A pistle to the Christen reader The revelation of Antichrist. Antithesis, wherin are compared to geder Christes actes and oure holye father the Popes.

¶Richarde Brightwell vnto y^e christē read

GRace / mercye & the peace of god passinge all vndstōdige which is the jure cōfidence of remission of sinne in the bloude of Christ / and perfaite truste of the heretage of everlasting liffe in the same Christ oure lorde be with the Christen Reader / and with all that call vpon the name of Iesus. All be it there was nothinge that Christ spake beinge pre∣sent amōg vs in this mortall liffe but it had a quicknes sprete / and conforte: yet chefly of all this warning precessed (in mi••iudgemēt) all other wordes / where he exhorted vs / whi¦le we had light to beleve in the light / that we might be the children of light. And a∣geyne / yet a litle while / is the light with you walke while ye have light lest the darkenes come on you: for he y^e walketh in y^e darke wo••¦teth not whether he goeth / who is this light that we are exhorted to beleve in? truly it is Christ as saint Ioā doth testifye. He was y^e true light y^t lighteneth all mē / which come in to y^e world. To beleve in this light maketh vs y^e childrē of light / & y^e sure īheritours with iesu christ. Evē now have we cruell adversa∣ryes which set vp their bristles sainge / why then shall we do no good workes? To the∣se we answer as Christ did to the peeple in the .vj. of saint Ioan. Which axed him what they shuld do that they might worke /

the workes of God? Iesus answered and sayd vn to them. This is the worke of god / y^t ye beleve on him / whom he hath sent and after it foloweth / verely verely I saye vn¦to you / be that beleveth on me hath everla∣stinge liffe. To this also cōdessendeth saint Ioan in his epistle sainge. These thinges ha¦ve I written vn to you that beleve on the na¦me of the sonne of God / that you may sure∣ly know / how that you have eternall liffe / what is the name of the sonne of god? Trve¦ly his name is Iesus that is to saye a savi∣our / therfore thou must beleve that he is a sa¦viour. But what a vayleth this? The devils do thus beleve ād tremble. They knowe that he is the sonne of god. And sayd vn to him crying. O Iesu the sonne of god / what have we to do with the They know that he hath re¦demed mankinde by his passion / and labo∣red to let it / for when Pilate was set doune to geve iudgement / his wiffe sent vn to him saynge / have thou nothinge to do with that iuste mā / fore I have suffered many thinges this day in my slepe aboute him. No doute she was vexed of the devil to thentent that she shuld persuade her husband to geve no sentence vpon him / so that the lenger Sathā over mankinde might haue had iurisdicti∣on. They know that he hath supressed sinne and death / as it is written / death is consu∣med in to victory. Death where is thy stin∣ge?

hell where is thy victory? the stinge of death is sinne. The strength of sinne is the lawe. But thankes be vn to god which hath geven vs victorye / thorow oure lorde Iesus Christ / which bi sinne damned sinne in the flessh / for god made him to be sinne for vs (that is to saye a sacryfice for oure sinne / ād so is sinne taken in many places of the .ij. testamentes) which knew no sinne / that we by his meanis / shuld be that rightewesnes which before god is alowed. It is not ther∣fore sufficient to beleve that he is a sauiour and redemer: but that he is a sauiour and re∣demer vnto the / and this canst thou not con∣fesse / excepte thou knowleg thy self to be a sin¦ner / for he that thinketh him silf no sinner / neadith no sauiour ād redemer. And of these Christ sayth I came not to call rightewes∣men (that is to say them that thinke thē sel∣ves no sinners / for in very dede there is no∣ne righteous / no not one) but sinners to re∣pentaunce. For they whiche are stronge ha∣ve no nead of a phisition / but they that are secke. There fore knowlege thy silf a sinner y^t thou maist be iustifyed. Not that the enum∣beringe of thy sinnes can make the righte∣wesse. But rather a greater sinner / yee ād a blasphemer of y^e holye name of god / as thou maist se in Cain which said that his sinnes where greater then that he might receave / forgevenes of God and so was reprobate.

