, as they haue lost loue to their neighbours: euen so haue they lost the true fayth in y^t couenaūt made in Chri∣stes bloud and body. Which couenaunt onely is y^t which saueth. And to testifis this was the sacramēt institute onely.

¶ FINIS.

Notes

• * 1.1

  The cause why W. Tyndall put his name to some bokes & left it out in some.
• * 1.2

  William Roye a fal••e Disci∣ple.
• * 1.3

  Ierome a brother of Grenewich
• * 1.4

  2. Timo. 2.
• * 1.5

  2. Timo. 3. 2. Thess. 2.
• * 1.6

  2. Cor. 10.
• * 1.7

  1. Cor 3.
• * 1.8

  Actes. 6.
• * 1.9

  Antechrist what it is.
• * 1.10

  Scribes & Phariseis were very Ante∣christes.
• * 1.11

  The pro∣perties of Antechrist.
• * 1.12

  2. Cor. 11.
• * 1.13

  Antechrist hath bene among vs a lōg tyme.
• * 1.14

  Iohn. 〈◊〉〈◊〉.
• * 1.15

  Antechrist accompteth it treason to bee ac∣quainted w^t Christ.
• * 1.16

  Gal•• 4.
• * 1.17

  Luke. 16.
• * 1.18

  Math. 2•…•…
• * 1.19

  2. Timo. 3.
• * 1.20

  1. Cor. 1▪ and. 2.
• * 1.21

  Roma. 10▪
• * 1.22

  Faith one∣ly iustifieth
• * 1.23

  Roma. 1.
• * 1.24

  Faith brin∣geth lyfe.
• * 1.25

  The law bryngeth death.
• * 1.26

  1. Cor. 3.
• * 1.27

  Ephe. 2.
• * 1.28

  The Gos∣pell is the ministratiō of righte∣ousnes.
• * 1.29

  Resiste the deuill with the shield of fayth.
• * 1.30

  Faith is y^• holy can••de wherewith we must blesse our selues at y^• last houre.
• * 1.31

  Roma. 3.
• * 1.32

  Roma 4.
• * 1.33

  Fayth is accompted to vs for righteous∣nes. Gal. 3.
• * 1.34

  The chil∣dren of fayth are the chil∣dren of A∣braham.
• * 1.35

  Gal. 2.
• * 1.36

  Fayth on∣ly iustifieth vs.
• * 1.37

  Math. 7.
• * 1.38

  Mat. ••2.
• * 1.39

  A principle taught by Christ.
• * 1.40

  Fayth be∣yng ioyned with the worde of God, brin∣geth forth good fruit.
• * 1.41

  Acts. 15.
• * 1.42

  The law cannot iu∣stify vs.
• * 1.43

  Gal. 3.
• * 1.44

  Fayth in christes pro¦mises doth iustify vs.
• * 1.45

  Christ is the store∣house of mercy for vs.
• * 1.46

  The defini¦tion of true fayth.
• * 1.47

  Faith that bringeth not forth fruite, is but a dreame.
• * 1.48

  Mat. 9.
• * 1.49

  Faith is the gift of God.
• * 1.50

  Ephe. 2.
• * 1.51

  The spirite of God ac∣companieth Faith.
• * 1.52

  Fayth of her selfe bringeth forth good frutes, that is, good workes.
• * 1.53

  True fayth is not with out good workes.
• * 1.54

  True fayth and good workes, are the gift of God, and come not of our selues.
• * 1.55

  The diffe∣rence be∣twene false fayth, and right faith.
• * 1.56

  As the tree is knowen by his fruit ••o right fayth is knowen by her fruit.
• * 1.57

  Example.
• * 1.58

  The frutes of fayth.
• * 1.59

  A differēce betwene true faith & fained faith
• * 1.60

  Rome. 9.
• * 1.61

  Backe∣ward dis∣putations.
• * 1.62

  The kind∣nes of God moueth vs to loue god.
• * 1.63

  Fayth one∣ly maketh vs the sonnes and heires of God.
• * 1.64

  Faith pos∣sesseth the spirite of God.
• * 1.65

  Workes declare fayth and Gods good¦nes.
• * 1.66

  Goddes grace is to be exercised in vs.
• * 1.67

  Where true fayth is, good workes fo∣low.
• * 1.68

  Gene. 2.
• * 1.69

  The out∣ward righ∣teousnes & the inward righteous∣nes what they are.
• * 1.70

  Outward workes de¦clare where true fayth is.
• * 1.71

  Good wor¦kes are witnesses for vs be∣fore God.
• * 1.72

  Math. vi. & vij.
• * 1.73

  Math. 10.
• * 1.74

  We must of duety do good wor∣kes with∣out hope of reward.
• * 1.75

  Fayth ma∣keth vs the sonnes and children of God.
• * 1.76

  Roma. 8.
• * 1.77

  Gala. 4.
• * 1.78

  Math. 7.
• * 1.79

  Math. 19.
• * 1.80

  They that seeke heau•• for theyr workes are such as vn∣derstand not the trea∣sures of Christ.
• * 1.81

  Math. v.
• * 1.82

  As good workes na¦turally fo∣low fayth. So eternal life folow∣eth fayth & good ly∣uyng.
• * 1.83

  As good workes fo∣low faith: So hell fo∣loweth euil workes.
• * 1.84

  Of our sel∣ues we are the vessels of y^• wrath of God, and the heyres of dānatiō.
• * 1.85

  To beleue in Christ is saluatiō.
• * 1.86

  To seeke heauen by good wor∣kes were to derogate the dignitie of the bloud of Christ.
• * 1.87

  All that is good is pur¦chased for vs by Christ.
• * 1.88

  Sainte•• can ••ot helpe vs in to heauen.
• * 1.89

  Math. ••5.
• * 1.90

  1. Pet. 4.
• * 1.91

  How ••••e may make frendes of the wycked Mammon.
• * 1.92

  To do good to such as〈…〉〈…〉is •…•…able
• * 1.93

  Rom. 9.
• * 1.94

  All our righteous∣commeth ••••••ely from Christ.
• * 1.95

  Mammon what it is?
• * 1.96

  Esay. 61.
• * 1.97

  Prou. 3.
• * 1.98

  Ephe. 5.
• * 1.99

  The dayes are called euil, because euill men vse them.
• * 1.100

  We are bound by the law of nature to helpe our needye neighbour.
• * 1.101

  The vn∣righteous Stuard, who it is.
• * 1.102

  Christ is the father of all righ∣teousnes.
• * 1.103

  Math. 5.
• * 1.104

  For Chri∣stes bloud sake, onely through fayth, God is at one with vs.
• * 1.105

  Christes bloud onely putteth a∣way all sinne.
• * 1.106

  We must follow 〈◊〉〈◊〉 in 〈◊〉〈◊〉. ••o••ng.
• * 1.107

  Math. 〈◊〉〈◊〉.
• * 1.108

  We may not do good worken to be praysed of the world.
• * 1.109

  We must 〈◊〉〈◊〉 to our neighbour ••s God is to vs.
• * 1.110

  〈◊〉〈◊〉 seeke to be praysed of men.
• * 1.111

  Rom. 6.
• * 1.112

  Faith 〈◊〉〈◊〉∣l•• in 〈◊〉〈◊〉 vs and no good •…•…e can be done with∣out Faith.
• * 1.113

  Good workes are the 〈◊〉〈◊〉 of Faith.
• * 1.114

  〈…〉〈…〉 〈◊〉〈◊〉
• * 1.115

  Act. 7. Luke. 23.
• * 1.116

  True righ∣teousnes springeth out of Chri¦stes bloud.
• * 1.117

  True fast∣ing, what it 〈◊〉〈◊〉.
• * 1.118

  No fleshe can fulfill the lawe.
• * 1.119

  We cannot deserue for∣geuenes of God, but he of hys mercy par∣doneth vs.
• * 1.120

  Mat. 〈◊〉〈◊〉.
• * 1.121

  A true be∣stowing of almes.
• * 1.122

  In Christ we are all in all.
• * 1.123

  We must do good workes be∣cause it is Gods will that we should do them.
• * 1.124

  We must heare the word of God and 〈◊〉〈◊〉.
• * 1.125

  1. Ce••. 2.
• * 1.126

  Christ is our onely Phisitian to heale 〈◊〉〈◊〉 deliuer vs of our sins.
• * 1.127

  Christ is our anker∣hold to sal∣uation.
• * 1.128

  A Prophet what hee is?
• * 1.129

  Math. 12.
• * 1.130

  The ab∣steinyng from sinne outwardly is but hypo¦crisie.
• * 1.131

  Math. 19.
• * 1.132

  To beleue vnfaynedly in Christ is to kepe the cōmaunde∣mentes.
• * 1.133

  The law is spirituall and requi∣reth the hart.
• * 1.134

  If the rich helpe not y^• poore in their nede, they are but theues before god.
• * 1.135

  Math. 27.
• * 1.136

  Faith ca∣steth our deuils.
• * 1.137

  Faith fa∣steth.
• * 1.138

  Faith pray¦eth.
• * 1.139

  Math. 25.
• * 1.140

  In Chri∣stes bloud we are bles¦sed from y^• curse of the law.
• * 1.141

  Luke. 7.
• * 1.142

  The law condēneth.
• * 1.143

  The Gos∣spell cōfor∣teth & ma∣keth vs sa••e.
• * 1.144

  Certaine phrases of spech ex∣pounded.
• * 1.145

  Iohn. 4.
• * 1.146

  Where per¦fect loue to God is, there are all good workes.
• * 1.147

  Luke. 10. What it is to loue god withall our hart. &c.
• * 1.148

  The true vnderstan∣dyng of a parable.
• * 1.149

  We must euer be rea¦dy to helpe our neigh∣bour.
• * 1.150

  Iohn. 3.
• * 1.151

  Iohn 15.
• * 1.152

  1. Iohn. 1.
• * 1.153

  Workes that the Papistes called wor∣kes, more then the lawe requi∣reth.
• * 1.154

  Luke 10.
• * 1.155

  Luke. 12.
• * 1.156

  Whatsoe∣uer we haue, we receaue it of the mer∣cy & good∣nes of God.
• * 1.157

  The great diuersitie & maner of the speak∣ing of the Scrip∣tures.
• * 1.158

  The say∣inges of the Scrip∣tures may not be grossely vnderstād.
• * 1.159

  The natu∣rall man vnderstan∣deth not the thinges of God.
• * 1.160

  Rom. 8.
• * 1.161

  Iohn. 8.
• * 1.162

  The scrip∣ture is no∣thing els but that which the spirit of God hath spoken.
• * 1.163

  By Faith in Christ, we are brought to the state of saluation.
• * 1.164

  God wor∣keth his owne will with all his creatures.
• * 1.165

  If we be∣leue in god, we must put of the olde man & his works.
• * 1.166

  Good wor∣kes what they are, and to what ende they serue.
• * 1.167

  Fasting, the true vse thereof.
• * 1.168

  true fast∣ing, what it is.
• * 1.169

  Supersti∣cious fast∣ing.
• * 1.170

  Supersti∣cious wat∣ching.
• * 1.171

  True wat∣ching.
• * 1.172

  Prayer what it i••.
• * 1.173

  True prayer.
• * 1.174

  True prayer is not with∣out faith & charitie.
• * 1.175

  Math. 5.
• * 1.176

  He that re∣penteth his sinne is no sinner be∣fore God.
• * 1.177

  How we should pray for our neighbour.
• * 1.178

  Rom. 9.
• * 1.179

  Christ is our righte∣ousnes.
• * 1.180

  Loue amōg Christen mē maketh all thynges common.
• * 1.181

  Mans I∣maginatiō cannot al∣ter the law of god, nei∣ther make it more or lesse.
• * 1.182

  Almes•• what it is.
• * 1.183

  1. Pet. 1.
• * 1.184

  1. Iohn. 〈◊〉〈◊〉
• * 1.185

  He that is mercyfull hath the spirite of God.
• * 1.186

  Rom. 〈◊〉〈◊〉
• * 1.187

  Loue se∣keth not her owne profite.
• * 1.188

  2. Cor. 12.
• * 1.189

  Christ is all in all thynges.
• * 1.190

  Euery one must care for their owne hous∣holdes.
• * 1.191

  First looke to thyne owne hous∣hold, and then to the poore.
• * 1.192

  We must for christes sake shew our cōpas∣sion & cha∣ritie to all men, so far as our ha∣bilitie will extend.
• * 1.193

  Good wor∣kes what they ar••.
• * 1.194

  2. Cor. 9.
• * 1.195

  We must do good workes & yet put no trust in them.
• * 1.196

  God is no accepter of persons, but recea∣ueth all that submit them selues vnto him.
• * 1.197

  Math. ••0.
• * 1.198

  As all dedes are acceptable to God, that are done in fayth, so no deede to al∣lowed good in Gods sight (howe glorious to the world soeuer it ap¦peare) if it be without fayth.
• * 1.199

  Euery mā to walke truly in his vocatiō, is the right seruice of God.
• * 1.200

  We must be mercy∣full one to an other.
• * 1.201

  Luke. 17.
• * 1.202

  Ipocrites are vayne glorious in in all theyr workes.
• * 1.203

  True prea∣chers must preach re∣pentaunce.
• * 1.204

  Math. 17.
• * 1.205

  Math. 17.
• * 1.206

  Math. 〈◊〉〈◊〉
• * 1.207

  The maner & doctrine of hipo∣crites.
• * 1.208

  Math. 6.
• * 1.209

  Math. 23.
• * 1.210

  Math. 16.
• * 1.211

  Luke. 9.
• * 1.212

  Rom. 10.
• * 1.213

  No zeale without knowledge 〈◊〉〈◊〉 good.
• * 1.214

  Churches why they were first ordeyned.
• * 1.215

  The true Temple of God is the hart of mā.
• * 1.216

  Luke. 14.
• * 1.217

  Math. 5.
• * 1.218

  The manet of the spea∣king of the Scripture.
• * 1.219

  The wise of this world doe not vnder∣stand the speaking of God in his scriptures.
• * 1.220

  The Pa∣pistes ar∣gumentes.
• * 1.221

  Aristotles and Pa∣pistes doc∣trine.
• * 1.222

  Good workes are the fruites of loue.
• * 1.223

  God first loued vs, and not 〈◊〉〈◊〉 hym.
• * 1.224

  How we vnderstand the loue of God to be in vs.
• * 1.225

  Luke. 18.
• * 1.226

  Whosoe∣uer for Christen sake loseth any thing, sh••l receiue an hūdreth folde.
• * 1.227

  If we once possesse Christ by faith, then haue we all in all, and are content with that we haue.
• * 1.228

  Here note what folo∣weth of good workes.
• * 1.229

  Iohn. 〈◊〉〈◊〉.
• * 1.230

  By faith in Christ we are made the sonnes of God.
• * 1.231

  Iohn. 3.
• * 1.232

  Faith doth expell the wrath of God.
• * 1.233

  Iohn. 7.
• * 1.234

  1. Cor. 2.
• * 1.235

  The natu∣rall man which is but fleshe, sauoureth not those thinges that are of the spi∣rite.
• * 1.236

  Iohn. 13.
• * 1.237

  Iohn. 5.
• * 1.238

  Iohn. 14.
• * 1.239

  We are blessed by God onely in Christ our saui∣our, and not by our workes.
• * 1.240

  Iohn. 15.
• * 1.241

  We must wrestle with our olde man, that we may put o•• Christ. Mat. 13.
• * 1.242

  Roma. 1.
• * 1.243

  Roma. 8.
• * 1.244

  Our best workes are damnable in the sight of god with out Christ.
• * 1.245

  Christ is our hope & righteous∣nes.
• * 1.246

  Let no mā despayre, but put his hope in Christ and he shalbe safe.
• * 1.247

  Roma. 2.
• * 1.248

  No man can fulfill y^e law but hee that bele∣ueth in Christ.
• * 1.249

  1. Cor. 2.
• * 1.250

  Christ is y^e sure founda¦tion.
• * 1.251

  Mans foū∣dation is feble.
• * 1.252

  2. Cor. 5.
• * 1.253

  Christ re∣wardeth his owne workes in vs.
• * 1.254

  Ephe. 6.
• * 1.255

  Collos. 3.
• * 1.256

  We must obey the magistra∣tes, because God will haue it so.
• * 1.257

  Rom. 14. 1. Cor. 6. 1. Pet. 1.
• * 1.258

  A good les∣son to teach vs to know when we haue the spirite of God.
• * 1.259

  ••emit all vengeaūce to God.
• * 1.260

  The fury of the Po∣pish Cler∣gie.
• * 1.261

  Actes. 10
• * 1.262

  Prayer is the frute of fayth.
• * 1.263

  Liuely ••ayth to not without workes,
• * 1.264

  Fayth ma∣keth vs at one with God.
• * 1.265

  Fayth pray¦eth always and in all places.
• * 1.266

  The pray∣er of a faith¦full man.
• * 1.267

  Iaco▪
• * 1.268

  Iames. 3.
• * 1.269

  Fayth is y^• goodnes of all y^• deedes that are done with∣in the law of God.
• * 1.270

  Iaco. 3.
• * 1.271

  An exam∣ple.
• * 1.272

  Turkes haue no fayth〈…〉〈…〉know then is a God.
• * 1.273

  An exam∣ple.
• * 1.274

  Sinnes that are ac∣••empted no sinnes.
• * 1.275

  Faithlesse fruites.
• * 1.276

  Rom. 10.
• * 1.277

  Pharao confessed his sinnes.
• * 1.278

  The deuils confessed Christ to be the sonne of God.
• * 1.279

  Simon Magus fayth.
• * 1.280

  2. Pet. 2.
• * 1.281

  〈◊〉〈◊〉. Cor. 1. 3.
• * 1.282

  An Epi∣tome, or briefe reci∣tall of that which is entreated of before.
• * 1.283

  The nature of Gods word is to be persecu∣ted.
• * 1.284

  The Pope is receaued and recea∣ueth and per secuteth.
• * 1.285

  Loue of the world is ha∣tred of God and his ho∣ly Gospell.
• * 1.286

  God defen∣deth his do∣ctrine hym selfe.
• * 1.287

  Gods word sighteth a¦gaynst hipo¦crites.
• * 1.288

  Nowe our master Christ was entreated••
• * 1.289

  The craft o•• the hypo∣crites.
• * 1.290

  Gods truth worketh w•• ders & ma¦keth the wisedome of the hypocri∣tes foolish∣nes.
• * 1.291

  The captiui¦tie of the Is∣raelit•••• vn¦der 〈…〉〈…〉.
• * 1.292

  If〈…〉〈…〉with〈…〉〈…〉who can be 〈…〉〈…〉.
• * 1.293

  If God be with vs, who can be against vs? Pharao s••ai∣eth the men children.
• * 1.294

  How Mo∣ses comfor∣teth the Is∣raelites.
• * 1.295

  Gods truth fighteth for vs.
• * 1.296

  God tryeth the fayth of his children.
• * 1.297

  God wor∣keth back∣ward.
• * 1.298

  Ioseph.
• * 1.299

  Israelites.
• * 1.300

  Dauid.
• * 1.301

  How Bi∣shops in∣struct kings.
• * 1.302

  Wherunto a christian is called.
• * 1.303

  Our fighting is to suffer while God fighteth for vs.
• * 1.304

  The wise∣dome of the Serpent.
• * 1.305

  He maketh a mocke of him selfe, that casteth not the ende ••re he begin
• * 1.306

  How is the Pope ••ure whiche ta∣keth all for Christes sake but for∣saketh nought.
• * 1.307

  Tribulation is ou•• Bap∣tisme.
• * 1.308

  Tribulation is a blessing
• * 1.309

  Prosperitie is a curse.
• * 1.310

  Tribulation in the gift of God.
• * 1.311

  Wherby the are the pope and byshops sure?
• * 1.312

  The weake•• to the world the stronger to Christ.
• * 1.313

  Weakenes of the flesh a the strength of the spirite
• * 1.314

  Flesh.
• * 1.315

  In ij. things we are put to our chois••
• * 1.316

  The diffe∣rēce betwen the children of God & of the deuill.
• * 1.317

  The deuils wages.
• * 1.318

  All Gods children are vnder cha∣sticing.
• * 1.319

  Which way go the By∣shops to hea¦uen then?
• * 1.320

  The tyrātes haue not po∣wer to doe what they would.
• * 1.321

  The promi∣ses of God are comfor∣table, yea they are all comfort.
• * 1.322

  A Christen mans care.
• * 1.323

  The despi∣sers, persecu¦tors & they that fall frō the word are threatened.
• * 1.324

  N•…•…. Loth. Moses and Aaron.
• * 1.325

  The Pro∣phetes.
• * 1.326

  Christ.
• * 1.327

  •…•…ildas,
• * 1.328

  ••hey be spi∣•…•…tuall: that 〈◊〉〈◊〉 de••ilishe: •…•…r the de∣•…•…ll is a spi∣•…•…t••.
• * 1.329

  We must in no case deny Christ.
• * 1.330

  God recea∣ueth them that come a∣gayne.
• * 1.331

  Why God letteth hys elect fall.
• * 1.332

  That the Scripture ought to bee in the Eng∣lish toung.
• * 1.333

  Whette th•• on thy chil∣dren that is exercise thy children in them, and put them 〈◊〉〈◊〉 ••re.
• * 1.334

  No nor sy•• Iohn hys ghostly chil∣dren.
• * 1.335

  Holy dayes
• * 1.336

  Our Schole masters take great wages but teach not.
• * 1.337

  Why the preachers are not belo∣ued when they saye trouth.
• * 1.338

  The curates wotte not what a Bi∣ble meaneth
• * 1.339

  The Priests vnderstand ••o Latin.
• * 1.340

  Search the Scriptures.
• * 1.341

  Agaynste Christ is knowen by his dedes. A seuerall kyngdome.
• * 1.342

  Seuerall lawes. What christ lowseth ••re∣ly the Pope byndeth to lowse it a∣gayne for money. A secret coū∣sayle.
• * 1.343

  Person.
• * 1.344

  Vicare.
• * 1.345

  Parishe Priest.
• * 1.346

  The prop•…•…∣ties of the Hebrue toung agree with the English.
• * 1.347

  Kyng Adel∣ston.
• * 1.348

  Contrary preachyng.
• * 1.349

  Contrary Doctours.
• * 1.350

  Antechrist turneth the rootes of the tree vp∣ward.
• * 1.351

  The Scrip∣ture is the triall of all doctrine, & the right touch stone.
• * 1.352

  Philosophy
• * 1.353

  Aristotle.
• * 1.354

  Scripture.
• * 1.355

  Aristotle.
• * 1.356

  Paul.
• * 1.357

  Aristotle.
• * 1.358

  〈◊〉〈◊〉.
• * 1.359

  Philosophy Paul.
• * 1.360

  When no man will teach, if we desire▪ God will teach.
• * 1.361

  The order of teachyng.
• * 1.362

  The disorder or ouer thwar•• order of our 〈◊〉〈◊〉 men. The schole doctrine 〈◊〉〈◊〉 they call 〈◊〉〈◊〉 corrupteth the iudge¦mentes o•• youth.
• * 1.363

  〈…〉〈…〉.
• * 1.364

  〈…〉〈…〉.
• * 1.365

  Yet in this they all a∣gree, that no〈…〉〈…〉is saued 〈…〉〈…〉▪ 〈…〉〈…〉. 〈◊〉〈◊〉 th•…•…〈…〉〈…〉•…•…∣er▪ and that t••e Pope〈…〉〈…〉C•…•…st 〈◊〉〈◊〉 me〈…〉〈…〉to who 〈◊〉〈◊〉 will and take them ••••om whom 〈◊〉〈◊〉 will. 〈◊〉〈◊〉: ye 〈…〉〈…〉.
• * 1.366

  〈◊〉〈◊〉 simi∣〈◊〉〈◊〉.
• * 1.367

  〈…〉〈…〉.
• * 1.368

  Place.〈…〉〈…〉〈◊〉〈◊〉. •…•…s wise∣〈◊〉〈◊〉 ••s 〈◊〉〈◊〉∣••ol••t••y. ••hat •…•…od 〈◊〉〈◊〉.
• * 1.369

  Then thinke the papistes their wicked lyfe will shew it selfe to theyr shame and confusion.
• * 1.370

  The Pope licenced the people to read & say what they would saue the truth.
• * 1.371

  But the one forbiddeth not theyr pompe and be••••y cheate, as the other doth.
• * 1.372

  Prelates not profes∣sors but p•…•…∣phaners of Gods word.
• * 1.373

  The obediē∣ce of mō•…•… not 〈◊〉〈◊〉. 〈◊〉〈◊〉 t••ey 〈◊〉〈◊〉 no•• of〈…〉〈…〉but〈…〉〈…〉〈◊〉〈◊〉 say∣uyng.
• * 1.374

  The hyppo∣crites lay that to Gods worde which they themselues o••e cause of. God war∣neth ere he strike.
• * 1.375

  Whē God punisheth ••oo•…•…ry of the hipo∣crites: then say they: that new learning is the cause thereof.
• * 1.376

  Christ was 〈◊〉〈◊〉 of •…•…∣tion.
• * 1.377

  Why trou∣ble folow∣eth the preaching of the Gos∣pell.
• * 1.378

  Christes flocke, a lit∣tle flocke.
• * 1.379

  As our Prelates do not take their voca∣tion to seke Gods glory and honour, but to liue easi∣lie, & pro∣mote them∣selues to dignitie.
• * 1.380

  Libertie.
• * 1.381

  God de∣stroyeth one wicked with an o∣ther. Gods word is not the cause of e∣uill.
• * 1.382

  Christes Disciples were long weake, and worldly mynded.
• * 1.383

  What the Popes do∣ctrine cau∣seth: he cō∣maundeth murther.
• * 1.384

  The popes doctrine is bloudy.
• * 1.385

  Christes doctrine to peaceable.
• * 1.386

  God auen∣geth hys doctrine him selfe.
• * 1.387

  How a mā ought to behaue him selfe in rea∣dyng of do∣ctours, and also in the Scripture.
• * 1.388

  Our fa∣thers and mothers are to vs in Gods stede.
• * 1.389

  What wee doe to our fathers & mothers, that we do to God.
• * 1.390

  The re∣ward of o∣bedience.
• * 1.391

  The re∣ward of di∣sobedience.
• * 1.392

  God auen∣geth diso∣bedience hym selfe though the officer will not.
• * 1.393

  Mariage.
• * 1.394

  couetous∣nes ma∣keth our spiritualitie that they cannot see that which a Turke is ashamed of.
• * 1.395

  Get her with child say they so shall thy cause bee best.
• * 1.396

  Gods com∣maunde∣mentes breake they throughe their owne traditions.
• * 1.397

  Money ma¦keth mar∣chaundise.
• * 1.398

  Iugglers.
• * 1.399

  Mariage altereth the degree of nature.
• * 1.400

  The hus∣band is 〈◊〉〈◊〉 the wife in gods stede.
• * 1.401

  In suffe∣rynge wronges patiētly ••e folow the steppes of Christ.
• * 1.402

  The ma∣ster is vnto the seruan̄t in Gods stede.
• * 1.403

  Our spiri∣tualtie re∣tayne mens seruauntes not to ho∣nour God, but their. traditions and ceremo¦nies onely.
• * 1.404

  Christes doctrine & the Popes differre.
• * 1.405

  If thy ma∣ster please thee not shaue thy selfe a Monke a Frier or a Priest.
• * 1.406

  To obey no man is a spirituall thyng.
• * 1.407

  Rom. 13.
• * 1.408

  Kyngs. are chosen to suppresse the wic∣ked, & sup∣port the good.
• * 1.409

  An ••pte similitude.
• * 1.410

  Iudges are called Gods.
• * 1.411

  Blessyng.
• * 1.412

  Curse.
• * 1.413

  God re∣wardeth a•• obedience: though no mā els do.
• * 1.414

  God auen∣geth all di∣sobedience though no mā els do.
• * 1.415

  Vēgeance is Gods.
• * 1.416

  Dauid.
• * 1.417

  God de∣stroyeth one wicked by an other
• * 1.418

  God proui∣deth a mea∣nes to take the euil out of the way when they haue fulfil∣led their wickednes
• * 1.419

  Why Da∣uid slewe not Saul.
• * 1.420

  The kyng 〈◊〉〈◊〉 in the ro••••••e of god in this world.
• * 1.421

  The kyng must be re∣serued vnto the venge∣aunce of God.
• * 1.422

  It i•• not lawfull for a Christen subiect to resiste hys Prince, though he be an hea∣then man.
• * 1.423

