IN MY BOKE ENtytuled the common places of the ſcripture, my mynde and entente was to declare and make open with all ſimplicitie and plainneſſe, as nighe as God wolde gyue me leaue, all that the Prophettes, and Apoſtles haue written and taughte, concernynge the artycle of iuſtification, entendynge nowe the ſelfe ſame thynge bycauſe that that kynde of matter is mooſte peculyer and proper vnto the Epyſtle of Paull vnto the Romains purpoſynge in ſome places thereof to ſpeke more playnly.

THE Phyloſophers do call, Iuſtyce, a certayne Obedyence vniuerſal, as touchyng to al vertues, (that is to ſaye) an outwarde honeſte dyſcyplyne, the whiche a man by hys owne ſtrength may and can perfourme. The whiche Iuſtyce,Iuſtyce of workes. Paull doeth call the Iuſtice of the lawe, and the Iuſtice of workes. We haue often tymes declared to you that God wyllethe and commaundethe that all men ſhalbe bounde and as it were tyed faſte with an outewarde honeſt dyſcyplyne, as Paull witneſſe the ſayinge. The lawe is made for the vniuſte, and the Lorde doethe punyſhe thoſe which be offenders and brekers of this dyſcipline, as be thoſe, whiche are ſwearers, periurous perſonnes, blaſphemers of the Lorde, ſeditious, manquellers, horemongers, thefes, and lyers. It is true that Aryſtotle ſayethe. Neyther Heſperus, nor yet Lucifer, the nyghte and the daye ſtarre are nat more beautifull and goodly, thā Iuſtice, that is to ſay honeſt diſcipline. It is forſoth a good ornamēt of man beyng no thyng in the world that thys weak nature of man can or maye perfourme more excellente than thys. But yet for all that, we muſte be certaynly aſſured, that this dyſcyplyne can nat by any meanes ſatyſfy, and perfourme all that the lawe doethe requyre,Oure outewarde workes are nat perfect. as the very lawe, but that thys diſcipline, is nothīg els but as it were a ſmal ſhadowe of the lawe bearynge thereto witneſſe excellently Paull, the 2.what is to behold moyſes vnder a vayle. Corinth. 3. Cap. ſayeng theſe wordes. The Iewes do beholde and loke vpo • Moyſes with a couered face, vnde • vayl, that is to ſay, nat hauing the very lawe ſhynynge in them, I do meane the knowledge of God, and a perfect obedyence, ſuche I ſaye as can be no more requyred, but onlye a fewe outewarde workes. The lawe of God doethe aſke at our handes,No man for hi • workes is iuſt before God. nat only externe and outwarde workes, but alſo a perfecte obedyence, whereby it is eaſye to be perceyued that no man can be iuſt before God, that is to ſaye accepted for the outward dyſcyplyne, as the ſayde Paull wytneſſeth playnly, by the workes (ſayeth he) of the lawe, no fleſſhe ſhall be iuſtified. The whiche ſayenge doethe mynyſhe, nay plucke away cleane, the commendatyon and prayſe of iuſtyfycatyon nat onlye from ceremonyall workes, but alſo from morall workes, ſpeakynge of the whole outwarde diſciplyne. And where as the Philoſophers and lawes humayne, do dyſpute and reaſon of thys outwarde diſcipline, whiche is the couered face of Moyſes, they do nat ſerch howe, or which way a man may be iuſt, that is to ſay accepted be for God. Furthermore we may nat compare, and ſet togyther, as of lyke eſtimation, the ſentences and myndes of the Philoſodhers with the holy learnyng and teachinges of Paull. Lette thys carnall Iuſtyce haue his place.What rule beareth this outewarde Iuſtyce of the Philoſophers. That is to ſaye, lette the lewde wycked and carnall people be brideled and pluckt in with this outwarde diſcipline. let the teachyngꝭ of the Phyloſophers be in the middes of the greate multitude of the people, let them behold the face of Moyſes couered nat aſcendynge vp into the mounte vnto God Let Origenes and ſuche as be of hys ſecte continewe ſtyll amonge the blinde people,Origen. nat beholdynge the cleare and open face of Moyſes, teachyng and prechyng none other but a carnal outward and fleſhely Iuſtice. For as much then as the naturall reaſon of man can nat ſe by what meanes, nor howe, we ſhuld be reputed iuſt before God, the Goſpel prechethe an other kynde of Iuſtice,The Iuſtice of the Goſpell. nat knowen to mannes reaſon, but reueled and made open to the fathers, fyrſte by God hym ſelfe, and afterwarde by hys Prophetes more and more declared, and laſte of all by Chriſte him ſelfe and hys Apoſtles manifeſted to the whole world Therfore Iohn