Thou must kepe therfore an order in thy iu∣stification / first cōsideringe what the lawe requireth on the / which truly bindeth y^e now to as moch as though thou were in the sta∣te of innocencye / and cōmaundeth the to be with out concupiscence which is originall sinne. Condempninge the infantes (that are not baptised in his bloude) for this origi∣nall sinne (yet could not they do with all) which God of iustice wold not do / excepte they had transgressed his lawe ād were bo∣und to be with out this cōcupiscēce / if thou woldist reason / why God doth thus / take Paules answer. O mā what arte thou whi∣ch disputest with God? Know this that it is god which geveth the sentence with whō is none iniquite but all iustice and mercy. How be it if thou aske me / why he bindeth vs also (which are come to perfaite vnder∣stondinge) to that which is impossible for vs to accomplysch? Thou shalt have saint Au∣gustyns answer / which sayth in the second boke that he wrote to Hierome / that the la∣we was gevē vs / that we might know what to do and what to eschewe / to thētent that when we se oure selves not able to do that which we are bound to / nor avoyde the con∣trary y^t then we maye knowe what we shall pray for & of whō we shall aske this strēgthe so y^t we maye saye vnto oure father. Good father commaund what so ever it pleaseth y^e

And geve vs the grace to fulfill that thou cōmaundest. And whē we perceave that we cānot fulfill his will / yet let vs confesse y^t the lawe is good and holy / & that we are sin¦ners & carnall sold vnd{er} sinne / but let vs not here sticke for now are we at hell gates / and truly shuld fall in to vtter desperatiō excep¦te God did bringe vs agayne shewinge vs his Gospell and promisse / saynge feare not litle flocke for it is your fathers pleasure to geve you a kingdome. Yf we receave the wit¦nes of men / y^e witnes of god is greatter / for this is y^e witnes of god / which he testified of his sonne. He y^t beleveth on the sonne of god hath y^e witnes in hī silf. He y^t beleveth not god hath made hī a lyare be cause he be∣leved not the record that God gave of his sonne. And this is that recorde / how y^t God hath geven vnto vs eternall liffe / and this liffe is in his sonne / which was made ou∣re best / bearinge oure sinnes vpon his aw∣ne backe / made obedient vnto the death of∣feringe vpp oure iniquites (as a sacrifice) vn to his father / beinge oure mediator and Ato¦nement betwixte his father and vs. Made of God for vs / wisdome / rithtewesnes / ho∣lynes / and redemption / fulfillinge the lawe for vs. So that sinne hath no power over vs nether can condemne vs / for our satisfactiō is made in Christ which died for vs y^t were weked / & naturallye y^e childrē of wrath even

as wel as y^e other. But god which is rich in mercy thorow the great love where with he loved vs / even when we were dead thorowe sinne / hath quyckened vs with Christ / and with him hath reysed vs vppe / & with him hath made vs sitte in hevenly thinges tho∣row Iesus Christ / for to shew in times to co∣me y^e exceading riches of his grace in kind∣nes to vs ward thorow Christ Iesus. For by grace are ye made safe thorow faith / ād that not of your selves / for it is the gifte of God / ād cometh not of workes / leste eny mā shuld boste him silf. But of his fulnes we have all receaved / and favour for favour / that is to saye / the father of heuen hath favoured vs for his sonnes sake / and not for oure awne deservinges (as when we se a man favoured ād loved for an other mānes sake) And hath promised vnto vs frely the enheritance of he¦ven. This promisse must we beleve with su∣re truste and waver not / for he that douteth is like the waves of the see / toste of y^e wind and caried with violence. Nether let that mā thinke that he shall receave eny thīge of god This gospell and promise must we loke after with vnfayned hope / wherin be cause we shuld nothinge doute / God hath added an oth vnto his promes / to shew vnto y^e heyres of promes y^e stablenes of his counsayle / y^t by those two īmutable thīges (in which it was vnpossible that god shuld lye) we might ha∣ve

perfect consolacion which have fled for to hold fast the hope that is set forth before our faces / which hope we have as an ancre of the soule both sure and stedfast. For this promes must we pray dayly vnto our father desyringe to be loosed from this bodye and to be with Christ / for we sigh in this bodey desyreng to be clothed with our mansion which is from heven. And we knowe that then we shal be like him / for we shall se him as he is / and shall be the perfecte children of lighe. Therfore dear brothren we ought with all minde and affection to attend vnto tho thīges which we have harde lest we be spilt / for yf god spared not the Angels that sinned but cast them downe in to hell / and put them in chaynes of darknes there to be kept vnto iudgement. And every transgres∣sion and disobedience / receaved a iuste re∣compence to reward / how shall we escape if we despise so great health? Take hede dere brothren / that there be in none of you an e∣vill harte in vnbeleve / y^t he suld departe frō the lyvinge God / but exhorte one an other daily / left eny of you were hard harted and be deceaved with sinne. Remēbre y^t Christ exhorted vs to walke while we have light lest that the darknes come vpon vs / for he that walketh in the darknes / knoweth not whether he goeth. Yf a mā walke in the day he stombleth not / because he seith the light