  Kynges must make accompt of their do∣ynges one∣ly to God.
• * 1.424

  The kyng hath no po∣wer but to his damna∣tion to pri∣uiledge the spiritualtie to sinne vn∣punished.
• * 1.425

  A king is a great bene∣fite though he be neuer so euill.
• * 1.426

  Princes are ordei∣ned to p••∣uill do••rs.
• * 1.427

  The dam∣nation of Princes.
• * 1.428

  Sanctua∣ries.
• * 1.429

  Necke∣uerse.
• * 1.430

  Three na∣tures.
• * 1.431

  What it is to looke Moyses in the face.
• * 1.432

  Heauen commeth by Christ.
• * 1.433

  A Christen man seketh no more but Gods will.
• * 1.434

  Lustes.
• * 1.435

  Fre••ill.
• * 1.436

  Worldly witte.
• * 1.437

  The will is bond and ••ed.
• * 1.438

  Fredome.
• * 1.439

  All is sinne that sprin∣geth not of the spirite of God, and all that is not done in the light of Gods worde.
• * 1.440

  So do our spiritualtie in all their workes.
• * 1.441

  True mi∣racles are wrought to cōfirme the preaching, and not the God head of the prea∣cher.
• * 1.442

  Our hypo∣crites are blinde.
• * 1.443

  The religi∣ous looke vpon the out side onely.
• * 1.444

  The spri∣tuall man.
• * 1.445

  The natu∣rall man.
• * 1.446

  Feate is the last ••e∣medy.
• * 1.447

  Kinges de∣fend y^• false authoritie of the pope, their office punishing of sinne loyd apart.
• * 1.448

  Bishoppes minister the kinges du∣tie, their owne layde apart: yea, they perse∣cute their owne office.
• * 1.449

  Kynges do but waite on y^• Popes pleasure.
• * 1.450

  The iug∣ling of the Pope.
• * 1.451

  Bishops of Almany.
• * 1.452

  Mylane.
• * 1.453

  Byshops of Fraunce. A cappe of mainte∣naunce. Most Chri∣sten kyng. Defendre of the Popes Fayth. The eldest sonne of the holy 〈◊〉〈◊〉
• * 1.454

  Bl••••••ng of armes.
• * 1.455

  The Eng∣lish Bys∣shops.
• * 1.456

  The false∣hode of the Bishops.
• * 1.457

  O a cruell and an ab∣hominable example of tyranny: iudge them by theyr dedes saith Christ.
• * 1.458

  The whore of Babylō.
• * 1.459

  Confession.
• * 1.460

  Not Peter onely but Christ also was vnder the tempo∣rall sword.
• * 1.461

  The kings sinne in ge∣uing exēp∣tions & the Prelates in recea∣uyng them.
• * 1.462

  When the spiritualitie payeth tri∣bute.
• * 1.463

  Shameles iugglers.
• * 1.464

  They make no consciēce at any euill doyng.
• * 1.465

  They care for theyr neighbours as y^• wolfe doth for the shepe.
• * 1.466

  The euill ensample of the spiritu∣altie cau∣seth the lay to beleue that they are not bound to obey.
• * 1.467

  There is no Christē loue in thē.
• * 1.468

  What pur∣pose? euen to flatter the princes that they may abuse their autho¦ritie to sle•• who soeuer beleueth 〈◊〉〈◊〉 Christ and to main∣teine the Pope.
• * 1.469

  Confessi••.
• * 1.470

  Prelates know all mens se∣cretes〈…〉〈…〉man the•…•….
• * 1.471

  ••oue ful∣filleth the law before God & not the out∣ward dede.
• * 1.472

  Agaynste workemen.
• * 1.473

  The deede fulfilleth the law be∣fore the world.
• * 1.474

  Faith ma∣keth a man to loue.
• * 1.475

  Iustifiyng.
• * 1.476

  The office or dutie of the law.
• * 1.477

  The bele∣uyng of Gods pro∣mises iusti∣fieth.
• * 1.478

  The spirite and the in∣ward ver∣tues are knowen by the out∣ward dede.
• * 1.479

  Ouercome thyne ene∣my with well doing.
• * 1.480

  The law.
• * 1.481

  The kyng.
• * 1.482

  Rulers are Gods gift.
• * 1.483

  Why the rulers are euill.
• * 1.484

  Euill ru∣lers are a signe that God is an∣gry with vs.
• * 1.485

  Why the Prelates are so wic∣ked.
• * 1.486

  The cause of false mi∣racles is: that we haue no lust vnto the truth.
• * 1.487

  The right way to came of bondage.
• * 1.488

  Euill ru∣lers ought not to be resisted.
• * 1.489

  God is al∣wayes one, alwayes true, al∣wayes mercifull, and exclu∣deth no mā from his promises.
• * 1.490

  A Christ•• man doth but suffer onely.
• * 1.491

  Euill ru∣lers are wholesome medicines.
• * 1.492

  A Christen man recea∣ueth.
• * 1.493

  How profi∣table aduer¦sitie is.
• * 1.494

  The grea∣test sinner is righte∣ous in Christ and the promi∣ses. And the perfec∣test and ho∣lyest is a sinner in the lawe & the fleshe.
• * 1.495

  Rigour in parentes towardes their chil∣children is to be es∣chued.
• * 1.496

  The right bringing vp of children.
• * 1.497

  The de∣struction & marring of children.
• * 1.498

  The mary∣age of chil∣dren with∣out con•…•… of their pa∣ren••es is vnlawfull.
• * 1.499

  In Christ we are all seruaunts, and he that hath know∣ledge is bounde.
• * 1.500

  Mē ought to rule their wiues by Gods worde.
• * 1.501

  Why the man is stronger then the woman.
• * 1.502

  Teach thy seruaunt to know Christ, and after Chri∣stes doc∣trine deale with hym.
• * 1.503

  Do all thyng with Gods worde.
• * 1.504

  Landlordes should raise no rentes, nor bring vp new customes.
• * 1.505

  God gaue ••he earth to men.
• * 1.506

  Landlordes should withstand the worng of the Te∣nauntes.
• * 1.507

  There is no respect of person a∣fore God.
• * 1.508

  Moyses.
• * 1.509

  Iudges.
• * 1.510

  O tyranny to compell a man to accuse him∣selfe.
• * 1.511

  Our Pre∣lates lear∣ned of Cay∣phas.
• * 1.512

  Secret sinnes per∣tayne vnto God to pu∣nishe, and open sinnes vnto the kyng.
• * 1.513

  ☜
• * 1.514

  Parcialitie in Iudges is wicked.
• * 1.515

  Parciali∣tie, & bribe takyng, is the pesti∣lence of Iudges.
• * 1.516

  ☞
• * 1.517

  Women, pride and cōtempt of subiectes, are the pe∣stilence of Princes.
• * 1.518

  Vayne names.
• * 1.519

  The holy father lonseth peace and vm••••e trace tr••uth and a•• honesty.
• * 1.520

  What the keyes ar•• & why they are so cal∣led.
• * 1.521

  The keyes are promi∣sed.
• * 1.522

  The keyes are payde.
• * 1.523

  To bynde and loose.
• * 1.524

  Repen∣taunce and forgeuenes come by preachyng.
• * 1.525

  Peter pra∣ctiseth his keyes.
• * 1.526

  The popes authoritie: is to preach gods word onely.
• * 1.527

  Beware of the net and of the leuen and of the counterfet keyes of our holy fa∣ther.
• * 1.528

  Not w^t an hereticke sayth the Pope.
• * 1.529

  Vnlawfull vowes or othes men are com∣maunded to breake.
• * 1.530

  Byshops.
• * 1.531

  Behold the face of the Pope and of the By∣shops in this glasse.
• * 1.532

  Peters pa∣trimonie.
• * 1.533

  The popes authoritie is impro∣ued.
• * 1.534

  Byshops haue capti∣ued Gods word with theyr owne decrees.
• * 1.535

  Rochester.
• * 1.536

  They walke in shadowes.
• * 1.537

  Aaron is euery true preacher.
• * 1.538

  Aaron re∣presenteth Christ.
• * 1.539

  Aaron ad∣deth no∣thyng to Moses law.
• * 1.540

  The Apo∣stles prea∣ched not Peter: but Christ.
• * 1.541

  Paule is greater thā hye Apo∣stles.
• * 1.542

  Paule is greater thē Peter.
• * 1.543

  Paul pro∣ued his A∣postleshyp with prea∣chyng and sufferyng: The By∣shops proue there Apo∣stleshyp w^t bulles & shadowes.
• * 1.544

  The Apo∣stles were sent of Christ w^t like autho∣ritie.
• * 1.545

  The autho¦ritie that Christ gaue was to preache Christes word.
• * 1.546

  ☞
• * 1.547

  ☞
• * 1.548

  Why By∣shops make them a god on earth.
• * 1.549

  Aarō made a calfe. And the Pope maketh Bulles.
• * 1.550

  The shauē nation hath put Christ out of hys ••owme, and all kin∣ges and the Emperour.
• * 1.551

  Christ is but a vaine name.
• * 1.552

  Proper ministers.
• * 1.553

  Rochester is proued both igno∣rant and malicious.
• * 1.554

  The Epi∣stles of Paule are the Gos∣pell.
• * 1.555

  What Gospell signifieth.
• * 1.556

  One Gos∣pell, one spirite, one truth.
• * 1.557

  The au∣thoritie of Paule, and of hys Gospell.
• * 1.558

  Rochester playeth bo•• pepe.
• * 1.559

  Neuer mā for bad to marry saue the Pope.
• * 1.560

  The cause why they will not haue the scripture in Englishe.
• * 1.561

  Tully chiefe of Oratours.
• * 1.562

  Rochester alleageth Paule for his blinde ceremonies contrary to Paules doctrine.
• * 1.563

  It is not lawfull for vs to tell what pray∣er is, what fasting is, or where∣fore it ser∣ueth.
• * 1.564

  Payne of cursing, damnatiō, and so forth.
• * 1.565

  If Paule had none authoritie: thē had Pe¦ter none, where had then the Pope this authoritie?
• * 1.566

  Rochester is impro∣ued.
• * 1.567

  Wherefore the spiritu∣all officers are orday∣ned.
• * 1.568

  Rochester alleageth heretikes for his purpose for lacke of scripture.
• * 1.569

  Robyn∣hode is of authoritie enough to proue the Pope withall.
• * 1.570

  Rochester is an Ora∣toure.
• * 1.571

  Rochester is cleane beside hymselfe.
• * 1.572

  If Roche∣ster be such a iuggler: What sup∣pose ye of the rest? let Rochester be an ex∣ample ther¦fore to iudge them all.
• * 1.573

  Faith is the roote: and loue springeth of fayth.
• * 1.574

  Though Rochester haue not the spirite to iudge spirituall thinges, yet ought reason to haue kept him from so shameful lying. But God hath blynded him to bring their falshod to light.
• * 1.575

  The con∣trouersy betwene Iames & Paule.
• * 1.576

  Why de∣uils haue none of Paules fayth, nor sinners that repent not.
• * 1.577

  A mā may beleue that Christ di∣ed and ma∣ny other thynges, 〈◊〉〈◊〉 not beleue in Christ.
• * 1.578

  What it is to beleue in Christ.
• * 1.579

  Why say men can not rule.
• * 1.580

  Men feare the Popes oyle more then Gods cōmaunde∣ment.
• * 1.581

  Fayth dri∣ueth y^• de∣uil•• away.
• * 1.582

  Why doe not the Byshops make hym flee from shotyng of gunnes.
• * 1.583

  Ceremo∣nies dyd not the mi∣racle but fayth.
• * 1.584

  Let them tell what the cere∣mony mea∣neth.
• * 1.585

  The priest disguiseth hym selfe with the passion of Christ.
• * 1.586

  Domme ceremonies quench fayth and loue and make the infidels to mocke vs.
• * 1.587

  The pro∣phesie of Christ is fulfilled.
• * 1.588

  The testa∣ment of the obseruaun∣tes.
• * 1.589

  False an∣noynted.
• * 1.590

  Christes prophesis▪ be it neuer so terrible must be yet fulfilled.
• * 1.591

  Christ was neither sha¦nen nor shorne nor annoynted with oyle.
• * 1.592

  Hee that doth ought to make sa∣tisfaction or to get hea∣uen hath lost his parte of Christes bloud.
• * 1.593

  To our neighbour make we amendes.
• * 1.594

  The Apo∣stles were neither sha¦ue nor sho∣ren nor an∣noynted with oyle.
• * 1.595

  Byshop: an ouersear.
• * 1.596

  The true annoynting old Priest.
• * 1.597

  This oyle is not a∣mong our Byshops.
• * 1.598

  Priestes ought to to haue wi∣ues & why.
• * 1.599

  What the Priestes dutie is to do: & what to haue.
• * 1.600

  Men are not bound to pay the Priest in tithes, by Gods law.
• * 1.601

  Deacon what it sig∣nifieth and what is his office.
• * 1.602

  No beg∣gers.
• * 1.603

  How holy dayes and offerynges came vp.
• * 1.604

  Saintes were not yet Gods.
• * 1.605

  Why lādes were geuē vnto the spirituall officers be∣for we fell from the fayth.
• * 1.606

  False an∣noynted.
• * 1.607

  Shauyng is borowed of the hea∣then, and oylyng of y^• Iewes.
• * 1.608

  False names.
• * 1.609

  Lying sig∣nes.
• * 1.610

  No wife but ••n whore.
• * 1.611

  Take a di∣spensation.
• * 1.612

  Knaueate.
• * 1.613

  Bootes.
• * 1.614

  Miters.
• * 1.615

  Cite them.
• * 1.616

  Pose thē.
• * 1.617

  Make thē heretickes.
• * 1.618

  Burne thē
• * 1.619

  Curse thē.
• * 1.620

  Feare thē.
• * 1.621

  All in La∣tine.
• * 1.622

  Rolle thē.
• * 1.623

  Syng.
• * 1.624

  Ryng.
• * 1.625

  Lulle thē.
• * 1.626

  Rocke thē a slepe.
• * 1.627

  Pray in Latin.
• * 1.628

  Say them a Gospell.
• * 1.629

  What quod my Lord of Canterbu∣ry.
• * 1.630

  Crosse.
• * 1.631

  Turmoy∣lers.
• * 1.632

  The craft of the Prelates.
• * 1.633

  Interdict
• * 1.634

  Peter 〈◊〉〈◊〉 neuer to schole at the arches.
• * 1.635

  The Pope hath one kyngdome more then God hym∣selfe.
• * 1.636

  Shering what it signifieth.
• * 1.637

  Tot quot.
• * 1.638

  Bishops that preach not.
• * 1.639

  Tithes.
• * 1.640

  Temporall landes.
• * 1.641

  Frechap∣pell.
• * 1.642

  Testa∣mentes.
• * 1.643

  Offering dayes. Priuy tythes.
• * 1.644

  Mortua∣ries.
• * 1.645

  If he die frō home.
• * 1.646

  Thou must paye ere thou passe.
• * 1.647

  Pety pil∣lage.
• * 1.648

  Confession.
• * 1.649

  First Masse. Profes∣singes. Contura∣tions.
• * 1.650

  Parson. Ʋicare. Parishe priest. Fryers.
• * 1.651

  Spirituall lawe.
• * 1.652

  A proper commodi∣tie of con∣fession.
• * 1.653

  Laye your hand on the booke.
• * 1.654

  No man may auēge saue the kyng▪ and he is bound by his of∣fice.
• * 1.655

  Kinges are in captiui∣tie.
• * 1.656

  The dutie of kynges.
• * 1.657

  Vnlawfull othes ought to be broken, and may without dispensa∣tion.
• * 1.658

  The kyng only ought to punish sinne: I meane that is broken forth, the hart must remaine to God.
• * 1.659

  The sprite perteineth vnto the shauen onely.
• * 1.660

  The kings law is Gods law.
• * 1.661

  How men ought to iudge, que∣stions of the scrip∣ture.
• * 1.662

  We come oft to schole. But are neuer caught.
• * 1.663

  Kinges ought to see what they doe and not to beleue the By∣shoppes, namely, se∣ing their liuing is so sore sus∣pects,
• * 1.664

  It pertei∣neth vnto all men to know the scriptures.
• * 1.665

  ☞
• * 1.666

  Be learned ye that iudge the earth.
• * 1.667

  The kings are become Antichrists hangmen.
• * 1.668

  Be learned ye that iudge the earth.
• * 1.669

  Who slew the pro∣phetes.
• * 1.670

  Why were the pro∣phetes slayne?
• * 1.671

  What dee∣des of mer∣cy teach the hipocrited?
• * 1.672

  Why flew they christ?
• * 1.673

  The keyes.
• * 1.674

  Christ is a traitor and a breaker of the kynges peace.
• * 1.675

  How the hypocrites bynde and lose. ☞
• * 1.676

  Be lear∣ned ye that iudge the earth.
• * 1.677

  ••or rebu∣kyng this 〈…〉〈…〉. And for the same cause are we perse∣cutes.
• * 1.678

  They bee〈…〉〈…〉Purgatory that make perpetu∣•…•….
• * 1.679

  Why it is 〈◊〉〈◊〉 Pur gatory.
• * 1.680

  Scala C•…•….
• * 1.681

  The doore is stopt vys ye must clyme and scale the walles.
• * 1.682

  Some are prayed for and prayed to also.
• * 1.683

  The craft that hel∣peth other helpeth not his owne master.
• * 1.684

  Prayer was not sold in the old tyms.
• * 1.685

  Their pra∣yer brea∣keth the great com∣maunde∣ment of God. It is tyme that they were tyed by therfore.
• * 1.686

  The bur∣dens of our spirituall lawyers.
• * 1.687

  Confession tormenteth the consci∣ence: rob∣beth the purse of money, and the soule of fayth.
• * 1.688

  Bagges or bables to be knowen by.
• * 1.689

  Glorious names.
• * 1.690

  How are they este∣med?
• * 1.691

  Kinges are down: they can not go lower.
• * 1.692

  Our hypo∣crites lyue by theft.
• * 1.693

  Consciēces that are so narrow a∣bout tradi∣tions, haue wyde mouthes about gods cōmaunde∣mentes.
• * 1.694

  As the Iewes are the childrē of Abrahā: so are the Byshops the succes∣sours of the Apo∣stles.
• * 1.695

  The spiri∣tualty haue taught to feare their traditions.
• * 1.696

  They wynne somewhat alwayes.
• * 1.697

  ☜
• * 1.698

  They that seke honor haue no fayth, nei∣ther can they do Gods mes∣sage.
• * 1.699

  Be lear∣ned.
• * 1.700

  Gods wordought all men to know.
• * 1.701

  They do all secretly. ☞
• * 1.702

  Gods wordought so iudge.
• * 1.703

  ••he right way to vn∣derstād the scripture.
• * 1.704

  The kings haue a iudge be∣fore whom my soule for yours helpeth not.
• * 1.705

  Preach what thou wilt but rebuke nor hypocrisie.
• * 1.706

  The Pre∣lates are clothed in red.
• * 1.707

  Pollaxe••.
• * 1.708

  Iudge the free by hys fruite, and not by his leanes.
• * 1.709

  Sacra∣mentes are signes of Gods pro∣mises.
• * 1.710

  The pro∣mise which the Sacra∣ment prea∣cheth, iustifi∣eth onely.
• * 1.711

  How the sacramētes iustifie.
• * 1.712

  Matrimo∣ny was not ordeined to signifie any promise.
• * 1.713

  If wed∣locke be holy, why had they leuer haue whores thē wines?
• * 1.714

  Character.
• * 1.715

  Sacerdos.
• * 1.716

  Presbiter.
• * 1.717

  Priestes now ought not to be annointed with oyle.
• * 1.718

  The office of a Priest.
• * 1.719

  They will be holier, but their deedes be not holy at all.
• * 1.720

  Compare their dedes to the doc∣trine end deedes of Christ. and of his Apo∣stles, and iudge their fruites.
• * 1.721

  What bles∣sing mea∣neth.
• * 1.722

  The com∣maunde∣ment ma∣keth Priestes.
• * 1.723

  Putting on of hāds.
• * 1.724

  What Iu∣das is now.
• * 1.725

  A point of practise.
• * 1.726

  ☞
• * 1.727

  Repen∣taunce.
• * 1.728

  Repen∣taunce is signified by Baptime.
• * 1.729

  ☜
• * 1.730

  One con∣fession is to knowledge wherein thou put∣test thy trust.
• * 1.731

  If when tyrauntes oppose thee thou haue power to confesse then art thou sure that thou & art sate.
• * 1.732

  An other confession is to know¦ledge thy sinnes in 〈…〉〈…〉 vnto God.
• * 1.733

  Shrift.
• * 1.734

  Shrift was put downe for knauery a∣mong the Greekes: But is sta∣blished the•• by among vs.
• * 1.735

  How a mā shall know that 〈◊〉〈◊〉 sinnes are forgeuen.
• * 1.736

  Blind rea∣son to their guide and not Gods spirite.
• * 1.737

  Learne to know them for they are verely le∣pers in theyr hartes.
• * 1.738

  Attritiō is of the leues of the pha∣riseis.
• * 1.739

  Whom a man offen∣deth 〈◊〉〈◊〉 must hee confesse.
• * 1.740

  It hath no recorde in 〈◊〉〈◊〉 y^• Scrip∣ture that God shuld crepe in, & hyde him 〈◊〉〈◊〉 in An∣tichristes eare.
• * 1.741

  Christ is 〈◊〉〈◊〉 euerla∣styng satis∣faction.
• * 1.742

  Baptisme •…•…steth e∣••er.
• * 1.743

  Of byn∣dyng and loosing and of the Po∣pes autho∣ritie or power.
• * 1.744

  The Pope chalengeth power not ouer man onely but ouer God also.
• * 1.745

  Purgatory is the Po∣pes crea∣ture: he may ther∣fore be bold there.
• * 1.746

  The Pope bindeth the aungels.
• * 1.747

  The true byndyng & loosing.
• * 1.748

  S. Hie∣rome a∣gaynst Bi∣shops and Priestes.
• * 1.749

  The curse is to bee feared.
• * 1.750

  The right maner of loosing.
• * 1.751

  ☜
• * 1.752

  Christ vn∣derstode this texte all power is geuē me in heauen & in earth: & also vsed it farre other wise then the Pope.
• * 1.753

  ☜
• * 1.754

  What au∣thoritie Christ gaue hys Apostles.
• * 1.755

  The right byndyng & loosyng.
• * 1.756

  How the Pope reig∣neth vnder Christ.
• * 1.757

  A poena et a culia is a proper brea•…•….
• * 1.758

  The Pope is more mightie & more mer∣cifull for money, thē God is for the death of his one∣ly sonne.
• * 1.759

  The me∣rites of saintes.
• * 1.760

  The me∣rites of Christ.
• * 1.761

  The Pope selleth that which God geueth fre∣ly.
• * 1.762

  Fryers.
• * 1.763

  Sinne is y^• best mar∣chaundise that is.
• * 1.764

  Christ pro∣phesied of Antichrist and tolde why he shoulde come.
• * 1.765

  The pro∣mises are either put out or lea∣uened, and why.
• * 1.766

  All is in Latin.
• * 1.767

  The Pope commaun∣deth God to curse.
• * 1.768

  A custome that is vsed in the mar∣ches of waies.
• * 1.769

  Gods sa∣cramentes preach Gods pro∣mises.
• * 1.770

  The popes sacraments are dumme.
• * 1.771

  Christe∣ning of belles.
• * 1.772

  Why Suf¦fragās are ordeined.
• * 1.773

  The By∣shops de∣uide all a∣mong thē.
• * 1.774

  Ceremo∣nies bring not the ho∣ly Ghost.
• * 1.775

  Putting on of hāds.
• * 1.776

  Prayer of fayth doth the mira∣cles.
• * 1.777

  The •…•…∣ting on o•• hands doth neither helpe nor hinder.
• * 1.778

  What soe∣uer is not of fayth, is sinne.
• * 1.779

  The latine tounge de∣stroyeth the sayth.
• * 1.780

  That the worke without y^• promise sa∣ueth, is unproued.
• * 1.781

  The pro∣ple beleue in y^• worke without y^• pr•…•…e.
• * 1.782

  Volow•…•…g.
• * 1.783

  ☜
• * 1.784

  The wor∣ke saueth not, but the worde, that is to say, 〈◊〉〈◊〉 promise.
• * 1.785

  ☜
• * 1.786

  Workes, be they ne∣uer so glo∣rious iusti∣fie not.
• * 1.787

  In all thing they leaue ou•• the promi∣ses.
• * 1.788

  How farre forth the deede is ac∣ceptable to God.
• * 1.789

  Our pray∣ers accep∣table accor∣ding to our fayth, ou•• deedes ac∣cording to the measure of loue.
• * 1.790

  A Christē mā nedeth not to go a pilgrimage to be saued therby.
• * 1.791

  Saluation is with in vs.
• * 1.792

  Confession.
• * 1.793

  ☞
• * 1.794

  Byshops worke there trea∣son tho∣rough con∣fession.
• * 1.795

  Kynges be sworne to the bishops and not the Byshops vnto the kynges.
• * 1.796

  How shall they preach except they be sent is expounded.
• * 1.797

  Howe to know who is sent of God and who is not.
• * 1.798

  No man may preach but he that is called & sent of god. ☜
• * 1.799

  The diffe∣rence be∣twene true Sacra∣ments and false.
• * 1.800

  A sayth without Gods pro∣mise is ido∣latrie.
• * 1.801

  The By∣shops bles∣sing.
• * 1.802

  How the Apostles blessed vs.
• * 1.803

  Repentāce and sure fayth in in Christ purgeth our sinnes.
• * 1.804

  The prote∣station of the author.
• * 1.805

  Confession robbeth the Sacra∣ments and maketh thē frutelesse.
• * 1.806

  What grace is.
• * 1.807

  Howe to knowe what iusti∣fieth: and what not: or what bringeth grace and what not.
• * 1.808

  With their Chaplayns quoth hee: God geue grace their Chaplayns at the last make them not so mad to say ser∣uice alone while they.
• * 1.809

  True mi∣racles draw to Christ.
• * 1.810

  The effect and force of our good deedes.
• * 1.811

  False mi∣racles driue from Christ.
• * 1.812

  He that teacheth to trust in a saint is a false Pro∣phet.
• * 1.813

  What he should pray that pray∣eth for his neighbour.
• * 1.814

  The 〈…〉〈…〉 be 〈◊〉〈◊〉 and not decea∣ued.
• * 1.815

  The spiri∣•…•… pray not that we might come to y^• knowledge of Christ.
• * 1.816

  The 〈◊〉〈◊〉 are but an en∣•…•… 〈◊〉〈◊〉.
• * 1.817

  Offerings cause of the mira∣cles.
• * 1.818

  God y^• fa∣ther fulfil∣leth his pro¦mises to vs for Chri∣stes sake, & not for the merites of saintes as y^• Papistes taught.
• * 1.819

  All such Martyrs are the po∣pes mar∣tyrs & not Gods. For mar∣tyr signifi∣eth a wit∣nes bearer: now is he not Gods witnes that testifi∣eth not his worde.
• * 1.820

  The rea∣sons which they make for y^• wor∣shipping of Saintes are solued.
• * 1.821

  It is not like wyth kynges and God.
• * 1.822

  Christ is no sinner.
• * 1.823

  Nothyng bringeth a man sooner to confusiō then the I∣dolatry of his owne imaginatiō
• * 1.824

  ••hrist is a 〈◊〉〈◊〉 geue to •…•…rs.
• * 1.825

  God loueth mercy.
• * 1.826

  Hypocrites loue o••••e∣••ynges.
• * 1.827

  We are at peace in our consciences when we beleue con∣stantly ou•• sinnes are remitted throughe Iesus Christ.
• * 1.828

  Why we come not to Christ.
• * 1.829

  God loo∣keth on our good dedes
• * 1.830

  Intichrist turneth the rootes of the trees vnword.
• * 1.831

  In Christ•• we are one as good as an other equally be∣loued & in∣differently heard.
• * 1.832

  Christ is all to a Christen man.
• * 1.833

  The chil∣drē of faith worke of loue and nede no law to cō∣p••ll them.
• * 1.834

  We are all Christes seruauntes and serue Christ.
• * 1.835

  The con∣tempt or loue, we shewe one to another, the same shewe we to Christ.
• * 1.836

