A godly and frutefull sermon, made at Maydestone in the county of Kent the fyrst sonday in Lent, in the presence of the most reuerend father in God Thomas archbishop of Canterbury. &c. / by M. Thomas Cole scholemayster there, againste dyuers erronious opinions of the Anabaptistes and others.

A SERMON MADE AT MAYDSTONE THE FYRT sonday in Lente, the yeare of oure Lord, 1552. in the presence of the most reue rend father in God, Thomas Archby••shop of Canterbury. &c. by M. Thomas Cole schoolemaister there, agaynst dyuers errours of the Ana∣baptistes and such sectes where soe∣uer they be, as in christen religion call theym selues Brothers and Systers, and dyuide theym selues from other christian people.

Audite coeli, percipe auribus tuis ô terra, quoniā Dominus loquutus est

WHo dooth not mer∣uayle or counte it a thing very straunge, that a mortall man, of the generation of Adam, conceyued in synne, borne in wyc∣kednes, brynge no creatour, but a crea∣ture, yea dust and ashes, shuld so boldly speak vnto al states and degrees of men, comman∣ding

them to heare. Some peraduenture do not only meruayle, but accuse the Prophet, that he should say being but a man, Audite, quoniam Dominus loquutus est. But deere christians, meruail not, neyther charge you gods elect prophet with any euel, or breache of ciuilitie, least happely in faultyng them, whom god sendeth vnto you with the worde of reconciliation, ye procure to your selues the same rebuke, whych our Sauiour Christ gaue to the catchyng Phariseis, namelye,

Quare vos malum cogitatis in cordibus vestris? For although Esay spake woordes of commandyng and of auctoritye, yet hee spake theym not of hym selfe, neither in hys owne name, but in the name of the lyuynge god, which called him to be his prophet, and made hym a messaunger vnto the people, to call them to the obedience of the fayth. Se∣ynge therfore, that almighty God, the lorde of all creatures sent him to speake vnto thē, he gaue him power to say, Audite: and seing he sent him not to speake his owne wordes, but the wordes of God, he also gaue hym power to saye, Quoniam Dominus loquutus est. For as the penne is the instrument, that for∣meth the lettre, whereby the mynde of the writer doth appeare vnto them that read it, not through the pen only, but by the writer that vseth the pen: euen so the prophet Esay,

& al thei that haue y^e ministery of the word of god, are but the instrumēts which god vseth according to his godly pleasure, to make his wil to be knowē vnto the hearers: Which cō¦meth not of thēselues, but of god, which spe∣keth in them. Dauid not forgetting that he was the instrumēt of god, although called to the dignitie of a prophet, vnable of himselfe to set forth the inestimable riches of Gods wisdom, w^tout the aide of his holy spirit, said Lingua mea calam us scribae, velociter scribentis. S. Paule wel remēbring that y^• ministratiō of y^e word was honorable, whereof God had made him a chosē instrument, & on the other side, not forgetful howe lytle he had deserued at y^e lords hands such a promocion, whan he heard y^e people of Corinth fallen into such a phrenetical contention, y^t thei wold (as mē do now a daies) either cōmende or lothe y^e word for the instrument sake, bicause he wold not haue thē to regard his person, but almighty God y^t spake in him: Therfore to declare him self to be but an instrumēt to set forth y^• glory of God, he sayd: Quid igitur est Paulus? Quis ••u¦tem Apollo? nisi ministri per quos credidistis, et ut cui{que} dominus dedit, Ego plantaui, Apollo r••∣gauit, sed Deus deditincrementū. Ita{que} ne{que} qui plantat est aliquid, ne{que} qui rigat, sed qui dat in∣crementum Deus. Esay vpō like consideraciō entendinge to drawe the Israelites from

the deceauable affections of flesh and bloud vnto the worthy receiuyng and reuerent em∣brasyng of the woord of lyfe, that they shuld not thynke on the person, but on the Lorde that spake in him, sayed: Audite coeli, percipe auribus tuis ô terra, quoniam Dominus loquutus est. The lyke mynde ought to be at this daye in all them that either preache or heare the woord of the Lord, that the preachers may acknowledge themselues to bee but instru∣ments, and the hearers to seeke nothyng in them, but god, speakyng in them the wordes of eternall lyfe. Now therfore that almighty God speaketh by his instrumentes, the true preachers of his word, thorow the operation of his holy spirit, which in times past spake immediately from himself, by the patriarkes and prophetes to the world: Let vs giue eare with diligence that we may vnderstand his heauenly mynd, and beware that we despise not, neglect and abandon this high treasure of the wisedome of god, the word of faith, al∣though it seeme to come from a base & poore instrument, but hartely receiue it, ioyfully ac∣cept it, obediently folow it, and faithfully per¦sist in it to the ende, that the may reape with great comfort thie promise of God, Qui per∣seue•• auerit vs{que} in finem, hic saluus erit. For without doubt god wylleth his word spoken by those whō he choseth to this sacred func∣tion,

to be receiued with lyke worthynes and estimacion, euen as though hee spake it him self. And therfore he sayth: Qui uos audit, me audit. qui uos spernit me spernit. As the mouth of the kinges embassadour is (for the time he speaketh the woordes of the kyng) the verye mouthe of the kynge, so the mouth of the preacher, speakyng syncerely the woorde of God, is y^e mouth of god for the time he prea∣cheth. And therfore the Prophets whā they had spoken to the people, vnto whome they were sent, the mynd and woord of God, they for the moste parte concluded their matters with these wordes, saying: Quoniam os Domini loquutum est. Wherfore as they that despise the kinges emdassadour, lytle regard or esteme the kyng. so lykewise they that de∣spise the true preachers of the worde of god as much as in them lyeth, despise god. Now derely beloued christiās, although Esay spea¦keth not vnto you, but a synful man, one vn∣woorthy to beare Esayes bookes after hym, either for the dexteritie of life that was in hym, eyther for the deepe knowledge in the mysteries of God, yet bycause it hath pleased oure heauenlye father to call me at this tyme to this place, truely wythout couloure to speake hys truth, and nothing but hys truthe, I shall defyre yow in the name of God to dee dylygent hearers.

Wherefore hopyng to haue you lyke at∣tentiue nowe, as the true worshippers of God were in Esayes time, I vse the same introduction to my matter as Esay did, sai∣ynge vnto you, as he didde vnto them: Audite coeli, percipe auribus tuis ô terra, quoniā Dominus loquutus est: Hear O heauens, harkē O earth▪ hear ye that be riche, and ye that be poore: ye that be honorable, & ye that be mi∣serable: ye bothe good and badde, Audite, Audite. But peraduenture so me man museth what I do meane, thus earnestly to wyl you to heare, declaryng nothing what you shuld heare, Cum audire non possitis sine predicante: If here were no manne to speake vnto, then although I should saye audite, yet mighte I chose whether I wold speak furder, bicause it is wrytten, Auditus vbi non est, non effundas sermonem. I can make no such excuse, seing here is so goodly an audience, so learned an auditory, so diligently bent to hear that that shalbe spoken, but am compelled for consci∣ence sake to speak that that the lord wylleth to be spokē by me: (wherfore) as it is written Qui habet aures ad audiendum, audiat. Speake on therfore, what would you that we shoulde heare? Verely ye shall heare the wholsome, comfortable and sweet exhortacion, yea ra∣ther the humble supplicacion that the holye Apostle S. Paul made vnto the Corinthiās

But I wold not haue you to heare for your belies sake, or to satisfy the wanton lustes of your fleshe, as dyd the Epicures: neither to tryppe the preachers in their wordes, as dyd the Phariseis or cursed Herodians: least the Seyng plage, I wold say, the Synne plage of. Aegypte fall vppon you, as it dyd vppon theym for theyr so wylfulle enterprise: Auditu audietis & non intelligebitis, & vidētes uidebitis, & non uidebitis. But I wold wyshe you so to heare, that ye myght learn. so to at∣tend, that ye myght comprehende your du∣tie towardes our merciful god. To this end do they heare that are either wyse, or religi∣ous: As Salomon witnesseth: Auris sapientū quaerit doctrinam, non calumniā, as those that be vndiscrete do, to whō to speke of knowlege it auaileth not, bycause they refuse to be ler∣ned therin: vnto whom Salomō forbiddeth to speake, saying: In auribus insipientiū ne lo∣quaris, despicient enim doctrinā eloquij tui. ho∣pyng therfore that ye seke to knowe with the wise, & not to carp w^t the folish, that ye seke to learn & not to lurch, to sauor the truth, & not to snare them y^• seke the prosperitie of your soules. I am bolde at this instant through the permission of god, to open my mouthe in the truthe. Beyng well assured, y^t if ye di∣sceaue me herein, yet can you not deceyue

the lorde who seeth clerely in the darkenesse, who knoweth the very secretes of all mens hertes, vnto whom no thyng is hyd, but kno¦wen, as it is written: ••mnia nuda sunt illi∣us oculis, de quo agimus, who can not be begi∣led, bycause he made man, and all that is in man. As the prophete saythe, Shall not he that made the eare, heare, or he that made the eie, shall not he see, and he that made the hert shall not he vnderstand and knowe? yea ve∣rely. Wherfore without all hypocrisy bowe your eares to the Lord, and obediently lerne to serue hym, that your soule maye lyue. As the Lorde hym selfe sayth: Aurem uestram in∣clinate, & uenite ad me, audite, & uiuet anima uestra. To this end sainct Paule made this supplication vnto the Corinthiās, that they myght lyue. Therfore to declare how care∣full he was ouer theyr lyfe, and fearefull lest thorow theyr owne foly they shoulde fall to death, he sayde.

Quin adiuuantes obsecramus, ne in uacuum gratiā dei receperitis. Dicit enim, in tēpore acce∣pto exaudiuite, & in die salutis su••curri tibi. Ec¦ce nunc tempus acceptum, ecce nunc dies salutis. Ne quam demus offensionem, ne reprehendatur ministerium nostrum, sed in omnibus commende∣mus nos••psos vt Dei ministri, &c.

After this humble and louely maner, dyd

saynt Paule exhort the Corinthians, which were citisyns of the head citie of Achaia, of whom they had theyr names, and were cal∣led Corinthians, wyllyng them, as a tender father dooth his beloued chyldern, that they shuld not receyue the abundant grace of god, mynystred vnto them by his preachynge, in vayne. Wherfore he sayth, We as helpers ex¦horte you. not that he ment by those wordes, to helpe god, which needeth not the helpe of men, bycause he is a perfect God, holy, iust and good, vnto whom nothing can be added nor any thyng diminished, but that he holpe the Corinthians in this that he slacked not the ministration of the worde toward them, neyther behaued hym selfe vnfaythfully to∣wards God, by whom he was chosen to be an instrumente to beare his name vnto the Gentiles. No neither vnkyndly toward the Corinthians, whom he had conuerted vnto the truthe from their gentilitie and vngod∣lynes. For as it appeareth by auncient and godly wryters, he lyued among the Corin∣thians one hole yere and sixe monethes: in the which he laboured with all diligent prea¦chynge, to bryng theym from all lettes that hyndered Christes religion, vnto the obedi∣ence of the fayth, wherwith, before his com∣myng, they were not a lyttell infected.