ſaide: God no man did euer ſe but only the ſonne of God whiche is in the boſom of the father, he hath declared him to vs. As though he wold ſaye, thys wyll of God that God wolde forgyue frely, and giue lyfe euerlaſting for his ſonnes ſake, no creature, no re • ſon humayne coulde attayne to vnderſtande and perceyue, but onelye by hys ſonne manifeſted and declared. Of the whiche moſte merueylous and excellent benefyte, Paul preacheth, whoſe ſaying brefelye in the declaration of the Epyſtell I entende to expounde and declare, ye and Chriſt hys ſelfe, as it becommeth hym, whiche is a cunnynge craftes mayſter, in fewe wordes comprehendynge the whole ſumme and diſcipline of the Goſpell, commaunded hys diſciples to preache repentance and forgyueneſſe of ſinne in hys name.The totall ſumme of the preach is of the Go • pell is repentaunce and fo • gyuenes of ſinne fo • Chriſt ſake onely. By the whiche wordes you may perceyue that the miniſtery and office of the Goſpell is fyrſte to reprehend and rebuke ſinne as witneſſeth our mayſter Chryſte ſayenge. The holy Ghoſte ſhal reproue you and rebuke the worlde for ſinne. &c. And ſo the mynde and conſcience of man, recogniſyng and knowlegynge of olde hys ſinne, and for that, the dredefull angre and wrathe of God,Repentance then is moued and ſtyrred with no counterfete and fayned feare, but with mooſte heuye teares and ſorowes (that he quakethe agayne) which with heuy and depe ſyghes, beynge ones perceyued and felte, the Goſpell doeth laye and ſette before him that thynge which is full of all comfort vtterynge and pronouncynge that voyce whiche is proper onely to the Goſpell, whiche is the promiſe of Chriſt his benefyte, declarynge the ſonne of God to be the mediator, after that maner that Iohn dyd ſette hym forthe and deſcrybed hym, ſayenge. Beholde and ſe the Lambe of God, hym I ſay which taketh awaye the ſinne of the worlde. He commaundeth you to be certaynlye aſſured and perſuaded that for thys medyator hys ſake, whiche is the ſonne of God oure Lorde Ieſus Chriſte we do obteyne remiſſion of our ſynnes: beynge imputed iuſte nat for any of our workes or merites but freely by faythe, that is to ſay, when we do beleue without any wauerynge that we do obteyne thoſe greate benefites for Chriſte hys ſake,when do we obteyne remiſſion of our ſinne by whome and howe. when we do lyft vp our ſelfes ſtandynge vpryghte, beynge vnderſet with thys faythe, lokyng on no thynge elles but on Chriſte, then do we obteyne remiſſion of our ſinnes, and are reputed iuſte, that is to ſaye. God for his mercye ſake doeth accepte vs, and ſendethe into vs the holy Ghoſt making vs the ſonnes of God, and heyres of lyfe euerlaſtynge. Bearynge therto wytneſſe Iohn. 1. cap. He gaue to them the poure to be made the ſonnes of God, to them I ſaye which do beleue in hys name. Theſe thynge are playne and eaſy to be thorowly perceyued, and moſte fytteſte for the vſe of our conſciences,Dauyd. as by dyuers examples may appere. Dauyd beynge a kynge for hys abhomynable Adultery committed and murder, beyng accuſed of the Prophet: dyd fele in him ſelfe ſo greate torment and feare, that he was nat able to ſtande vnder it, but was borne downe to the ground, the tormentes of his conſcience were ſo heuy, whome afterward the Prophete comfortynge, with thys voyce of abſolution, dyd lyfte him vp as it were takynge and lyftynge hym from the grounde by the hande, ſayde.The ryght • maner of abſolution. The Lord hath taken away thy ſinne. Thou ſhalte nat dye. At the whiche voyce Dauyd dyd beleue hys ſynne to be forgiuen nat for hys owne dignitie,The faythe of Dauyd. deſeruynge or merites, but freelye for the mercye of God hys ſake. And ſo he was thorowlye taught and lerned, that the delyuerance frome ſinne and deathe is promyſed for the ſauiour ſake, that was to come, beleuynge ſtedfaſtlye, that Chriſte ſhulde be the onely oblation and ſacrifice for the ſinne of man. As the pſalme bearynge wytneſſe ſayeth. Thou arte the preeſte euerlaſtynge. &c. with thys faythe Dauyd ſteyinge and bearynge hym ſelfe vp was made iuſte: that is accepted before God to euerlaſtynge lyfe.what / and how is this worde iuſte, taken with the Scrypture. Luke alſo. 7. cap. The woman came wepynge to Chriſte knowledgynge her ſinnes, and herde of Chriſt: go thy way in peace, thy fayth hathe ſaued the.