  Christ knoweth nothyng worldly 〈◊〉〈◊〉 not his •…•…¦ry mother.
• * 1.837

  As long as Christ aby∣deth so lōg a Christen mā loueth.
• * 1.838

  Money byndeth not Christ•• people to pray.
• * 1.839

  God careth for his.
• * 1.840

  The bely to a God & cause of all vnto our spiritualty.
• * 1.841

  ••••ll is of the bely & nothyng of Christ.
• * 1.842

  Christes loue forget teth her selfe: but Monkes loue thin∣keth on the bely.
• * 1.843

  Friers and Monkes ought not to preach.
• * 1.844

  Christ is the whole cause why God lo∣ueth vs.
• * 1.845

  Howe to know that we are Goddes sonnes.
• * 1.846

  The lawe is y^• mark: yea and the touch stone where w^t we ought to trye our selues & see how farre ••orth we are pur∣ged.
• * 1.847

  Our byrth poyson that remayneth in vs. resi∣steth the spirite.
• * 1.848

  ☞
• * 1.849

  The right crosse of Christ.
• * 1.850

  Hee that loueth not the law & hateth sin hath no part with Christ.
• * 1.851

  Howe to try the do▪ ctrine of our spiri∣tualtie.
• * 1.852

  If the pra∣yers & me∣rites of our reli∣gious men purge our lustes then are they of value and els not.
• * 1.853

  ☞
• * 1.854

  What the spiritualtis taketh a∣way with their pray∣ers.
• * 1.855

  Whē other wept, they sing, and whē other loose, they wynne.
• * 1.856

  All is of Purgato∣ry. •…•…ese Phisitions geue none other medi¦cines saue purgations onely.
• * 1.857

  Allegory. & what it si∣gnifieth.
• * 1.858

  The scrip∣ture hath but one sence.
• * 1.859

  ••orowe•• ••peach▪ ☜
• * 1.860

  The right vse of alle∣gories.
• * 1.861

  Allegories are no sense of Scrip∣ture.
• * 1.862

  ☞
• * 1.863

  Allegories proue no∣thyng.
• * 1.864

  If thou c•• not proue the allego∣ry with an open text then is it false doc∣trine.
• * 1.865

  The litte∣rall sense proueth the allegory.
• * 1.866

  They th•••• iustifie thē selues by their wor∣kes are the bond chil∣dren of the law.
• * 1.867

  The fayth was lost thorough Allegories
• * 1.868

  Chopolo∣gicall so∣phisters.
• * 1.869

  Poetry is as good di∣uinitie as the Scrip∣ture to our schole men.
• * 1.870

  The litte∣rall sense killeth say sophisters.
• * 1.871

  The letter killeth ex∣pound this
• * 1.872

  To loue the law is righteous∣nes.
• * 1.873

  The litte∣rall sense is spirituall.
• * 1.874

  What is to be sought in y^• Scrip¦ture and in the litte∣•…•… sense.
• * 1.875

  The story of Ruben.
• * 1.876

  Swear•• they by their ho∣nour? th•••• are they not ready to suffer shame for Christes sake.
• * 1.877

  The adul∣tery of Da¦uid.
• * 1.878

  The diffe∣rence be∣twen gods sinners & the deuils.
• * 1.879

  Nos.
• * 1.880

  The Pope is likened to Ham.
• * 1.881

  They will to heauen by away of their owne makyng.
• * 1.882

  The vse of similitudes
• * 1.883

  A simili∣tude with∣out Scrip∣ture is a sure token of a false Prophet.
• * 1.884

  Paul prea∣ched not worldly wisedome.
• * 1.885

  Simili∣tudes and reasons of mans wis∣dome make no faith but waueryng opinions onely.
• * 1.886

  Goddes word ma∣keth sur•• fayth for God can not lye,
• * 1.887

  Peter pre∣ached not fables and false simili∣tudes but the playne Scripture
• * 1.888

  ☞
• * 1.889

  Schole do 〈◊〉〈◊〉.
• * 1.890

  Simili∣tudes are no good ar∣gumentes among the sophisters owne selfe.
• * 1.891

  We must ••ure our in〈…〉〈…〉with the remedies that God hath ordei∣ned & not tempt god.
• * 1.892

  What 〈…〉〈…〉.
• * 1.893

  ☞
• * 1.894

  ☜
• * 1.895

  In expoun∣dyng of the Scripture we must haue a res∣pect vnto the liuyng and practi∣sing of Christ and of his Apo∣stles and Prophetes.
• * 1.896

  The scrip∣ture was geuen to leade vs vnto Christ
• * 1.897

  ☞
• * 1.898

  Settes or orders.
• * 1.899

  Couetous∣nes & desire of honour is the ende of all false doc∣trine, and that which false pro∣phets seke.
• * 1.900

  Purgatory
• * 1.901

  Pardons.
• * 1.902

  Praying to saintes.
• * 1.903

  Confession.
• * 1.904

  An exam∣ple of false expoūding y^• scriptures.
• * 1.905

  Christ the ••ayth, and Gods word
• * 1.906

  is the rocke and not the Pope.
• * 1.907

  The aucto∣rity of Pe∣ters succes∣sour ••o but to preach.
• * 1.908

  That expo∣sitiō to false which is a∣gaynst th•• o••en scrip∣ture or a∣gaynst th•• practising of Christ and of hys Apostles.
• * 1.909

  Binding 〈◊〉〈◊〉 lowsing is one power.
• * 1.910

  What Ie∣sus signifi∣eth.
• * 1.911

  What byn∣ding mea∣neth.
• * 1.912

  What cur∣sing mea∣neth.
• * 1.913

  What low∣sing mea∣neth.
• * 1.914

  ☜
• * 1.915

  The Pope is Robyn goodfelow.
• * 1.916

  Of our sel∣ues we can performe noth••ng, further thē God •…•…ll geue vs power.
• * 1.917

  Another example.
• * 1.918

  To sit on Christes sea••e. is to preach and confesse Christ.
• * 1.919

  Christ re∣buked de∣sire of pre∣heminence in his Dis∣ciples, but the Pope chalengeth it aboue all men as hy•…•… owne inhe∣ritaunce.
• * 1.920

  Fathers fathers.
• * 1.921

  Miracles miracles.
• * 1.922

  The wo∣mā of Lem∣ster was a solempne miracle.
• * 1.923

  The ar∣mour of the spiritualtie.
• * 1.924

  The ar∣mour of a Christe mā is Gods word and fayth.
• * 1.925

  ☜
• * 1.926

  Gods woorde a∣bout all mens iudge mentes.
• * 1.927

  Fryers be not bound to preach.
• * 1.928

  How God ought to be serued.
• * 1.929

  In Christ to rest of conscience onely.
• * 1.930

  Do good deedes and trust in Christ.
• * 1.931

  Gods worde is the rule of childrē, ser∣uauntes, wyues & subiectes.
• * 1.932

  ••o please God ••o to beleue hys promises, & to loue hys commaun∣dementes.
• * 1.933

  He that will auēge, robbeth God of his honour.
• * 1.934

  How 〈◊〉〈◊〉 soeuer the kyng is. 〈…〉〈…〉 vnto th•…•… great gift of God.
• * 1.935

  The Pope hath a law that none of his sprites may be suerty.
• * 1.936

  The kyng is but a seruaunt to execute the lawes of God.
• * 1.937

  How farre a kyng ought to seeke at his commons handes.
• * 1.938

  Note. 4
• * 1.939

  Confession.
• * 1.940

  The mani∣folde enor∣mities which their auricular confession did breede.
• * 1.941

  The Pope and his chapteyns were the fountaines of all euils in spiritual•• regiment, or tēporall.
• * 1.942

  Vnder an outwarde pretence of Gods ho∣nor, the po∣•••••• Clergie procured their owne dignitie.
• * 1.943

  The kee∣pyng down of Gods word, pro∣moted the Popes spi∣ritualties honour.
• * 1.944

  The By∣shop of Ro¦chester as a fit paterna to〈…〉〈…〉••ll y^•〈…〉〈…〉a•…•….
• * 1.945

  The cause why kings coulde not come to the knowledge of y^• truth.
• * 1.946

  Miracles are done by fayth and not by cere∣monies.
• * 1.947

  The vse of Allegories.
• * 1.948

  The vse of similitudes▪
• * 1.949

  To digge the welles of A∣brahā, is to open and to make plaine the scriptu∣res, which is the king∣dome of God.
• * 1.950

  Abrahams welles.
• * 1.951

  The king∣dome of hea∣uen what it 〈◊〉〈◊〉. Moses face.
• * 1.952

  The keye what it is.
• * 1.953

  The lawe is the way that leadeth to Christ.
• * 1.954

  Lawe what her office is.
• * 1.955

  The law〈…〉〈…〉••••reth sinne, condemneth our deedes, & drinketh vs to Christ.
• * 1.956

  Moses 〈◊〉〈◊〉 the law but Christ onely geueth grace to do it, and vnderstand it aright.
• * 1.957

  The 〈◊〉〈◊〉 ser••ent. Num. 〈◊〉〈◊〉.
• * 1.958

  The 〈◊〉〈◊〉〈…〉〈…〉contra•…•… pe••acio••s.
• * 1.959

  The 〈◊〉〈◊〉 ••ure 〈◊〉〈◊〉 is looked vp
• * 1.960

  Christ is the doore, the way, and foundation, of all the Scriptures.
• * 1.961

  When by gloses of out owne imaginaciō we darken the cleare text of gods word, thē is the Scrip∣ture locked by from vs.
• * 1.962

  Christ vsed 〈◊〉〈◊〉 temporal regiment.
• * 1.963

  Christ is a g•…•… geuen onely to thē that loue the law and professe it.
• * 1.964

  He that pro∣fesseth not the law hath〈…〉〈…〉in the promi∣ses.
• * 1.965

  Workes do not iustifie.
• * 1.966

  2. Cor. 〈◊〉〈◊〉.
• * 1.967

  The law. By keepyng the lawe we continue in grace.
• * 1.968

  Fayth, loue and hope are insepara∣rable in this lyfe.
• * 1.969

  They that loue not the law cannot vnderstand the Scrip∣ture to sal∣uation.
• * 1.970

  Care.
• * 1.971

  How God careth for the weake.
• * 1.972

  By bearyng eche other weakenes we fulfil the lawe of Christ.
• * 1.973

  Rulers why they were or¦dayned.
• * 1.974

  Why God scourgeth hys.
• * 1.975

  The condi∣tions of the couenaunt.
• * 1.976

  Flesh and spirite.
• * 1.977

  Crosse.
• * 1.978

  Euill lustes and affecti∣ons are to be purged with the crosse of Christ.
• * 1.979

  To sinne vnder grace, and to 〈◊〉〈◊〉 vnder the lawe.
• * 1.980

  Lambes. Swyne. Dogges.
• * 1.981

  Swyre haue ••o fayth.
• * 1.982

  Dogges loue not the lawe.
• * 1.983

  True fayth to coupled with loue to the lawe.
• * 1.984

  The diffe∣rence of faythes, and how it is to be vnder∣stoode fayth iustifieth.
• * 1.985

  Fayth of hipocrites.
• * 1.986

  fayth of 〈◊〉〈◊〉.
• * 1.987

  The ••ight bapt•…•….
• * 1.988

  The church of Christ.
• * 1.989

  Whosoeuer derogate a∣ny thyng frō the 〈◊〉〈◊〉 of Christ are not of the church.
• * 1.990

  They that haue not the lawe write•• in their harts▪ cānot vnderstand the passion of Christ to saluation.
• * 1.991

  A 〈◊〉〈◊〉 re peting.
• * 1.992

  What the inward bap∣tisme of the soule i••.
• * 1.993

  Thau.
• * 1.994

  Faith ••ope, and charitie are insepera∣ble.
• * 1.995

  Faith hope, and charitie are knowen one by the other.
• * 1.996

  The office of fayth.
• * 1.997

  The office of loue.
• * 1.998

  The office of hope.
• * 1.999

  The anker of our sal∣uation is perfect faith in Christes bloud.
• * 1.1000

  1.
• * 1.1001

  Pouerth in spirite.
• * 1.1002

  Riches.
• * 1.1003

  Neither riches or pouertie exclude, or assure vs of Gods blessing.
• * 1.1004

  Who are poore in spi¦rite is here pithely de∣clared.
• * 1.1005

  Riche in spirite.
• * 1.1006

  Couetous∣nes is a thyng con∣traris to the worde of God and to the mini∣sters of the same.
• * 1.1007

  By coue∣tousnes is a false Pro¦phet chief∣ly knowen.
• * 1.1008

  2.
• * 1.1009

  Some cry the world is nought, not ••or their owne, and others iniquitie: but for wayward∣nes they cā not enioye theyr owne lusles.
• * 1.1010

  Godlye mournyng.
• * 1.1011

  As war∣meth accō∣panieth the s••nne so fo∣loweth the crosse a true Chri∣stian man.
• * 1.1012

  K. Iohn.
• * 1.1013

  Henry the second.
• * 1.1014

  The pro∣mise of Goddes word, is y^• cōfort of y^• afflicted in this world for Christs sake.
• * 1.1015

  Faith is our victory
• * 1.1016

  By perse∣cution and death, for y^• truthes sake, we ob¦teine lyfe & get the vi∣ctory.
• * 1.1017

  The mour¦ners for righteous∣nes are sa∣ued when God ta∣keth ven∣geance on y^• vnright 〈◊〉〈◊〉 wise.
• * 1.1018

  3.
• * 1.1019

  Mekenes possesseth the earth.
• * 1.1020

  Referre y^• reuenge of thy cause to the Ma∣gistrate whō God appointeth to forbyd such vio∣lence.
• * 1.1021

  Hundred folde.
• * 1.1022

  The pri∣uat person may not ad¦uenge, but the officer must.
• * 1.1023

  4.
• * 1.1024

  Righteous¦nesse.
• * 1.1025

  How this word righ∣teousnes ought here to be vn∣derstode.
• * 1.1026

  Monkes.
• * 1.1027

  Monkes why they runne into Religion.
• * 1.1028

  Luc. vi.
• * 1.1029

  Monkes be cursed.
• * 1.1030

  5.
• * 1.1031

  To be mer¦cyful, what it is: & how manye wayes mer¦cy may be shewed.
• * 1.1032

  Monkes.
• * 1.1033

  Couent.
• * 1.1034

  O••le.
• * 1.1035

  Holy oyle must bee aduenged.
• * 1.1036

  Zeale of righteous∣nes what it is.
• * 1.1037

  Car••.
• * 1.1038

  How the spirituality▪ care for the temporall common wealth.
• * 1.1039

  As thou 〈…〉〈…〉∣〈◊〉〈◊〉, ••o shalt 〈◊〉〈◊〉 ob∣〈◊〉〈◊〉 mer∣cy in y^• life to come.
• * 1.1040

  6.
• * 1.1041

  The filthi∣nes of the hart, what.
• * 1.1042

  The pure∣nes of the hart, what.
• * 1.1043

  The ende of the lawe 〈◊〉〈◊〉, to iusti∣•…•… all that •…•…leue.
• * 1.1044

  Impure harted, who are.
• * 1.1045

  7.
• * 1.1046

  Peacema∣king, what.
• * 1.1047

  Princes what they ought to 〈◊〉〈◊〉 yet they make warre.
• * 1.1048

  Whē thou maist assure thy selfe to be y^• sonne and heyre of God.
• * 1.1049

  Vengeaūce pertayneth to God onely.
• * 1.1050

  8.
• * 1.1051

  In y^e fayth of Christ & lawe of God▪ all o••r righte∣ousnes is conteyned.
• * 1.1052

  Peace. The peace of Christ is a peace of conscience.
• * 1.1053

  To suffer with Christ in this worlde, is to be glori∣fied wyth him in the worlde to come.
• * 1.1054

  Payne. No 〈◊〉〈◊〉 payne ca•• be a satis∣faction to God 〈◊〉〈◊〉 Christes passion.
• * 1.1055

  9.
• * 1.1056

  What the most cruell persecution is.
• * 1.1057

  Set the ex¦ample of Christ be∣fore thee.
• * 1.1058

  Cursed.
• * 1.1059

  Most ac∣cursed, who?
• * 1.1060

  Workes iustifie no••.
• * 1.1061

  Not the worker, but y^e pure mercy of God is cause of the promise made vnto.
• * 1.1062

  The office of a true preacher.
• * 1.1063

  It is a leo∣pardous thyng to salt hypo∣crisie.
• * 1.1064

  Salt.
• * 1.1065

  Who is mete to salt.
• * 1.1066

  A true preacher of gods word must vse no parciali∣tie for feare of persecu∣tion.
• * 1.1067

  Monkes why they runne to cloystures.
• * 1.1068

  By salte is vndersteod the true v••de••••tan∣din•• of the •…•…as of fayth, of wo••kes. &c▪
• * 1.1069

  Spiritual∣tie: why 〈◊〉〈◊〉 be dispi••••d.
• * 1.1070

  Ceremo∣nies must be salted.
• * 1.1071

  Darcknes, all know∣ledge is darcknes, 〈◊〉〈◊〉 the knowledge of Christes bloud shed∣••ing be in the hart.
• * 1.1072

  Laye. The laye ought to haue the Gospell.
• * 1.1073

  Gospell. The pro∣pertie of y^• Gospell.
• * 1.1074

  Gospell. The tr••e Gospell is not hid in dennes.
• * 1.1075

  If y^• spiri∣tualty were a light as they ought to be, they woulde make them •…•…ues pore to make o∣ther riche: but they make other poore and themselues riche.
• * 1.1076

  Kinges ought to be learned.
• * 1.1077

  The order how euery man may be a prea∣cher, and how not.
• * 1.1078

  None ought to preach: •…•…∣ly, but such as are ad∣mitted by y^• ordinaunce of the con∣gregation.
• * 1.1079

  Spirituall and tempo∣ral req•…•… do biffer.
• * 1.1080

  Euery mā must de∣fēde Chri∣stes doc∣trine in 〈◊〉〈◊〉 owne per∣son.
• * 1.1081

  Whose re∣fuseth ta¦d•…•… for Christes sake, cā not be the dis∣ciple of Christ.
• * 1.1082

  False doc∣trine cau∣seth▪ 〈◊〉〈◊〉 workes.
• * 1.1083

  True doc∣trine is cause of good wor∣kes.
• * 1.1084

  Grace and truth tho∣rough Ie∣sus Christ.
• * 1.1085

  Gloses. They that destroy the law of God with glo∣ses must be cast out.
• * 1.1086

  The Church.
• * 1.1087

  Law.
• * 1.1088

  Except a man lo••e Gods law: ••e cannot vnderstand the doc∣trine of Christ.
• * 1.1089

  The righ∣teousnes of Phariseis.
• * 1.1090

  Glorie?
• * 1.1091

  He that se∣keth hys owne glo∣ry, teacheth his owne doctrine & not his ma¦sters.
• * 1.1092

  Glory▪ he that se∣k•…•… came glory altereth his ma∣•…•…s mes∣sage.
• * 1.1093

  Worde. Gods worde alte∣red is not his worde.
• * 1.1094

  To loue is to helpe at ••eede.
• * 1.1095

  Prayer. The pray∣er of Mō∣kes rob∣beth, & hel∣peth not.
• * 1.1096

  Loue pray∣eth.
• * 1.1097

  Scribes & Ph•…•… what they were.
• * 1.1098

  The Pha∣riseye•• might bet∣ter haue proued thēselues the true Church thē our spiritu∣al••••e way.
• * 1.1099

  The pro∣mises are made vpon the profes∣sion of the keepyng of the lawe of God, so that the Church that will not keepe Gods lawe hath no pro¦mise that they ca••ot erre.
• * 1.1100

  The wic∣kednes of y^• Phariseies what it was.
• * 1.1101

  Preacher. Why the true prea∣cher is ac∣cused of treason and heresie.
• * 1.1102

  Ipocrisie. Why hipo∣crisie must be first re∣buked, though it be ieopar∣die to preach a∣gainst it.
• * 1.1103

  The lawe is restored.
• * 1.1104

  The Pha∣riseis 〈◊〉〈◊〉 extēd〈…〉〈…〉doinges or actes, to y^• outward shew 〈◊〉〈◊〉 deede, and nothing to the hart.
• * 1.1105

  The lawe〈…〉〈…〉w••••t on the hart as the hand.
• * 1.1106

  Racha.
• * 1.1107

  How a mā may be an∣gry with∣out sinning
• * 1.1108

  Loue is y^• keeping of the lawe.
• * 1.1109

  Sinnerse He that helpeth not to m••nde sinners, must suffer with them when they be puni∣shed.
• * 1.1110

  In doyng out best to further our neighbour in vertue, (although we pre∣uaile not) we are ex∣cused.
• * 1.1111

  Hate. When a man may hate hys neighbour.
• * 1.1112

  Offeringes or sacrifices what they meant.
• * 1.1113

  The faste that God require•…•….
• * 1.1114

  Last far∣thyng.
• * 1.1115

  How cor∣ruptly the Phariseis dyd attri∣bute all euil to the deede onely.
• * 1.1116

  Loue is the fulfil∣lyng of the law.
• * 1.1117

  Aduoutrie.
• * 1.1118

  Some doc∣toure ••aue doubted in that, which Christ hath flatly con∣demned.
• * 1.1119

  Filthy.
• * 1.1120

  A wife.
• * 1.1121

  How good a thyng.
• * 1.1122

  The office of a prea∣cher.
• * 1.1123

  Law.
• * 1.1124

  What fo∣loweth the kepyng of the law.
• * 1.1125

  Law.
• * 1.1126

  What fo∣loweth the breaking of the law.
• * 1.1127

  The enor∣mities that haue chaū∣ced since y^• slaughter of King Richard y^e secōd, vnto this realme of Englād.
• * 1.1128

  Tiraunts: Why God geueth vs vp, and lea∣ueth vs in the handes of titaunts and in all misery.
• * 1.1129

  An admo∣nition.
• * 1.1130

  What ru∣lers ought to do, tou∣ching such as runne.
• * 1.1131

  Flie from their wiues without ••ust cause.
• * 1.1132

  Swearing
• * 1.1133

  To sweare by God.
• * 1.1134

  Men ought so 〈◊〉〈◊〉 deale that their wordes may be cre∣dited with∣out any othes.
• * 1.1135

  Swearing in what sort it is lawfull▪
• * 1.1136

  Charitie modera∣reth the law.
• * 1.1137

  Othe.
• * 1.1138

  To perfor∣me an euill othe is double•• sinne.
• * 1.1139

  He is not forsworne whose hart ment truly when hee promised.
• * 1.1140

  To lye or dissemble 〈◊〉〈◊〉 some causes not culpable.
• * 1.1141

  Cheke.
• * 1.1142

  To turne the other cheke what it is.
• * 1.1143

  Mekenes.
• * 1.1144

  Pollyng how to a∣uoyde it.
• * 1.1145

  Two ma∣ner states, & degrees of regimētes.
• * 1.1146

  Euery mā is of the spiritualtie and of the temporali∣tie both.
• * 1.1147

  〈…〉〈…〉 He that loueth not his neighbour ••ath not y^e true fayth of Christ.
• * 1.1148

  The tem∣porall regi∣ment.
• * 1.1149

  Violence: Not to re∣sist violēce, how it is vnderstode.
• * 1.1150

  Rulers must pu∣nishe, ••ut for malice, but for de∣fence of the people, and mainte∣naunce of y^• lawes.
• * 1.1151

  An example how to vn∣derstand y^• two regi∣mentes.
• * 1.1152

  What soe∣uer thou art bound to do, do it with loue.
• * 1.1153

  How to be a warri∣our.
• * 1.1154

  Thou 〈…〉〈…〉 or 〈…〉〈…〉, & 〈…〉〈…〉.
• * 1.1155

  Goodes.
• * 1.1156

  Math. xxv.
• * 1.1157

  To go•• 〈◊〉〈◊〉 lawe.
• * 1.1158

  To rise a∣gaynst the iudge, or magistrate so to resiste God.
• * 1.1159

  Princes: whether they may be resisted or put downe of their sub∣iectes in any case.
• * 1.1160

  The king hath Gods authoritie.
• * 1.1161

  An aun∣swere to the former Argument
• * 1.1162

  Goodes.
• * 1.1163

  The kyng as ••ee is Lord of thy body, so 〈◊〉〈◊〉 hee of thy goodes.
• * 1.1164

  Regimēts.
• * 1.1165

  Euery mā is vnder both regi∣mentes.
• * 1.1166

  As the spi∣ritualitie may re∣buke kings vices, so may kyngs vse tempo∣rall correc∣tiō agaynst the spiri∣tualtie.
• * 1.1167

  A preacher of •…•…∣e••ce.
• * 1.1168

  Rulers do repene to heare of theyr •…•…es.
• * 1.1169

  In lending we must folow the rule of mer¦cy.
• * 1.1170

  We must not reuenge our selues vpon our euill det∣ters, but referre our cause to God, and his officers 〈◊〉〈◊〉
• * 1.1171

  Couetous∣nes is the roote of all euill.
• * 1.1172

  Iaco. ij.
• * 1.1173

  The ene∣mies of God, and hi•• word••, are to be huted.
• * 1.1174

  Leui. 19.
• * 1.1175

  Publicans what they were.
• * 1.1176

  As our hea¦uēly father bestoweth his bene∣fites vpon good & bad so ought we to loue both frend and soe.
• * 1.1177

  To be per∣fect what it meaneth.
• * 1.1178

  Almose.
• * 1.1179

  Deedes cō∣manded by the scrip∣ture, done to any o∣ther ende then they ought are ••o good deedes.
• * 1.1180

  〈◊〉〈◊〉. xvi.
• * 1.1181

  It is the purpose & entent of our deedes that make, or marr••.
• * 1.1182

  Trumpets To blow trumpetes what.
• * 1.1183

  Lefte hand.
• * 1.1184

  Vaine glo∣rie: A good remedy a∣gainst it.
• * 1.1185

  Workes iustifie not from sinne, neither de∣serue the rewarde promised.
• * 1.1186

  Our re∣warde com∣meth not of our deserts but th•…•… the loue that God beareth 〈◊〉〈◊〉 thorough faith in Ie¦sus Christ.
• * 1.1187

  We may not chalēge the pro•…•… by our me∣rites, but by Chri∣stes bloud.
• * 1.1188

  Crosse.
• * 1.1189

  Workes.
• * 1.1190

  What they ••o••.
• * 1.1191

  Negligēce 〈◊〉〈◊〉 doyng •…•…ed, bryn∣•…•…th vs to desperation
• * 1.1192

  Two apte similitudes 〈◊〉〈◊〉 well and •…•…l doings
• * 1.1193

  Promise.
• * 1.1194

  He that professeth not a newe lyfe, hath no promise of mercy in Christ.
• * 1.1195

  Prayer.
• * 1.1196

  Workes must be sea¦soned with Gods worde, if they shall please God
• * 1.1197

  Prayer.
• * 1.1198

  What it is, and how many wayes it may be named pra∣yer.
• * 1.1199

  Chamber.
• * 1.1200

  To shut thy cham∣ber doore, what it meaneth.
• * 1.1201

  Prayer.
• * 1.1202

  Gods com∣maunde∣ment and promise shuld mo•••• vs to pray.
• * 1.1203

  The Pa∣ter noster.
• * 1.1204

  That pray∣er is vayne wherein y^t hart is not ioyned with the toung.
• * 1.1205

  False pray∣er is paine∣full.
• * 1.1206

  True pra∣yer to plea∣saunt.
• * 1.1207

  Sion Shen•…•…
• * 1.1208

  Not the multitude of thy ••or∣des, but thy fayth 〈◊〉〈◊〉 praying, God doth respect.
• * 1.1209

  The Dater noster is expounded.
• * 1.1210

  To honour Gods name, what it is.
• * 1.1211

  Kinges must com∣maunde nothyng, nor forbid to do any thing con∣trary to Gods worde.
• * 1.1212

  When we request any thing at Gods hād, we must pray that his will be done, & not ours.
• * 1.1213

  Dayly breade, whereby is vnderstoode all that per∣taineth vn∣to the ne∣cessitie of this lyfe.
• * 1.1214

  A surer way then pardons.
• * 1.1215

  How thou mayst bee sure of par∣don for thy sinnes.
• * 1.1216

  We cannot of our sel∣ues but ••all into 〈◊〉〈◊〉.
• * 1.1217

  Small oc∣casions dr•…•… vs to〈…〉〈…〉〈◊〉〈◊〉 we are 〈◊〉〈◊〉¦ly prone.
• * 1.1218

  Who shuld thinke hym selfe to be without sinne were as euill as Lucifer.
• * 1.1219