What mischief was there to be sene amōg

any people, that coulde not be bothe sene and founde among the Corinthians before his prechyng? Were they not deuout ydolaters, execrable blasphemers, vnmercifull oppres∣sers, violent exactours, beastly aduoutters, full of enuy, pride, dronkennes, gluttonye, strife, sedition and vnspeakeable villanye a∣gaynst God and his dere son Iesus Christ? Dyd they not through ignorance, the chiefe enemy to knowledge, abuse all the good gif∣tes of god? But the Lorde entendyng to set forth mercy towardes them, lyke as he hath doon to all the hole worlde, dyd moue saynte Paule by his holy spirite to go preache vnto them the glad tydynges of saluation, & call theim to repentaunce, that they myght by grace through faith in Iesus Christ, obtein the crowne of immortalitie and euerlastyng lyfe. whyche thynge, whan he lyued famili∣arly among theym, thorough the spirite of grace in preachyng, he performed. Where∣fore by trewe preachyng he layd a sure foun∣dation among them, vt sapiens archytectus, namely the Lord Iesus, y^• they beyng buylt vpon hym, myght grow to an holy temple in the Lorde. Howbeit the dyuel, the anciēt enmy of God, endeuouryng to destroy that that God worketh, labouryng to euert that that God buyldeth, and to roote vp that that God planteth, bycause he may not a∣byde

the creatures of God to tourne from synne, and faythefully to serue their God. Therfore soone after saynct Paules depar∣ture from Corynth, the dyuell (woorkyng in the children of vnbelefe) styrred the Corin∣thians to theyr old vomite agayn, that they myght peryshe. And to bryng this matter to passe, he laboured to cause the heathen peo∣ple that had concurse thyther, not onely by theyr heathenyshe manners, to corrupt the people, but also thorough false Apostles, to brynge theym frome the truthe to paganry, from the gospell to the lawe, from the righ∣tuousnes of Christe, to theyr owne ryghtu∣ousnes, and from the true worshyppynge of god, to adore their owne inuention, that the knowledge of God myght cleane bee rooted out amonge the people, Saynct Paule be∣yng moued with godly zeale ouer them, and lothe to see them desolate, whom god of his fre mercy for Christes sake, through his pre¦ching had cōuerted vnto the truth, althogh he had moued theym with one epistle to be∣ware of suche deceyuers, yet ceassed he not with an other (signifyeng his carefulnes) to exhort theim that they shuld not receiue the grace of god in vayn, neyther synne against so mercyfull a God. Is there any thynge that maye deserue more commendation, thanne in the tyme of punysshemente,

to forgyue? and whan sentence of deathe is pronounced, to pardon? This dyd our hea∣uenly father for them, and not for theim a∣lone, but also for vs, sendyng his deere and only begotten sonne to be a raunsom for our synnes, in whom all that beleue, haue remis∣sion of theyr synne, and lyfe euerlastyng. He alone is our Redemption and Iustification. In hym only are our synne purged and done away. He is our reconciliation & mercy seate in whom God is pacified toward vs, contē∣ted towardes vs, agreed with vs to take vs for his sonnes. Therfore it is writen, Christus pax nostra: And again, Abluti sumus, sanctificati sumus, iustificati sumus per nomē Iesu Christi, & per spiritū dei nostri: Per quem habemus redemp∣tionem, per sanguinem ipsius, remissionē pecca∣torum, de qua ubertim nobis impartiuit, in omni sapientia & prudentia, patefacto nobis arcano voluntatis suae iuxta beneplacitum suum, quod proposuerat in seipso &c. This worde of re∣conciliation dyd saincte Paule vnto the Co∣rinthians, wherby the grace of god was ma¦nifested vnto theim in Christ Iesu, for the re¦mission of theyr synnes, wyllynge them not to be vnthankfull receyuers therof, neyther suche as by fauourynge theyr olde synnes, shulde neglect the benefit of theyr saluation, but bryng foorth fruite agreable to the same

gospell, which he had so long tyme preached amōg them, and not to giue eare to the sub∣tyll sophistry of the deceauer. For well knew saynt Paule the damnable policie of the dy∣uell, that he cared not though the word were muche preached, so that he myght bryng to passe to destroye in the people the fruites of the gospell. Wherfore he exhorted them, not to receyue the grace of God in vayne, but to be faythfull folowers of Christ, and lyue af∣ter the gospell. Bycause the grace of God hath apeared, teachyng vs to deny vngodly∣nes and worldely luste, and to lyue iustly, so∣brely, and rightuously in this present world, lookyng for that blessed hope and apearyng of our Lorde Iesus &c. But haue not we as much nede at this tyme to learne this lesson as had the Corinthians? Hath not almigh¦ty god shewed as muche mercye vnto vs as he dyd vnto them, or rather more? God sent to the Corinthians one preacher to conuert them to the truthe: God hath sent to vs ma¦ny. The worde was preached by one whole yere and a half to the Corinthians: It hath bene preached many yeares vnto vs. God taught the Corinthians the trewe worship∣pyng of god, he also hath taught vs to wor∣shyp god truly. God remoued from the Co∣rinthians by syncere preachyng, that whych hyndred godly religion: The same God hath

also remoued frome vs that that hyndered godly religion. But as the goodnes of God hath bene more abundant to vs than to the Corinthians, so haue our synnes farre exce∣ded the synnes of the Corinthians: wherby if Paule seared that they woulde take the grace of God in vayne, muche more it is to be seared that we receiue it not in vayn. For the same dyuell that laboured to make the Corinthians enemies to grace, at this day ceasseth not to make vs the same, as saynet Peter sayth: Diabolus aduersarius noster tan∣q̄leo rugiens circuit, quaerens quem deuoret: He is not ydell, but styll laboureth to roote out of mans hart the feare of god and knowlege of the truthe, that they myght folowe hym lyke captiues, snared in the bandes of darke¦nes to pardicion: For as saynt Iohn saith, Diabolus peccat ab initio, and therfore study∣eth to make all men to haue pleasure in syn, that they myght enioy his inheritance, the lake that burneth with fyre and brymstone. As God hathe pleasure in lyfe, so hath he pleasure in murderyng and kyllyng the sou∣les of mē. Not without cause therfore hath our sauioure Christe thus spoken of hym: Diabolus homicida erat ab initio, & in veritate non stetit, quia non est veritas in eo. By errors therfore and false suggestions he goth about to make men alwayes disobedient and vn∣faithfull

against god. To atchiue this hys detestable purpose, he putteth into their har∣tes strong delusions, that they should beleeue lies, and attempt thynges woorthy of con∣demnacion. As he did into Iudas heart, as sayth S. Iohn: Diabolus immisit in cor Iudae ve proderet Christum. Many waies the diuel did seke to bring the Corinthians into gods displeasure, after they had receaued the gos∣pel, but chiefly either in corrupting thēselues with a conuersation moste contrary to their profession, eyther by steryng theym by false apostels In Iudaismum, ut exciderent à gratia. Euen so he doth labour diuersly and manye waies to bring vs into Goddes displeasure, but principally by two waies, wherin he spē∣deth no small labour in these daies, not alto∣gyther without bringing his cursed purpose to passe. Thone way is by speaking wel, and lyuing abhominably: thother is by liuinge well (as farre forth as men can iudge) and speakyng euell, that is, teaching or maintay∣nyng vnsure doctrine. By one of these twoo wayes the dyuell at this daye deceiueth the soules of men. If thone serueth not, he doth attempt with the other. To speake well and lyue carnally, it displeaseth him very lyttle: but to lyue well, that is not for the dyuels dyet: nothyng is so contrary to his pestilent tooth, it is to hote for him to swalow vp such

a morsell, onlesse he play the cooke, and take in hand to season the matter hymself. That that is most difficyle to bryng to passe, that doth the dyuell fyrst enterprise, most hardlye assault, most busely seeketh to conquer, and beyng conquerer therof, more reioyseth than ouer that y^• is but small maistery to wynne. The dyuell doth thynke it easyer to continue an hundreth well speakers in a fylthy con∣uersation, than to ouercome one man that exerciseth himself in vertue and godlynesse. First therfore he byddeth battail to the ver∣tuous man, as to his most aduersary, whose castell he knoweth to bee so stronge and vn∣saultable, that without diligent beatynge of his diuelish wittes, he can by no meanes win it. Stronge is that munition whose walles are brasse, but stronger is that soule whose walle is the word of God: inuincible is that forte, whose rampyres are strongly couched to the walles, and of great quantitye, but more inuincible is that soule, whose faith is suerly lynked to the woorde of God, and in great quantity expresseth the frutes thereof thorowe vndefyled charitie. yet is there no bastylion so stronge, but by some meanes it may be ouercome. For that that force often mysseth, that doothe prodition brynge to passe: and that that canne not bee doone by other, is often thorowe pollicy doune by oure

selues. Of this the subtyle Satanas is not ignoraunte, whose practise it hathe beene frome the beginnynge agaynst mans soule, and wyll bee (I feare mee) vnto the ende. We haue exaumple in Scripture, that somme tyme by force of other hee cau∣sed menne to synne, and sometyme he pro∣uoked theymselues to be cause of their owne myschief.

Whylest Moyses was in the Mounte wyth God, the dyuell knewe that the gouernmente of the people hanged vppon Aarons shoulders, wherefore thoroughe the ignoraunce of God, hee styrred vppe the heartes of the Israelytes, to cause Aaron to make theym a molten Calfe af∣ter the manner of Egypte. Thus by force hee caused Aaron to bee their ymage ma∣ker, contrarye to Goddes wyll.