☞ SO theſe two motions feare and fayth are ſet forth and deſcribed in our conuerſion.Feare and faythe are togyther in oure conuerſion. The whiche feare, men vſe to call contrition: whiche, (beleue thou verelye). can neuer merite remiſſion of ſinne. Naye excepte thou be propte vp with faythe, thy mynde beynge oppreſſed and ouerwhelmed with teares, heuines, & feare: thā muſt nedes runne headlynge to euerlaſtynge deathe. Euen ſo dyd Saull and Iudas peryſhe for euer:Saul. Iudas. nat cōfortyng them ſelfes in the middes of theyr anguiſhe and ſorow: with faith and knowledge of the mercye of God. And this is the ſence of Paull his ſayinge. The law cauſeth angre and wrath that is to ſaye the lawe driueth into thy ſtomake and herte, horrible terrors and feare: ſuche as the pſalmyſt deſcrybeth. And Ezechias alſo: ſayenge. Lyke as a Lyon hathe cruſſhed togyther and broken all to pouder my bones. Theſe tormentes excepte that faythe doeth comforte, and gentylly lyft vp the mindes of men, lokinge and beholdynge onely the promiſes of Chriſt: and ſo (as it were) holdethe Chriſt faſt ſhulde brynge them into vtter dyſtruction and euerlaſtynge death. Theſe battayles.Co • trition or ſorowfulnes without faythe dryueth into deſperatyo • howe huge and greate they be: we maye learne in the pſalmes: beholdynge howe great a battayle Dauyd ſtroke with him ſelf when he cryed. Lorde do thou nat correct me: nor rebuke thou me in thy furye. Haue mercye and compaſſion on me. There is no man among the deade creatures that can remembre the, nor yet in Hell anye that can prayſe thy name. Caſte me nat amonge the dampned creatures, whiche do burne in horrible and euerlaſtynge hatred of the: and curſe yt. Let me nat be throwen into the company of thyne enemyes. And alſo pſalme. 41. O my ſoule why art thou ſadde and heuy: why doeſt thou thus trouble me. Truſt and putte thy confidence in the Lorde: for yet I wyll laude and prayſe hym.

❧ OF ſuche kynde of fyght and battayle Paull doeth ſpeake,The lawe doeth feare the conſcience. nat of ſwines fleſſhe onely and ſuche other lyke rytes and obſeruations. He cryeth out aloude ſayinge. All men are vnder ſinne In the whiche wordes he preacheth feare vnto vs. But afterward he doth ſhew Chriſt ſayenge that we are iuſtified freelye by faythe. And that we maye perceyue and vnderſtande, that he ſpeakethe nat of an ydle thought or cogitation of the mind but of a ſtronge fayth,Faythe. which doth fyght with the fearefull tormentes of our conſcience, he doeth ſaye furthermore. Beynge iuſtified by faythe we haue peace, and attōment: and fre paſſage vnto god.

¶ For as muche then as thys ſentence of Paull doethe agree ſo well with the teachynges and preachynges of the Prophetes. What frowardnes is it, to gyue to Paull an other cleane contrarye vnderſtandynge or ſence?