  Kynges 〈◊〉〈◊〉 subiectes are all one afore God.
• * 1.1220

  A coue∣naūt where with, God is bounde to forgeue vs, and we to forgeue ech other.
• * 1.1221

  Gods co∣uenaunt is a sure abso∣lution to all that keepe.
• * 1.1222

  Leauen how many wayed it is taken.
• * 1.1223

  Faith, what pow∣er it is of, and the fruites that spring thereof.
• * 1.1224

  Loue is righteous∣nes.
• * 1.1225

  Faith brin∣geth loue.
• * 1.1226

  Workes.
• * 1.1227

  Loue.
• * 1.1228

  Fayth.
• * 1.1229

  As Leauen can not be seene in a ••oafe with∣out smell or tast, so can∣not saith in vs without good wor∣kes, and y^• intent of the same be seene or appeare.
• * 1.1230

  That fayth iustifieth, what i•• meaneth.
• * 1.1231

  Fayth.
• * 1.1232

  Workes are sacra∣mentes.
• * 1.1233

  Baptim.
• * 1.1234

  Christ.
• * 1.1235

  Fayth.
• * 1.1236

  Fast.
• * 1.1237

  If fasting be vsed to any other and then to tame the fleshe, that thereby we may be the more prone to serue God, it is abused.
• * 1.1238

  To annoint the head, what it meaneth.
• * 1.1239

  Fastyng.
• * 1.1240

  The heape of inconue∣niences that spring by •…•…∣rate & su∣perfluous 〈◊〉〈◊〉, and drinking.
• * 1.1241

  Fastyng dayes, or dayes of abstmence are to be ordained for common weales sake.
• * 1.1242

  Almose.
• * 1.1243

  Prayer.
• * 1.1244

  Fasting.
• * 1.1245

  Almose, prayer, and fasting, how neces∣sary.
• * 1.1246

  Almose, prayer, and fasting, are inseperable
• * 1.1247

  Fasting is not in ea∣ting and drinking onely.
• * 1.1248

  Workes make hipo∣crites, 〈◊〉〈◊〉 y^• true entent be away.
• * 1.1249

  Rulers be ordained for thē that cannot rule thēselues.
• * 1.1250

  Preacher: The office of a true preacher.
• * 1.1251

  Note this well, ye temporall magistra∣tes.
• * 1.1252

  Prophets, Priestes, yea and Kynges of the old Te¦stamēt zea∣lous Prea∣chers.
• * 1.1253

  Papistes haue often bene called to the Po∣pes coue∣naunt, but seldome to the Lords.
• * 1.1254

  Obiection.
• * 1.1255

  Solution.
• * 1.1256

  Payne.
• * 1.1257

  How God delueth in our payne takyng.
• * 1.1258

  Fast.
• * 1.1259

  The intent of fastyng what •…•…s.
• * 1.1260

  Fast.
• * 1.1261

  How the Iewes did fast.
• * 1.1262

  Fast. The popes fast.
• * 1.1263

  A feas••yng fast.
• * 1.1264

  Faslyng.
• * 1.1265

  The true intent is a¦way from the Popes fastyng.
• * 1.1266

  Monkes made the Pope a •…•…od for his dispen∣sations.
• * 1.1267

  Couetous∣nes 〈◊〉〈◊〉 at a〈…〉〈…〉〈◊〉〈◊〉 is.
• * 1.1268

  2. Pet 〈◊〉〈◊〉.
• * 1.1269

  Couetous∣nes cannot but erre.
• * 1.1270

  More.
• * 1.1271

  Couetous∣nes blinded the eyes, & hardened y^e hart of Sir Thomas More.
• * 1.1272

  The cōmo∣dities that folow coue∣tous and worldly rich men.
• * 1.1273

  ••uke. xij.
• * 1.1274

  Luke. xiiij.
• * 1.1275

  Couetous∣nes maketh the salte of Godes worde vn∣sauery.
• * 1.1276

  Couetous∣nes maketh a false Pro∣phet.
• * 1.1277

  Darcke∣nesse.
• * 1.1278

  Couetous∣nes causeth darcknesse.
• * 1.1279

  Darcke∣nesse.
• * 1.1280

  The da••••∣nes of the Popes doc∣trine here plainely appeareth.
• * 1.1281

  Fayth in workes is darcknesse.
• * 1.1282

  Darcknes.
• * 1.1283

  Mammon what it is.
• * 1.1284

  Mammon is a God.
• * 1.1285

  Mammon maketh mē disguise thē selues.
• * 1.1286

  The ser∣uauntes of Mammon are not o•• Chri••••es Church.
• * 1.1287

  The ser∣uaunt of Mammon to no true preacher.
• * 1.1288

  To bee Mammōs seruaunt what it is.
• * 1.1289

  Mammōs seruaunt how he is knowen.
• * 1.1290

  The good∣nes of god towarde mankynd.
• * 1.1291

  Byrdes & beastes teache vs to put a∣way care.
• * 1.1292

  Care.
• * 1.1293

  Mammon.
• * 1.1294

  Actes. 〈◊〉〈◊〉.
• * 1.1295

  Conenaūt. keepe co∣uenaunt with God and he shal keepe pro∣mise wyth thee.
• * 1.1296

  Kingdome of heauen, what.
• * 1.1297

  Righteous∣nes of the kingdome of heauen, what it is.
• * 1.1298

  I•• thou fo∣low Christ, thou canst not〈…〉〈…〉sufficient liuing.
• * 1.1299

  Care.
• * 1.1300

  What we ought ch••••∣••••est to care for.
• * 1.1301

  Tempte. Why God letteth hys children be tempted with ad∣uersitie.
• * 1.1302

  What care is forbiddē.
• * 1.1303

  Care: wh•…•… care euery man ought to haue.
• * 1.1304

  Gods com∣maunde∣ment is mans lyfe.
• * 1.1305

  Exod. xx.
• * 1.1306

  Why God suffereth tirauntes to prosper.
• * 1.1307

  Iudgyng.
• * 1.1308

  What iud∣gyng is to be rebuked
• * 1.1309

  All dayes are indiffe∣rent to do good dedes to y^• prayse of God. & the profite of our neighbore.
• * 1.1310

  The beame.
• * 1.1311

  Ceremo∣nies, hee that brea∣keth vnitie for zeale of ceremo∣nies vnder slandeth not Gods law.
• * 1.1312

  Ceremo∣nies.
• * 1.1313

  Measure▪
• * 1.1314

  Dogges, who they be, & what is signified therby.
• * 1.1315

  Swyne truly des∣cribed.
• * 1.1316

  Pra••er is a commaū∣dement.
• * 1.1317

  Belefe.
• * 1.1318

  To beleue in God, what.
• * 1.1319

  Luke. 18.
• * 1.1320

  Prayer. By prayer we wynne the victory onely, and therefore is it of all thynges•• most neces∣sary.
• * 1.1321

  False Pro¦phetes what their wickednes 〈◊〉〈◊〉.
• * 1.1322

  Mark. xiij.
• * 1.1323

  Math. 24.
• * 1.1324

  Thy hart must be ioy ned with thy prayer.
• * 1.1325

  The riche must pray for dayly bread.
• * 1.1326

  To thinke our selues saued, or preserued, by any o∣ther mea∣nes then by Gods▪ is Idolatry.
• * 1.1327

  Faith must be ioyned to our pra¦yer.
• * 1.1328

  Though God differ thy request yet must thou not saynt.
• * 1.1329

  Doubtes.
• * 1.1330

  How to ••oyle doubtes.
• * 1.1331

  Note.
• * 1.1332

  Note.
• * 1.1333

  Law, what the fulfil∣lyng ther∣of is.
• * 1.1334

  The end of all y^• lawes betwen m•• and man, is to loue thy neigh∣bour as thy selfe.
• * 1.1335

  Strayte gate.
• * 1.1336

  The nar∣row way.
• * 1.1337

  Few finde the narrow wa••, and wh••.
• * 1.1338

  Peter.
• * 1.1339

  Paule▪ Christ.
• * 1.1340

  The false prophetes, who.
• * 1.1341

  Sheepes clothing, what it meaneth▪
• * 1.1342

  〈◊〉〈◊〉. Thess. 2.
• * 1.1343

  Sheepes clothing.
• * 1.1344

  Rauening wolues.
• * 1.1345

  The obe∣dience. po∣uertie, and wilfull chastitie of our spiri∣tualtie.
• * 1.1346

  Pouertie.
• * 1.1347

  Chastitie.
• * 1.1348

  Charitie.
• * 1.1349

  Fasting.
• * 1.1350

  Prayer.
• * 1.1351

  Thornes beare no Figges.
• * 1.1352

  The auns∣were of cloysterers to such as shall desire ••elefe at the•• hāds.
• * 1.1353

  A corrupt tree bea∣reth no good ••••ute.
• * 1.1354

  Fayth is the kernell of all our good fru∣tes.
• * 1.1355

  Faith ma∣keth the ••oorke ••o••d and acceptable,
• * 1.1356

  An exam∣ple howe thy work•• or deede may be pleasaunt and accep∣table be∣fore God▪
• * 1.1357

  Handy craftes are the com¦maunde∣ment of God.
• * 1.1358

  The Iewes & Turkes ge••r almes as we doe, yet for lacke of fayth, it is abhomi∣nable.
• * 1.1359

  God is as∣well plea∣sed when we thanke¦fully rece∣aue his be∣nefites, as when we do geue for his sake.
• * 1.1360

  Hipocrites ex••oll their owne wor∣kes, to de∣stroy the workes of God.
• * 1.1361

  The holy∣nes of hy∣pocrites wherein it is.
• * 1.1362

  Aske the 〈◊〉〈◊〉 stē Fri∣••is why they mur∣thered one of their fe∣lowes at London.
• * 1.1363

  Who is y^• spiritualty.
• * 1.1364

  Ignorāce 〈◊〉〈◊〉 not if we w•••• not••c••.
• * 1.1365

  False pro∣phetes. how to 〈◊〉〈◊〉 ••here they be.
• * 1.1366

  Beleuers without 〈◊〉〈◊〉, & workers without fayth are built on 〈◊〉〈◊〉.
• * 1.1367

  The〈…〉〈…〉〈…〉〈…〉 the•• 〈…〉〈…〉 in Ie¦sus Christ.
• * 1.1368

  Fayth, what it breedeth,
• * 1.1369

  Loue.
• * 1.1370

  The word of God, 〈…〉〈…〉, 〈◊〉〈◊〉 a man into 〈◊〉〈◊〉 parts, 〈…〉〈…〉y^t fle••••e to hold one ••ay, and 〈◊〉〈◊〉 spirite to draw an other.
• * 1.1371

  Iohn. 16.
• * 1.1372

  The holy ghost shall rebuke the world for lacke of true iudgement.
• * 1.1373

  〈◊〉〈◊〉. Cor. 2.
• * 1.1374

  The spiri∣tual iudgeth all thynges spiritually.
• * 1.1375

  Math. 22.
• * 1.1376

  Rom. 13.
• * 1.1377

  Math. 22.
• * 1.1378

  The spiritu∣all man sear¦cheth 〈◊〉〈◊〉 the cause why 〈◊〉〈◊〉, ought to loue hys neighbour▪
• * 1.1379

  Man is Lord ouer all the crea∣tures of the 〈◊〉〈◊〉.
• * 1.1380

  〈◊〉〈◊〉. Reg. ••1.
• * 1.1381

  Circum•…•…ō not trequen∣ted in 〈◊〉〈◊〉. ••eares.
• * 1.1382

  Holy dayes are ord••••ned for 〈◊〉〈◊〉, and not man for the holy dayes.
• * 1.1383

  The signifi∣cation of thynges are to be sought and not to serue the vi∣sible signes.
• * 1.1384

  Ceremo∣nies with out some good doc∣trine are to be reiected.
• * 1.1385

  Turkes are rather to be lamēted for their igno∣raunce and to be wonne with good doctrine & example of good lyfe, then to be hated and murthered.
• * 1.1386

  We do no∣thyng well e••••ept we do it of loue from a pure hart.
• * 1.1387

  Superstiti∣ous obserua¦tions are ra¦ther the breakyng of the law then the kepyng of the same.
• * 1.1388

  The world is to be re∣buked for lacke of iud∣gement.
• * 1.1389

  Iudge by these things whether the Pope haue erred or no••
• * 1.1390

  Iudge what baggage is in the Po∣pes doc∣trine and of his making
• * 1.1391

  Note the 〈…〉〈…〉 spiritualtie.
• * 1.1392

  〈…〉〈…〉 Christ.
• * 1.1393

  Our 〈◊〉〈◊〉 is the cause that hypo∣•…•….
• * 1.1394

  The practice of prelates.
• * 1.1395

  Significa∣tion of the 〈…〉〈…〉 are 〈…〉〈…〉.
• * 1.1396

  The mini∣sters of the 〈◊〉〈◊〉 are 〈…〉〈…〉 to preach to y^t people s•…•…ly the wo•…•… of 〈◊〉〈◊〉 & to pray in a 〈…〉〈…〉vn∣derstand.
• * 1.1397

  The lawe cannot be fulfilled w^t workes or they neuer so holy.
• * 1.1398

  A great a∣buse in prayer.
• * 1.1399

  The church ta∣ken for the spiritualty.
• * 1.1400

  King William.
• * 1.1401

  King Iohn.
• * 1.1402

  S. Thomas of Caun∣terbury.
• * 1.1403

  Holy Church hath bornt a great swinge.
• * 1.1404

  The Pope and his ra∣ble takē for the church.
• * 1.1405

  The church is a cong••••ga∣tion of peo∣ple of all sortes ga∣thered to∣gether.
• * 1.1406

  The church of God how it is taken in Scrip∣ture.
• * 1.1407

  Gal. 1.
• * 1.1408

  Actes. 23.
• * 1.1409

  Gal. 1.
• * 1.1410

  Rom. 16.
• * 1.1411

  1. Cor. 16.
• * 1.1412

  1. Tim. 3.
• * 1.1413

  1. Tim. 5.
• * 1.1414

  The church is a multitude of all them that beleue in Christ wheresoe∣uer ••hey be gathered together.
• * 1.1415

  A double significatiō of this worde church.
• * 1.1416

  The cause why Tyn∣dall trāsla∣ted y^t word church into this worde congrega∣tion.
• * 1.1417

  Congrega∣tion is vn∣derstand by the circū∣staunce.
• * 1.1418

  Ecclesia is a greke worde, and signifieth a congrega∣tion.
• * 1.1419

  Actes. 19.
• * 1.1420

  M. More was •…•…ful in Poetry.
• * 1.1421

  Iudas.
• * 1.1422

  Balaa••.
• * 1.1423

  A good ad∣•…•… to M. More.
• * 1.1424

  M. More did greatly fauour Erasm••s.
• * 1.1425

  M. More was a ••epe dissembler.
• * 1.1426

  M. More 〈◊〉〈◊〉 capti∣ous.
• * 1.1427

  M. More 〈…〉〈…〉
• * 1.1428

  1. Pet. 5.
• * 1.1429

  〈…〉〈…〉
• * 1.1430

  〈…〉〈…〉
• * 1.1431

  〈…〉〈…〉
• * 1.1432

  〈…〉〈…〉
• * 1.1433

  〈…〉〈…〉
• * 1.1434

  Byshops ought to be byd••rs in one place.
• * 1.1435

  Note.
• * 1.1436

  Women.
• * 1.1437

  God pou∣reth hys holy spirite 〈◊〉〈◊〉 wisdome &〈…〉〈…〉aswell we∣•…•… mē.
• * 1.1438

  God is vnder no〈…〉〈…〉neces∣sitie law∣lesse.
• * 1.1439

  The cause why young 〈◊〉〈◊〉 was pre∣ferred by 〈◊〉〈◊〉 to be a Byshop.
• * 1.1440

  Paul was a fa••herly instructer to 〈◊〉〈◊〉 •…•…∣thy.
• * 1.1441

  S. Paule was a wor¦thy & mo••t •…•…∣ther & in∣structour.
• * 1.1442

  A great difference betwene teaching of the people, and teach∣ing of a preacher.
• * 1.1443

  ••••lyng, 〈◊〉〈◊〉 sha∣••ing •…•…ny thing or a∣ny part of priest•…•….
• * 1.1444

  O•…•… ••alt & 〈◊〉〈◊〉 are 〈…〉〈…〉
• * 1.1445

  ••yle hath •…•…o 〈◊〉〈◊〉 at all,〈…〉〈…〉the 〈…〉〈…〉.
• * 1.1446

  ☞
• * 1.1447

  The mini∣ster amōg the〈…〉〈…〉were na∣•…•… 〈◊〉〈◊〉 age.
• * 1.1448

  Why ••yn〈…〉〈…〉this worde〈…〉〈…〉rather 〈◊〉〈◊〉
• * 1.1449

  Charitie hath 〈◊〉〈◊〉 signi∣fications.
• * 1.1450

  Loue 〈◊〉〈◊〉 is〈…〉〈…〉vnderstād.
• * 1.1451

  Euery loue is not charitie nor euery charitie is not loue.
• * 1.1452

  Why Tyn¦dall sayth fauour and ••ot grace.
• * 1.1453

  Knowled∣ge and not confession, repentaūce and not pe∣naunce.
• * 1.1454

  The Pa∣pistes may not for∣beare to haue their iugglyng termes.
• * 1.1455

  Penaunce.
• * 1.1456

  Penaunce was profi∣t•…•… to the Papistes.
• * 1.1457

  ••rue pe∣naunce what it is.
• * 1.1458

  Fayth in Christ 〈◊〉〈◊〉 get a true repentaūce
• * 1.1459

  Deut. 17. ☜
• * 1.1460

  Balam.
• * 1.1461

  The sinne agaynst the holy ghost.
• * 1.1462

  ☜
• * 1.1463

  2. Pet. 1.
• * 1.1464

  The chuch be∣fore y^• gos∣pell, or the Gospell be∣fore the church.
• * 1.1465

  Rom. 9.
• * 1.1466

  The word which is y^• Gospell was before the church.
• * 1.1467

  Ioh. 15.
• * 1.1468

  Ioh. 17.
• * 1.1469

  Note w••ll thys.
• * 1.1470

  Whether y^• Apostles taught any thing that they did not write.
• * 1.1471

  So much to written as is neces∣sary ••or 〈◊〉〈◊〉 saluation.
• * 1.1472

  The scrip∣ture writtē must con∣••o••nde the vnwritten verities.
• * 1.1473

  Writing hath bene from the beginning.
• * 1.1474

  God frō y^• beginning hath 〈◊〉〈◊〉∣ten 〈…〉〈…〉y^• hartes of his 〈◊〉〈◊〉.
• * 1.1475

  The Pope hath taken fro vs the significati∣ons of the Sacra∣mentes.
• * 1.1476

  Actes. 7.
• * 1.1477

  There can no more be taught vs then to cō∣teyned in the scrip∣tures.
• * 1.1478

  Purgato∣rye.
• * 1.1479

  The Hea∣thē thought nothing more mad∣der thē the doctrine of the resur∣rection.
• * 1.1480

  The Apo∣stles tau∣ght no∣thing that they were afrayde to write.
• * 1.1481

  Sacramē∣tes haue significati∣ons.
• * 1.1482

  All y^• Sa∣cramentes taught ey∣ther in the olde testa∣ment or new, haue significati∣ons.
• * 1.1483

  ☞ The Po∣pish Sacra¦mentes 〈◊〉〈◊〉 one agaynste an other.
• * 1.1484

  Sacra∣mēts with out signifi∣cations are not to be 〈◊〉〈◊〉.
• * 1.1485

  Whether y^• Church cā¦•…•… or not.
• * 1.1486

  What y^e ve¦ry Church is & what fayth sa∣ueth.
• * 1.1487

  By fayth we are
• * 1.1488

  made the sonnes of God.
• * 1.1489

  Ephe. 〈◊〉〈◊〉▪
• * 1.1490

  Math. 〈…〉〈…〉
• * 1.1491

  The offe∣ryng of Christes body and bloud is y^e onely satis∣faction for our sinnes.
• * 1.1492

  There is no way to saluation, but by Christes death and passion.
• * 1.1493

  Collos. 1.
• * 1.1494

  Ephes. 5. Rom. 8.
• * 1.1495

  1. Iohn. 3.
• * 1.1496

  Fayth and sinne can not ••a••d together.
• * 1.1497

  1. Iohn. 1.
• * 1.1498

  All fleshe deth sinne.
• * 1.1499

  We sinne of frailtie & weakenes.
• * 1.1500

  We may erre, & yet be saued.
• * 1.1501

  Who they be that erre from the way of ••ayth.
• * 1.1502

  Faith is e∣uer assailed with bes∣peration.
• * 1.1503

  All power & readines to do good cō••eth of God & not of our selues.
• * 1.1504

  A very good ex∣ample.
• * 1.1505

  The fayth∣full though they sl••••, yet they fall not
• * 1.1506

  Faith in y^• good ne•• of God is our staye.
• * 1.1507

  Ioh. 15.
• * 1.1508

  If we con∣sider how mercifull god is vn∣to vs, we cānot chuse but submit our selues vnto hys lawes.
• * 1.1509

  Christian mē must be patient.
• * 1.1510

  Mercy waiteth e∣uer on the elect.
• * 1.1511

  Dauid.
• * 1.1512

  The elect of God must haue patience & be long sufferers.
• * 1.1513

  God trieth his elect by suffering them to tell into temp∣tation.
• * 1.1514

  We may cōa••t sinne and yet not forget God
• * 1.1515

  The āpo∣stles beyng amased w^t tēptations forgat all Christes myracles.
• * 1.1516

  A great temptation layd vpō y^• Apostles.
• * 1.1517

  The Apo∣stles were very doubt¦full.
• * 1.1518

  Christ hys resurrectiō
• * 1.1519

  The Disci¦ples were not with∣out fayth but yet the ••ame was very doubt¦full.
• * 1.1520

  Peters fayth fay∣led not.
• * 1.1521

  ☞
• * 1.1522

  Luke. 22.
• * 1.1523

  A foolish glose made by M. More.
• * 1.1524

  ☜
• * 1.1525

  1.
• * 1.1526

  Pope.
• * 1.1527

  The Pope & his sect are not the Church of Christ.
• * 1.1528

  2.
• * 1.1529

  〈◊〉〈◊〉 The Pope in forbyd∣dyng ma∣riage to Priestes, doth not cō¦sēt that the lawe of god is 〈◊〉〈◊〉.
• * 1.1530

  The Pope licenceth whordome whiche God for∣biddeth.
• * 1.1531

  3.
• * 1.1532

  The Po∣pish Cler∣gy are per∣secutours.
• * 1.1533

  An abho∣minable, wicked & deuilish de∣cree.
• * 1.1534

  4. Rom. 13.
• * 1.1535

  5. 1. Cor. 5.
• * 1.1536

  The Pope is vtterly against the doctrine of Christ.
• * 1.1537

  Their first reason.
• * 1.1538

  A 〈◊〉〈◊〉 rea∣son.
• * 1.1539

  One Argu¦ment confu¦ted with an other of like nature
• * 1.1540

  The solu∣tion.
• * 1.1541

  The right fayth dyd neuer 〈◊〉〈◊〉 continue in the greater number of 〈◊〉〈◊〉 Church.
• * 1.1542

  Math. 16.
• * 1.1543

  Math. 23.
• * 1.1544

  Hypocri∣tes are crept vp in to the seate of Christ & his Apo∣stles. 〈◊〉〈◊〉. Pet. 2.
• * 1.1545

  The Pope and hys Clergye haue cor∣rupted the Scriptu∣res of God with their traditions.
• * 1.1546

  Iohn. 〈◊〉〈◊〉.
• * 1.1547

  The scrip∣tures beare witnes who are the right Church.
• * 1.1548

  Christ. Iohn Bap∣tist.
• * 1.1549

  Luke. 1.
• * 1.1550

  ☜ The doc∣trine of Iohn brought y^• hart of the Iewes in∣to the right way.
• * 1.1551

  Our Po∣pish hypo∣crites haue nede of a Iohn Baptist to conuert thē
• * 1.1552

  Those which de∣part from the fayth of hypocri∣tes are the true Church.
• * 1.1553

  Their se∣cond reasō.
• * 1.1554

  Note here this Po∣pish Argu¦ment.
• * 1.1555

  The Pope and his sect say they are the church and can not erre.
• * 1.1556

  The solu∣tion.
• * 1.1557

  Iohn Baptist was a true expositor of the law.
• * 1.1558

  Math. 17.
• * 1.1559

  The Phariseis ad∣ded false gloses to y^• Scripture
• * 1.1560

  The Pa∣〈◊〉〈◊〉 doctrine.
• * 1.1561

  Purgato∣rye.
• * 1.1562

  The Pha∣riseis and papistes a∣gree in the false inter∣preting of y^• scriptures.
• * 1.1563

  The sacra∣mentes are signes to fayth.
• * 1.1564

  The Pope will by his reasō make Christ and all his A∣postles he∣retiques.
• * 1.1565

  The Pope and his 〈◊〉〈◊〉 would (if they could) de∣stroy the scripture as well as they de∣stroy the preachers thereof.
• * 1.1566

  Talmud.
• * 1.1567

  Dunc••.
• * 1.1568

  Question answere.
• * 1.1569

  A good answere to be made to the Pa∣pistes.
• * 1.1570

  Iohn. 1••. ☜
• * 1.1571

  Ioh. 1••.
• * 1.1572

  Esa. 1.
• * 1.1573

  Rom. 9.
• * 1.1574

  Augusti∣ne.
• * 1.1575

  The true meaning of the wordes of S. Au∣gustine.
• * 1.1576

  〈◊〉〈◊〉. Cor. 1.
• * 1.1577

  〈◊〉〈◊〉. Pet. 3.
• * 1.1578

  〈◊〉〈◊〉. Cor. 7.
• * 1.1579

  There are two maner of faithes.
• * 1.1580

  An histori∣call fayth.
• * 1.1581

  A feeling fayth.
• * 1.1582

  Iohn. 6.
• * 1.1583

  Rom. 8.
• * 1.1584

  The true & sure feeling fayth.
• * 1.1585

  Ioh. 4.
• * 1.1586

  The feling fayth doth farre excell the histori∣call fayth.
• * 1.1587

  Cursed is he that tru¦steth in mā
• * 1.1588

  Lechery.
• * 1.1589

  The abho∣mination of y^• Romish Church.
• * 1.1590

  Mariage forbidden & whoredom moued.
• * 1.1591

  Couetous∣nesse.
• * 1.1592

  Vnions 〈◊〉〈◊〉 quottes.
• * 1.1593

  ☜
• * 1.1594

  The P•…•….
• * 1.1595

  〈…〉〈…〉 with the〈…〉〈…〉so the 〈…〉〈…〉.
• * 1.1596

  〈…〉〈…〉.
• * 1.1597

  Iewes.
• * 1.1598

  The Tur∣kes and Iewes be∣leue that they cā not erre be∣cause they beleue as their El∣ders dyd.
• * 1.1599

  God reser∣ued a litle flocke.
• * 1.1600

  Rom. 9.
• * 1.1601

  ☞
• * 1.1602

  Who they be that are of ••o•••• true Church.
• * 1.1603

  The flesh∣ly perse∣cute the spi¦rituall.
• * 1.1604

  A•…•….
• * 1.1605

  The chil∣drē of this world are the Pa∣pistes.
• * 1.1606

  Questions
• * 1.1607

  Aūsweres.
• * 1.1608

  Aūsweres to be made to captions Papistes.
• * 1.1609

  Iohn. 4.
• * 1.1610

  Teachers of Grāmer vnderstode not the Latine toung.
• * 1.1611

  The fayth 〈◊〉〈◊〉 Christ, & loue of our neighbors to all that is required of a Chri∣stian man.
• * 1.1612