But where thys feate serueth not, hee occupieth the other, namelye to make men betraye theim selues. What needeth me to rehearse the good Kynge Ezechias, whome the dyuell so myghtilye assaulted thorowe his cruell instrumentes, the capi∣tayn of Sennacherib kyng of Assyria, temp∣ting him with outragious blasphemy agaīst god, to giue ouer his heart with the people thorowe incredulitye, into the handes of the king of Assyria? Yet could not the dyuell by

these his ministers ouercome good Ezechias but the more thei proudly bragged, the more Ezechias humbled himselfe. The more they callyd to the people, fearyng them with the name of the kyng of Assyria, with his gestes and marciall feates to tourne their heartes from their kyng (that kyng and people may fall into his hande) so muche the more good kynge Ezechias called vnto God in fer∣uent prayer, to be defended from Gods ene∣mye, & the enemye of his people, the kyng of Assyria. And god of his free mercy heard his prayer, strengthened the peoples hearts, and delyuered Ierusalem from the spoyle. O vi∣ctory of Faith. Sathan therfore perceiuing that by this waies he could not preuayle a∣gaynst Ezechias, whose munition was so strong, thorow Iesu Christe, he wente an o∣ther way to woorke, namely by prodicion to cause him to betray himself, that hee myght by som mean cause him to offend. After that god had giuen him peace, and destroyed the hoste of Assyria, the kynge of Babylon sente guiftes to Ezechias. The dyuell therwithall made him to forget his humilitie, and thrust into his heart opinion of himself, whereby he dydde not onely reioyse that so famous a kyng shuld seeke friendship at his handes by guiftes, but also to ostentate his ryches and power, hee shewed the messangers hys trea∣sure

house, for the which the Prophete was sent to rebuke him: & he repented. This hath been his fetche of olde (as we here se) & this doth he practise nowe at this daye, againste those that couette to leade a vertuous life, whose fall is his only ioy, because he is a de∣uourer. Therfore where he perceyueth anye that haue pleasure in godlynes, and to walk in the orcharde of Gods eternal woorde, by whose pleasaunt sauours their soules might be consolated, to infect those is his whole in¦dustrye, which he can by no meanes doo, but by makynge theim receiue the grace of God in vaine. Seyng then that hee can not cor∣rupt them with grosse synnes, which thorow custome and exercise of vertu do continually watche that they may escape them, he desy∣reth to corrupt them therin, wherin they lest suspect to fall, namely in doctrine, and that bycause he seeth them greedy of knowledge, and of the sweete sauour of the truth.

Therefore he gathereth togither a great heape of noysome floures, which are beauti∣full to the eye, and seme for their glosse and coulour to haue growen in the orcharde of the Lorde, yet is their styncke deathly and pestiferous to theym, that obstinately delyte in theyr sauoure, and declareth theym not to be of the orchyarde of God, but of the contagious palude of hell. Those hee stra∣weth

before the godly lyuer, that by their yll sauour he may be an euell speaker, and so receiue the grace of God in vayne. For as good sauour is comfortable to the body, and a preseruer of his health, so is sounde doc∣trine the preseruatiue of the soule. As it is written: Verba quae ego loquor, spiritus & vi∣ta sunt. But as nothynge soeuer corrupteth the body, than stynkyng sauour and impure ayre: so nothynge soeuer kylleth the soule, than impure doctrine. As it is wrytten: Erratis, quia nescitis scripturas. Seing that the dyuell straweth such flowers before good ly∣ners, prouokyng them by their couloure to poyson them self with their sauour, charitye willeth that ye declare them, least happelye anye man thorow ignoraunce shoulde smell there vnto, and so receiue the grace of God in vaine. Geue eare therefore, and yee shall perceiue these flattering floures of the dyuell wherwith he laboureth to deceyne, and bee∣ware of them.

Fyrste, That all menne bee so saued, that none at length shalbe dampned.

This floure seemeth to haue a goodlye colour, & the dyuell by the deceitfull beautye thereof, entiseth some to put it to their nose, that with smellyng therto, their souls might be fylled with blyndnes and errour. For it

seemeth to be buylt vpon the mercy of God, but so, that vtterly it destroyeth his iustyce, breedeth in manne a false securitie, cleane rooteth oute of hys hearte the feare of God and obedience to hys woorde: wherefore it is as Cycute, and mortifyeth the soule. For althoughe God bee mercifull (as hee is in deede) by the which he wylleth not the death of a synner, Sed magis vt viuat & conuertatur, yet is hee also iuste, by the whiche hee condemneth the vnbeleuers and impenitente. Therefore it is wrytten:

Ne dica••, Miseratio Domini magna est, mul¦titudis peccatorum meorum miserabitur. Mise∣ricordia & ira abillo cito proximant, & in pec∣catores respicit ira illius: Non tardes conuerti ad Dominū, & ne differas de die in diem. Subito enī venitira illius, & in die vindictae disperdet &c. The worde of God therfore dooth declare God to bee bothe iuste and mercifull, and that hys mercye destroyeth not hys iustice, neyther his iustice diminisheth his mercye. For hee hathe declared in hys woorde their lymites and boundes in suche sorte, that wee maye assure oure selues either of saluacion or of condemnacion.

Notwithstandynge that hys Mercye reacheth vnto the heauens, and is ouer of all his woorkes, yet are none

therof partakers, but those in whom Christ dwelleth by lyuely faith, as S. Paule wri∣teth: Christus Iesus in vobis est, ni reprobi estis. And again: Iustus ex fide uiuit. To the faith∣full therefore God hath, for Christes sake, promised mercye, whyche are penitente and conuerte vnto the Lorde, but the vnfaithfull and impenitent that dye in their synnes, shall bee confounded and perishe: Quoniam nouit Dominus viam iustorum, & iter impiorum peribit. As the vnbeleuers and im∣penitent therefore haue promised to them iudgement, so to the faythfull and peny∣tent, God, for Christes sake onely, hathe promysed mercye, and wyll not enter into iudgemente wyth theym, bycause they bee grafted in Christ, vppon whome Saynte Paule sayeth, there is no condemnacion. Lyfe euerlastynge is the guyfte of Godde thoroughe Christe, and it belongeth to true christians, whyche vnfaynedlye beleeue in Chryste, whereof they maye bee gladde: But eternall deathe is the inheritaunce of the vnbeleuers, whome Godde wyll cutte of frome his face with the swearde of Iu∣styce, that they shall bee destroyed. as Da∣uid sayeth.

Exurgat Deus & dissipentur inimici eius, & fugiant qui oderunt eum, à facie eius. Sicut defi¦cit fumus, deficiant: sicut fluit cera à facie ignis,

sic pereant peccatores à facie Dei. Et iusti epu∣lentur, exultent in conspectu dei, & delectentur in laetitia. &c. Our sauior Christ entēding to set before the peoples eyes the limites of his mercy, & boundes of his iustice, y^• they might certify them of whether thei wer partakers, not withstandyng the vniuersal preching of his most blessed word, said: Euntes in mundū vniuersum, praedicate euangelium omni creatu∣rae: Qui crediderit & baptizatus fuerit, hic saluue erit: qui non crediderit, condemnabitur. These are the limites that Christ hath sette to his mercy and iudgement, whiche are moste cer∣tayn, of the whiche euery man shal taste, ac∣cordyng to his deedes, as saint Paul saith: Hijs quidem qui secundum patientiam boni ope∣ris, gloriam & honorem & incorruptionē quae∣rentibus, uitam aeternam: hijs qui sunt ex conten∣tione, & qui non acquiescunt ueritati, credunt autem iniquitati, ira & indignatio, tribulatio & angustia, in omnem animam hominis perpetran∣tis malum, Iudaei primum & Graeci. If therfore gods mercye towardes all menne in Iesus Christe, saueth none but the true beleuers, and that for Christes sake, as it is most cer∣tayn: and in the contrary part, gods iudge∣ment condemneth none but the vnbeleuers, that dye without repentance, as that is not to be doubted: Therefore it is a stynkynge

floure most pestilent to say, that he will saue al, for the scripture doth certify vs, that some dyed impenitently in theyr vnbeliefe, for the whych cause they wer condemned: as Cain, Saul, Sennacheryb, the Sodomites, and the cursed congregation of Corath and Aby¦ron, whiche wente quycke downe into bell, with other mo, of whom we reade in the old testament. Also in the newe Testamente we rede of Iudas the loste sonne, with many o∣ther. If some therfore are all redy condem∣ned, then abhominable is this erroure, that at length all men shall be saued. O pernici∣ous heresy so farre agaynst god and his holy testament, through whō vnbeleuyng Cayn is promoted to saluation as well as faithful Abell: and cursed Iudas as well as blessed Peter, contrary to the purpose of God, decla¦red in his worde. O subtyll deuill, that with the stynke of this deathly floure poysonnest mans soule with vayne hope and hellyshe securitie, cleane peruertynge hym frome the truthe, that he shoulde receyue the grace of god in vayne. For surely as God hathe ex∣pressed his iustice from the beginnyng vpon the vnbeleuynge, and his mercye vppon the faythfull, so wyll he doo to the ende and con¦clusion of the world. As whan he commeth to iudgement, it shall apeare. For than wyll he separate the lambes from the goates, the

one on his right hande, to lyfe, and the other on his lefte hande, to death. Beati igitur qui seruant mandata illius, ut sit potestas corum in ligno vitae: foris auteni canes ve nefici, homicidae & impudici & idolis seruientes, & omnis qui amat mendatiū. For the time shall come, that the faythfull shall heare this swete voyce, Venite benedicti patris mei, in regnū preparatū pro uobis ab initio. And the vnfaythfull shall heare, A bite in ignem aeternum &c. ergo non omnes saluentur.

But if this flowre will not serue, than he bryngeth an other of no lesse poyson than this was, wherwithall he wold persuade by a common order, that none shall be saued. And this is his flowre.