of this world / yf amā walke in the night he stombleth be cause there is no light in him This daye & light (as we have sayed before) is christ which sayeth / I am come a light in to the world / that wo so ever beleve on me shuld not byde in darkenes / who is this dar¦kenes? truely y^e Philosophers sey y^t yf a man knowe on of y^e cōtraryes he must nedes kno¦we the other / but the light & the darkenes a∣re cōtrary / and Christ is the light therfore it is necessarye that y^e cōtrarye to Christ (that is to say Antichrist shuld be the darkenes. And there are diverse Antichristes and ad¦versaryes to god y^e father / to christ / & to their sprite / as y^e devill / y^e flessh / & the worlde. The devil was y^e first & tempted Eve in paradise which cōsentinge to his temptatiō persua∣ded Adam to eate of the frute which god sorbade thē / & so was he the author of y^e cō∣dēpnation of all Adams posteryte / & there god cōdēpninge the devill gave a promise of oure redēption in christ fayng I will put en∣myte be twē the ād the womā betwē thy se∣de & her sede. And her sede shall depresse & all to breke thy hed / & thou shall lye watchin¦ge the sole of his fote. To this agreeth sanct Peter saynge / youre adversary the divill as a roringe liō walketh aboute sekinge whō he may devoure / whō resiste stedfast in y^e faith remēbringe y^t ye do but sulfill y^e same affilic¦tiōs which are apoynted to youre brethrē y^e

are in the world. This cōfirmeth Christ him silf saynge vnto Peter. Simō simō / behold sathā hath desyred you / to sifte you as it we¦re wheate but I have prayed for the y^t thy fa¦ith fayle not. Nether is it mervell though he do vs thus assayle / sythge presumed to t••p∣te chast oure lord in y^e wildernes. Let vs not geve place in this tēptaciō / but kepe faithful¦lye oure professiō for oure hyghe preste (chri¦ste Iesu) cānot but have cōpassiō on oure in∣firmites / for he was in all poyntes lyke tēp¦ted / but yet with out sinne / let vs therfore go boldly vnto the seate of grace y^t we may rece¦ave mercye / & find grace to helpe in tyme of nead / that we be not tangled with his fayre flateringe & delicious entysemētes y^t bringe eternall dānaciō / but y^t we be strōge in faith prayesinge the glorious name of god which delyvereth vs frō all evils. The second is y^e flesshe where of it is writē. The flesshe lust∣eth cōtrary to y^e sprete / & the sprete cōtrary to y^e flesshe. These are cōtrarye one to y^e other so y^t ye cā not do y^t which ye wolde. The flesshe is called not only y^e desyres of the flesshe but all thinges that we do / thinke or speake / yee our hole body / soule reason / with y^e cheffe and hyghest powers of them / yf they be not led and gowerned with the sprete of God. The sprete is every outward ād inward wor¦ke that a mā havinge faith ād cherite) wh∣ich are the frutes and gyftes of the sprete)

doth worke seakinge spirituall thīges. This sprete beareth witnes vnto oure sprete that we are the children of god / for he that hath not this sprite of Christ / is none of his king¦dome. But is the bōd seruāt of synne / vnder which he is subdewed and remayneth capti¦ve vnder the lawe. But ye deare brothren are made dead as concerninge the lawe / by the bodye of Christ / that ye shuld be coupled to him that is rysen agayn from death / that we shuld bringe forth frute vnto god / for when we were vnder the lawe / the lustes of synne which were sturred vppe by y^e lawe raigned in oure membres / to bringe forth frute vnto death. But now are we delivered from the lawe / and dead from it / where vnto ne were in bondage that we shuld serve in anew con¦versation of the sprete / and not in the old cō¦uersatiō of the letter. We knowe that the fles¦shly mind is enmyte against God. For it is not obedient to the lawe of God nether can be / so that they which are geven to the flessh can not please god. We knowe that every mā is tempted / drawne awaye / and entyesed of his awne concupicence / and when this con¦cupiscence and lust hath conceaved / she brin¦geth forth synne / And synne when it is fine sched bringeth forthe death. We knowe that as longe as we lyve in this world we carye aboute with vs the old man of synne / which (with out he be with contynuall diligēce sup¦pressed