  The vse of signes & ce∣•…•…nyes
• * 1.1613

  Worship∣•…•… and〈…〉〈…〉are ••••th one.
• * 1.1614

  The true wordes that ex∣presse the God.
• * 1.1615

  What it is to honour God.
• * 1.1616

  The true honour of God.
• * 1.1617

  What it is to honour rulers.
• * 1.1618

  What it is to honour 〈◊〉〈◊〉 mās neigh∣bour.
• * 1.1619

  What it is to disho∣nour God and disho∣nour our neighbour.
• * 1.1620

  To deny to helpe my neighbour is to disho∣nour hym.
• * 1.1621

  To do that God for∣biddeth is to disho∣nour God.
• * 1.1622

  I true offi∣cer in the sight of God.
• * 1.1623

  All crea∣tures are o•…•…ed to •…•…ue 〈◊〉〈◊〉.
• * 1.1624

  Images.
• * 1.1625

  Images are seruaū∣tes to man, and not mā to images.
• * 1.1626

  ☜
• * 1.1627

  The vse of creatures inferiours to man.
• * 1.1628

  The wor∣shipping of the crosse.
• * 1.1629

  How a mā may vse I∣mages well.
• * 1.1630

  The wor∣shyppyng of images.
• * 1.1631

  Images & reliques at the first were well vsed, but now shame fully abu∣sed.
• * 1.1632

  False wor¦shypping. 〈◊〉〈◊〉
• * 1.1633

  The abuse of Images
• * 1.1634

  My body must serue the Prince o my neigh¦bour, but my soule must serue God onely
• * 1.1635

  S. Iohns Gospell.
• * 1.1636

  This is y^e true cros∣sing that we should vse.
• * 1.1637

  A great nō¦ber of super¦stitious baggages.
• * 1.1638

  Riches be∣stowed on images or reliques.
• * 1.1639

  Obiection.
• * 1.1640

  Solution.
• * 1.1641

  To wor∣shyp Ima∣ges is Ido¦latry.
• * 1.1642

  True Pil∣grimage is to walke from place to place the better to serue God & to helpe my neigh∣bour.
• * 1.1643

  ☜
• * 1.1644

  God dwel∣leth not in Temples made with mennes handes.
• * 1.1645

  Psal. 49.
• * 1.1646

  Iohn. 16.
• * 1.1647

  Iohn. 4.
• * 1.1648

  Sacra∣mentes.
• * 1.1649

  Circumci∣sion.
• * 1.1650

  All the ce∣remonies of the olde lawe were preachers to the peo∣ple.
• * 1.1651

  The ••t∣••es by sayth were iustified, & not by the deedes of the lawe.
• * 1.1652

  Paschall lambe.
• * 1.1653

  First fru∣tes.
• * 1.1654

  Sacrifices
• * 1.1655

  Ornamen∣tes.
• * 1.1656

  Worked must serue vs, and not we the workes.
• * 1.1657

  Luke. 18.
• * 1.1658

  The Ie∣wes be∣came ser∣uauntes & captiues to theyr workes.
• * 1.1659

  The blinde reason of hipocrites.
• * 1.1660

  ☞
• * 1.1661

  O blinde & ••••ll the ima∣gination.
• * 1.1662

  Holy day.
• * 1.1663

  Exod. 31.
• * 1.1664

  The Sa∣both day must serue vs, and not we the Sa¦both day.
• * 1.1665

  How the Saboth day should be occupy∣ed.
• * 1.1666

  Luke. 13.
• * 1.1667

  The brasen Serpent.
• * 1.1668

  The tēple.
• * 1.1669

  Prayer without fayth is n•• prayer.
• * 1.1670

  Psal. 46.
• * 1.1671

  God despi∣se•• the sa∣crifices of y^• vnfaithfull ••ewes.
• * 1.1672

  Fastyng.
• * 1.1673

  Supersti∣ous falling doth God abhorre.
• * 1.1674

  Esa. ••8.
• * 1.1675

  True fast∣ing, what it is.
• * 1.1676

  Temple.
• * 1.1677

  Actes. 7. Actes. 17.
• * 1.1678

  Pa•…•…e a truell per∣secutor.
• * 1.1679

  Many Iewes were con∣uerted to y^e ••aith of Christ.
• * 1.1680

  All that came of Is¦raell are not ••srae∣lites.
• * 1.1681

  Math. 22.
• * 1.1682

  The Ie∣wes cam•• 〈◊〉〈◊〉 to vn∣•…•… of Christ of loue, bu•• 〈◊〉〈◊〉 in∣forced the•• unto by the scriptures.
• * 1.1683

  The Tur∣k•••• are a •…•…re grea∣ter number then the Papistes.
• * 1.1684

  Ceremo∣nies set vp in the newe testament.
• * 1.1685

  What holy water sig∣nifieth.
• * 1.1686

  The Pax.
• * 1.1687

  Confirma∣tion.
• * 1.1688

  Cōfirmati∣on how it came first vnto the church.
• * 1.1689

  The ma∣ner of con∣firming of children.
• * 1.1690

  This is a right con∣firmation.
• * 1.1691

  The abuse of confir∣mation.
• * 1.1692

  The fruts of igno∣raunce.
• * 1.1693

  Confirma∣tiō is made now a con∣firmyng in all supersti¦tion, igno∣raunce and popery.
• * 1.1694

  The Papi¦sticall ty∣ranny.
• * 1.1695

  How the ceremo∣nies about the mini∣stration of the Lordes Supper came first into the Church. ••mice.
• * 1.1696

  The flappe on the amice.
• * 1.1697

  The albe.
• * 1.1698

  The flap∣pes on the albe.
• * 1.1699

  The fanon
• * 1.1700

  The stole.
• * 1.1701

  The corp••¦rescloth. The altar.
• * 1.1702

  Candels.
• * 1.1703

  Math. 5.
• * 1.1704

  Salt.
• * 1.1705

  ☜
• * 1.1706

  All ceremo¦nyes at the begynnyng had signifi∣cations.
• * 1.1707

  Austine.
• * 1.1708

  The state of y^e Iewes more easie then the Christians vnder tra∣ditions.
• * 1.1709

  Out of the ceremontes sprang the ignoraunce o•• the scrip¦ture.
• * 1.1710

  The multi¦tude of cere¦monies put away prea∣chyng.
• * 1.1711

  Ceremo∣nies are the chirt cause of igno∣raunce.
• * 1.1712

  The doc∣trine of Dunce ad∣uaunced.
• * 1.1713

  The blynd Papistes are ene∣mies to all good lear∣nyng and knowledge
• * 1.1714

  Igaoraunt Priestes.
• * 1.1715

  ☜
• * 1.1716

  Ignoraūce made vs seruauntes to ceremo∣nies.
• * 1.1717

  The sole Papistes are preser∣red by cere¦monies.
• * 1.1718

  Is long as we had the significatiō of the cere∣monies, so long they were suffe∣rable, but y^• •…•…can•…•…¦tion beyng gone, the ceremony is mere superstuiō.
• * 1.1719

  When the people by ignoraunce waxed su∣perstitious then y^• cler∣gie holpe them for∣ward with falsifiyng the scrip∣ture.
• * 1.1720

  Christes death pur∣chased grace for mās soule.
• * 1.1721

  Teinter∣den steple.
• * 1.1722

  The buil∣ding of •…•…∣beies, clop∣sters & re∣ligious houses haue bene 〈◊〉〈◊〉 great decay to the good state of this realing
• * 1.1723

  Worship∣ping.
• * 1.1724

  Subtile suggling 〈◊〉〈◊〉 wordes.
• * 1.1725

  True wor¦shipping of Saintes.
• * 1.1726

  True wor∣shipping of God.
• * 1.1727

  Bodely exercise.
• * 1.1728

  They that are in hea∣uē do chief∣ly desire that we harken to God & do hys wyll.
• * 1.1729

  All popishe imaginati∣ons are I dolatry.
• * 1.1730

  Candle.
• * 1.1731

  we receaue all thinges of God out father for Iesus Christes ••ake hys sonne and our onely Sauiour.
• * 1.1732

  We must dot all thyuges of loue.
• * 1.1733

  Sacrifices
• * 1.1734

  Rom. 14.
• * 1.1735

  A sure •…•…∣ken of a selfe fayth and •…•…¦seruice.
• * 1.1736

  A disserēce betwene Christes naturall bo¦dy, and a paynted I∣mage.
• * 1.1737

  Miracles.
• * 1.1738

  Miracles were done by y^• sain•…•… to confirme theyr doc∣trine.
• * 1.1739

  Helisens.
• * 1.1740

  Dead bones may not be wor¦shypped.
• * 1.1741

  Pilgrima∣ges.
• * 1.1742

  More rea∣soneth vn∣towardly.
• * 1.1743

  God is like good in eue¦ry place.
• * 1.1744

  Temple.
• * 1.1745

  The peo∣ple were specially called to y^e Temple to behold the monumēts there, wher¦by they might the better learne the mighty power of God.
• * 1.1746

  Paschall Lambe.
• * 1.1747

  1. 〈…〉〈…〉.
• * 1.1748

  Holy straunge ge¦stures is like ana∣pes play.
• * 1.1749

  1. Cor. 11.
• * 1.1750

  Pitie.
• * 1.1751

  The true be holdyng of the signe of the crosse
• * 1.1752

  The Church is a place of prayer.
• * 1.1753

  God hea∣reth our prayer in all places.
• * 1.1754

  Actes. 17.
• * 1.1755

  Actes. 7.
• * 1.1756

  3. Reg. 8.
• * 1.1757

  Ierusalem and the tē∣ple is de∣stroyed.
• * 1.1758

  The piller of fire.
• * 1.1759

  God is pre¦sent in all places a∣like.
• * 1.1760

  All places are to be preferred where we may wor∣ship God most quiet∣ly.
• * 1.1761

  M. More teacheth false doc∣trine.
• * 1.1762

  Math. 24.
• * 1.1763

  Miracles were not done for y^e place but for the peo∣ple.
• * 1.1764

  Siloe: Ioh. 4. & 9.
• * 1.1765

  Miracles done to draw y^e peo¦ple to heare the worde of God.
• * 1.1766

  All places must serue man, a not man bound to serue a∣ny place.
• * 1.1767

  God is worshipped in our har∣tes, & not in any o∣ther place.
• * 1.1768

  The father •…•…th most for the yoū¦gest.
• * 1.1769

  Ephes. 4.
• * 1.1770

  God cānot be serued with bode∣ly seruice.
• * 1.1771

  Our fayth may be grounded vpon men.
• * 1.1772

  A•• true mi∣racles pro∣uoue vs to fayth and trust in God.
• * 1.1773

  The may be of Ipswich.
• * 1.1774

  True mira¦cles are done to pro¦uoke vs to the hearing of Gods worde, and the false do y^e contrary.
• * 1.1775

  The mayde of Kent.
• * 1.1776

  The mayde of Ipswich 〈◊〉〈◊〉 the mayde of Kēt were both false dissembling ha••••••tes.
• * 1.1777

  The mayd of Kent.
• * 1.1778

  Such as were posses¦sed with deuils fled frō Christ.
• * 1.1779

  A false de∣lusion to bryng vs to Idolatry.
• * 1.1780

  S. Bartho¦lomew.
• * 1.1781

  Our Lady dyd the mayde of Kent small pleasure.
• * 1.1782

  Orestes.
• * 1.1783

  Tradit•…•…
• * 1.1784

  Allegory▪
• * 1.1785

  A true ex∣position of the parable of the ••a∣•…•…tan.
• * 1.1786

  All that God hath not planted shalbe pluc¦ked vp by the rootes.
• * 1.1787

  Byshops should be seruaunted and not Lordes.
• * 1.1788

  Actes. 15.
• * 1.1789

  The Pope will not o∣bey princes though God haue commaun∣ded hym so to do.
• * 1.1790

  Traditiōs
• * 1.1791

  Christes burthen is easie and gentle.
• * 1.1792

  Math. 5.
• * 1.1793

  ☞
• * 1.1794

  The salt of our Pre∣lates i•• vn¦•…•…ery.
• * 1.1795

  Fayth, loue, & cha∣ritie, ar•• iij. sisters.
• * 1.1796

  We must beleue nei∣ther to much nor yet litle.
• * 1.1797

  We are pro¦mised all thinges for our Saui∣our Chri∣stes sake▪ & not for the Saintes.
• * 1.1798

  Iohn. 21.
• * 1.1799

  The virgi∣nitie of our Lady.
• * 1.1800

  Antichrist is knowen.
• * 1.1801

  Paules traditions were the doctrine of the Gospel
• * 1.1802

  Christes Supper & not Masse.
• * 1.1803

  The conse∣cration.
• * 1.1804

  Water mi∣xed with the wyne.
• * 1.1805

  1. Cor. 14.
• * 1.1806

  Iustifica∣tion of workes.
• * 1.1807

  Saboth.
• * 1.1808

  The Sa∣both day & holy dayes are made for be & not •…•…e for thē.
• * 1.1809

  Why wo∣men Bap∣tise.
• * 1.1810

  Why the Prelates vnderstand not the Scripture
• * 1.1811

  A good tale if it were long enough.
• * 1.1812

  Ye can not spede well if ye trye the doc∣trine of our Prelates by the Scripture
• * 1.1813

  All beleue in God that haue the lawe written in their hart••
• * 1.1814

  The Churche must shewe a reason of theyr doc∣trine.
• * 1.1815

  Popes may not be beleued without Scripture.
• * 1.1816

  Corusailes ought to conclude ec¦cordyng to the Scrip∣tures.
• * 1.1817

  Luke. 16.
• * 1.1818

  Luke. 10.
• * 1.1819

  Math. 18.
• * 1.1820

  Math. 〈◊〉〈◊〉.
• * 1.1821

  The cause why the Apostles wrote the Gospels.
• * 1.1822

  Iohn. 20.
• * 1.1823

  1. Iohn. 2.
• * 1.1824

  The Pope and hys Cardinals erred in K. Henry the ••ights case
• * 1.1825

  M. Mores conclusion▪
• * 1.1826

  ☜
• * 1.1827

  The furest way to op∣presse true doctrine, is to say the preachers fall.
• * 1.1828

  The Pope is 〈◊〉〈◊〉 •…•…st.
• * 1.1829

  〈◊〉〈◊〉. Pet. 2.
• * 1.1830

  Rom. 3.
• * 1.1831

  A swarme of sectes set vp by the Pope.
• * 1.1832

  The Pope by setting vp of false workes de∣nieth the truth of gods word.
• * 1.1833

  The Pope selleth sinne and paine & all that 〈◊〉〈◊〉 be solde.
• * 1.1834

  Math. 24▪
• * 1.1835

  The popish church are 〈◊〉〈◊〉 but no suf∣feres.
• * 1.1836

  1. Cor. 10.
• * 1.1837

  The church of Chri•…•… euer perse∣cuted.
• * 1.1838

  2. Thess. 〈◊〉〈◊〉.
• * 1.1839

  The church of Antichrist is the false church▪ and euer y^e grea¦ter number
• * 1.1840

  The Pope is a deue∣lishe blas∣phemer of God.
• * 1.1841

  The Pope is aboue kyng and Emperor.
• * 1.1842

  The Pope persecuteth the word of God.
• * 1.1843

  S. Paule describeth the Pope & his in their co••ters.
• * 1.1844

  Gods worde is y^t power and pith of all goodnes.
• * 1.1845

  Confession.
• * 1.1846

  Loue is of thēselues.
• * 1.1847

  Couetous.
• * 1.1848

  Hye myn∣ded. Proude.
• * 1.1849

  Raylers.
• * 1.1850

  Disobedi∣ent.
• * 1.1851

  Vnthanke¦full.
• * 1.1852

  Vngodly▪ Churlishe.
• * 1.1853

  Promise breaketh.
• * 1.1854

  Accus••rs.
• * 1.1855

  Heady••.
• * 1.1856

  Leuyng lustes.
• * 1.1857

  Appea∣raunce of godlynesse.
• * 1.1858

  The Pope and his are mighty iug¦glers.
• * 1.1859

  ☞
• * 1.1860

  In the Churche shall there be for euer, both good and euill.
• * 1.1861

  This word Church is taken ij. ma¦ner wayes.
• * 1.1862

  The spiri∣tuall Churche of God are called Lu∣therās and heretickes.
• * 1.1863

  The fleshly Churche serue God with wor∣kes of their owne.
• * 1.1864

  Friers. ☜
• * 1.1865

  The bla∣sing of hy∣pocrites.
• * 1.1866

  Calil, is a sacrifice that no m•• may haue any parte therof.
• * 1.1867

  The small flocke of Christ com¦meth to the word and promises of God.
• * 1.1868

  Actes. 9.
• * 1.1869

  Actes. 2.
• * 1.1870

  Christ one¦ly is the perfect cō∣forte•• of the Christian.
• * 1.1871

  ☞
• * 1.1872

  The Chri∣stian mā in all thinges seketh ••he honour of Christ.
• * 1.1873

  The Chri∣stian sel••eth his saluatiō onely in Christ.
• * 1.1874

  A pretye 〈◊〉〈◊〉 n••••thesis betwen the Popes Churche & Christes litle flocke.
• * 1.1875

  ☜
• * 1.1876

  The Po∣pish church aūswereth.
• * 1.1877

  The litle flocke.
• * 1.1878

  The Po∣pes church
• * 1.1879

  The maner o•• y^t Popes cleargie.
• * 1.1880

  Little flock g••••th euer to wracke.
• * 1.1881

  The Pope〈…〉〈…〉be ••••••d by scripture & by scrip∣ture must be iudged 〈◊〉〈◊〉.
• * 1.1882

  ☞ Iohn. 5.
• * 1.1883

  None can minister the Sacramen¦tes super∣•…•…ly but the Popes ge∣neration.
• * 1.1884

  1. Cor. 2.
• * 1.1885

  The natu∣rall & car∣nall man sauoreth not the thinge that be of God.
• * 1.1886

  Rom. 5. God is fa∣therly to his elect members.
• * 1.1887

  Rom. 7.
• * 1.1888

  I•• we sinne of frailtie God is mer¦cifull & rea∣dy to for∣geue.
• * 1.1889

  The new life doth tame the fleshe and serue her neighbour▪
• * 1.1890

  God seketh vs and we not hym.
• * 1.1891

  More a ly∣ing papist.
• * 1.1892

  Sir Tho∣mas Hit∣ton.
• * 1.1893

  The Pope hath no martyrs.
• * 1.1894

  1. Iohn. 3.
• * 1.1895

  There is a church that sinneth not.
• * 1.1896

  The churh is double.
• * 1.1897

  Gal. 5.
• * 1.1898

  The car∣nall church sinneth.
• * 1.1899

  Two ma∣ner faithes.
• * 1.1900

  Iohn. 15.
• * 1.1901

  The ••aith of them that be cal∣led▪ but not elect.
• * 1.1902

  The Pope hideth the scripture.
• * 1.1903

  The here∣tikes be fal¦len out of the mist.
• * 1.1904

  Why many ••all.
• * 1.1905

  Councels.
• * 1.1906

  ☜
• * 1.1907

  Saintes.
• * 1.1908

  Luke. 1•…•…
• * 1.1909

  Luke. 7.
• * 1.1910

  Christ dy•• such seruice as all the Saintes could not do.
• * 1.1911

  1. Cor. 3.
• * 1.1912

  We may not trust to Saintes.
• * 1.1913

  Prayer to Saintes is a great su∣perstition.
• * 1.1914

  Before Christ we vsed not to pray to Saintes.
• * 1.1915

  M. More destroyeth the resur∣rection.
• * 1.1916

  Math. 2••.
• * 1.1917

  1. Cor. 15.
• * 1.1918

  1. Thes. 4.
• * 1.1919

  The more trust we haue in Saintes, the lesse we haue in Christ.
• * 1.1920

  Phisitions
• * 1.1921

  We must first call vp¦pon God, & then sende for the phi∣sition.
• * 1.1922

  The flesh∣ly mynded cānot iudge the thinges that be of God.
• * 1.1923

  1. Cor. 3.
• * 1.1924

  More dri∣ueth from God.
• * 1.1925

  Heb. 4.
• * 1.1926

  Iohn. 1••.
• * 1.1927

  Ephes. 2.
• * 1.1928

  We may be bolde to ••••∣sort to god for he •…•…∣leth vs so to do.
• * 1.1929

  M. More is against the Popes profite.
• * 1.1930

  Purgatory▪
• * 1.1931

  〈◊〉〈◊〉 purgato∣ry visible, and a pur∣gatory in∣••••sible.
• * 1.1932

  Canonis•…•…
• * 1.1933

  How you may know who be Saintes in heauen.
• * 1.1934

  King Hen∣ry of Wind¦sore.
• * 1.1935

  A straunge doctrine to pray to him for helpe that is dead & damned,
• * 1.1936

  The Isra∣elites were ••o in num∣ber thē the Iewes.
• * 1.1937

  The Iew∣es commit∣ted Idola∣try.
• * 1.1938

  God euer reserueth a litle flocke.
• * 1.1939

  More fea∣reth not to worship an vncōsecra∣ted hos••e.
• * 1.1940

  1. Cor. 1.
• * 1.1941

  We must first know the true way & then agree in the same.
• * 1.1942

  Christ re∣buked the false trust the Iewes had in their wil works.
• * 1.1943

  The myra∣cles done by the pro∣phetes and Apostles. was to cō∣firme their doctrine.
• * 1.1944

  Christ made the woman whole and not hys coate.
• * 1.1945

  Miracles were done for the con∣firmation of doctrine.
• * 1.1946

  A filthy chapter.
• * 1.1947

  Latri••.
• * 1.1948

  Moses.
• * 1.1949

  Moses▪ bones.
• * 1.1950

  The brasen Serpent.
• * 1.1951

  God is a spirite and wilbe wor∣shipped spi∣ritually.
• * 1.1952

  The Idola¦trou•• persō worship∣peth the I∣mage for y^t Saint.
• * 1.1953

  Processi∣on••, though they be abu∣sed may not be put downe.
• * 1.1954

  Wilde I∣rishe. Welch mē.
• * 1.1955

  Many thinges are altered for the abuses sake.
• * 1.1956

  Ezech••as.
• * 1.1957

  The true preaching of Gods worde re∣moueth theft and an other wickednes
• * 1.1958

  ☞
• * 1.1959

  A good mā may erre & yet not be dampned.
• * 1.1960

  Th•• myra∣cles of Saintes confirme mans ima∣ginations.
• * 1.1961

  There were no doctours neither A∣postles that did myra∣cles to esta¦blishe the worship∣ping of ••a∣mages.
• * 1.1962

  Witches.
• * 1.1963

  where true doctrine is set forth▪ there nee∣deth no myracle.
• * 1.1964

  ☜
• * 1.1965

  Let y^• Pa∣pistes for lacke of scriptures come torch and do mi∣racles.
• * 1.1966

  Gods wor•• to y^• touch∣stone to tri•• myracles.
• * 1.1967

  The ••ectes in y^• popists church are almost in∣numerable.
• * 1.1968

  Mahomets doctrine hath preuai¦led these viij. hun∣dred yeares
• * 1.1969

  The cause of false mi∣racles.
• * 1.1970

  Where the Scripture is, there ne¦deth no mi∣racles.
• * 1.1971

  The prea∣chers of the worde of God nede no mira∣cles.
• * 1.1972

  False doc∣ctrine was neuer per∣secuted.
• * 1.1973

  The Pa∣pistes are ashamed of their Le∣gēd of lyes.
• * 1.1974

  The deuill hath holpē Popes to their dig∣nities.
• * 1.1975

  The cause why the Turkes & Iewes ca•• not come to to the truth
• * 1.1976

  Popish doc¦trine ne∣deth mira∣cles but Christes doctrine ne¦deth not now of mi∣racles, for it was con¦firmed by Christ with myracles.
• * 1.1977

  Math. 24.
• * 1.1978

  The Pope commeth 〈◊〉〈◊〉 Christes name with false mira∣cles.
• * 1.1979

  The prea∣chers of gods word confirmed the same with mira∣cles whyle they were alyue.
• * 1.1980

  God suffe∣••eth such as haue no loue to hys truth, to be deceaued with lying miracles.
• * 1.1981

  Why the Pope tell.
• * 1.1982

  In the Po¦pish church all mira∣cles are wrought by dead Saintes.
• * 1.1983

  S. Tho∣mas of Cā¦terbury.
• * 1.1984

  Thomas de Aquino
• * 1.1985

  Dunce.
• * 1.1986

  ☜
• * 1.1987

  Miracles.
• * 1.1988

  Our fayth may not be grounded onely vpon miracles, but vpon the worde of God.
• * 1.1989

  Math. 1••.
• * 1.1990

  Iohn. 21.
• * 1.1991

  The Apo∣stles of Christe knew no such autho∣ritie as the Pope now vsurpeth.
• * 1.1992

  What i•• there had bene no scripture.
• * 1.1993

  Grekes.
• * 1.1994

  God to〈…〉〈…〉•…•…de here∣s•…•… caused the scrip∣tures to be written▪
• * 1.1995

  Noe.
• * 1.1996

  What faith •…•…th.
• * 1.1997

  Where true faith is, there is repentaūce and amēd∣ment of 〈◊〉〈◊〉.
• * 1.1998

  ☜
• * 1.1999

  Abraham.
• * 1.2000

  The elder•• did erre.
• * 1.2001

  The elders in y^e time of the Iewes did erre.
• * 1.2002

  The Scri∣bes, Pha∣riseis and Elders did erre.
• * 1.2003

  The scrip∣ture was aucthorised by true my¦racles.
• * 1.2004

  False boo∣kes set forth by the Papistes.
• * 1.2005

  Erasmus.
• * 1.2006

  The true church tea∣cheth no∣thing but that which the scrip∣ture pro∣ueth and maintei∣neth.
• * 1.2007

  The Pope hideth the scripture.
• * 1.2008

  The Pa∣pistes hide y^e scripture.
• * 1.2009

  The scrip∣ture is the cause why men beleue y^• scripture.
• * 1.2010

  The Pa∣pistes doc∣ctrine is n•••• to be bele∣ued wiih∣ou•• scrip∣ture.
• * 1.2011

  Why the 〈◊〉〈◊〉 is not to be beleued w^t∣out scrip∣ture, & why he is not the true church.
• * 1.2012

  The doc∣trine of the Papistes hath bene 〈◊〉〈◊〉 resisted by y^e scripture.
• * 1.2013

  What thinges 〈◊〉〈◊〉 finde in scripture. Rom. 〈◊〉〈◊〉.
• * 1.2014

  1. Cor. ••.
• * 1.2015

  1. Cor. 2.
• * 1.2016

  Iohn. 5.
• * 1.2017

  Iohn. 7.
• * 1.2018

  Heb. 8.
• * 1.2019

  The Pa∣pistes will neither by Gods lawe nor mans refraine frō their wic∣ked liuyng.
• * 1.2020

  Iohn. 10.
• * 1.2021

  The Pa∣pistes will lose no∣thing that belongeth to them.
• * 1.2022

  Christ deli∣uered the Iewes out of errour.
• * 1.2023

  ☜
• * 1.2024

  None haue more care of the scrip∣ture, then those that beleue it not.
• * 1.2025

  M. Mo∣re reaso∣neth a∣gaynst him¦selfe.
• * 1.2026

  ☜
• * 1.2027

  Actes. 13.
• * 1.2028

  Iohn. 8.
• * 1.2029

  They that preach not Christ tru∣ty are mur∣therers.
• * 1.2030

  The end of hipocrites.
• * 1.2031

  Predesti∣nation.
• * 1.2032

  Balam.
• * 1.2033

  Wit must first shew a cause, and then will is sturted to worke.
• * 1.2034

  More fee∣leth.
• * 1.2035

  Purgatory
• * 1.2036

  Popish doe trine con∣cernyng Purgatory
• * 1.2037

  The pope, how he can both for∣geue and re∣ceiue sinne.
• * 1.2038

  Tyndall feeleth Purgatory
• * 1.2039

  Iohn. 15.
• * 1.2040

  Iohn. 13.
• * 1.2041

  Bodyly payne pur∣geth the body, and not y^e soule,
• * 1.2042

  M. More ••o of an euil opinion.
• * 1.2043

  Faith in Ch•…•… 〈◊〉〈◊〉 pur∣chaseth for∣g•…•… of sinne.
• * 1.2044

  Ephe. 5.
• * 1.2045

  There is no purgato¦ry for hym that dyeth repent••unt & beleueth.
• * 1.2046

  Iohn. 15.
• * 1.2047

  1. Iohn. 〈◊〉〈◊〉.
• * 1.2048

  Payne of sinne.
• * 1.2049

  〈◊〉〈◊〉 popes 〈◊〉〈◊〉.
• * 1.2050

  Purgatory pr•…•… to y^• Pope.
• * 1.2051

  Purgatory to a tormen¦ting Iayle as y^• Pope maketh it.
• * 1.2052

  Money dispatcheth Purgatory
• * 1.2053

  The Pope is Anti∣christ.
• * 1.2054

  The fleshly children do naturally consent vn∣to lyes.
• * 1.2055

  The fleshly mynded can neuer con∣sent vnto Gods law.
• * 1.2056

  The fleshly persecute them of the spirite.
• * 1.2057

  The true church is not w^t out a signe of a miracle to proue that it is Gods church.
• * 1.2058