That there is no predestination of God: O deceauable dyuel, that leuest no stone vn∣rolled to drowne men in to perdytion. By this cōtagious floure, he laboreth to make men deny the holy Predestination of God, and theyr election in Iesus Christe, in whome the faythefull are sealed to eter∣nall lyfe. That in denyenge thereof, hee myghte wype oute of theyr sowle the com∣forte of theyr Iustyfycation, and glory∣fycation, the effectes of the Predestyna∣tion of God, the whyche Saynet Paule soo strongely confyrmethe vnto the Ro∣maynes,

sayenge: Scimus autem quod hijs qui diligunt deum, omnia cooperantur in bonum, nimirū hos qui iuxta propositū vocati sunt &c. Porro quos praedestinauit, eosdem & vocauit: & quos uocauit, cos & iustificauit: quos autem iustificauit, eos & glorificauit. Thus we see, that the effectes of predestination, is iustifi∣cation and glorification: the which if the di∣uell coulde make vs to deny, he would soone make vs renoūce our iustificatiō: if he could make vs renoūce our iustification, then wold he easyly persuade vs that ther wer no Christ, or that he died in vayne. If he coulde cause vs to deny Christe, or to thynke that he died in vayne, then wolde he destroy the fayth: if no man had fayth, that none shuld be saued: Qui non crediderit, condemnabitur. Take heed therfore that no man smell to this daunge∣rous floure, least he erre agaynst the truth, and denye that whiche is confirmed by the truthe. For saynt Paule confirmynge oure election and predestination in Iesus Christ gaue harty thankes to god for it, as for the sweete conserue of the soule, and principall medicine to theym that by faithe cleane to Goddes promyse made in Christ, sayenge: Benedictus deus et pater domini nostri Iesu Chri¦sti, qui benedixit nos ī omni benedictiōe spiritu∣ali in coelestibus ī Christo: sicut elegit nos in ipso

ante mundi constitutionem, ut essemus sancti & immaculati in conspectu eius in charitate. Qui praedestinauit nos in adoptionem filiorū per••••∣sum Christum &c. If there had ben no prede¦stination, then wold not S. Paul haue giuen thanks to God for it. But out of doubt ther is a predestynation, the whych is certayn in God, although it be vncertayne in vs, and none otherwyse knowen, but in that we fele the spirite of grace workyng fayth and obe∣dience in our hartes vnto the word of god: and that is the true token wherby the spirite of god certifieth our spirites, that we at the electe sonnes of God. Let no man therfore rashely iudge of gods holy predestination, but let euery man submyt his iudgement to the word of God, without curiositie, sekyng that ende in predestination, whiche sayncte Paul wylled the Ephesians to lerne, namely Elegit nos in ipso ut sancti essemus & immacu∣lati in conspectu eius in charitate, That felyng this mynde and desyre in theim selues, they may reioyce in theyr election, and geue thais¦kes with saint Paul. Who so euer than ther be, that is faythfull, and coueteth rightly to vnderstande predestination, let hym attende vpon Christ, that he may fynde hym selfe in hym, without whom there can be found no worthy tokē of Predestinatiō. & beware that no man be so blynde, that he shulde deny the

predestination of God, for so shoulde he de∣clare hym selfe to be infected with this styn∣kyng floure of the dyuell.

Nowe as it is a wycked errour to deny the Predestination of God, and our election in Christ, and a floure not to be found among christen men, so it is a moste damnable here∣sy, and an execrable flowre of hell, wherein may be smelled the poyson blasphemy of the dyuell agaynste the sonne of God Iesus Christe, to affirme and holde that by prede∣stination God is the author of syn, where as we may learne in scripture, that the holy Predestination of God neuer passeth, but alwayes continueth within the boundes of Godlynes and ryghteousnes: where by all myghty God at no tyme moueth any man to sinne: Vniuersae enim viae domini misericor∣dia & veritas. Saynt Iames therfore to de¦clare that God is not the author of synne, sayth that God tempteth no man to euyll. Satan is the cause of synne, and synne the cause of our punyshemente, what bryngeth the wrathe of God vpon vs, and maketh his anger so fierse ouer vs? Syn. What is the cause that Gods truthe taketh no place in vs, and that we receyue the grace of god in vayne? Synne. Therefore it is written, In cor maleuolū, non introibit sapientia: nec ha∣bitabit in corpore subdito peccatis. &c. Esai cō¦firmeth

the same, saying: Your sinnes haue separate you frome god. Sainct Paule also teachīg the Romains, wherwith God was and is displeased, sayd: Reuelatur ira Dei de coelo super omnem iniustitiam & impietatem ho¦minum. &c. If God bee than displeased at synne (as his word doth declare hym to be) than is he not the authour of syn, onlesse we shuld grant (as God forbyd) that he is both a mutable god or a dissembling God, which coueteth or alloweth that, which he saith by his word, he doth hate. For he is the author of nothyng but of that whiche he aloweth. As he therfore is good only, and goodnes it selfe, contrarye to all iniquitie: so is he au∣thor of all godlynes and vertue, and no syn. For this cause hath he cōmanded vs to flee from all syn, as from a serpent: declaryng in his blessed testament, that they be blynd, as concernyng the knowlege of god, yea stran∣gers from al truth, that say, thei haue felow¦ship with the light, & yet walke in darkenes. Therfore he willeth al men to absteyn from syn, wherof he is not the author, but the ha∣ter: not the cause, but auēger: & with a liuely faith to withstand the diuel, the author & on∣ly cause of syn, as it is writen: Diabolus men∣dax est, & pater eius. Awai therfor with this pestilent floure & creping pestilēce in y^e dark, wherby y^e diuell busily sekīg our destruction,

laboureth to persuade vs litell to regard the lawe of God, to neglecte our conscience, to eschue no euyll, to folowe all mischiefe lyke vnbrideled horses: and that bicause God is displeased at no synne, whiche is the author of all (as the dyuell teacheth.) But lette vs buylde our fayth vpon the word of god, san∣ctified and sealed with the bloud of Christe, wherby we are taught that God is holy, iust and good, and the cause of no synne, as it is wryten: Quoniam non Deus uolens iniquitatē tu es. Ne{que} habitabit iuxta te malignus, ne{que} per¦mane bunt iniusti ante oculos tuos. Odisti omnes qui operantur iniquitatem. &c. Therefore by predestination god doth not prouoke or al∣lure any man to synne, bycause he is god, and playeth not the part of the dyuel: but he hath predestinate his iudgement, wherwith he wyll reward euery man as he hath done, either lyfe or death, vnto whose predestina∣tion nothyng appertayneth, but iust condem¦nation to the vnbeleuers, and vndeserued mercy to the faythfull. Christe came to take away our synne, and there was no synne in hym. As there was no synne in hym, so was there no synne of hym: that that was not of hym, was not his woorke: that whiche was not in his work, was not in his predestinati¦on. a damnable floure of the diuels orchard.

But if this flowre serue not, he hath an o∣ther

ready in store, the smell whereof no lesse infecteth than thother. That is,

Christ died for his owne synnes as well as for the sinnes of the people.

How the diuel hath wrought by this flour, ye haue an exāple before youre eies, that ye may learn to eschew the sauor of so perillous a flour. For the poisonyng of this, ought to be to you a perpetuall warnyng, to beware the engins of the diuel, that he at no time be∣witch you to fall into such an errour so farre against the truthe. By this blynd suggestiō the dyuel goth to appeach Christs innocen∣cy, righteousnes & death, and to make hym an insufficient Sauiour, whereby he myghte make vs opynion, that the law were not sa∣tisfied for vs, neither yet God contented to∣wardes vs. For God coulde not bee pleased towardes vs, vntyll his lawe were satisfied. And the lawe coulde not bee satisfied, vntyll one that had not transgressyd the law, shuld be propitiation for their synnes, that were condemned by the law. Seyng therfore that none could be found of the synfull generati∣on of Adam, that hadde not in Adam trans∣gressed the law, Omnes enim peccauerunt, si∣mul inutiles facti sunt, whan the full tyme was come, God sente hys sonne made of a woman, Factum sub lege, vt eos qui sub lege erant, redimeret. which thyng he coulde not

do, if he hadde not beene innocent and with∣out synne. Moyses therefore to represente his innocency and puritie without syn, cau∣sed the chyldren of Israell whan they cele∣brated the passeouer, which represented the sacrifice of Christes bodye, to take a Lambe of one yeare, withoute spotte, in token that Christ was without synne. To declare ther∣fore that he was the true Messias, sent frō God to satisfye the lawe, and that by hys innocencye, he with his owne mouth, said: Princeps huius mundi ve nit, & in me non ha∣bet quicquam. Esay also sayth: Christus Iniqui∣tatem non fecit, ne{que} dolus inuentus est in ore eius. Christe therefore beyng wythout sinne, howe could he dye for his owne sinne? But the scripture teacheth vs, that he alone dyed for our synnes, to redeeme vs from synne, as it is wrytten: Ipse vulneratus est propter ini∣quitates nostras, & attritus propter scelera no∣stra. Awaye therefore with thys contagi∣ous floure, and receiue the truthe spoken by S. Paul to your great comfort, who saith Non habemus Pontificem qui non possit affici sensu infirmitatum nostrarū, tentatum per omnia iuxta similitudinem abs{que} peccato. O subtyll dy∣uell, that so canste enchaunte the myndes of symple menne, to make theym so iudge of the immaculate lambe Iesus Chryst. Whe∣ther

causest thou the sheepe of God to wan¦dre thorow thy entysyng floures, oute of the sweete pasture of Gods veritie?

But nowe that hee seeth hys enterpryse so shamelesse and wylfull, yea and open to all mennes eyes that it is espyed, hee passeth frome the boddye of Chryste, and blasphemeth hys holly Spirite.

Therefore hee sheweth manne an other flo∣wer, where thoroughe hee woulde haue his foule perishe. Whych flower is thys.

That a manne hauynge the spirite of God, maye haue his neyghboures wyfe in common.

Thys flower is so fyltbye and so blas∣phemous an erroure againste God and hys hollye spyryte, that the abhominacion ther∣of abhorrynge the verye lawe of nature, so condempneth it, that it needeth no far∣ther confutacion. For what other thing meaneth the dyuell by thys flower, but to make whooredome and all suche abho∣minacions to bee frutes of Goddes spirit? Where as Saynte Paule dooth prooue to the Galathians, that godlynes is the frute of Goddes spirite. And therefore he sayth: Fructus spiritus est charitas, gaudium, pax, lenitas, benignitas, bonitas, fides, mansue∣tudo: aduersus huiusmodi non est lex.

Wherefore whooredome proceedeth not

of Gods spirite, but of the dyuell and oure fleshe, of whome it is a woorke. wherof S. Paule hathe thus prophecied, that who so commytteth therein, onlesse he repent, shall neuer bee heyre of the kingdome of God.

Goddes spyrite dooth not priuiledge annye manne to do that, whyche is forbydden by the woorde of God: but to pollute theyr neighboures bed, is forbidden by the woord of God: therefore no man hauynge the spi∣rite of God, may doo anye suche abhomina∣cion: For God hathe sayde: Non committes adulterium. And agayne: Scortatores & adul∣teros iudicabit Deus. A wycked and pernici∣ous heresye it is, lothesome to anye christian cares, to heare any manne breathe oute the sauour of so stynkyng a flower, which viola∣teth not only the sacred institutiō of Christ, bycause the Lorde hath sayde: Ambo erunt vna Caro. Et, Honorabile connubium & thorus immaculatus. but also it dispatcheth a syde the wyll of God: whiche thynge Gods spi∣rite teacheth no man to doo. For S Paule saith: Haec est voluntas Dei, sanctificatio vestra, vt abstineatis à fornicatione. &c. Ergo to haue thy neighbours wyfe, is against Gods wyll, and forbydden the, if thou haue the spi∣rite of Christ. Howe God hateth the cursed secte of Nycolaitans, whose hearts were in∣fected with the sauour of this pestilent flour,

S. Iohn doth not hide, that we shuld eschew the plages that God brought vppon them. Vnspeakable is this heresye, and not to be talked of anye man, muche lesse to be holden. I knowe none infected with these afore∣sayde errours (these men except) but if there be anye, God bryng theym into the way of truth. But now if the diuel can not persuade men to commit whoredome by the spirite of God, wherby God in his wrath maye take his holy spirite from them, that they may pe¦rish, thā he taketh an other shameful flour, to detestable to bee spoken, whereby hee tea∣cheth men to affirme that, whiche goddes woorde flatly condemneth: namely

That the inwarde manne synneth not, whan the vtter man synneth.