ād mortifyed) beseageth the new mā with his venom and concupicēces (which is original synne) planted as naturall ye in him as venom in a serpēts toth / syth thē we can not be with out this old mā of synne (for the which / no man shalbe iustified in the sight of god / for which Yff we saye that we haue no synne we are lyers / and the trueth is not in vs. For the which also / yf we profite neuer so hygh / yet must we ever saye forgeve vs / fa∣ther oure trespases) yet let vs do oure diligē¦ce / callinge for the sprete of god / that this cō¦cupiscence raigne not in oure mortall bodye ever knowleginge with a milde harte oure ini¦quites to oure father which is in hevē / for he is faithfull & iust / to remitte vs oure syn∣nes / and to purge vs from all iniquite / tho¦row the bloude of Iesu Christe his sonne.

The third which other alone / or els chesly is counted Antichrist / because he resisteth y^e personall cōminge of Christ in the fleshe for oure redemption / is the world / of the which it is writhen. Yf the world hate yow / ye kno¦we that it hath hated me before you / yf you were of the world / the world wold loue that y^t is his awne because ye are not of y^e world but i have chosen you out of the world / ther∣fore hateth you the world / and sanct Ioan ex¦hortteth his brothers like a faithfull minister of Christ sayinge. Se that you love not the world / nether y^e thinges that are in y^e world /

if eny / man love the world the love of the fa∣ther is not in him / for all that is in y^e worl∣de (as the lust of the flesshe the lust of the eyes / and the pride of this lyffe) is not of the father. but of the world. The world in this place is vnderstond for thē that are carnall & carnallie minded / for these trulye are Anti¦christes. But how shall we prove that / sith sanct Ioan seameth contrarye / where he sa∣yeth / Derely beloved beleve not every sprete / but prove y^e spretes whether they are of god or no / for many false prophetes are gone out ī to the world / hereby shall ye know the spre¦te of god. Every sprete that confesseth that Iesus Christ is comē in the flessh / is of god And everie sprete which confesseth not / that Iesu Christ is come in the flesshe is not of god / & this is that sprete of Antichriste / of whom you have harde how ••hat he shuld come / & evē now all redye is he in the world what shall we now saye / Doth the world confesse that Iesus Christ is come in the flesshe? yee verely / how shall they thē be An¦tichristes? Truely by sanct Paules expoun∣ding of this place where he saith / They con¦fesse y^t they know god / but with dedes they denye him / And are abominable / and dis∣obedient / and vnto all good workes discom¦mendable. Do they saye y^t they know him and denye him in workes? yee truely / let vs then also note what sancte Ioā sayeth / he y^t

sayeth I know hī / & kepeth not his cōmaūd¦mētes / is a lyer and the verite is not in him To know the lord is to have perfect fayth in him. And perfect fayth hath with hī su∣re hope & cherite / & of these foloweth y^e ful∣fillinge of the cōmaūdmites necessarylye / Evē as the light foloweth the fyre / how be it here had we n••de to make a division / for y^e world hath two sortes of Antichristes. The one sorte are in greate power & authorite / y^e other in subiectiō. The one obdurate & repro∣ved / y^e other wāderinge out of the right way untill it shall please the father to drawe thē vnto grace. The one resistīge for subbornesse knowing the trueth & so sinne agaynst y^e ho¦ly goste / the other only for ignorācye trans∣gresse the preceptes / & these will I not spe∣ake of because there come not so great io∣perdyes & perels of thē / cōmittinge thē only vnto the provision of god / desyringe hī / that his wilbe fulfilled & to shew his glorye in them. The first I will thouch some whate. Not for to teach them which are chosen of god for they have an oyntemēt of y^e holy gost & know all thīges. And nede not y^t enyman teach thē. But only to monyssh thē of y^t wh∣ich y^e sprete hath taught thē & that christ him silf hath sewed thē. Christ said y^t there shuld aryse salse prophetes & false christes (y^t is to say false anoynted) & shuld deceave many / & gave his disciples a marke to know thē sa¦inge he ware of false prophetes which come