  The popes life & doc∣trine is more wic∣ked thē the Turkes & all y^e heathē that euer were.
• * 1.2059

  Euticus.
• * 1.2060

  Actes. 3.
• * 1.2061

  All glory and honour is to be ge∣uen to the name of Iesu.
• * 1.2062

  Iudges.
• * 1.2063

  Deut. 17.
• * 1.2064

  Purgatory to the foun∣dation of Abbeyes, Colledges. &c.
• * 1.2065

  M. More is a commō ••ester and a scoūer.
• * 1.2066

  ☞
• * 1.2067

  The Pa∣pistes are cruell and vnmercy∣full.
• * 1.2068

  Sweryng.
• * 1.2069

  The oth of a witnes may be ta∣ken, but no mā may be cōpelled to sweare & be a witnes.
• * 1.2070

  A godly lesson.
• * 1.2071

  M. More is a lyer.
• * 1.2072

  The Pa∣pistes are obstinate & will not re∣pent.
• * 1.2073

  Iudas.
• * 1.2074

  Prayers of an euill Priest pro∣fite not.
• * 1.2075

  A fond say∣ing.
• * 1.2076

  To mini∣ster Sacra¦mēts with out signifi∣cation is to be lead in darkenesse.
• * 1.2077

  Sacrifice.
• * 1.2078

  Heb. 10.
• * 1.2079

  Christes body in the Sacramēt is not car∣nall, but spirituall.
• * 1.2080

  Christe was sacrifi¦ced on the crosse once for all.
• * 1.2081

  More. Deacons. Tyndall.
• * 1.2082

  Christes Dea•…•…s and the p••∣••e•• Dea∣cons differ much.
• * 1.2083

  More. Priestes. Tyndall.
• * 1.2084

  More. Tyndall.
• * 1.2085

  1. Iohn. 4.
• * 1.2086

  M. Mores fayth was a common fayth.
• * 1.2087

  More. Tyndall.
• * 1.2088

  More. Tyndall.
• * 1.2089

  As good no lawe, as a law not executed.
• * 1.2090

  Age is to be prefer∣red before ••outh.
• * 1.2091

  The chast vnchastirie of the Pa∣pistes is abhomina∣ble both to God and man.
• * 1.2092

  S. Hie∣rome.
• * 1.2093

  The Pope iudgeth no sinne to bee sinne, and sinne to be no sinne.
• * 1.2094

  A Priest by the Po∣pes order may haue a whore but not a wife.
• * 1.2095

  Rom. 14.
• * 1.2096

  Mores doc¦trine is su∣perstitious
• * 1.2097

  1. Tim. 4.
• * 1.2098

  The Pope forbiddeth mariage.
• * 1.2099

  Apparant godlynesse why the Priest may not haue y^• secōd wife.
• * 1.2100

  Christes benefites to¦ward vs are figured by matri∣mony.
• * 1.2101

  We were Idolaters when we came to Christ.
• * 1.2102

  S. Paules doctrine is that priests shuld haue wiues.
• * 1.2103

  Widowes.
• * 1.2104

  More is a sco••fer.
• * 1.2105

  The office of the w••d∣dowes in y^e primatine church.
• * 1.2106

  Rom. 13▪
• * 1.2107

  Young wi∣dowes we∣re forbiddē to minister in the com∣mō seruice.
• * 1.2108

  Fishe no better then fleshe, nor fleshe no better then fishe in the kingdame of Christ.
• * 1.2109

  〈◊〉〈◊〉. ☞ Tyndall.
• * 1.2110

  More. Tyndall.
• * 1.2111

  Three lyes at •…•…ce.
• * 1.2112

  〈…〉〈…〉.
• * 1.2113

  Priestes must be en¦dued wyth vertue and honesty.
• * 1.2114

  Generall counsell.
• * 1.2115

  Parl•…•…∣ment.
• * 1.2116

  The 〈◊〉〈◊〉 vsed both in generall to▪ •…•…es, and also 〈◊〉〈◊〉 parliamen∣tes.
• * 1.2117

  A practise vsed in all counsayles and Parla∣mentes.
• * 1.2118

  The spiri∣tualtie make here∣tickes of them that resist theyr power and will.
• * 1.2119

  Why Priestes may haue no wyues.
• * 1.2120

  The chasti¦tie of the ••••ergy per¦t••••neth to the tempo∣•…•…ie, as much as to the spiri∣tualtie.
• * 1.2121

  Vowes.
• * 1.2122

  No oth is to be kept that is a∣gaynst cha∣ritie or ne∣cessitie.
• * 1.2123

  The popes snares.
• * 1.2124

  〈◊〉〈◊〉.
• * 1.2125

  2.
• * 1.2126

  3.
• * 1.2127

  4.
• * 1.2128

  5.
• * 1.2129

  Tyndall doth here playnly proue More an hereticke.
• * 1.2130

  That is e∣uer best, that mo∣ueth man to the ke∣pyng of Gods com¦maunde∣mentes.
• * 1.2131

  ☜
• * 1.2132

  Deuilish doctrine.
• * 1.2133

  Math. 15.
• * 1.2134

  Christes natural bo∣dy is not in the Sacra∣ment.
• * 1.2135

  The Sa∣crament of the body 〈◊〉〈◊〉 bloud of Christ how it must be receiued.
• * 1.2136

  ☞
• * 1.2137

  S. Micha∣el wayeth 〈◊〉〈◊〉 soules.
• * 1.2138

  The true seruice of God, what it is.
• * 1.2139

  Whether it were best that prie∣stes were gelded.
• * 1.2140

  ☜
• * 1.2141

  Leuit. 10.
• * 1.2142

  More.
• * 1.2143

  Tyndall.
• * 1.2144

  Paphnuti∣us.
• * 1.2145

  More had two wiues & therefore was Biga∣mus.
• * 1.2146

  More.
• * 1.2147

  Tyndall.
• * 1.2148

  The Pope a cruell ty∣ra••nt.
• * 1.2149

  More.
• * 1.2150

  Tyndall.
• * 1.2151

  The spiri∣tualtie would not haue the scripture in Englishe.
• * 1.2152

  Hunne.
• * 1.2153

  More. Horsey.
• * 1.2154

  Tyndall.
• * 1.2155

  If we be not giltie, we neede no pardon.
• * 1.2156

  More woulde ex∣cuse the murther of Hunne.
• * 1.2157

  Hunne.
• * 1.2158

  ☜
• * 1.2159

  More.
• * 1.2160

  Tyndall.
• * 1.2161

  Doetour Lolet.
• * 1.2162

  Olde tran∣slation.
• * 1.2163

  More was a subtill Poet.
• * 1.2164

  The ha∣uyng of the Scripture in English is vtterly agaynst the myndes of the Popish Clergie.
• * 1.2165

  More.
• * 1.2166

  Tyndall.
• * 1.2167

  The scrip∣ture was first deliue∣red to the p••op••e in their vul∣gere toung
• * 1.2168

  More.
• * 1.2169

  Tyndall.
• * 1.2170

  More.
• * 1.2171

  Tyndall.
• * 1.2172

  The ordina¦•…•… are hangmē to such as de∣sire the knowledge of the scrip∣ture.
• * 1.2173

  None can vnderstand the Scrip∣ture except he knewe
• * 1.2174

  Christ to be his iusti¦fication.
• * 1.2175

  More.
• * 1.2176

  Tyndall.
• * 1.2177

  More.
• * 1.2178

  Tyndall.
• * 1.2179

  Eare con∣fession and pardons were neuer confirmed by miracle.
• * 1.2180

  More.
• * 1.2181

  Tyndall.
• * 1.2182

  The Po∣pish spiri∣tualitie are tyr••unts & persecutors
• * 1.2183

  More.
• * 1.2184

  Tyndall.
• * 1.2185

  Pope for∣biddeth ma¦trimony & the eatyng of meates.
• * 1.2186

  The wic∣ked & mon∣strous do∣ynges of the Pope.
• * 1.2187

  More.
• * 1.2188

  Tyndall.
• * 1.2189

  More.
• * 1.2190

  Tyndall.
• * 1.2191

  More.
• * 1.2192

  Tyndall.
• * 1.2193

  All Sacra¦mentes teach vs what to do, or what to beleue.
• * 1.2194

  More.
• * 1.2195

  Tyndall.
• * 1.2196

  Eare con∣fession de∣stroyeth the bene••ite of Christes bloud.
• * 1.2197

  More.
• * 1.2198

  Tyndall.
• * 1.2199

  More.
• * 1.2200

  Tyndall. Repētaūce
• * 1.2201

  More.
• * 1.2202

  Tyndall. Sacramēt.
• * 1.2203

  More. Fayth.
• * 1.2204

  Tyndall.
• * 1.2205

  The P••∣pistes a•••• slaund••••••s of the Gos∣pell.
• * 1.2206

  More. Wo•…•… Tyndall▪
• * 1.2207

  More.
• * 1.2208

  Tyndall.
• * 1.2209

  We can do no good worke ex∣cept we be∣leue that our sinnes are forgeuē in Christ.
• * 1.2210

  More. Sinne.
• * 1.2211

  Tyndall.
• * 1.2212

  More. Ʋnbel••efe.
• * 1.2213

  Tyndall.
• * 1.2214

  More. Frewill.
• * 1.2215

  Tyndall.
• * 1.2216

  We haue no freewill to preuent grace & pre¦pare our selues.
• * 1.2217

  Math. 12.
• * 1.2218

  Iohn. 5.
• * 1.2219

  1. Cor. 6.
• * 1.2220

  The hea∣ring of gods word causeth re∣pentaunce.
• * 1.2221

  Iohn. 19.
• * 1.2222

  There can be no repē∣taunce in vs but god doth first worke in vs by hys grace.
• * 1.2223

  More.
• * 1.2224

  Tyndall.
• * 1.2225

  All power that we haue to good or euil is of God: But y^e cro∣ked and naughty v∣sage of the same is of our owne c••••kerd & corrupt n••∣ture.
• * 1.2226

  More. Matrimo∣nye. Tyndall.
• * 1.2227

  Matrimo∣ny cā be no Sacramēt except a doc¦trine be ad∣ded therun∣to that the people may know the benefite of Christ that we haue by matrimony
• * 1.2228

  More. Orders.
• * 1.2229

  Tyndall.
• * 1.2230

  No Sacra¦ment is w^t∣out signifi∣cation.
• * 1.2231

  More. Cōsecrate.
• * 1.2232

  Tyndall.
• * 1.2233

  Womē that are vertu∣ous and dis∣crete may in cases of necessitie minister the Sacramen¦tes as well as the Priest.
• * 1.2234

  More. Sacrifice. Tyndall.
• * 1.2235

  In ensam∣ple.
• * 1.2236

  The supper of the Lord is geuen vs to be a me∣moriall of his death once offered for all.
• * 1.2237

  Christes memoriall Masse.
• * 1.2238

  More. Bread.
• * 1.2239

  Tyndall.
• * 1.2240

  The cor∣rupt and vayne dis∣putations of men to proue christ to be really in the Sa∣crament.
• * 1.2241

  Iohn. 〈◊〉〈◊〉
• * 1.2242

  More. Masse.
• * 1.2243

  Tyndall.
• * 1.2244

  The Sa∣crament of Christes body when it is faith∣fully mini∣stred doth profite as many as do beleue in Christes death.
• * 1.2245

  More.
• * 1.2246

  Tyndall.
• * 1.2247

  More. Touch. Tyndall.
• * 1.2248

  More. Worship.
• * 1.2249

  Tyndall.
• * 1.2250

  The true worship∣ping of the Sacramēt, is to beleue that it is a true signe that Christ suffered death for vs.
• * 1.2251

  More.
• * 1.2252

  Tyndall.
• * 1.2253

  More. Purgatory
• * 1.2254

  Tyndall.
• * 1.2255

  More. Soules sleepe. Tyndall.
• * 1.2256

  The soules departed rest at Gods will & pleasure.
• * 1.2257

  Deut. 2••.
• * 1.2258

  More. Saintes. Tyndall.
• * 1.2259

  More.
• * 1.2260

  Tyndall.
• * 1.2261

  More.
• * 1.2262

  Tyndall.
• * 1.2263

  Saintes are not to be called v∣pon, for we haue no pro¦mise nor as∣suraunce that either they heare vs or can profite vs.
• * 1.2264

  The chil∣dren of god are obediēt to hys lawes.
• * 1.2265

  Images.
• * 1.2266

  Hierome.
• * 1.2267

  Images were not al¦lowed in the primi∣tiue church
• * 1.2268

  Epiphani∣us cut the I¦mage.
• * 1.2269

  Gregory Cirenus.
• * 1.2270

  A Councel gathered in Grece dyd put downe all Images.
• * 1.2271

  Ezechias.
• * 1.2272

  Images are not to be had in Churches.
• * 1.2273

  More. Our Lady.
• * 1.2274

  Tyndall.
• * 1.2275

  More. Salue Re∣gina. Tyndall▪
• * 1.2276

  Mors.
• * 1.2277

  Tyndall.
• * 1.2278

  Math. 12.
• * 1.2279

  Luke. 1••.
• * 1.2280

  The pray∣ers of all good womē are aswell accepted of God as the prayers of our Lady.
• * 1.2281

  More. Crosse. Tyndall.
• * 1.2282

  More.
• * 1.2283

  Tyndall.
• * 1.2284

  More. Ʋow. Tyndall.
• * 1.2285

  More. Martine. Tyndall.
• * 1.2286

  Martine.
• * 1.2287

  All false∣hode is not espyed on in one 〈◊〉〈◊〉.
• * 1.2288

  More.
• * 1.2289

  Tyndall.
• * 1.2290

  ☜
• * 1.2291

  More. Martine. Tyndall.
• * 1.2292

  More. Martin.
• * 1.2293

  Tyndall▪
• * 1.2294

  Vn••••n.
• * 1.2295

  More.
• * 1.2296

  Tyndall.
• * 1.2297

  How far a Christen man is bounde to suffer.
• * 1.2298

  More.
• * 1.2299

  Tyndall.
• * 1.2300

  More.
• * 1.2301

  Tyndall. More.
• * 1.2302

  Tyndall.
• * 1.2303

  More.
• * 1.2304

  Tyndall.
• * 1.2305

  More.
• * 1.2306

  Tyndall.
• * 1.2307

  More.
• * 1.2308

  Tyndall.
• * 1.2309

  More.
• * 1.2310

  Tyndall.
• * 1.2311

  Vnlawfull vowes are not to be obserued.
• * 1.2312

  Vowes.
• * 1.2313

  All vowes are to be made wyth great ad∣uisement.
• * 1.2314

  We m••st vse Gods creatures for our ne∣c•…•…e.
• * 1.2315

  All our ab∣stinence & chastising of our sel∣ues, is to our owne profite.
• * 1.2316

  Freewi••t.
• * 1.2317

  More blas∣phemeth God.
• * 1.2318

  Our dedes are euill, because we lacke know ledge to re∣ferre them vnto the glory of God.
• * 1.2319

  2. Cor. 4.
• * 1.2320

  The deuill is the blin∣der & kepee of vs frō y^• vnderstan∣ding of gods wyll.
• * 1.2321

  The deuill is the blin∣de•• and ke∣per of vs from the vnderstan∣dyng of Gods wil.
• * 1.2322

  We may not be curi¦ous to search gods secretes.
• * 1.2323

  A Papisti∣call opiniō.
• * 1.2324

  Witte, rea∣son, & iudge¦ment goeth before will.
• * 1.2325

  Faith is the gift of God & com¦meth not by free wil.
• * 1.2326

  Phil. 1.
• * 1.2327

  Phil. 2.
• * 1.2328

  God is the first wor∣ker & bring¦ger to passe of our well doynges.
• * 1.2329

  Math. 24.
• * 1.2330

  The Chri∣stians seeke helpe of Christ.
• * 1.2331

  O abhomi∣nable blas∣phemy.
• * 1.2332

  Doct. Fer∣man.
• * 1.2333

  Master do¦ctour Fer∣mon was a vertuous godly and learned mā
• * 1.2334

  A true note to know hypo¦crites.
• * 1.2335

  M. More 〈◊〉〈◊〉 a iuggle•• with ter∣mes.
• * 1.2336

  The order of iustify∣ing.
• * 1.2337

  A lyuely descriptio•• of our 〈◊〉〈◊〉∣fication.
• * 1.2338

  The great mercy and kindenes of God mo∣ueth mā to repētaūce.
• * 1.2339

  The right order of our iustificatiō.
• * 1.2340

  1. Iohn. 4.
• * 1.2341

  Faith only apprehen∣deth our iu∣stification.
• * 1.2342

  what faith iustifieth.
• * 1.2343

  There are diuersities of faith, and but one faith that iustifieth vs.
• * 1.2344

  Workes.
• * 1.2345

  Out of a liuely and iustifiyng faith sprin∣geth good workes.
• * 1.2346

  Fayth a∣lone iusti∣fieth.
• * 1.2347

  A simili∣tude.
• * 1.2348

  More is maliciously blynde.
• * 1.2349

  An ap•• and proper ex∣sample of loue.
• * 1.2350

  Rom. 5.
• * 1.2351

  God loued vs first, that we
• * 1.2352

  should loue him againe
• * 1.2353

  ☜
• * 1.2354

  He that lo∣ueth God loueth hys neighbour.
• * 1.2355

  Note here the mercy & goodnes of God.
• * 1.2356

  Faith may be had w^t∣out loue, but it is a barreine & naked faith
• * 1.2357

  Ciprian.
• * 1.2358

  Martyrs that suffe∣red all a yeare long.
• * 1.2359

  The de∣uils Mar∣tyrs.
• * 1.2360

  We must doe good workes of loue, and not for re∣ward.
• * 1.2361

  Our do∣ynges can deserue no∣thyng, but Christe hath deser∣ued for vs.
• * 1.2362

  Iames. 〈◊〉〈◊〉.
• * 1.2363

  Iames ••e∣proueth sel•••• ••••••tes and not a true and li∣uely sayth.
• * 1.2364

  Fayth that will not woorke when opor¦tunitie ser∣ueth cā not iustifie.
• * 1.2365

  How wor∣kes iustifie.
• * 1.2366

  Rom. 4.
• * 1.2367

  Iohn. 8.
• * 1.2368

  Abrahā be∣leued gods promises & therefore was iusti∣fied.
• * 1.2369

  Hee that seeth hys neighbour in necessitie & hath no compassion on him, hath no fayth.
• * 1.2370

  The Pa∣pistes preach wor¦kes that are profita∣ble to them selues.
• * 1.2371

  More. Dauid. Tyndall.
• * 1.2372

  Psal. 51.
• * 1.2373

  When we haue offen∣ded God we must re¦turne qui••k¦ly by repen¦taunce and call vpon God to heare vs for Christ our Saui∣ours sake.
• * 1.2374

  Poena cul∣pa.
• * 1.2375

  As we haue recea∣ued at the hād of God mercy, so must we shewe mer∣cy to our neygh∣bours.
• * 1.2376

  Workes of them selues iustifie not.
• * 1.2377

  He that lo∣ueth hys neighbour for Christs sake the same is righteous.
• * 1.2378

  All our workes if they pro∣cede not of loue are no¦thyng.
• * 1.2379

  Fayth in Christ ma∣keth our small wor∣kes accep∣table.
• * 1.2380

  ☞ The righ∣teous ly∣ueth by ••aith.
• * 1.2381

  Faith in Christes bloud doth onely iusti∣fie vs.
• * 1.2382

  More.
• * 1.2383

  Tyndall.
• * 1.2384

  Iohn Bap¦tist and our Lady also were sin∣ners & loo∣ked for the redemptiō in Christ.
• * 1.2385

  Chrisosto∣mus.
• * 1.2386

  There was neuer any but Christ that was with∣out sinne.
• * 1.2387

  1. Iohn. 1.
• * 1.2388

  Workes are vnder the law.
• * 1.2389

  Fayth is vnder no law.
• * 1.2390

  More.
• * 1.2391

  Tyndall.
• * 1.2392

  More.
• * 1.2393

  Tyndall.
• * 1.2394

  The blinde and ••ond reasoning of More.
• * 1.2395

  Luke. 22.
• * 1.2396

  Iohn. 17.
• * 1.2397

  The diffe∣rence be∣twene Pe∣ters fall & the fall of Iudas.
• * 1.2398

  Iudas.
• * 1.2399

  Iudas pe∣rished in desperatiō.
• * 1.2400

  By Adam we are all made the children of the wrath of God.
• * 1.2401

  Rom. 9.
• * 1.2402

  God wor∣keth by di∣uers to make vs to call vpō and to trust in his mer∣cy.
• * 1.2403

  Frewill.
• * 1.2404

  The witte leadeth the will.
• * 1.2405

  Mores wittes are captiuated.
• * 1.2406

  A prety ex∣ample.
• * 1.2407

  ☞
• * 1.2408

  King Hen∣ry the. v.
• * 1.2409

  King Hēry the 4. was an vsurper of y^e crowne
• * 1.2410

  ☜
• * 1.2411

  The Turk is to be re∣sisted.
• * 1.2412

  The vnion of Doctors a good booke.
• * 1.2413

  ☜
• * 1.2414

  More.
• * 1.2415

  Tyndall sweareth.
• * 1.2416

  More.
• * 1.2417

  Tyndall.
• * 1.2418

  Eare con∣fession.
• * 1.2419

  More. Purgatory
• * 1.2420

  Tyndall.
• * 1.2421

  More.
• * 1.2422

  Clergy.
• * 1.2423

  Tyndall.
• * 1.2424

  Note.
• * 1.2425

  More.
• * 1.2426

  Tyndall.
• * 1.2427

  Paule dyd excommu∣nicate, but our By∣shops do burne.
• * 1.2428

  Math. 23.
• * 1.2429

  An old pra∣ctise of the Phariseis, newly pra∣ctised by the Pope & his Prelates.
• * 1.2430

  Wordly pre∣fermentes are le••••es to true Chri∣stianitie.
• * 1.2431

  The Jew•••• 〈◊〉〈◊〉 accu¦••ed Christ.
• * 1.2432

  The c••••ell Iewes by persecutyng Christ & his Apostles procured the vengeaunce of God to lighten vpō them selues
• * 1.2433

  The Apost∣les〈…〉〈…〉all o•…•….
• * 1.2434

  The practise of our Pre∣lates in these dayes.
• * 1.2435

  The gene••a¦tion of Se••¦pentes
• * 1.2436

  A good ad∣munition to all blynde guides.
• * 1.2437

  Our Prela∣tes seeke to be chiefe and highest.
• * 1.2438

  Swarmes of sectes set vp by the Pope & his Prelates.
• * 1.2439

  Our Prela∣tes professe¦the Pope to be their Lord but ye•• keepe no part of hys lawe.
• * 1.2440

  The Popes clergie are murtherers
• * 1.2441

  A good ad∣monition to all rulers.
• * 1.2442

  The commō perswasion vsed by hy∣pocrites.
• * 1.2443

  The Popes clergie are lyers.
• * 1.2444

  The wrath of God styr∣reth vp the people to destroy the enemie•• and persecu∣tors of the truth.
• * 1.2445

  God is the defender of kynges and princes.
• * 1.2446

  Wicked kynges and rulers that persecute Gods mini∣sters are the troub∣lers of them¦selues and their realme and not the preachers.
• * 1.2447

  As many as will be the disciples of Christ must learne of him meeke∣nes & obedi∣ence to the higher po∣wers.
• * 1.2448

  Ye must suf∣fer wyth Christ that ye may ioye with him in the lyfe to come.
• * 1.2449

  God will be reuenged vpon cruell tyrauntes.
• * 1.2450

  In the trea∣tise folow∣ing is shew∣ed who are the cause••s of insurrec∣tion.
• * 1.2451

  Iohn. 18.
• * 1.2452

  Math. 1••▪
• * 1.2453

  The m•…•…∣sters of Christes doctrine may not haue any temporall offices.
• * 1.2454

  Math. 6▪
• * 1.2455

  Math. 1••▪
• * 1.2456

  The offi∣cers in Christes kingdome may haue no tempo∣rall domi∣nion.
• * 1.2457

  Math. 1••.
• * 1.2458

  ••o receiue a child in Christes name what it is.
• * 1.2459

  〈◊〉〈◊〉. Thes. 3.
• * 1.2460

  The Pope is a Wolfe in a lambes skinne.
• * 1.2461

  Why Pe∣ter was cal¦led chief of the Apost∣les.
• * 1.2462

  Peter had no authori∣tie aboue the rest of the Apost∣les.
• * 1.2463

  The ••opes kyngdome is of the world.
• * 1.2464

  •…•…able of the Popes g•…•…e 〈◊〉〈◊〉 •…•…e his badge.
• * 1.2465

  The mini∣sters of the kyngdome of God, must go∣uerne with all loue, mekenes & pacience.
• * 1.2466

  Peter in y^• vse of spea∣kyng for his diligēce is called (but not in the Scrip∣ture) the chief of the Apostles.
• * 1.2467

  Peter was inforced to render an accompt to his brethrē of his do∣ynges.
• * 1.2468

  Peter shewed no pa••t of hys a•• ho•…•…e, 〈◊〉〈◊〉 the mighty power of 〈◊〉〈◊〉.
• * 1.2469

  〈◊〉〈◊〉 the A∣postles al∣ledge the authoritie of God in Christ. and no authori∣tie of their own.
• * 1.2470

  Peter was sent by the other Apo∣stles to preach 〈◊〉〈◊〉 Samaria.
• * 1.2471

  Gal.
• * 1.2472

  Paul 〈…〉〈…〉to his 〈◊〉〈◊〉.
• * 1.2473

  Scripture is the ch••e∣fest of the Apostles.
• * 1.2474

  We ge••e the〈…〉〈…〉〈◊〉〈◊〉 reue∣••••nce, no•• for them •…•…es b•••• because of the word th•••• •…•…y minister▪
• * 1.2475

  Math. 18.
• * 1.2476

  O•••• bre∣thren 〈◊〉〈◊〉 they 〈◊〉〈◊〉 must b•• re∣formed by loue▪ a 〈◊〉〈◊〉 ••y 〈◊〉〈◊〉
• * 1.2477

  how we may go to the lawe wythout trespassers.
• * 1.2478

  Math. 6.
• * 1.2479

  Open and 〈◊〉〈◊〉 offē¦d••urs are to be r••bu∣ked openly.
• * 1.2480

  The king∣dome of Christ is spirituall.
• * 1.2481

  Luk•…•…
• * 1.2482

  Officers first orday∣ned in Chri¦stes church
• * 1.2483

  Byshop.
• * 1.2484

  Honour the aged.
• * 1.2485

  In y^e aged is experi∣ence.
• * 1.2486

  Deacon.
• * 1.2487

  In the primitiue Church they chose Deacons to minister to y^• poore.
• * 1.2488

  Widowes.
• * 1.2489

  Common goodes.
• * 1.2490

  The ••reat and feruēt charitie in the prima∣tiue church
• * 1.2491

  The coue∣tousnes of y^t Prelates was the decay of Christen∣dome and y^e encreasing of the king¦dome of Mahomete
• * 1.2492

  The proud clergie how they spent the treasure 〈◊〉〈◊〉 y^• ••oore.
• * 1.2493

  Isacius.
• * 1.2494

  The electi∣on was cō∣firmed by the Empe∣rour.
• * 1.2495

  Note here the trea∣sure that y^e Byshops of Rome had at thys tyme.
• * 1.2496

  The By∣shop of Rome in y^• primatiue Church was a daū∣gerous of∣fice.
• * 1.2497

  At the first entry of Christes Churche, there was no tythes payde to y^e ministers.
• * 1.2498

  All corrup∣tion of the Churche came first out of the Deacons.
• * 1.2499

  Money purchased prefermēt.
• * 1.2500

  The Pre∣lates must bide still in the courte.
• * 1.2501

  How the clergie first by riches & thē by •…•…at∣tery ad∣uaunced thēselues.
• * 1.2502