O pestilent flour, breding in man al beastli∣nes, wherby his foot is in hel or he bee ware, For whilst he promiseth him self; life, thorow a vaine hope, & gyueth his membres ouer to serue syn, he becometh the seruant of synne, whose reward is deth. For y^e outward mā ne¦uer sinneth vnto deth, althogh no good thīg dwelleth in it, but whan the inward manne consenteth thereto. Therefore the serpent entrynge by oure fleshe assaulteth the soule with wycked temptacions, to make it obedi∣ente to the lustes of our flesh. Wherefore althoughe wee haue participate thorowe

Adames disobedience the poysonned na∣ture of the dyuell, whiche dwelleth in oure fleshe, and alwaies byddeth battayle against our soule, yet the dyuell obtaineth not hys praye, vntyll the soule of man (neglecting the grace of God) gyueth it selfe ouer wyth consence to serue the wycked apperytes of the fleshe. Sayncte Paule therefore wyl∣lynge manne to contynue Goddes warry∣ar agaynste synne both in body and soule, cryeth to the Romaynes: Lette not synne raygne in youre mortall boddyes, that yee shoulde fulfyll the lustes thereof.

Whan raigneth it, but when the soule is be come the bonde slaue to the fleshe? whyche oughte thoroughe the spyrite of grace, to raigne and rule. Therefore Sayncte Paule saith: Looke to whome yee giue ouer youre selues to obeye, his seruauntes yee are to whom yee obeye, whether it bee synne vnto deathe, or righteousnes vnto lyfe. To gyue ouer and obeye what meaneth it, but when thorow grace we serue God in soule and bo∣dy, or els serue the dyuell in soule and body? Dauid the prophete not infected with thys floure, but knowing that the bodye sinning, the soule coulde not be free, yea rather confes¦syng al mischief to procede from the inward man, ouercomme and obeying the dyuell, cri¦ed vnto the Lorde, who onely coulde helpe

him: Cor mundum crea in me Deus, & Spiritum rectum innoua in visceribus meis. Whiche peticion hee woulde neuer haue made, if he hadde thoughte, that the inner manne sin∣ned not, whan the outward manne synned. Why shoulde the Prophet Ioel haue wyl∣led the people of Israell to rente their har∣tes and not their cloths, yf he had thought, (as the dyuell wolde haue men thynke,) that the inwarde man synned not? &c. But he be∣leued that the inward manne synneth wyth the outwarde, and needeth to repent. Ther¦fore he cried: Scindite corda vestra, & non ve∣stimenta vestra. Our Sauiour Christ to be∣face and destroye this perillous flour, decla∣rynge that the inwarde man synneth as wel as the outwarde, sayed: Ex corde exeunt co∣gitationes malae, homicidia, adulteria, forni∣cationes, surta, falsa testimonia, blasphemiae, &c. Beware therefore of thys floure.

Another flour the diuel hath in store, if this serueth not to infect mans soul withal, wher¦by he woold haue him presume of hym selfe, to do that which is not in him selfe. Thys flour is a pestilent floure, wherewith the dy∣uell hath in tyme paste deceiued many.

This flour is, that by free wyll, sprong of our own nature, we may beleue the gospel, and doo all thynges pleasyng to God.

Or else hee bryngeth an other

flour not vnlyke to y^e same, wherby he wold haue man to take Christes office in hande, & to be Christ to hym selfe, namely 〈…〉〈…〉 That by our fre wil, we may saue our souls.

These venemous flours of presūptiō to be stinkīg wreds, Gods word doth prooue, wil∣lynge all men to beware of them, for asmuch as by theym, synfull man is sette in the place of our righteous God, and maye come to heauen, if this were not an erroure, whe∣ther God wyll or no. Than the which what blasphemy canne be greater? To prooue the fyrste to bee a verye lye, Saynt Iames ta∣keth in hand, whiche saith, That euery good guyfte and perfecte guyfte commeth frome God the father of light. But faith is a good and perfect guifte, ergo it commeth of God: than man canne not gyue hym selfe faythe. Also our Sauiour Chryste sayth: Sine me ni∣hil potestis facere. that is, w^tout me you can do nothing ergo we can not please God of our selues. S. Paul confuteth the latter errour & proueth it to be flat against the truth, sayīg Gratia estis saluati per fidem, id{que} non ex uobis, Deidonum est, nō ex operibus, ne quis glorietur. Therfore we be not saued bi our own fre wil. Christe hath taken vs frome the vengeaūce to come, ergo not our owne free wyll. Christ is our iustification & redemption, ergo not our own free wil. No mā cā come to y^e father

but by Christe, therfore we can not be saued by our freewyll. Sainct Paule after he felte the comfort of his election in Iesus Christ by faith, he dyd not say, Of myne owne fre∣wyll I am that I am: but he sayde, By the grace of God I am that I am. Sure it is therfore, that wee can not thynke good nor doo good, neither wil good, nor work good, without the grace of God. For as S. Paul sayth: God worketh bothe the wyll and the deede. Awaye than with this filthy freewyll floure, which is able to do vs no good (with out the grace of God) but cōdemne vs. and let vs faithfully embrace our sauior Christ, which is our only sauior, and none other: & by whō we receiue all good giftes, & by none other: and by whō we do al thyngs pleasing to God, and by none other: in whom god is pleased towardes vs, and by none other.

But if he can not preuaile by this meane, he wyll seke an other, wherby he may make man offende agaynst God. And bicause no∣thyng can sooner deceyue manne than that mischief, that hath some colour of goodnes: therefore he tempteth man to make new in∣uentions to hymselfe, and mislyke all publik and common order:

Saying, that to inuent orders in religion, and to mislyke al thyng y^e we inuent not our self, is not euyl: or y^e it is lauful to euery man

to make peculiar orders to him selfe, in con∣tempt of the cōmon order. But the worde of God doth not allow any man to cōtemne or mislike any publike order, set forth by his su¦periors authorised thervnto, which order is consonant to the worde of god, whether it be in ceremonies, or any thyng apertainyng to godly religion, & to vse thynges inuented by him self publikely. For this floure hath in it the making sauour of selfe opinion, the whi¦che S. Paul wylleth to be absent from chri∣sten men, saiynge: Bee not wyse therfore in your own conceits. Away therfore with this flowre, and receiue the wholsome doctrine of S. Paul, Omnis anima potestatibus sublimiori∣bus subdita sit, &c. Who soeuer therfore, ey∣ther in ceremonies or godly religion, dooth not conforme hym selfe to the cōmon order; but mislykyng the cōmon order, choose cere∣monies and doctrines of theyr owne inuen∣tions, are authours of sectes.

I doo not here counte it vnlaufull, neyther cause of diuision for any man to vse in his house any priuate order, for the tradynge vp of his youthe in vertue and godlynesse, so that it be consonant to the woord of God, and in no contempt of the common order.

But if the diuell can not cause men by his crafty illusyons, to condemne thynges done by the superyour powers conuenable to the

truthe, and make innouations contrarye to the lawes, than hee laboureth to poyson men with the stinkyng floure of separation or segregation from other, as from wycked and damned men, not worthy to communi∣cate the sacramentes, or to eate and drynke with them. This flowre howe farre it dis∣senteth from the exaumple of Christe, it ea∣syly may be perceyued to them, whiche with humble hartes reade the woord of god. For Christ although he were the sonne of God, rightuous, holy, and voyde of al synne, whi∣che of his iustyce coulde not but hate synne and wyckednes, yet of his mercy he soughte theim that were all togyther vnrightuous, and dyd not separate hym selfe from theim. As wel he entred into the house of the Pha¦risey as into the house of the Publican, and eate as well with the one, as he dyd with the other. Whiche thyng if it had been vnlauful for a true christian to do, we shuld haue had in hym no suche example But when he eate or dranke with them, or came into their com¦pany, he endeuored to bryng them by chari∣table persuasion to the obedience of faythe, & to the vnitie of the spirit, from their impietie and vngodlynes. Bicause he came to saue, & not to lose, as it is written: The son of man cam not into the world, to condemn y^e world, but that the worlde shulde haue lyfe by hym.

It is therefore laufull for any true christian, to come into the company of the vngodly, so longe as he foloweth the example of Iesus Christ. Yea we ought to haue y^• same mynd in vs, that was in Christe Iesu, namely to seke to draw the vngodly from synne to ver∣tue, from corrupt maners to a godly conuer∣sation, and not vtterly to condemne them as cast awaies, in respect of our selues. A daun∣gerous thyng it is to take Goddes office in hand, or to iudge this mā or that mā condē∣ned without any exception: Seyng it is to vs vncertayn who perisheth in his syn. We must therfore leaue that to God. Cleere he ought to be that shulde condemne an other, least haply it be said to him, as was sayd to the Phariseis: Cast the first stone. and so he go away ashamed. Therefore it is written, Iuge not, lest ye be iudged. But it is forbid∣den by the worde of God, that any christen man shuld kepe company with the vngodly to folow their vngodlynes, or to communi∣cate with them in their synnes: that dyd we not see in the Lorde Iesus, neither maye a christian man doo so without blame.