in shepes clothinge / but in wardly they are raveninge wolves / what meaneth he by she¦pes clothinge / truly nothinge els but that they shuld come in his name / pretendinge greate humilite / but what are they in dede? verely raveninge wolves / that is to saye be∣stes of the belye for their belie is their god / and why come they to you? truly to dispoyle and robbe you / of your goodes / promisinge vayne pardons / and deliverāce from the po¦pes / purgatorye / to thentēte that they might lyve idelly / and in the lustes of the ••••essh by youre labours / how shall they be knowen. Christ sayeth / By theyr workes shall you know them / laye their workes to the scriptu∣re / and ye shuld lamente their abhominable lyvinge. But alas you can not / for they will not suffer you to have it / they kepe y^t meryard frō you y^t you shuld rule al thinges with all They burne y^e gospel of god yee & very Christ him self / for he is nothing but his word as he testifieth him silfe sainge. I am y^t which I speake vnto you / and agayne. In the begin¦ninge was the worde / and the worde was with god and god was the word. And why do they hyed this word of light from you? No doute be cause their workes are evill for every mā that doth evill hateth the light / ne¦ther cometh to y^e light / lest his workes shuld be reproved / but he that worketh the verite / cometh to te light / y^t his workes may be open¦ly

sene because they are done of God. They pretend to kepe it from you for pure love / be cause you shuld take no hurte of it / nether falle in to heresye / but they are gelyous over you amysse / yee they wold clene ex∣clude you from Christ and make you folowe them. And because they wold the more ea∣syly bowe you to their yoke they beginne be times / compellinge you beinge verye child∣ren of .xij. yeares to kepe their fastes which they prescrybe / & yf you eate ij meales in the∣se prescripte dayes then must you to a prest & confesse a greate transgression / fromittinge youreselves on to him / what so ever he will enioyne vnto you and call it penance neces∣sary / for youre soulle health. O lorde God what sotle illusions haue they invented to raigne in mennes consciences / yee and to be¦gine so sone with them / truly this was a far caste of bely wisdom yf it were not the devill him silf that imagened it. Paule reioyseth in Timothe (exhortinge him to stond stifly in those thinges which he hath learned) that of a child he hath knowen the holye scripture which may instructe hī vnto health thorow the faith which is in Christ Iesu / shewinge the frute and profit of it saynge. All scrip∣ture which is enspired from god / is profita∣ble to instruction / to reprovinge and correc¦tinge and to the bringinge vpe / which is in rightewesnes / so that the man of god may

be hole and consummate / prepared vnto eve¦ry good worke. Yf it be thus profitable I mervell why they do not suffre men to have it / how be it they know very well that when a cloked lye cometh to the light it vanisshe¦the a way / and even so their coloured king∣dome if scripture were knowen wold sone be disparsed lik vapore and most vanite. In the meane ceason. I will shew the an evidēt reason that thou maist know with out dou∣tinge which is the very Antichriste and this argumēt may be grounded of their furious persequution / which Paule doth confirme writinge to the Galathians. We (deare bre¦thren) are the children of promission as I∣saac was / not the sonnes of the bond womā as Ismael / but even as he that was borne after y^e flesshe did persequute him that was borne after y^e sprete evē so now. Mark Pau∣les reason / by Isaac are signified the electe / and by Ismael the reprobate. Isaac did not persequute Ismael / but contrarye Ismael did persequute Isaac. Now let vs make ou∣re reason. All they that do persequute are Is¦mael / the reprobate / and Antichristes. But all the Popes / Cardinalles / Busshopes ād their adherentes / do persequute. Therfore all the Popes / Cardinalles / Busshopes ād their adherentes / be Ismael / the reprobate / and Antichristes. I wene oure sillogismus be well made and in the first figure. The ma¦ior is Paules saynge. Even as he that was