  When the Prelates waxed riche, then they dispu∣ted who shoulde be highest.
• * 1.2503

  Ierusalem was y^• fir••t sea•• of ou•• 〈◊〉〈◊〉 byshop.
• * 1.2504

  Constanti∣nople. Rome.
• * 1.2505

  H•••• Ro∣me come to be y^• chif∣est citie.
• * 1.2506

  Rome the seate and mother of all wicked∣nesse.
• * 1.2507

  Phocas.
• * 1.2508

  Pope Boniface the thirde.
• * 1.2509

  Phocas the Empe∣rour first gaue priui∣lege to the Byshop of Rome ••o be the chief Byshop.
• * 1.2510

  The chasti¦tie of Prie∣stes how it came vp.
• * 1.2511

  Note 〈◊〉〈◊〉 the climing vp of the Pope.
• * 1.2512

  Diuision in the Church.
• * 1.2513

  The Gre∣kes will not be vn∣der the Popes ty∣ranny.
• * 1.2514

  Mahomet & the Pope began at one tyme.
• * 1.2515

  Gregory The Pope came vp by the French mē, and by them he cō¦tinueth his estate still.
• * 1.2516

  Pope Zacharias the first. Hildericus
• * 1.2517

  Pipinns.
• * 1.2518

  The Pope put downe the right French kyng and set vppe Pipine.
• * 1.2519

  The kyng of Fraunce was made a Monke.
• * 1.2520

  Pope Steuen the second. Estulphus kyng of Lumbardy
• * 1.2521

  How the Pope was aduaunced.
• * 1.2522

  By what meanes Mahomet waxed great.
• * 1.2523

  Carolus magnus.
• * 1.2524

  The Pope become a great God on y^• earth.
• * 1.2525

  Desiderius
• * 1.2526

  Pope A∣drian the first.
• * 1.2527

  The Pope purposed to be Em∣perour him selfe.
• * 1.2528

  Charles & the Pope deuided the kyngdome of Lom∣bardy.
• * 1.2529

  The Pope gathered a Councell, and gaue vnto Char¦les the Emp••re of Rome.
• * 1.2530

  Leo the 〈◊〉〈◊〉. Pope.
• * 1.2531

  O•…•…ne who••e Em¦pyre, the Pope made ••••o.
• * 1.2532

  Most Chri¦sten kyng.
• * 1.2533

  Defender of the faith
• * 1.2534

  The eldest sonne of the holy seate.
• * 1.2535

  Who is a Christian kyng.
• * 1.2536

  The lyfe of Charles.
• * 1.2537

  Charles cō¦pelled a•• men to the obedience of the pope.
• * 1.2538

  Practise.
• * 1.2539

  The Pope is a dispen∣ser a brea∣ker of the bondes of Matrimo∣nie.
• * 1.2540

  Charles a filthy whoremon¦ger.
• * 1.2541

  Charles hath hys whore ca∣••••ed with hym.
• * 1.2542

  This was an Empe∣rour for the ••••pes own mouth.
• * 1.2543

  Ido••yng Emperour
• * 1.2544

  The Pope made this lecherous Emperour a Saint.
• * 1.2545

  Lewes the milde.
• * 1.2546

  Pope Ste¦uen the iiij.
• * 1.2547

  The Pope elected and set vp with out the as∣sent of the Emperour
• * 1.2548

  Pope Pas∣chale.
• * 1.2549

  The Pope how hee a∣bused the Emperour
• * 1.2550

  The Pope setteth no•• by the Em¦perour.
• * 1.2551

  •…•…ne.
• * 1.2552

  Pope Nicholaus the first.
• * 1.2553

  Pope Adrian the second.
• * 1.2554

  Pope Adrian the third.
• * 1.2555

  The ver∣tue of the Pope and power o•• y^• Emperour perished together.
• * 1.2556

  The popes haue bene onely bloud shede•••• a∣boue. vij. C. peates.
• * 1.2557

  All Christ••¦dome hath bene trou∣bled wyth the Popes causes.
• * 1.2558

  Vandales, Hunnes. Gothes.
• * 1.2559

  The spiri∣tualtie o∣be••ed to him that gat the vic∣tory, how wicked so∣euer he was.
• * 1.2560

  Building of Abbeyes
• * 1.2561

  Shrining of saintes.
• * 1.2562

  This was the tyme that false prophetes did arise in the church.
• * 1.2563

  Beringari∣us.
• * 1.2564

  Ottho.
• * 1.2565

  Pope Iohn the. xij.
• * 1.2566

  The oth of the Empe∣rour made to the pope.
• * 1.2567

  Not•• here the dissi∣mulation of y^• Pope, in callyng his posses∣sions S. Peters possessions.
• * 1.2568

  Pope Gregory the fi••t.
• * 1.2569

  The electi∣on of the Emperour appertey∣neth to the Lordes of Germany.
• * 1.2570

  The Iuy∣tree spring∣eth.
• * 1.2571

  The maner how y^• pope did spring vp to hys great auc∣toritie.
• * 1.2572

  The chu∣sing of the Pope & all Bishoppes perteyned vnto the Emperour and kinges once.
• * 1.2573

  The almes geuen vnto the poore is become S. Peters patrimony.
• * 1.2574

  Dani. xiiij.
• * 1.2575

  The Pope first gat a∣boue all the Bishops, & then aboue the Empe∣rour.
• * 1.2576

  O Lucifer.
• * 1.2577

  Note this deuilish & •…•…na∣ble pride.
• * 1.2578

  •…•…e •…•…e by the Pope.
• * 1.2579

  The Pope createth his shaue∣lyngs into dignities.
• * 1.2580

  Qualis pa∣ter talis fi∣lius, good naturall children.
• * 1.2581

  The popes order com∣pared with Christes.
• * 1.2582

  Christ a••d the Pope compared together.
• * 1.2583

  Christ brin¦geth a man lowe, but the Pope lifteth vp a hygh.
• * 1.2584

  The Pope receaueth his riches and kyng∣domes of the deuill.
• * 1.2585

  The Pope distribu∣teth his fa∣thers kyng dome.
• * 1.2586

  The popes order com∣pared with the order of the Apo¦stles.
• * 1.2587

  The popes Priestes.
• * 1.2588

  The popes widowes.
• * 1.2589

  The popes Deacons.
• * 1.2590

  How the Pope deui∣deth the poore peo∣ples al∣mes.
• * 1.2591

  Monkes.
• * 1.2592

  Monkes made mini∣sters to the poore,
• * 1.2593

  Monkes robbe the poore▪
• * 1.2594

  Begging friers.
• * 1.2595

  The charge of the ••ay people.
• * 1.2596

  How the spiritualtie bestow their trea∣sure.
• * 1.2597

  The Pope maketh lawes.
• * 1.2598

  What sub∣tiltie the Pope vseth to stablishe his king∣dome.
• * 1.2599

  The Pope hath feined the gift of Constan∣tine.
• * 1.2600

  The Pope corrupteth the scrip∣ture, and why?
• * 1.2601

  Peter (sayth the Pope) was the head of Christes church.
• * 1.2602

  All mini∣sters haue as great a charge ge∣uen them of God as Peter had
• * 1.2603

  Peter prea¦ched but the Pope preached not.
• * 1.2604

  Fayth is the rocke whercon Christes Churche is built.
• * 1.2605

  Bindyng and losyng how it is to be vnder∣stand.
• * 1.2606

  The keyes
• * 1.2607

  Behold here Anti∣christ, how he wresteth the Scrip∣tures.
• * 1.2608

  Christes power is 〈◊〉〈◊〉 saue sin∣ners.
• * 1.2609

  Of this ma¦ner iug∣gleth ••ee with all textes.
• * 1.2610

  At the suf∣feryng of Christ, the offeryng of sacrifices & ceremonies▪ ceassed: for Christ offe∣red hym selfe once for all.
• * 1.2611

  Christ gaue all his Apostles like autho∣ritie.
• * 1.2612

  To bynde and lose is to preach.
• * 1.2613

  Christ sent out all hys Apostles & not Peter ••••••n••.
• * 1.2614

  Note,
• * 1.2615

  We are bound to forgeue our neigh∣bours as∣well as Pe¦ter was.
• * 1.2616

  Christ buil¦ded his Churche vpon the confession of Peter, & not vppon Peter.
• * 1.2617

  A woman hath power to bynd.
• * 1.2618

  How〈…〉〈…〉man may bynde and lose.
• * 1.2619

  To bynde the consci∣ence, and to reproue opē sinners perteineth to the con∣gregation.
• * 1.2620

  Reasons that Peter was not y^• greatest by authoritie geuen hym of Christ.
• * 1.2621

  Peter had first his seate at An¦tioche.
• * 1.2622

  Christes power is in the Gospel
• * 1.2623

  Paul is cal¦led to helpe
• * 1.2624

  In the pre∣sence of the greater the power of the lesser doth 〈◊〉〈◊〉.
• * 1.2625

  Paule is made equal felow with Peter.
• * 1.2626

  Peters seate what it is.
• * 1.2627

  Peters seate Pe∣ters doc∣trine & Pe¦ters keyes are all but one thyng.
• * 1.2628

  Peters seate is Christes Gospell.
• * 1.2629

  The Pope sitteth in th•• deuils seate, whose Ʋi∣care he is.
• * 1.2630

  Purgatory
• * 1.2631

  The Pope sayth that Purgatory ••s in ••arth.
• * 1.2632

  Vowes.
• * 1.2633

  Othes.
• * 1.2634

  Testamēts
• * 1.2635

  The Pope altereth mēs willes & testamēts at his plea∣sure.
• * 1.2636

  The popes marchaun∣dise.
• * 1.2637

  Vnion.
• * 1.2638

  The great and shame∣full abuse of ••bbeyes
• * 1.2639

  Dispēsati∣ons purcha¦sed of the Pope.
• * 1.2640

  Choppyng and chaun∣gyng vsed by the pope
• * 1.2641

  The wic∣ked bestow¦ing of bene∣fices by the Pope.
• * 1.2642

  The church can ••ot erre.
• * 1.2643

  The Pope sayth that the Scrip∣ture is true not of it selfe, but because he alloweth 〈◊〉〈◊〉 approueth it.
• * 1.2644

  A simili∣tude.
• * 1.2645

  This do∣ctrine the papistes v∣sed in those dayes.
• * 1.2646

  The c••••∣mon and 〈◊〉〈◊〉 and •…•…∣ching of ••he Papistes.
• * 1.2647

  The Ab∣botes keep the monks in ignorāce and the bisshops y^e priestes.
• * 1.2648

  ••alne ioy∣ned w^t pain maketh ••••yne no∣thing,
• * 1.2649

  The vse of vniuersi∣ties▪
• * 1.2650

  Prouiso.
• * 1.2651

  S. Tho. de Aquino.
• * 1.2652

  Saintes.
• * 1.2653

  Thomas of Canter∣bury.
• * 1.2654

  Tho. ••e••∣ket & Tho. Wolsey co∣pared to∣gether.
• * 1.2655

  The Pope rewardeth his seruāts highly whē they be dead.
• * 1.2656

  Policie.
• * 1.2657

  The prac∣tise of little master parson.
• * 1.2658

  K. Herold.
• * 1.2659

  Robert of Cāterbury
• * 1.2660

  Remission of sinnes to conquere England.
• * 1.2661

  Note here how well Christ and the pope a∣gre Christ biddeth saue, & the pope bid∣deth kill.
• * 1.2662

  The pope is a cruell & mercilesse tyrant.
• * 1.2663

  Anselmus a chapleine of y^e popes.
• * 1.2664

  ☜ The pope is well plea¦sed to admit priestes to haue who∣res. but not wiues.
• * 1.2665

  Note here the pryde and wic∣kednes of the Pope.
• * 1.2666

  Remission of sinnes to cōquere England.
• * 1.2667

  Thomas Arundell.
• * 1.2668

  Practise of Prelates.
• * 1.2669

  The popes clergy are secret and subtile con∣spirators.
• * 1.2670

  ☞
• * 1.2671

  A trayte∣rous prac∣tise.
• * 1.2672

  ☜ The Pa∣pistes are styrers vppe of warres & sheders of bloud.
• * 1.2673

  Duke Hū∣frey.
• * 1.2674

  Papistes are cruell.
• * 1.2675

  A Parlia∣ment kept at Bury.
• * 1.2676

  The death of Hom∣frey Duke of Glouce∣ster protec∣tour of the Realme of England.
• * 1.2677

  This is Syr Tho. More.
• * 1.2678

  The Cler∣gy cannot abyde them that can iudge talse miracles.
• * 1.2679

  Thre cau∣ses why the Duke of Glouce∣ster was murthered
• * 1.2680

  The Pope is the whore of Babylon.
• * 1.2681

  An other practise of Prelates.
• * 1.2682

  Popes haue depo∣sed Empe∣rours, and lykewise Empe∣rours haue deposed Popes.
• * 1.2683

  No man may re∣buke the Pope for any mis∣chief that he doth.
• * 1.2684

  Venetians.
• * 1.2685

  The Pope may geue and take a∣gayne at hys will & pleasure.
• * 1.2686

  The Ʋe∣netians ••a••e not for the popes cur∣sing nor blessing.
• * 1.2687

  Frenchmē.
• * 1.2688

  Englishmē
• * 1.2689

  The prac∣tise of the pope with all kinges & princes.
• * 1.2690

  The pope a breaker of peace.
• * 1.2691

  The abuse of the sacra¦ment.
• * 1.2692

  How y^• sa∣crament should be broken be∣twene kin∣ges and princes.
• * 1.2693

  The Pope would not haue the Emperour to strong
• * 1.2694

  Remission of sinnes, & cleane deli∣uerance out of pu••gato∣••ye.
• * 1.2695

  A frier Fo∣rest or a vi∣car of Croi¦den.
• * 1.2696

  Popish practises.
• * 1.2697

  Dissembled ••ruce.
• * 1.2698

  Henry. v.
• * 1.2699

  K. Henry. v. conque∣red more then the prelates thought he would do.
• * 1.2700

  Henry. vi.
• * 1.2701

  The crafty practise of the popes legate.
• * 1.2702

  The mari∣age of king Henry vi.
• * 1.2703

  The Duke of Gloce∣ster trayte∣rously mur¦thered.
• * 1.2704

  ☜ Frier Bon¦gaye.
• * 1.2705

  Cruel war betwene k. Henry, and the erle of Warwike.
• * 1.2706

  Confession in the eare was a wic¦ked inuen∣tion.
• * 1.2707

  Lycence of the Pope for xiiij. to study Ni∣cromancy.
• * 1.2708

  A subtile practise of Prelates.
• * 1.2709

  He mea∣neth Car∣dinal Wol∣••ey.
• * 1.2710

  Leut. 2••. Deut. 28. 29.
• * 1.2711

  A practise of the Pre∣lates with their poore Priestes.
• * 1.2712

  Thomas Wolffe.
• * 1.2713

  The des∣cription of Cardinall Wolsey.
• * 1.2714

  The kings byrth cal∣ked by the Cardinall.
• * 1.2715

  Byshops talke kings natiuities.
• * 1.2716

  Kyng Hen¦ry the viij. had Cardi∣nall Wol∣sey in great estimation.
• * 1.2717

  The ma∣ner & prac∣tise of Car∣dinal Wol∣sey.
• * 1.2718

  The kyng is betrayed
• * 1.2719

  The quene is betraye••
• * 1.2720

  Note this deuilish practise.
• * 1.2721

  The By∣shop of Lyn¦colne.
• * 1.2722

  Cardinall Wolsey ruled alto∣gether.
• * 1.2723

  K. Lewes.
• * 1.2724

  Pope Iulye.
• * 1.2725

  This is a true story.
• * 1.2726

  The new Thomas.
• * 1.2727

  Maximilian the Empe∣rour was K. Henry. 〈◊〉〈◊〉 his souldier
• * 1.2728

  Remission of sinnes.
• * 1.2729

  Note here the subtle∣tie & craft of the pope.
• * 1.2730

  Now King Henry. 8. with a•• his army was abused.
• * 1.2731

  The Pre∣lates see e∣uer before∣hand what is like to folow.
• * 1.2732

  Papistes are great forecasters of perils.
• * 1.2733

  Practise.
• * 1.2734

  The kin∣ges sister 〈◊〉〈◊〉 to Fraunce.
• * 1.2735

  Traite∣rous Pre∣lates.
• * 1.2736

  ☜ The pomp and appa∣rell of the Cardinall & his chap∣••aines pas∣sed the xij. Apostles.
• * 1.2737

  Prelates.
• * 1.2738

  Salutatiō
• * 1.2739

  Cardinall Wolsey was a sub∣•…•… worker
• * 1.2740

  A certaine secreat.
• * 1.2741

  Milane.
• * 1.2742

  Turnay.
• * 1.2743

  The Em∣peror came thorough England.
• * 1.2744

  Nurturing of kinges.
• * 1.2745

  Pract••••e.
• * 1.2746

  The french king sen∣deth a defi∣ance to K. Henry vi••.
• * 1.2747

  Armies sée into stance.
• * 1.2748

  The Car∣dinal was the Empe∣rours frēd openly, and the french kinges se∣creatly.
• * 1.2749

  The sege of Pauie.
• * 1.2750

  Pauie.
• * 1.2751

  A false pope and leud Cardinall.
• * 1.2752

  Pace, the 〈◊〉〈◊〉. of Eng∣lands Am∣bassadour.
• * 1.2753

  Burbon.
• * 1.2754

  The Em∣perour set∣teth vpon y^• french king by night.
• * 1.2755

  These ship¦pes were english An∣gels of gold
• * 1.2756

  At the ta∣king of the french king Te Deum, was song, and great triumph made in England.
• * 1.2757

  Subtile practises of the Cardi∣nall.
• * 1.2758

  The marte shold haue bene at Ca∣les.
• * 1.2759

  A ruffelar.
• * 1.2760

  The pride and arro∣gancie of Cardinall Wolsey.
• * 1.2761

  Cardinall Wolsey a great tray∣tor.
• * 1.2762

  Cardinall Wolsey cō∣mitted trea¦son agaynst the Empe∣rour.
• * 1.2763

  Cardinall Wolsey preferred More to he Chaun∣celour.
• * 1.2764

  Treason layd to the Cardinall charge.
• * 1.2765

  Mortun∣ries, pro∣bate of Te∣stamentes.
• * 1.2766

  Pluralitie of bene∣fices.
• * 1.2767

  Tithes.
• * 1.2768

  The Churche∣wardens haue bene accustomed to gather the tithes, and to geue the Pa••••o his reaso∣nable sti∣pend, and to geue the re•• to the poore.
• * 1.2769

  Princes haue here∣in much to aunswere.
• * 1.2770

  The loane first forge∣uen by the Clergie.
• * 1.2771

  The loane forgeuē by the tempo∣ralitie.
• * 1.2772

  The By∣shoprieke of Durhā.
• * 1.2773

  Tunstall Byshop of Durham brent the new Testa¦ment.
• * 1.2774

  A Bishop∣ricke is a superflu∣ous honor, and a lew de liberty.
• * 1.2775

  The Car∣nall cleare∣ly dischar∣ged.
• * 1.2776

  Defēder of the fayth.
• * 1.2777

  The title of the defē∣dour of the fayth came frō Rome.
• * 1.2778

  The Po∣pishe and vayne glo∣rious ma∣ner of Car∣dinal Wol∣sey.
• * 1.2779

  The Car∣dinals hat.
• * 1.2780

  The falsest and vainest Cardinall that euer was.
• * 1.2781

  The chirch erreth. if y^• pope and bishops be the chirch.
• * 1.2782

  Marten Luther sub¦mitted him self to king Henry viij.
• * 1.2783

  More is proued a lyer.
• * 1.2784

  Sir Tho∣mas Hittō
• * 1.2785

  A daunce in Paris.
• * 1.2786

  Here Tin∣dal prayeth for y^• cea∣sing of per∣secution.
• * 1.2787

  Tindall pro••eth the vnderstan∣ding of such as of right should suc∣ceed to the crowne.
• * 1.2788

  Tindall warneth al the Cardi∣nals secre∣taries to repent and turne to God.
• * 1.2789

  A generall exhortation to all kinds of people.
• * 1.2790

  Popish bis∣shops make no accompt of periury.
• * 1.2791

  The spiri∣tualtie are neither of y^• 〈◊〉〈◊〉 side nor of the other for there is no truth in them more then shall serue their turne.
• * 1.2792

  An admo∣nition to all subiectes.
• * 1.2793

  Luk. 15.
• * 1.2794

  Here Tin∣dall shew∣eth himself to be voyde of malice to any priuate person.
• * 1.2795

  God is mercyfull to the igno¦raunt, but he pleaseth the malici∣ous & wil∣ful offēder.
• * 1.2796

  The obe∣dience of 〈◊〉〈◊〉 Christen man writ∣ten three yeares be∣fore this booke.
• * 1.2797

  Scriptu∣res should be transla∣ted into ••••••ry lan∣guage.
• * 1.2798

  The cause of the edi∣tion of this Pathway.
• * 1.2799

  What are contayned in the old Testamēt.
• * 1.2800

  The con∣tentes of the newe Testamēt.
• * 1.2801

  The Ety∣mologie of this worde Euangeliō
• * 1.2802

  Euangeliō is called the newe Testamēt.
• * 1.2803

  No grea∣ter comfort can happen to a sinner being peni∣tent thē the promises of the Gos∣pell.
• * 1.2804

  The Gos∣pell was promised of God in the old Testa∣mēt by the Prophets.
• * 1.2805

  Christ hath ouer▪ throwen y^e deuill, and all hys power.
• * 1.2806

  The 〈◊〉〈◊〉 was geuen by Moses, grace and truth by Iesus Christ.
• * 1.2807

  The lawe requireth of vs that whiche is impossible for our na∣ture to do.
• * 1.2808

  When the law hath condemned vs, Christ graunteth vs free par¦don.
• * 1.2809

  Christ is Gods mer∣cy stoole, so that no mercy com¦meth from God, but through Christ.
• * 1.2810

  The law must euer be in sight to make vs humble spi∣rited: & the gospel also before our ••yes to com¦fort vs.
• * 1.2811

  Two ma∣ner of peo∣ple decea∣ued, those which iusti∣fie thēsel∣ues by thse workes: & those that through their blinde opinion of faith vtter∣ly per••ert the liuely fayth.
• * 1.2812

  He that hath a right fayth deli∣teth in the law althogh his weak∣nes can not fulfill the same.
• * 1.2813

  He that iu∣stifieth him selfe reiec∣teth y^t law & priuises.
• * 1.2814

  The volup¦tuous per∣son.
• * 1.2815

  A true chri¦stian.
• * 1.2816

  A proper si¦militude.
• * 1.2817

  We are plucked frō Adam, and graffed in Christ by grace.
• * 1.2818

  The bloud of Iesus hath obtai∣ned al thin∣ges for vs of God.
• * 1.2819

  Sundry sortes of righteous∣nes.
• * 1.2820

  Mās sen∣suall reason can not per¦ceaue the vertue of Christes bloud.
• * 1.2821

  Adams fall brought vs in bondage to the de∣uill.
• * 1.2822

  The natu∣ral corrup∣tion of the myndes of Adams heyres playnly s•••• forth.
• * 1.2823

  Man be∣fore his re∣generatiō, can not thinke wel of God.
• * 1.2824

  The harts of the elect•• do euē melt at the prea¦chyng of Gods mer∣cy, and Christes kyndnes.
• * 1.2825

  Christ ••e•••• nothyng vndone, that might be to our saluation.
• * 1.2826

  Christ an example to vs of all goodnes.
• * 1.2827

  What faith recei∣ueth of God tho∣rough Christes bloud, that we must bestowe on our neigh∣bours, though they be our enemyes.
• * 1.2828

  Christ dyd not good deedes to merite hea∣uē, for that was his all ready, but frely for our sakes.
• * 1.2829

  The law byndeth, & the Gospel louseth all men.
• * 1.2830

  The force of the law.
• * 1.2831

  The vpri∣sing sinner feeleth such ioy in the Gospell that he thin¦keth it▪ im∣possible that God should for∣sake hym.
• * 1.2832

  All synne in vs is of 〈◊〉〈◊〉 selues▪ and all goodnes of Christ.
• * 1.2833

  Workes certifie vs of euerla∣styng ••nhe∣ritaunce, ••ill sinne in vs, and releue the necessitie of our neigh∣bour.
• * 1.2834

  Giftes of grace belōg to our bro∣ther as much as to our selues.
• * 1.2835

  Holydayes necessary to come to∣gether in, & learne Christes will.
• * 1.2836

  Worldly rulers to be obayed so far forth a•• their lawes impugne not Gods lawes.
• * 1.2837

  Though rulers ap∣pointed of God op∣presse vs, yet we may not a∣uenge they being in Gods roome.
• * 1.2838

  We must loue our neighbour as our self.
• * 1.2839

  Our bap∣tisme signi∣fieth that we repent and professe a new life.
• * 1.2840

  The per∣fecter we are, the gre∣ter is our repentante and the stronger is our fayth.
• * 1.2841

  Our wor∣kes deserue not y^t giftes of grace.
• * 1.2842

  The prin∣ciples of scripture perfectly learned, a•• y^• rest is more easie.
• * 1.2843

  We must first learne the profes∣sion of our Baptisme.
• * 1.2844

  The profes∣sion of our Baptisme what it is.
• * 1.2845

  Gospell.
• * 1.2846

  All our sinnes for Iesu Chri∣stes sake, & for hys death & pas∣sion are clea∣rely forge∣uen.
• * 1.2847

  Euery Chri∣sten man must recon∣cile himselfe vnto his bro¦ther.
• * 1.2848

  The right penaunce is repentaunce of sinne and amendemēt of lyfe.
• * 1.2849

  All our lyfe must tend to this ende, to came our flesh & serue our neigh∣bour.
• * 1.2850

  Fayth in Christes bloud with a repentaūt hart is the onely satis∣faction that we cā make towarde God.
• * 1.2851

  The father of loue cor∣recteth the child.
• * 1.2852

  God as a louyng fa∣ther careth for vs and gētlye corre∣cteth vs to keepe vs in the right way.
• * 1.2853

  To vnder∣stand our baptisme is to vnderstād the law and the Gospell.
• * 1.2854

  The key & light of the Scripture.
• * 1.2855

  Howe the Scripture is locked vp from ou•• vnderstan∣dyng.
• * 1.2856

  If we be not taught by God, we do but wander ••leane out of the way.
• * 1.2857

  He that vn∣derstandeth the professiō of his Bap∣tisme can be no here∣ticke.
• * 1.2858

  The Scrip∣ture tea∣cheth low, lynes, and hateth prid▪
• * 1.2859

  The Scrip∣ture maketh no here∣tikes.
• * 1.2860

  If God ligh∣ten not our hartes we read the Scripture in vayne.
• * 1.2861

  The law con¦demneth to driue vs to faith in Christes death.
• * 1.2862

  Heresy sprin¦geth out of the harts of hypocrites.
• * 1.2863

  He that is soūd in faith shal easely attaine to the true sēce of the scrip∣ture.
• * 1.2864

  The papists vnwritten berities are not to be credited.
• * 1.2865

  The papist〈…〉〈…〉haue corrup∣ted the scrip∣tures & abu∣sed the sacra∣mentes.
• * 1.2866

  The scrip∣ture to the life of Gods elect.
• * 1.2867

  Hypocrites say that the scripture ma¦keth here∣tiques.
• * 1.2868

  The transla∣tion of the scripture is not sufficiēt onely, but it must be well taught that the people may haue the true sēce.
• * 1.2869

  Introducti∣ons made to bring you to the true vn∣derstanding of the scrip∣ture.
• * 1.2870

  〈◊〉〈◊〉▪ Ioh. 1.
• * 1.2871

  S. Iohn witnesseth that Christ is very God.
• * 1.2872

  That Christ is very man.
• * 1.2873

  He that be∣leueth that Christ is the sonne of God, & also very man, hath euer∣lasting life.
• * 1.2874

  To beleue in Christ.
• * 1.2875

  To beleue that Christ is God and man, is to put all our trust, hope, & confidēce in him.
• * 1.2876

  Moses.
• * 1.2877

  Christ is our life.
• * 1.2878

  By nature we are the children of wrath.
• * 1.2879

  The law cōdemneth vs.
• * 1.2880

  Christ.
• * 1.2881

  If we sub∣mit our sel∣ues to Christ, & knowledge our weake∣nes he will of his great mercy re∣ceaue vs.
• * 1.2882