Example we haue in Iosaphat, who was blamed of the Lord for goyng with wicked Achab, and doyng the same enterprise with hym, whiche Achab was forbidden to doo. Salomon sayth, Si te lactauerint peccatores,

ne ••cquiescas. And Paul sayth, Peccatis alienis ne communicaueritis. When the vngodly do declare them selues to be ennemies of God, and of all goodnes (Ex fruct••bus ipsoru••, co∣gnoscetis eos, and by none other way) then a christen man must vse that order, whyche Christe hath apointed in his holy testament belongyng to a priuate man, that is, Fyrste secretely to admonyshe the offendant, than to call two or thre witnesses: if he than doothe not amende, publyshe hym to the congrega∣cion, or to the authorised disciplinatours: and he excommunicated by them out of the congregation, shall separate hym selfe frome the good christians, and they shall also sepa¦rate them selues from him, as from an Eth¦nike, vntill he by repentance be admittted a∣gayne. But if the churche or authorised di∣sciplinatours be in this their office negligēt, and wyl not excommunicate suche as be no∣torious & manyfest euyl workers, than must the priuate man cōmitte the matter to god, desyryng hym to redresse suche an abuse, be∣yng contented to lyue in the church, and re∣ceyue the sacramentes, without separation, assured that the wyckednes of the wycked, can not make an holy thyng vnholy or vn∣profitable to hym, so long as he beleueth in Christe, and kepeth hym selfe vnspotted frō their vnrightousnes. Scripture muche com¦mendeth

vnitie and concorde. therfore lette vs cast away all diuision, and growe to the vnitie of the holy spirite. Let those that bee spirituall, helpe to amend them that are out of the way, in the spirite of mekenes, consy∣deryng them selues that they may fall. La∣bour therefore by a godly conuersation and gostely councell to call them to repentance that do yll, charitably seke them that go a∣stray, without condemnyng them as cast a∣waies, or iustifyeng your selues. But yet I will no man to neglect circumspection, al∣though I reproue vncharitable separation. The wysedome of God dooth not teache me to seke an other, and lose my selfe. Wherfore if any man perceyue the fragilitie of his na∣ture to be suche, or rather his weaknes, that by occasyons he is apt to forgette hym selfe, to offend god, and to tourne backe to his vo∣mite agayne by kepyng company or famili∣aritie with them that will not bee warned to leaue their beastly behauiour, than I thinke it good for that man to withdrawe him selfe from those occasions, and grow strōger. For to this end dothe the scriptures tend, which treate of eschewyng euyll company, that no man by keepynge therin companye, shoulde fall to lyke vngodlynesse, and not to sepa∣rate them selues from other, as though thei alone were onely iust, and all other condem∣ned.

Who so commytteth herein, dooth de∣clare him self to be infected with this naugh¦ty floure. But truly I know none that vseth any suche separation: yf there bee any, God reduce them into the way of truthe.

Where this peuyshe floure serueth not, he hath an other very fowle and stynkynge, to corrupte mans soule withall. As these are to pestylent to be founde among christians:

Namely to deny that childern be borne in originall synne: or that a manne after bap∣tisme can not fall into deadely synne: or be∣ynge so fallen, canne not be renewed agayne by repentaunce: or to denye the baptisme of infantes.

Howe the worde of god doth confute these errours, and deface these floures, I woulde declare yf tyme serued: But bycause it is shorte, and I haue somewhat more to saye, lette it bee sufficient for you to knowe, that they are pestylent and vnwholsom floures.

An other flowre the dyuell hath, wherwith he laboureth to make men breake godly or∣der, whiche is this:

That it is laufull to be a publyke preacher in a christian cōmon welth, without the au∣thoritie of the christen magistrates.

But leaue this floure to the dyuell agayne, whyche is and euer wyll bee, an ennemye to christian order. And knowe you, that it is

not laufull in a christian common weale to be a publyke preacher, without the authori∣tie of the hygher powers.

An other flowre the dyuell hathe in store, wherwith he woulde perswade man, that in this lyfe he may attayne suche a perfection, that he shall synne in nothynge.

And this is that dotyng floure, that a mā may kepe the cōmandementes of god so per¦fectly and absolutely, that he shall synne in nothynge, nor haue nothyng wherof to aske Gods mercy. But beware of this floure, whiche sauoureth more of imagination thā of knoweledge: more lyke a dreame than a truth: more of foly, than of godly wisedom. For by it the dyuell goeth about, eyther to make vs forgetfull of oure imbecillitie, that we myght the lesse regard our strength and protection Iesus Christ: or els that in the ende whan our conscience doth accuse vs of offence agaynst God, and his holy cōman∣dementes (that they be not perfectly kepte) he may thrust vs downe headlong to despe∣ration. We must therfore refuse the sauoure of this floure, and nouryshe oure soule with the swete odour of the truthe, by whom wee may learne our imbecillitie to bee suche, and the corruption of our nature so greate, that neither we can or may kepe gods holy com∣maundementes, so absolutely (no although

we haue the grace of God) that here we shal synne in nothyng. The experience whereof he shal easyly haue y^e beholdeth himselfe wel in the lawe of God, wherby he shall see how infirme he is to obserue the fyrst commaun∣dement so perfectly, as the lawe requyreth, namely, Diliges Dominum Deum tuum, ex toto corde, &c. Wherefore God of hys infinite goodnes, consydering our imperfection how we are letred thorow our weaknes, and want of our owne power, to keepe the commaun∣dementes of God▪ Yea althoughe our soule desyreth to keepe them, being therto moued by grace, he sent his deer son Iesus Christe to be the fulfillyng of the lawe in vs, as S. Paule sayth: Vt i••stitia legis impleretur in nobis, qui non secundum carnem versamur, sed secundum spiritum. This is therefore to all faithfull christians no smalle consolation, that although our weaknes be such, that we can not heere so perfectly obserue gods com∣maundementes and synne in nothynge, yet we are assured by the promise of God, made in Christ, yf we be faithful, that he wil supply that which wanteth in vs, and wil make his perfection to be oures, in whom we shall bee presented before the throne of god, fauteles, as the membres of his precious bodye to e∣ternal life. So that we shall not feare in the ende thys stynkynge flour, or the dyuels ac∣cusation,

seyng that our Sauioure Chryste is made of God, our wysedome, our righte∣ousnes, our sanctification and redemption. Let vs therefore committe our selues to the Lord wyth weldoyng, beyng out of doubt that it shall not perysh, that with an vnfay∣ned hope is committed to hys charge.

Qui confidit in illo, non pudefiet.

But if the dyuell can not end aunger man soule wyth these floures, yet that hee make man offende in some thynge, hee seeketh by tri••les to moue seisme and contentiō, that v∣nitye (which he so muche hateth) & concorde in the truthe, might fade and not growe. Therefore hee moueth muche strife, by the particular callyng of Brother & Syster, as thoughe Christes churche were dyuided, or that God fauoured suche particularitie and diuysion. But God is the god of peace, and hys delyghte is in godlye vnitie, whyche is the bonde of perfectnes, wherevnto hee wil∣leth all true christians to contend, and wyth it to certifye theym selues, that they are in Christ, sonnes of God, and one an others brother, without all carnalitye or particula∣ritie. Whosoeuer therfore doth call any man or woman brother and syster otherwyse then he calleth all other christian men, Peccat in vnitatem ecclesiae.

The other triflīg flour of scism & contētiō is

That it is deadly syn to play at any game for money.

By this he laboreth to thrust into mās heart such a precisenes, that at length a good mā might iudg euery thing although it wer but indifferent, to be damnable sin. Beware thee fore good christiās of this subtle floor, & that to play at games of it self is not deadly syn, but the abusyng of our selfe in playinge, is damnable synne, and great wyckednes, who soeuer is permitted to playe at anye game by the lawe, as cardes and dyce and suche lyke, although the games of them selues be not deadlye synne, yet if hee blaspheme the name of God, maintaine in play a couetous hearte, vse his mouthe in fylthy communi∣cation, or suche lyke vngodlynes, no doubte he committeth deadly synne. Also hee that is forbydden by the lawe to playe, if he playe in the contempt of the Law, spendeth the time Gods creature in ydlenes, hys house beyng vnprouided for, which ought to be bestowed in hys honest labour▪ or yf he teare the Lor∣des body with horrible othes, spend his goo∣des prodigally, or with crafty legerdemaine as byfoisting, cogging-girking or false dyce, wīneth away his neighbours money, or ra∣geth in wrath, swelleth with spite, deliteth in braulīg, fightīg & such like mischief, althogh y^e game of it self be not deadly syn, yet they y^•

thus abuseth themselues in play, sinne dāna¦bly. Pityfull it is to se how licentiously those that be forbidden by pollicy, spend their time in vnlawfull games, yea more lamentable it is to se y^e the officers appointed for y^• search and correction of suche brothels and brothel houses, so neglecte theyr dutye. For thys is a common practise, that in euerye markette towne for the moste parte these haserders make their pryuye conuenticles and meetin∣ges vppon the markette or fayre daye, where the one robbeth the other, both of wytte and monye. In the meane tyme whilest they bee at their merye fare, the wynes haue at home sorow ynough, whan they heare their chyl∣dren trye: Mother gyue me bread, and they haue no crūme to quench their hunger with all, yet these iollye rutters fare well, and thynke theym selues ryche in the dyce house, where as maister beggar ruleth the roaste at home, and pyncheth bothe wyfe and chyldren by the bellye. But Saynct Paule sayeth: He that prouydeth not for his fa∣milye, is woorse thanne an infydell. O myserye of myseries, to muche putte in practise in these oure dayes, as the eyes of poore wyues almost oute wyth weping, and the paale coulour and thynne cheekes of poore children can testifye. God graunte it maye bee amended in tyme, leaste worse

euels happen thereby.

These are the beautifull flouts of the dy∣uel, wherwith he seeketh nowe, as hee hathe doone in tymes paste, to blynde the eyes of theym that leade a sober lyfe. These he stra∣weth before them to thys ende, that of good lyuers, they may become euell speakers, and so receiue to their confusiō the grace of God in vayne. Wherefore good people, seynge the mysterye of these erronious or scismaticall floures is detected vnto you, wherein ye see as it were in a glasse, wyth what wylynes the dyuell goeth aboute to obscure vertue, by impure doctrine and erronious folly••, let this rude detection therefore be a warnynge vnto you, to flee from hys subtelty. Cleane to the truthe, O thou louer of vertue, & reade it with humilitie, feare, and reuerence, for thine erudition, not to dispute, but to amend, desyring God alwayes in thy prayer to bee delyuered frome these and suche lyke styn∣kynge weedes of sinistre doctrine, that thou mayste not by theym, as the dyuell woulde haue it, receiue the grace of God in vayne. I haue not spoken of these erroures to thys ••nd, that I woulde haue you to learne them, but that I woulde haue you to eschew them Neither haue I spokē them vnto you, in the way of recantacion, neither came I to thys place to retract any doctrine that I haue be∣fore

taught, as some crooked spirites, more apt to contention than to concorde, perhaps either thynke, or will hereafter report of me. For God is my witnes, before whom I stād I neuer helde or taught any of these or such lyke erroures. neither do I knowe anye that doth holde or mayntayne any of theym, be∣sydes these two simple men, whiche are here punished for their offences: by whom ye may learne to beware of lyke daunger: Pulchrum est alien: frui insania. But I came hyther in the way of exhortacion, to requyre you in the name of God, and of his deere sonne Iesus Christe, that ye suffre not the dyuell so to be∣witch you, that you shuld with the Corinthi¦ans fal frō truth in Iudaismum, leaste I haue cause to feate you, as S. Paule had to feare the Corinthians, Ne in vacuum gratiam Dei recipiatis.