❧ Furthermore I do ſaye that for as muche as thys ſentence by me reherſed concernynge the conuerſion or renewynge of man: and of our iuſtification is ſo playne and manyfeſt (the vſe whereof is here in thys worlde, while we be in thys lyfe) beynge the fyrme, ſtedfaſt, and immutable ſentence and mynde of the Goſpell declared and made open to oure fathers: I can nat tel wel whether the great blīdnes of Chryſt his aduerſaryes is more to be bewayled and lamented: than the frowarde, croked, and way warde ſtobborneſſe of them is to be moſt beynyouſlye of all men deteſted and abhorred in that they do reprehende: naye vtterlye condempne thys good: trewe, and ryght interpretation.

¶ AND here I do moſt hertely deſire and praye all vertuous and charytable men diligentlye to expende and marke, what on bothe partes may be ſayde and alledged. Our aduerſaryes do confeſſe, that there muſt nedes be terrors and tormentes of the minde: but as concerning faythe they be of a contrarye opinion. They be contente alſo, and confeſſe the hyſtorycall knowledge of Chryſte: but as touchynge the remyſſyon of ſinne,An obiectyon of the aduerſaries. they do bydde and commaund: that men ſhuld nat haue to much confidence: but rather to doubte. And yf perchaunce a man doth obteyn the remiſſion of ſinne (ſaye they) it is nat for faythe ſake, but for thy merites. By the whiche wordes they do vtterlye extyncte and abolyſſhe the lyghte and comforte of the Goſpell, whiche teacheth vs that for Chriſte the benefyte of remyſſion of ſinne, is obteyned. Being therto (to make vs the more certayne and ſure) added a promyſe, where God commaundethe vs bothe to giue truſt, and alſo to cleane ſtedfaſtlye therto: as men thorowly perſuaded, that that ſame promiſe doeth perteine to vs. That this is the true, and ſincere meanynge thorowe out all the Goſpel: wyl we, or nyll we, we muſt nedes graunte. For Paull hys ſelfe doeth refute and reproue that foule & erronyouſe opinion of dubytatyon or doubtynge whether thy ſinne be forgiuen the ye or nay,¶ The promyſe muſte be receyued by faythe. ſaying: that the promiſe is none other way to be receyued but by faythe: Rom̄. iiii. cap. And therfore by faythe frely (ſaieth he) that the promiſe may be made fyrme and out of all doubt. He commaundeth alſo that we ſhulde gyue and aſcrybe to God only the praiſe and commendation of all • eritie and truthe. Lykewiſe as Abraham dyd nat doubte with any myſtruſt, and Iohn 1. the .5. cap. Who that doethe beleue in the ſonne of God, bearethe wytneſſe in hym ſelfe: who that doeth nat beleue God, he maketh God a lyer. &c Ergo, when we do ſaye, that by faythe the benefytes of Chryſt are obteined, we muſt nedes vnderſtande that we haue them for Chriſte hys ſake. To the whiche promyſe of God there is no remedy but we muſt gyue oure whole aſſent and conſent and ful belefe, that god for his ſonnes ſake wyll perfourme all that he hath promiſed. Wherfore fayth doeth nat ſignifie onely the knowledge of Chryſte hyſtorycally: that is to ſaye, that Chryſte was borne of a vyrgyn immaculate, that he lyued here in earthe moſte poorely: that he preached: that he faſted and prayed: that he was betrayed to the preeſtes of the Iewes: that he ſuffered moſt ſharpe and bytter paſſion and death: that he did riſe agayne the thirde daye from deathe to lyfe: and ſuch other lyke thynges as are conteyned in the hiſtory. But faythe doeth ſignifie alſo a ſtrong and ſtedfaſt confydence and truſt in the mercy of God promiſed to vs for Chryſte hys owne ſake, to vs (I ſa • ) conſentinge and agreinge to the promiſe of God. Such a fayth Paull doeth require of vs as beleueth with herte and mynde all the articles of the Crede whiche is oure belefe that they be true, that is to ſay: that for the ſonne of God hys owne ſake, whiche dyd ſuffer and ryſe agayne for oure ſakes: we haue the remiſſion of oure ſinne gyuen to vs frelye. For vnto thys artycle all other artycles which by ordre are ſet before in the Crede,The fynall cauſe of our belefe. are to be referred, as vnto the fynall cauſe of oure belefe.