  The touch stone of all true doc∣trine and preachers.
• * 1.2883

  The mo∣dest & chari¦table ma∣ner of S. Paules doctrine.
• * 1.2884

  S. Paule preached Christ and not hym selfe.
• * 1.2885

  As God is light, so the deuill is darkenes.
• * 1.2886

  Good workes are the frutes of lyght.
• * 1.2887

  Walkyng in darknes or in light.
• * 1.2888

  If wee haue the spirite of God in vs, then will he rayse vs vp with Iesus Christ.
• * 1.2889

  Hee that sayth hee hath no sinne de∣ceaueth him selfe.
• * 1.2890

  If we con∣fesse our sinnes to God with true fayth and repen∣taunce he will for∣geue vs.
• * 1.2891

  All mē are sinners.
• * 1.2892

  Nothing can be so well done, but it may be amēded.
• * 1.2893

  All the na∣ture of mā is sinfull.
• * 1.2894

  We must resist sinne with al our power and might.
• * 1.2895

  We sinne daily by the frailty and weaknes of our flesh.
• * 1.2896

  Our aduo∣cate Iesus
• * 1.2897

  Iesus that is God and mā, calleth •…•…o thee O Father for vs.
• * 1.2898

  Christus.
• * 1.2899

  By Iesu Christ we are made blessed.
• * 1.2900

  Christes bloud is the satisfaction for our sin∣nes.
• * 1.2901

  Christ gaue himselfe for the redemp¦tion & sal∣nation of al the world.
• * 1.2902

  Christ is king ouer death, hell, & sinne.
• * 1.2903

  Christ one∣ly is our sa∣uiour.
• * 1.2904

  Christ for∣geueth all our sinnes freely for his mercy sake.
• * 1.2905

  Christ one∣ly is our aduocate.
• * 1.2906

  Popish for geuenesse.
• * 1.2907

  The for∣geuenesse that we haue of god for Chri∣stes sake, is ••ree.
• * 1.2908

  Faith in Christ is accompted to vs for righteous∣nes.
• * 1.2909

  We are sa∣ued by grace, and not by wor¦kes of the law.
• * 1.2910

  The Pope when any man offen∣deth him, falleth to cursing.
• * 1.2911

  Workes can be no satisfaction for sinne to Godward.
• * 1.2912

  God is a spirite, and must be worshipped in y^t spirite.
• * 1.2913

  Popish workes.
• * 1.2914

  Gods wor¦ship.
• * 1.2915

  God doth pardon and forgeue all our sinnes whatsoeuer they are for Christes sake.
• * 1.2916

  Christes victory.
• * 1.2917

  The popes purgatory is terrible.
• * 1.2918

  Binde and lose.
• * 1.2919

  Note this text.
• * 1.2920

  Bynding & losing is by the true preachyng of Gods Word.
• * 1.2921

  We must struggle & striue with sinne.
• * 1.2922

  How pe∣naūce came vp & Pur∣gatory.
• * 1.2923

  How the Pope and hys shaue∣lyngs haue abused pe∣naunce.
• * 1.2924

  Here was Purgatory kindled.
• * 1.2925

  The de•…•…∣nition of pe¦naunce made by the Papi∣stes.
• * 1.2926

  Fayth is the chiefest part of pe∣naunce.
• * 1.2927

  Our wor∣kes can make no sa¦tisfaction, but onely faith in Christes bloud.
• * 1.2928

  The prac∣tise & mar∣cheūdise of the Pope & his Clergy
• * 1.2929

  Vowes of Religion.
• * 1.2930

  Worshyp∣pyng of Saintes.
• * 1.2931

  The Pope and his Clergy set∣teth vp I∣dolatry.
• * 1.2932

  The true worship∣ping of saintes.
• * 1.2933

  Good les∣sons are to be learned of y^• saints.
• * 1.2934

  The true worship∣ping of sain¦tes is to fo∣low their life and doctrine.
• * 1.2935

  If we har∣ken to the voyce of God, he is mighty and of power to helpe vs.
• * 1.2936

  We must do good for euill.
• * 1.2937

  A popish i∣maginatio••••
• * 1.2938

  Aduour••es.
• * 1.2939

  Idolatry.
• * 1.2940

  God hath promised to geue vs whatsoeuer we aske in Christes name, & for Christes sake.
• * 1.2941

  Saints cā not help vs
• * 1.2942

  The saints were not sa¦ued by their •…•…ne me∣rites, but by Christes merites.
• * 1.2943

  We must humble our selues to the mercy of almighty God.
• * 1.2944

  The An∣gels serue vs.
• * 1.2945

  To choose saintes to be our ad∣uacates, is mere ido∣latry.
• * 1.2946

  Christ is the way & life that lea¦deth vs to saluation.
• * 1.2947

  Howe Christ pra∣yeth for vs
• * 1.2948

  Christ is a kyng and hath power him selfe to forgeue vs, and to re∣ceaue vs vnto hym selfe.
• * 1.2949

  All the bles¦sed compa∣ny of heauē reioyse and are glad to haue vs to be with them, that we might loye toge∣ther.
• * 1.2950

  Christ pra∣yeth for vs and hys prayer is heard.
• * 1.2951

  Imageser∣uice is ab∣horred of God.
• * 1.2952

  God ha∣teth super∣stition.
• * 1.2953

  Churches were or dei∣ned for preachyng and callyng on the name of God.
• * 1.2954

  Christe hath made a chaunge with vs, for he hath taken vpon him all our sinnes, and graūted vs his mercy and giftes of grace.
• * 1.2955

  loue ma∣keth all thynges common.
• * 1.2956

  S. Paule was a lo∣uyng and carefull preacher.
• * 1.2957

  A good say¦ing of S. Paule.
• * 1.2958

  The state of grace.
• * 1.2959

  They that keepe the cōmaunde∣mentes are in the state of grace.
• * 1.2960

  When we do good to our neigh∣bour, then we may be assured that we are in the state of grace.
• * 1.2961

  A sure ar∣gument to know false Prophetes by.
• * 1.2962

  To be in God is to beleue in the mercy of God.
• * 1.2963

  A rule to know whe∣ther we loue God or loue him not.
• * 1.2964

  They that be enemies to the Te∣stament of Christ, and are tea∣chers of mans 〈◊〉〈◊〉∣tions are not in Christ.
• * 1.2965

  And old cōmaunde∣ment is the woorde which ye heard from the begyn∣nyng.
• * 1.2966

  Si•• transit glori•• ••ū∣•…•….
• * 1.2967

  This was Cardinall wolsey.
• * 1.2968

  He that ha¦te••h hys brother, is in darknes and se••th not Christ.
• * 1.2969

  To abyde in the light is to abyde in 〈◊〉〈◊〉 know∣ledge of Christ.
• * 1.2970

  Faith in Christ is the roote of all good∣nes.
• * 1.2971

  He that ha¦teth hys brother is in igno∣raunce.
• * 1.2972

  Ignoraūce
• * 1.2973

  When we haue offen∣ded our bro¦ther, if we reconcile our selues vnto hym agayne, thē are our sinnes for∣geuen.
• * 1.2974

  We can not know the father, but by the sonne.
• * 1.2975

  Fayth in Christ ouer commeth the worlde.
• * 1.2976

  ••••arice or couetous∣nes.
• * 1.2977

  The loue of y^• worlde 〈◊〉〈◊〉 many from Christ.
• * 1.2978

  Thomas Wol•…•… l•••••• Cardi∣nall of En∣gland.
• * 1.2979

  Lechery.
• * 1.2980

  Couetous∣nes.
• * 1.2981

  Pride.
• * 1.2982

  Compare the world•• to the pope Cardinals▪ &c. and you shall finde them to bee the world.
• * 1.2983

  Pride▪
• * 1.2984

  Couetous∣nes.
• * 1.2985

  Note.
• * 1.2986

  The pro∣•…•…tions of the spiritu∣alitie cor∣rupt their myndes.
• * 1.2987

  Popes and Bishops will suffer nothyng that shall restrayne their pride and coue∣tousnes.
• * 1.2988

  Riches and couetous∣nes, blyu∣deth the eyes of the 〈◊〉〈◊〉.
• * 1.2989

  Houre.
• * 1.2990

  Antichrist.
• * 1.2991

  The worldings loue the Gospell, so longes it bryngeth gayne.
• * 1.2992

  The Pa∣pistes pou∣dred the do¦ctrine of Christ w^t theyr dregge••.
• * 1.2993

  The Pope hath put Christ frō his rule & gouerne∣ment.
• * 1.2994

  Antichrist hath bene long among vs.
• * 1.2995

  Christ one∣ly is called holy.
• * 1.2996

  Annoyn∣ted.
• * 1.2997

  The car∣nall man knoweth not the thinges of the spirite of God.
• * 1.2998

  Antichrist who it is.
• * 1.2999

  The Pope captiuateth the vnder∣standyng of all mē with his supersti∣tious rites and cere∣monies.
• * 1.3000

  Pelagius heresie.
• * 1.3001

  Iesus. Christus.
• * 1.3002

  Emanuel.
• * 1.3003

  Sanctus.
• * 1.3004

  Thomas Curteise, a churle.
• * 1.3005

  Dead men
• * 1.3006

  Poore mē.
• * 1.3007

  Christ is no disgui∣sed person.
• * 1.3008

  The Pope and his sha¦nelynges are right Antichrists
• * 1.3009

  To know God.
• * 1.3010

  The Apo∣stles doc∣trine ought we to abide by.
• * 1.3011

  Annoyn∣tyng.
• * 1.3012

  Outward oyle auay∣leth no∣thyng.
• * 1.3013

  We must cleaue to the doc∣trine of the Apostles.
• * 1.3014

  A fore say∣ing to all hypocrites and tea∣chers of false doc∣trine.
• * 1.3015

  We must beleue the resurrectiō & not to be curious to vnderstand the state of the soules departed, where they are, nor what they do.
• * 1.3016

  The doc∣trine of the Pope is cleane con∣trary to Christes doctrine.
• * 1.3017

  The thyrd Chapter.
• * 1.3018

  The world could not knowe Christ.
• * 1.3019

  The world shall know Christ.
• * 1.3020

  A Christen mans faith and hope are not idle.
• * 1.3021

  The fayth of a Chri∣sten man.
• * 1.3022

  The popes fayth.
• * 1.3023

  What sinne is.
• * 1.3024

  The sūme of Gods law.
• * 1.3025

  Loue brea∣keth the law.
• * 1.3026

  We are baptised to dye with Christ con¦cernyng sinne.
• * 1.3027

  The filthy¦nes of the Popes doc¦trine.
• * 1.3028

  Where true fayth is there procedeth good wor∣kes.
• * 1.3029

  He that preacheth Christ in worde and deede, hym take for Christes vicare.
• * 1.3030

  The man is first euil.
• * 1.3031

  The mā is first good.
• * 1.3032

  The Po∣pes doc∣trine.
• * 1.3033

  The fayth∣ful and vn∣faithfull sinne di∣uersly.
• * 1.3034

  We must recompence euill with goodnes.
• * 1.3035

  Good ••or∣kes declare where good sayth is.
• * 1.3036

  Fayth is the roote of all com∣maunde∣mentes.
• * 1.3037

  Spirites.
• * 1.3038

  We may not beleue euery doc∣trine that is taught and prea∣ched, but we must first exa∣mine it with the touch stone of Gods word, and so either re¦ceaue it or reiect it.
• * 1.3039

  The triall of all doc∣trine.
• * 1.3040

  Antichrist will not cō¦fesse that Christ 〈◊〉〈◊〉 come in the flesh.
• * 1.3041

  Doctrine that is of God.
• * 1.3042

  Doctrine that is of the deuill.
• * 1.3043

  The Po∣pes doc∣trine of Christ.
• * 1.3044

  God is the worker in vs by fayth that we haue in 〈◊〉〈◊〉.
• * 1.3045

  Two gene¦rations in the world.
• * 1.3046

  The Po∣pes doc∣trine is worldly.
• * 1.3047

  He that lo∣ueth God, is borne of God.
• * 1.3048

  The foun∣te••ne of loue.
• * 1.3049

  God first loued vs before we could loue hym.
• * 1.3050

  Ephes••.
• * 1.3051

  Herein ap∣peareth the great and louing mer¦cy of al∣mightte God to∣ward vs, when we were yet sinuers.
• * 1.3052

  Loue ma∣keth vs the sonnes of God.
• * 1.3053

  No man hath sene God.
• * 1.3054

  The scrip∣ture hath sene God.
• * 1.3055

  By this badge of loue, we are knowē to haue the spirite of God.
• * 1.3056

  He that be leueth that Iesus to Gods sonne, hath God in hym.
• * 1.3057

  Fayth ta∣keth hold of Christes death and deseruyng.
• * 1.3058

  Loue ma∣keth the faythfull & Christian man to be bold.
• * 1.3059

  Loue.
• * 1.3060

  Feare.
• * 1.3061

  If we loue ou•• brethrē thē are we carefull for them.
• * 1.3062

  The more we loue God, the more dili∣gent we are to do his will.
• * 1.3063

  Where per¦fect loue is there is no feare.
• * 1.3064

  Fayth is the mother of loue.
• * 1.3065

  A sure rule
• * 1.3066

  If we loue God, we must do his commaun∣dements, & his com∣maunde∣ment is to loue our neygh∣bours.
• * 1.3067

  Fayth ma∣keth vs Gods sonnes.
• * 1.3068

  What it is to beleue that Iesus is Christ.
• * 1.3069

  Iesus the true Mes∣sias and the Daui∣our of the world from their sins.
• * 1.3070

  All that loue God loue all that beleue in him.
• * 1.3071

  He that lo∣ueth God, loueth also the sonnes of God.
• * 1.3072

  The loue of God and the loue of my neigh¦bour are in seperable.
• * 1.3073

  Workes set forth 〈◊〉〈◊〉 declare faith.
• * 1.3074

  To doe good to my neighbour is to do God good seruice.
• * 1.3075

  A goodly similitude.
• * 1.3076

  Al that are borne of God ouer∣come the world.
• * 1.3077

  The con∣questes of fayth.
• * 1.3078

  Christ had three wit∣nesses.
• * 1.3079

  The true doctrine of the Sacra∣mentes is away from vs.
• * 1.3080

  The fayth∣full haue the true witnes of God in their harts
• * 1.3081

  The vn∣faythfull, worshyp God in imageser∣uice and outward Popery.
• * 1.3082

  The Pa∣pistes haue not the fayth of the Apostles neither do they know and there∣fore they rayle on it.
• * 1.3083

  To aske in Christes name what it is.
• * 1.3084

  Such as lacke fayth in Christ wander they wot not whe∣ther.
• * 1.3085

  The sinne to y^t death.
• * 1.3086

  All that are borne of God c•• not sinne.
• * 1.3087

  The ar∣mour of a Christen man.
• * 1.3088

  The world seeth not the thyngs that are of God.
• * 1.3089

  Christ e••e∣〈◊〉〈◊〉 is the founteine and fulnes of all good giftes.
• * 1.3090

  He that se∣keth any other way to eternall saluation, then by Christ, shal neuer come there.
• * 1.3091

  Idolatrie.
• * 1.3092

  Idolater.
• * 1.3093

  As great Idolatry may be cō∣mitted to the Image of a Saint as was by the Gen∣tiles com∣mitted vn∣to Idoles.
• * 1.3094

  Grosse worshyp∣pyng of God.
• * 1.3095

  Ceremo∣nies.
• * 1.3096

  Sacrifices
• * 1.3097

  The Iewes could be∣leue no∣thyng with out tokēs.
• * 1.3098

  Sacra∣ments and ceremonies were ordei¦ned onely for remem∣braunces.
• * 1.3099

  Idolatry.
• * 1.3100

  We ought to be frāke and to di∣stribute to our poore brethren, such as God hath sent vs.
• * 1.3101

  Supersti∣cious Po∣pery are Idolatry.
• * 1.3102

  In all our needes wee must call vpon God in the name of Iesu Christ & he will ••eare vs.
• * 1.3103

  The masse as the pope vseth it is damnable Idolatrie.
• * 1.3104

  We must e••er cleaue vnto God and submit our selues to his mer∣cy.
• * 1.3105

  The masse at the first was a de∣claration of Christes passion.
• * 1.3106

  1. Cor. 11. 1. Cor. 10. and 12. Ephe. 1.
• * 1.3107

  What pe∣naunce was.
• * 1.3108

  Greuous sinne, not passed vpō.
• * 1.3109

  Discipline vsed in the primatiue Church.
• * 1.3110

  The des∣cription of the partes of the masse
• * 1.3111

  The abho∣minable vse of the masse
• * 1.3112

  The abuse of the Sa∣crament.
• * 1.3113

  Halfe of the Sacra∣ment kept from the lay people.
• * 1.3114

  The frute∣full and pro¦fitable doc∣trine of the Sacra∣mentes are kept from vs.
• * 1.3115

  I descrip∣tiō of God.
• * 1.3116

  Iesus Christ the onely way to his fa∣ther.
• * 1.3117

  The belefe of the resur¦rection is an article of our faith
• * 1.3118

  Fayth is sufficient to iustifie vs.
• * 1.3119

  Christ the onely me∣diatour be∣twene God and man.
• * 1.3120

  Argumēto prouyng our salua∣tion in Christ.
• * 1.3121

  The false fayth of the downe fal∣ling sinner.
• * 1.3122

  Fayth in the promise betwene ••••od and〈…〉〈…〉our soules.
• * 1.3123

  Gods pro∣mises haue couenaūtes annexed vn to them, the breakers▪ ••herof are •…•…luded 〈◊〉〈◊〉 the promise.
• * 1.3124

  An obiec∣tion of our aduersa∣ries against iustificatiō by fayth.
• * 1.3125

  A compen∣dious decla¦ration of our iustifi∣cation by fayth.
• * 1.3126

  A simili∣tude of an earthly kyng par∣donyng a condemned person.
• * 1.3127

  The pray∣er of the faythfull for his bro∣ther taking effect, thankes therefore mu•••• whol∣ly bee attri∣buted to the geuer.
• * 1.3128

  All our helpe is frō aboue, for man can not helpe ••ut when God prepa¦reth hys hart.
• * 1.3129

  Praying to Saintes is damnable.
• * 1.3130

  Saintes abhorre thē that pray vnto them.
• * 1.3131

  M. Tracie studious in S. Austen.
• * 1.3132

  Burials must be ce∣••••brated ho¦norably for the hope of our resur∣rection.
• * 1.3133

  One must pray for an other, and one helpe an other.
• * 1.3134

  A true Christian feareth not the Popes Purgato∣ry.
• * 1.3135

  Couetous∣nes pretely described.
• * 1.3136

  God graun¦teth all thynges to the fayth∣full.
• * 1.3137

  Papistes burne both quicke and dead if they touch their roten sores.
• * 1.3138

  Writinges and monu∣ments pre∣serue the memory of notable do∣ynges. Gene. 32.
• * 1.3139

  Gene. 50.
• * 1.3140

  A sure hande of all couena••tes amōgst the Iewes.
• * 1.3141

  Gene. 21.
• * 1.3142

  The well of swearing or the well of seuen.
• * 1.3143

  Gene. 31.
• * 1.3144

  A heape of stones was a sufficient bande for all coue∣nauntes.
• * 1.3145

  Gene. 9.
• * 1.3146

  The raine∣bow a pledge of Gods pro∣mise.
• * 1.3147

  Gene. 17.
• * 1.3148

  The bles∣sing of God to Abrahā.
• * 1.3149

  Gene. 17.
• * 1.3150

  Circumci∣sion the seale of Gods co∣uenaunt with vs.
• * 1.3151

  Rom. 2.
• * 1.3152

  Gods pro∣mise re∣cheth to all Abrahams posteritie.
• * 1.3153

  Baptisme to vs is as Circumci∣siō was to the Iewes
• * 1.3154

  Axod. 13.
• * 1.3155

  Exod. 20.
• * 1.3156

  Nume. 10.
• * 1.3157

  Nume. 15.
• * 1.3158

  Iosua. 4.
• * 1.3159

  3. Reg. 11.
• * 1.3160

  4. Reg. 13.
• * 1.3161

  Esay. 12.
• * 1.3162

  Ierem. 27.
• * 1.3163

  Luke. 1.
• * 1.3164

  Luke. 1.
• * 1.3165

  Luke. 2.
• * 1.3166

  Exod. 12.
• * 1.3167

  Exod. 12.
• * 1.3168

  The insti∣tution of y^t Pa••ch all lambe.
• * 1.3169

  Christes death figu∣red by the Paschall lambe.
• * 1.3170

  Luke. 22.
• * 1.3171

  Christes ex¦position of y^t Paschall lambe.
• * 1.3172

  The Scrip∣tures of God 〈◊〉〈◊〉 full of hi••∣den miste∣ries.
• * 1.3173

  Nume. 21. Iohn. 3.
• * 1.3174

  〈◊〉〈◊〉 the 〈…〉〈…〉was spiritually fulfilled in the kyng∣dome of heauen.
• * 1.3175

  〈◊〉〈◊〉 •…•…∣t••t, o•• of y^t Sacramēt of y^t body & b•…•… of our 〈…〉〈…〉 Christ.
• * 1.3176

  The Pas¦chall lambe 〈◊〉〈◊〉 the death and sacr∣•…•… 〈…〉〈…〉 〈…〉〈…〉to∣gether.
• * 1.3177

  1. Cor. 11.
• * 1.3178

  The chief and onely cause of the institution of the Sa∣crament.
• * 1.3179

  Actes. 4.
• * 1.3180

  1. Cor. 15.
• * 1.3181

  In all affli∣ctions we must reso•••• to Christ.
• * 1.3182

  We must be ordered by the con∣gregation.
• * 1.3183

  Onely by the name of Iesus Christ com¦meth our saluation. Actes. 4.
• * 1.3184

  The na∣ture of the Sacramēt of the S••p¦pe•• of our Lord.
• * 1.3185

  Sacra∣mentes and ceremonies were first ordeined by God to kepe hys couenantes and promi∣ses in remē¦braunce.
• * 1.3186

  Sacra∣mentes are as stories to keepe Christes couenaunts in memory.
• * 1.3187

  Circumci∣sio without fayth auay∣led noching
• * 1.3188

  Baptisme w^t out fayth auayleth nothyng.
• * 1.3189

  Baptisme and the Sa¦crament of Christes body and bloud are both neces∣sary.
• * 1.3190

  The Sa∣crament of Baptisme what it worketh in vs.
• * 1.3191

  The Sa∣crament of the body & bloud of Christ, what it worketh in vs.
• * 1.3192

  Marke. 10.
• * 1.3193

  The law driueth a sinner to desperatiō.
• * 1.3194

  The deuill enemy to man.
• * 1.3195

  The flesh enemy to man.
• * 1.3196

  The impe∣•…•…ent and wilfull sin∣ner feeleth not the wrath of God in his law.
• * 1.3197

  The law, the flesh & the deuill are three great ene∣myes vnto man.
• * 1.3198

  Why the Sacra∣mentes were chief∣ly ordeined by God.
• * 1.3199

  God hath cōmaunded his Sacra¦mentes to be had in dayly vse & the cause why.
• * 1.3200

  The Sa∣crament of Christes bo¦dy, & bloud 〈…〉〈…〉 to.
• * 1.3201

  kē of Chri∣stes pro∣mise of our saluation in his death.
• * 1.3202

  Iudi. 13.
• * 1.3203

  A brief col∣lection of the pre∣misses.
• * 1.3204

  Math. 1.
• * 1.3205

  Math. 7.
• * 1.3206

  To an ig∣noraūt and vnfaithfull person the Sacra∣mentes and ceremonies are sinne.
• * 1.3207

  Idolatry what it is.
• * 1.3208

  The spiri∣tuall and right ser∣uyng of God what it is.
• * 1.3209

  Math. 26. Marke. 14. Luke. 22. 1. Cor. 11.
• * 1.3210

  The insti∣tution of the Sacra∣mentes of Christes body and bloud.
• * 1.3211

  Who they are that re∣ceaue the benefite of Christes death.
• * 1.3212

  The cup of the bloud of Christ what it is.
• * 1.3213

  Exod. 24.
• * 1.3214

  Hebr. 9.
• * 1.3215

  The great & mercyfull differēce be¦twene the old Testa∣ment & the new.
• * 1.3216

  The great mercy of God to mā¦kynd.
• * 1.3217

  Marke. 14.
• * 1.3218

  Luke. 22.
• * 1.3219

  The cause of the insti∣tution of y^e Sacramēt of Christes body.
• * 1.3220

  The signe of the body of Christ is called by the name of Christes bo¦dy, whiche is there si∣gnified.
• * 1.3221

  1. Cor. 11.
• * 1.3222

  1. Cor. 11.
• * 1.3223

  Hebr. 10.
• * 1.3224

  What the Sacramēt meaneth & why the same was instituted.
• * 1.3225

  There are iij. opiniōs about the Sacramēt of the body and bloud of Christ.
• * 1.3226

  The first opinion,
• * 1.3227

  The second opinion.
• * 1.3228

  The thyrd opinion.
• * 1.3229

  A declara∣tion made by them of the first o∣piniō aboue mentioned.
• * 1.3230

  A declara∣tiō of them of the secōd opinion a∣bou•• men∣tioned.
• * 1.3231

  A declara∣tion of thē of the third opinion a∣bout men∣tioned.
• * 1.3232

  Gene. 32.
• * 1.3233

  Iohn. 6.
• * 1.3234

  Papistes are the wre¦sters of Scriptu∣res.
• * 1.3235

  The Sa∣cramente•…•… are confir∣mations to weake con∣sciences.
• * 1.3236

  Fayth en∣creaseth by the worthy receiuyng of the Sa∣cramentes.
• * 1.3237

  Math. 28.
• * 1.3238

  Math. 18.
• * 1.3239

  Ephe. 3.
• * 1.3240

  The olde Doctours vary in their opini∣on of the Sacramēt.
• * 1.3241

  In aun∣swere to them of the second opi∣nion.
• * 1.3242

  Christ once sacrificed is a sacrifice for euer.
• * 1.3243

  The doc∣trine of the Papistes.
• * 1.3244

  Papistes be agreued with ••uch as consent not to their g••osse opi∣•…•…on.
• * 1.3245

  Signes cō¦monly cal∣led by the name of thyngs sig∣nified ther∣by.
• * 1.3246

  Note this worthy & true argu∣ment fol∣lowyng.
• * 1.3247

  All the do∣ctors with one accorde call the Sa¦crament a sacrifice.
• * 1.3248

  Papistes should be indifferent in iudge∣mentes as Prote∣stants are.
• * 1.3249

  Transub∣ciatiō was a worde v∣sed among the olde Doctours.
• * 1.3250

  An effectu∣al and good Argument.
• * 1.3251

  The Pope confir∣ming tran∣substantia∣tiō, did pur¦chase hys own gayne to the ouer∣throw of the right vse of Chri¦stes Sacra¦ment.
• * 1.3252

  The com∣mō persua∣sion of Pa∣pistes.
• * 1.3253

  Marke. 9.
• * 1.3254

  Papistes are cruell persecut••rs
• * 1.3255

  The faith∣full are in good state though the wicked iudge the contrary.
• * 1.3256

  1. Cor. 13.
• * 1.3257

  Phil. 2.
• * 1.3258

  Fayth one∣ly iustifieth what it is to say.
• * 1.3259

  Gene. 32.
• * 1.3260

  Gene. 33.
• * 1.3261

  Gene. 35.
• * 1.3262

  Exod. 12.
• * 1.3263

  Exod. 30.
• * 1.3264

  Iudi. 10.
• * 1.3265

  Iudi. 15.
• * 1.3266

  Iudic. 19.
• * 1.3267

  1. Reg. 6.
• * 1.3268

  1. Reg. 7.
• * 1.3269

  3. Reg. 22.
• * 1.3270

  Nume. 6.
• * 1.3271

  Ierem. 7.
• * 1.3272

  Ezech. 12.
• * 1.3273

  A short and effectuall collection of the for∣mer argu∣ments.
• * 1.3274

  An obiectiō made by y^t Papistes.
• * 1.3275

  An aun∣swere to y^u former ob∣iection.
• * 1.3276

  In excellēt argument.
• * 1.3277

  3. Reg. 8.
• * 1.3278

  3. Reg. 8.
• * 1.3279

  Math. 26. Marke. 14. Luke. 22. 1. Cor. 11.