As he therfore receiueth the grace of God in vain, which vnder good lyuing obstinate∣ly maintaineth ill doctrine, so on the other part he receiueth the grace of God in vain, which vnder wel saying shameth not to lead an abhominable conuersation. By this lat∣ter meane, the dyuel in these dayes hath de∣ceiued many, whō he hath perswaded, either that ther is no God, nor pain for euel works or eis that God is blind, & seeth not their exe¦crable ypocrisy. No meruail therfore, though

they litle regard with their beastly lyuing to deny god. y^• bought them. Many therbe that cā say wel, ye they cā speak of God, of Christ of eternal l••••e, yea of iudgmēt & the reward y^• y^• vngodly shal haue, as though ther were an¦gels late come from heauē▪ but yet fire••rāds of hel. For out of al questiō, if thei did c••••dite y^• truth that cōmeth out of their lips, or fear y^• God of whō thei talke. or loue that Christe whō thei cal a sauiour, or coueted y^• kingdom wherin is euerlasting lyfe. to conclude if thei beleued y^t God were iust & cā not but rewarde impenitent ypocrites, wold they (think you) serue their fylthy flesh w^t such greedines, & be such patrons of impiety? Ful wel prophecied Esay of you ye ypocrites (saithe the lo••de.) This people draw me me with their ••••••pes, but their hartes are far from me. No grea∣ter friendes hath the dyuell had from the bee ginning, than those that say and do not, ney∣ther greater fryendes dooth hee require to haue to the worldes end. For by say and doo not, the dyuell brought to passe to kyll oure sauiour Christe. and by saye and doo not, hee purposeth to kyll euen in the blade, the 〈◊〉〈◊〉 of the gospell. Who doothe not lamente to heare men so expert in talkyng, and so abho∣minable in lyuynge: so frutefull in teaching, and so frutelesse in woorkyng: suche ba••la•••• of fayth, and haue so lytle?

Euery man can say couetousnes is naught, yet they desyre theyr neighbours goods and lyuelode. Euery man cā say that whoredom is yll, but who almost liueth chast? Euery man can saye, that enuye is a vyce, yet for the moste, all are enemyes to charity. Eue∣ry manne can say, slaunder and detractatiō is wycked, yet very fewe canne speake good by their neighboures. Euery man can saye Pryde, Glottonye, Dronkennesse, and inso∣lent behauiour bee very yll, yet cannot they away wyth humility, temperance, sobrenes nor discrete manners. To conclude, Euerye man sayth he loueth God, yet very fewe de∣syre truly to worship hym but in their deedes they denye him, & lyue lyke Paganes. Ther fore with the same plage that God in tyme past rewarded them that said & dyd not, will he bring vpon them, that in these dayes saye & do not, whose dānable ypocrisy is as hate∣ful in his sight, as their was. But God for their ypocrisy strake them with blyndenes & dasynes of heart, wherby they thought they were well, whan theyr case was myserable. they thought themselues in lyght, whē they were in darkenes. and to bee the sonnes of God, when they were (as their frutes dyd declare thē) children of the dyuel. Euē so wil he do to them that imitate their manners in these our daies. Thus God rewarded thē:

Perdam sapientiam sapientium, & prudentiam prudentium adnihilabo. So that whyles they thought them selues well, and no danger at hand, sodeynly came theyr destruction vpon them lyke a violent floud, that can not be re∣systed: yea whan they thynke with their wis∣dome to escape, their foolyshnes shall bee so greate, that they shall fall into theyr owne mischief, no mā persecutyng them, but a gil∣ty conscience accusynge them, for that they said, and did not: yea for this theyr hipocri∣sy (yf they die in theyr vnbelefe) all that thei take in hand, shalbe impure and accursed of God: so that theyr praier to hym shall be as blasphemy, theyr fastyng as fylthynes, their almes dede as robbery, and theyr worshyp∣pyng of God, as moste greatest dishonour, and that bicause they said, and did not. This S. Paul proueth, saying: Omnia pura puris, porro pollutis & infidelibus nihil est purū. Sed polluta est & illorum mens & conscientia. Pro∣fitentur se scire deum, caeterum factis negant, cum sint abhominabiles, & dicto non audientes, & ad omne opus bonum reprobi.

If therfore it be wycked (as it is in dede) vnder good lyuyng to mayntain yl doctrine so is it moste wycked and damnable, vnder well saying, to cloake a fylthy and detestable lyuyng: yea some be (I feare me) growen in

suche wylfull wyckednes, that neyther the terrible iugementes of God, neither world∣ly shame wyll dryue them from their synne, but as past graces, they neuer leaue to worke wyckednes, tyll it forsake them, that is, tyll thei can syn no more. Wherfore lyke inheri∣tance as God giueth to those that knowing the truth, wilfully or obstinatly vnder good liuyng defend heresy, euen so will he reward those hypocrites that say and do not, so that although thei with wel saing, be exalted to y^e cloudes, yet for their euil workyng, with the Capern••••••es thei shall fall downe to hell, as holy Iob sayth: Hypocritae superbia si ad coe∣lum us{que} ascederit, & caput eius nubes tetigerit, quasi ster quilinium in fide perdetur: qui eum ui∣derant, dicent, vbi est? Wherfore as they can not plead in iudgment their vertue that ob∣stinatly mayntayn vntruth, so can not thei in iudgement pleade their welsaiyng or hol∣som doctrine, that wilfully leade a naughtye conuersation: but as the sentence of god is fearful to the one, so is it most horrible to the other. It shal therfore litle profite them that say and do not, although thei bragge before Gods throne, saiyng, Master, master, haue we not in thy name prophecied? and in thy name cast out diuels? and in thy name haue done many myracles? where he will answer them again: I neuer knew you: Depart frō

me ye workers 〈…〉〈…〉 these two wais ful 〈…〉〈…〉¦uel goth about to ma〈…〉〈…〉 other in tyme past, to re〈…〉〈…〉 in vayn, I thought it not 〈…〉〈…〉 necessary to make the same 〈…〉〈…〉 exhortation to you y^e S. Paul m〈…〉〈…〉¦rinth, That ye receiue not the grace of 〈…〉〈…〉 in vayn. But as god of his fauorable me〈…〉〈…〉 for Christs sake, hath sent vnto you the w〈…〉〈…〉 of Reconciliation & of faith, to call you to 〈…〉〈…〉¦pentaunce, that ye myght not alone fe••e t〈…〉〈…〉 comfort of your election, but also expresse th•• fruits of the gospel in your lyues & maners; So be ye not found, I besech you, such chil∣dren as halt out of the way, either in defen∣dyng yl speakyng vnder vertuous liuyng, or yll lyuyng vnder vertuous speakyng. But rather, as it wel besemeth true christians, he pure both in worde & dede, after the ensam∣ple of the fore runner Iesus Christ. Folowe holynes & rightuousnes, without the which no man shall see God. for so hath he taught vs, saying, Sancti eritis, quia ego sanctus sum, do minus deus uester. Therfor s Paul sayth, We are not called to vncleannes, but to holynes. for this cause, as he councelleth vs, let vs glo¦rify god both in our bodies & in ou•• spirites. We ar not our own, but his, bought w^t a pre¦cious ransō, not w^t corruptible gold & siluer

〈…〉〈…〉 (as S. Peter 〈…〉〈…〉s bloud of Christ 〈…〉〈…〉 & without spot &c. 〈…〉〈…〉 Religion yf we folowe 〈…〉〈…〉oyd of all doublenes and 〈…〉〈…〉ment, we shall not onely es∣〈…〉〈…〉es of theim that receyued the 〈…〉〈…〉 o•• God in vain (whose carkaises wer 〈…〉〈…〉rthrowen in the wyldernes, and became 〈…〉〈…〉 the doung of the earthe) but also shal en∣〈…〉〈…〉e the vnspeakeable mercy of God, decla∣〈…〉〈…〉 to the worlde in Iesus Christ, as did the 〈…〉〈…〉atriarkes, Prophetes, and rightuous peo¦••••e, whiche thorough lyuely faythe, obeyed ••he Lorde, folowed his lawe, and serued him ••ith a true hart all the dayes of their lyues. Not deferryng the tyme of repentance, and of the true worshyppyng of God, t••ll after death, as the vngodly did. Wherfore whan they called vnto the Lorde in the tyme of their trouble, he delyuered them oute of all their distresse. Therfore he sayd vnto them, In tempore accepto exaudiui te, & in die salutis succurri tibi.

When was this accepted tyme to the fa∣thers? Whan they being afflicted, and neded healpe, were comforted of the Lord. When was the day of health? when the kyngdom of God was opened vnto them for remissi∣on of theyr synnes and lyfe euerlastynge,

thorugh the passion of Christ, in whome all the faythfull are blessed for euer.

Ecce nunc acceptum tempus, ecce dies salutis. Euen nowe is the same accepted tyme to vs wherein wee haue neede of the comfortable helpe of our God. Now is the day of helth and saluation, wherein the glad tydyngs of remission of our synnes, of euerlastyng lyfe is offred vnto vs by grace, through fayth in Iesus Christe.

Nowe is the tyme that wysedome cryeth withoute, and putteth oute her voyce in the stretes, she calleth before the congregation in the open gates, and sheweth her woordes through the citie, saying: O ye children, how long wyll the scorners delyte in scornynge, and the vnwyse be enemies to knowledge? O tourne you vnto my correction, lo I wyll ex∣presse my mynde vnto you, and make you vnderstande my woordes.

Nowe is the tyme wherin we must attayn (by grace gyuen from aboue to the faithful) the croune of immortalitie, whiche no man shall attayne, but he, that here in this lyfe, striueth laufully, as it is written: Nemo co∣ronabitur, nisi qui legitime certauerit. And ther¦fore Saynt Paule councelleth vs to fyghte the good fyght of faythe.

Nowe is the tyme that god hath sente his seruantes the true preachers of his woorde

Vluimus incerti, nec quos lux crastina casus Adferat, humano pectore nosce datur.