borne after the flesshe / did persequute him that was borne after the sprete / evē so now And of this maist thou have many exam∣ples in the testamentes / as Iacob and Esau Iacob was the chosen / and Esau was for∣saken / and did persequute his brother Ia∣cob / and not the contrarye / likwisse Dauid was chosen of God / and fled from Saul / yee ād from his awne sonne Absolon. He¦re might Ienumbre all the Prophetes wh∣ich did never persequute / but ever were per¦sequuted yee and many of them kild / let vs descend vnto Christ / and we shall se that he was no soner borne / then persequuted of herod ād compelled to fle in to Aegipte / ād his persequution never ceased vntill he was brought to death / the apostles were all per¦sequuted / beten / presoned / and at the len∣gthe kild. And I thinke verely that so lon∣ge were the successours of the apostles good christen / when they were persequuted and martyred / & no lenger. So impossible it is y^t the worde of the crosse shuld be with out af∣fliction. Simeon prophesied and sayed vnto Marye the mother of Christ / behold this child is put in to y^e destruction / & in to the resurrection of many of Israel. And in to y^e signe which shalbe resisted and spoken aga∣inst. Not that he shuld resist them / but that he shuld be resisted and ever caused to flye / for the world was never so faithfull / but

the more parte were weked. I wonder they fear not the parable of Christ where he gave commaundement they shuld suffre the we∣des to growe amonge the corne vntill the hervest expoundinge y^e wedes to be the child¦ren of Sathan and reprobate persons / for now a dayes if a mā beleve not as they will have him / he shalbe burned / be it in case he were the verye adversary of Christ (but I kn∣ow none of them that will go to the fyre) shuld they then burne him and Christ saye naye? Yee forsoth / for they can sett Christ to scole / ād say this is better / ywes Paule had never bene good corne / yf he had bene de∣stroyed when he was wedes and the adver¦sarye of Christ. Let them beware lest they be ordered as Saul was / which was comma∣unded to destroye the kinge of Amelech ād all his goodes / how be it he spared the kin∣ges liffe and y^e fayrest goodes & catelles ma¦kinge sacrifice with them vnto God / which if bely wisdō were any thinge worth shuld seame a mervelous good deade / how be it / it did displease God so sore that he saide vnto Samuel / he repented that he had made Saul kinge because Saul had forsakē him and had not in dede fulfilled his wordes. And therfore he was depryved of his king∣dom and ranne far in to the indignation of God. Even so I feare me these Antichristes which presume to contrary Christes wordes

will lese the kingdome of glorye which was prepared for the faithfull before the founda∣tions of the world were caste. Now let vs prove the minor for of these .ij. partes folo∣weth the conclusion of necessyte.

¶ The minor is / that all Popes / Cardinal∣les / Busshopes ād their adherentes do per sequute. Nedeth this any probation. I thin¦ke some of you have proved it. I ensuere you they are as mercyfull as the wolf is on his praye they were ordened to blisse men. But they curse as the devill were in them. Pau∣le sayeth that he hath power in to edifyinge and not in to destruction. But I wot not of whom these bloudy bestes have their autho¦rite which do so moch reioyse in cursinge / and destruction. We read how Paule did ex¦communicate the Corinthiā (and treuly for a greate transgression) to thentent that he might be ashamed of his iniquite. And de∣syred agayne the Corinthiās / to receave him with all cherite / but that the Apostles did curse eny man truly we can not read in scri∣pture / for Christe commaunded them to blis¦se those that cursed them / and to pray for those that persequuted them / sainge vnto them. In this world you shall have afflicti∣on / and in me you shall have peace. But the Popes / Cardinalles / with all their ragmās roolle have none affliction. Therfore other they are none of Christes flocke / or els

Christ him silf is a lyar. Sancte Paule sa∣yeth that all which will godly lyve in christ shall suffre persequution / but the Pope with his adherentes suffre not / but rather perse∣quute. Therfore they lyve not godly in christ or els Paule thou arte a lyar for thou excep∣test none. I thinke oure minor be sufficiently proved / how be it thou maist not saye so / for truly they will seperate you from their sina∣goges yee to this furyous madnes are they come y^e if they kille you (as christ prophesied) they will thinke them selves / to do honoure and pleasure to god / and this shall they do vnto you because they have not knowen my father nother me / how be it let vs not feare them that kille the bodye and have no far∣ther power / but rather him that after he ha∣th fild the bodye hath power to cast the sou¦le in to everlastinge fyre. And to him let vs praye with one accord that he will shorten ••hese parylous times / and all though we be synners / worthely abiecte / and clene vnwor∣thy this godly deliverance / for we have syn¦ned and committed iniquite / and have de∣parted / lord / from thy cōmaundmentes. Yet consider good father thy holy testament ād promise for thou arte rightuous be we never so weked and must nedes fulfill thy promi∣se for thy trueth sake. Arise good lord and avenge thyne awne cawse forgete not these abhominable blasphemes which this foli∣sshe