Seyng then it is so vncertayn, and whan it commeth not to be auoyded, we must of due∣tie watch and pray, as it is written, Vigilate & orate, quia nescitis diem ne{que} horam, leaste our flyght be in the wynter. For the daye of the Lorde is at hand. Therfore prepare oyle in your lampes that ye maye enter with the brydegroome, when he commeth. Doo you not procrastinate the tyme of amendement, least whan ye come and knock with the foo∣lyshe virgyns, this aunswere be made vnto you, Non noui vos, For whan he cometh, he wyll not tary, and his rewarde is with hym. Nowe is this accepted tyme whyle it is cal∣led to day. Nowe is the day of health, wher in God for Christes sake hath promysed to helpe the true beleuers. Therfore as Saynt Paule councelled the Corinthians: Euen so doo I councell you nowe, Ne quam vsquam demus offentionem ne reprehendatur ministeriū sed in omnibus cōmendemus nos ut Dei ministri. This wholsom and profytable councell dyd sayncre Paule geue vnto the Corinthians, whervnto he wished them to obey, that ther by they myght certify them selues, that they were partakers of this accepted tyme. The same councel do I also nowe geue vnto you, that ye may haue the lyke certificate. Wher∣fore

so let euery man behaue hym in his de∣gree and vocation, as Gods mynister, that no faulte bee founde in his ministration: Omnes enim statuemur ad tribunal Dei. Who is iuste, & may not away with those whiche answere his inexpressible benignitie with fayre woordes and corrupt, yea wylfull wic∣ked manners, not commendyng them selues as the ministers of God, but of Belial. See∣yng then that we must al come to iudgment before the throne of God, whiche wyll not wink neither fauour iniquitie, where and in whom soeuer it be found, bycause wyth hym there is no respect of persons, let vs al take heed, y^• no fault be found in our ministratiō.

Lefte the byshoppes commende theym selues as the mynisters of God, that no fault be found in theyr ministration, whan this iudge shall appeare.

Let the iustices behaue theym selues as the ministers of God, in the true and iuste execution of the lawes, without all corrupte affections, defendyng the welldoer, and pu∣nishyng the yll, that no faulte bee founde in their ministrye.

Let the other officers be dylygente & not slacke in their mynistry, neyther wink whan they ought to se, that no faulte be founde in their ministration.

Ye husbandes loue your wiues, and bee

not bytter vnto them, but dwell wyth theim accordyng to knowledge, gyuinge honoure vnto them, as vnto the weaker vessell, and coheare wyth you of grace, that your praiers be not letted.

Ye wemen be ye subiect to your own hus∣bandes as to the Lord, and obey them euen as Sara obeyed Abraham, callynge hym Lord, whose daughters ye are, so long as yee doo well.

Ye fathers prouoke not your children vn¦to wrath, but brynge theym vp in nourture and informacion of the Lord.

Ye children obey your parents in the lord, for that is good. Honour thy father and mo¦ther. that is the fyrst commanndement that hath any promise, that it may bee well wyth the, and that thou maist liue long vpō earth.

Ye seruantes obey your bodylye maisters with feare and tremblyng, in the synglenes of your heart, as vnto Christe, not with eye seruyce as men pleasers, but as the seruants of Christ, doing the wil of God hartely with a good will, seruyng the lorde and not men, knowyng that what good euery man doth, therof he shalbe rewarded of the lorde, whe∣ther y^t he be bond or free. God work this in seruantes hearts in these our daies, for sure¦ly they had neuer more need to be amended.

Ye maisters do the same to them without

crueltye, knowynge that your mayster is in heauen, before whome there is no acception of persons.

Therefore to conclude (bycause I purpose to eschew redyousnes) let euery man in that office wherevnto hee is called, behaue hym selfe as the mynister of God, that in hys offyce no faulte bee founde. Than no doubt whan the housholder commeth frome farre, to take accompte and to vewe the dooynges of hys seruantes, these whyche hee fyndeth faythfull as hys true myny∣sters, occupyed in the dylygente execution of their ministration, hee wyll boun••e∣fullye rewarde for hys promyse sake.

And they shall hear thys comfortable word, Euge serue bone: where as they whyche deale vntruely in their mynystration, smyte their fellowes, waste theyr maysters good in voluptuousnes, shall bee not onlye rebu∣ked wyth these sharpe woordes, serue ne∣quam, but also heauylye rewarded with vt∣ter darkenesse, where shall bee weepynge and gnasshyng of teethe. God make vs of the noumbre of the faithfull seruauntes. Amen.

Now haue you heard deerly beloued chry∣stians the exhortacion or supplication of S. Paul made vnto the Corinthiās, Whereby

as he willed them, so hath he done vs, not to receyue the grace of God in vayne. Also ye haue hearde howe the dyuell laboured to make them vnthankefull receyuers thereof: and howe at this day he seeketh vs to be the same: And that by two wayes pryncipally, eyther by corruptynge good lyuers with yll speakyng, I mean doctrine, or els good spea¦kers with yll lyuynge. I haue shewed you what floures he straweth afore mē to bryng this his polycie to passe. Then I declared howe the holy men in tyme past thankefully receyued the grace of God, and refused the delusions of the dyuell. Wherefore God of his great mercy hearde them in an accepted tyme, and succoured them. In conclusyon: I told you, that nowe is that accepted tyme and day of saluation. wherin I exhorted you to walke as gods mynysters (that is fayth∣fully and godly) in your ministrations, that you whiche faythfully beleue, maye (at the appearyng of our Lorde Iesus) receyue the reward, namely the croune of eternall lyfe. What now remayneth, but to desyre you in the name of our Lorde Iesus, that ye wyll (all scisme, discord and variance laid apart) growe to the vnitie of the spirite of Christe, that ye maye be lyke mynded in the truthe: Knowyng that nothyng is more acceptable in the sight of almighty god in Iesu Christ,

then the vnitie of bretherne. Herevnto the whole scriptures doo leade vs: this they doo teache vs: and this they wyll vs to folowe: and that bycause God is the God of peace, and not of discord. He delyteth to see vnitie, dwell among christian men (whiche by liue∣ly fayth ar graffed as membres into his pre¦cious bodye, and are his membres in deede) and not diuision, Christe oure heade is the peace offrynge, the attonement maker, and the God of Reconciliation. The membres beyng knyt to the head, What ought they to expresse? A contrarietie to the head? No, that were a wonderfull disorder. They must therfore expresse the qualitie of the head, by whom they bee gouerned. He is peace, wee must be peasable: he made attonement, wer muste bee attone: he is the Reconciliation, we must be reconciled. He beyng the head, is knyt to his membres. al true christiās be his membres, by his free sure holy and mer∣cyfull promyse of oure partes vndeserued. The membres are knyt to hym with a lyue∣ly fayth, mightily working by loue, through whose operation, as S. Paule proueth, wee ar membres one of an other. The head agre∣eth with the body, to teach the membres to agree togyther. The head is not diuided frō the body, no more must the membres therof be diuided. Wherfore to draw vs to the con¦formitie

of his membres, and to alien ar from vs the ennemy of vnitie, he gaue vs a notable lesson by saynet Paule, saiyng: Let there be but one Lorde, one faythe, one bap∣tisme, one god and father of all, whyche is aboue all, through all, and in you all.

This is the rule of right christianite, wher∣vnto we all thorough fayth must apply our∣selues, and wherby we must be framed, yf we purpose to haue an euen and straighte buyl∣dyng in the Lorde to eternall lyfe. From the whiche rule who so wylfully swarueth, and returneth not agayn by repentance, he hur∣teth hym selfe incurably, and shal be cast out of the vyne, as a withered branche forsaken of the vine, so drye that the swete moysture of the wyne wyll not enter. God drynge vs therefore to vnitie so muche commended in scripture, that we may as membres ruled by the vertu of the head, agree lyke membres, in the body of Christ, that we may all heare his ioyefulle voyce in the ende, sayinge: Venite benedicti patris mei in regnum praepara∣tum pro uobis ab initio. to the whyche God bryng vs for Christes sake. To whom with the father and the holy ghoste be all prayse, honoure, power and dominion, nowe and for euer. Amen. God be praysed.

God saue the kyng, and his honourable councell, and send vs peace in Christe Iesu.

Notes

• Math, 9. Marc. 2. Luc. 9.
• Psal. 45
• 1 Cor. ••▪
• Math. 24. Mat. ••••.
• Luc. 10. Ioan. 14. Marc. 6. Math. 10.
• Esa. 1.
• Rom. 10
• Eccl. 32
• Mar. 4.
• Math. 13. Esa. 6. Marc. 4. Act. 18.
• Pro. 18.
• Pro. 23.
• Gen. 11. & 17. Psal. 7. Apo. 2.
• Psal. 93.
• Esa. 55.
• 2, Cor. 6.
• Rom. 11. 1. Cor. 8. Eph. 1. 2. Cor. 3. Apoc. 17.
• 1. Cor. 3.
• Rom. 4. Rom. 5. 1. Ioan. 1. 1. Pet. 1. 2. Tim. 2. Tit. 3. Gal. 3. Eph. 2.
• 1. Cor. ••. Eph. 1.
• Tit. 2.
• 2. Pet. 5.
• 1. Ioan. 3.
• Ioan. 8.
• Ioan. 13
• Gala. 5.
• Exo. 32
• 4 Reg. 30.
• 4 Reg. 20,
• 2 Par. 22,
• Ioh. 6,
• Math. 22
• Eze. 18.
• Eccl. 5. Eccl. 19 Ge. 6 & 19 Nume, 14▪
• 2 Cor. 23:
• Rem, 1,
• ••ol
• Psal, 1
• M
• Psalm, 67,
• Mar. 16.
• Rom. 1.
• Heb. 3. Heb. 6.
• 2 Gen. 4. Iudic. 1••. Reg. 31. 4. Reg, 19, Gen. 19. Num. 16.
• Act. 1.
• Apoc. 22.
• Math. 25.
• Rom. 8.
• Marc. 16.
• Eph. 1.
• Iacob.
• ••ap. 1.
• Rom. 1.
• 1. Ioan. 1.
• Ioan. 8.
• Psal. 5.
• Gala. 4. P••alm.
• Gal. ••.
• 〈…〉〈…〉
• 〈…〉〈…〉.
• Esa. 53.
• Hebr.
• Gala. ••.
• Mar. 10. Exo. 20.
• Heb. 13
• Heb. 13
• Tess. 4.
• Apoc ••
• Rom. 6
• Psal. ••••
• Ioel. 2.
• Iacob. 1
• ••oan.
• ••ph. 2
• Tess. 1
• Rom. 13.
• Math. 9. Luc. 14▪
• 1. Tim, 5.
• Rom. ••
• 1 Cor. 1
• Psal. 13 Psal. ••1. Psa. 29. 〈◊〉〈◊〉. 3.
• 〈…〉〈…〉. 2.
• Esay. 1••. Math. 1••. Mar. 7.
• Io••. ••0.
• Leuit. 2.
• 1 Pet. •• Colo. ••.
• Ephe. 5. 6. 2 Pet. 3.
• Ephe. 6
• Ephe. 6.
• Eph. 6. Colo. 3.
• Eph. 6. Colo. ••
• Ephe. 4