and bestly people clene ignorāt of thy iu¦stice / and sekinge their awne rightuousnes / do cast vpon the continually / they are thy e∣nymyes. And speake odyous & weked wor∣des against thy glorious sonne Iesus christ whom thou hast geven vs / and whom thou haste made oure satisfaction / iustificacion / & redemption) vaynly presuminge vpon their awne workes and merites. Extend thy hād (oh lord) against their presumptuous mīdes How greatly have they prevayled against thy holye sonne? How longe shall thine eni∣mye prouoke the? Shall he continew resi∣stinge thy name perpetuallye? Remembre y^e holy congregation whom thou hast chosen from the beginninge. Suffer them not to be brought in to this strōge illusion which for aboundence of synne thou hast sent in to the world / that they might be cōdempned / wh∣ich have not beleved the truthe but had plea¦sure in iniquite. Selyver the soules of thy chosen from these bestes / that thou maist be knowen to be verye god / and that thy name may be glorified thorow all the world / that they which by thy sufferance and lenite have not be brought vnto repentance / may feall thy scourge and be compelled (as Pharao was) to dimitte thy chosen children / and to knowledge thy power & omnipotencye. And that we may serve the with a pure hert kno∣wleginge that thou and thy sonne Iesus

Christ be but only one God / whose grace be with all that love the lord Iesu Christ vnfayned lye / which is very God / and everlastin∣ge liffe to whom be all glorye / now and eternal¦ly.

AMEN.

Notes

• Philip.
• Ioannis. vi••
• Ioan. xi••.
• Ioan. ••
• Ioan. v••
• i, Ioannis. v••
• ••ovi. ii.
• ••ath. viii.
• ••ath. xxvii.
• ••. xiii. ••re. ii. ••in. xvi
• i. Ioan. v••••
• Roma. viii.
• ii. Corinth. v▪
• Mathei. ix.
• Psal. xxxiii. Roma. iii.
• Math. ix.
• Gene. iii••.
• Roma. ix.
• Roma. vij
• Luce. xij.
• i. Ioannis. v
• j. Pet. ij. Esate. liij. Philip. ii.
• i. Ioan. j ••. Corin. i••.
• Roma. ••••
• Ioannis .l.
• Iacobi. i.
• Hebre. vj.
• Philip. i. ii. Corin. v.
• i. Ioan. iij. Ioan. xij.
• Hebreo .ij.
• ij. Petri .ij.
• Hebro .ij.
• Hebreo .iij.
• Ioan .xij.
• Ioan .xi.
• Ioan. x••.
• Gen ••.iij.
• ••. Petri. v.
• Luce. xx••.
• ••ath .iiij.
• Hebreo. iil••.
• Gala. v:
• Gala. v.
• Roma. viij.
• ij. Pet. il. Roma. vi. Roma. vij
• Roma. vij.
• Iaco. j.
• i. Ioan. j
• Math. vj
• Io. vi
• i. Ioan. j
• i. Ioan .ij.
• i. Ioan. iiijj
• Ioan. ••.
• i. Ioan. ••.
• Ioan. vi.
• i. Ioan. ij.
• Math. xxiiij
• Ma••. vi••
• Math. xxiiij
• Philip. iij
• Mat. vi••
• Ioan. vii.
• Ioan. j.
• Ioan. iij
• Gala. iiii.
• ii. Timo. iij
• Gala. iiij.
• 〈…〉〈…〉
• Maior
• Gala. iiij
• Roma. ix Malach. j Genesi. xxvij.
• i. Regum xix ji. Reg. xv
• It was never read that the chosen did per¦sequute eny.
• Math. ij
• Luck. ij.
• Math. xiii.
• ij. Regum. xv
• Ephesi. i.
• Minor
• ii. Corinth. x i. Corin. xiij
• i. Corin. v
• ij. Corin. ii.
• Ioan. xvj.
• ••i. Timo. iij
• Ioan. xvj
• Math. x
• ••. Timo. iiij
• Danie. ix
• Psalm. lxxiij
• ii. Timo. ••••
• Roma. ij.
• Exodi. xvi
• Ioan. xvij