¶ Wherfore the contrary parte reherſynge in their dayly deuotyon and prayers thys artycle of oure belefe (I do beleue the remiſſion of ſinne) doeth ſhewe and declare: howe theyr owne ſelfes doeth nat conſent and allowe that thing whiche they do pronounce and ſpeake with theyr owne tonges in theyr prayers. In that they commaunde to doubte of the remiſſion of ſinne, theyr owne lyppes declaringe the contrary: that we ſhulde nat doubt but that we haue remiſſion of oure ſinne. I do knowe diuers men, whiche by the comfort only, which they haue receyued of thys artycle conteyned in our Crede, haue clene caſte away the mooſte dampnable doctryne of the Monkyſhe and Popyſhe ſort, concernynge dubytation, and merites, committynge them ſelfe all togither to the comfortable promiſe of Chryſte oure mooſt mercyfull Lorde.

¶ But for what cauſe I praye you, is thꝭ word frely which is called in latyn gratis,Frelye. only added by Paul, & nat theſe wordes alſo (by oure workes) but for Chryſte hys ſake. Aboute the whiche wordes, nat onelye the conſciences of men, but alſo the Prophettes and Apoſtles haue ſpoken largely. It doeth comprehende in it ſelfe .ii. thynges mooſte hyghly to be noted. It doeth exclude all merytynge of oure ſelfes and our owne deſeruynges, ſettynge as it were before oure eyes the deſeruynges and merytes of Chryſte. In the which place ſpecially aboue all other is to be obſerued and marked the dradfull angre and wrath of God agaynſte ſynne,The greate wrathe of God. in ſo muche that no kynde of oblatyon or ſacrifice coulde peaſe and ſwage hys wrathe, but the death onely of hys owne ſonne.The vnſpeakable loue of God. On that other ſyde the greatneſſe of his loue towarde vs is declared in gyuynge his only begotten ſonne for oure ſake, whiche was an excedynge loue farre paſſinge al other loues. The whiche bothe as wel the wrathe of God as the loue of him (togyther) we muſt comprehende and hold faſt: what tyme our conſciences beynge in the conflycte and battayle agaynſte ſynne, are moſte ſorowfully payned and greued. To God muſt we lay for vs the merites of Chriſte,what lawe muſte we wage with God. for whoſe ſake we muſte bothe aſke and ſurely truſte, and loke for pardō: nat for our merites ſake In this poynt conſyſteth the whole end of thys conflyct and battaile. The mind beynge in greate feare of the wrathe of God doethe nat ſeke to knowe whether God wyll be mercyfull to them whiche haue ſufficiently meryted, and can ſhew many godlye dedes and other gaye vertues. For that thynge the mynde knoweth wel ynoughe without any queſtion that is to ſay, that God is good and mercyfull to them, that are worthye and without ſinne for the knowledge of the lawe, whiche we do brynge into the worlde to vs (as ſone as we are borne) doethe teache vs that God is good and mercyfull to them whiche are good, it is nat that thinge whiche the mynd and conſcience ſeketh after, but an other maner of tryng, that is: whether God wyl be mercyfull to the vnworthye, and to the ſinner, ye or nay: wherin this word freely, doeth declare what difference is betwene the Goſpel and the lawe. For the lawe doeth teache that God is good and mercyfull:The lawe requy •••• e our owne worthyneſſe. but beſyde that it doethe ſet forthe a condicion of our owne worthyneſſe and merytes: ſayenge, that god is mercyful to them which are without ſinne, or whiche be leaſte defyled therewith. As for the Goſpel it doth remoue and put away the condicion of our worthyneſſe and merytes, bearynge witnes that God is recōciled againe to vs frely for the merytes of Chryſte his owne ſake: and nat for our merytynge: conſyderynge that thys faythe: that is to ſaye the ſure confidence of the mercy of God doeth leane and depende only on Chriſt and hys merytes. We vſe otherwyſe in the Scripture in the ſteade and place of thys excluſyue (frely we are iuſtified by faythe) to ſpeake after thys maner,Freelye by faythe, only by faythe / and by faith we are iuſtified is all one. ſayinge. Onely by faythe we are iuſtyfyed. The whiche worde, onely, doeth nat exclude all other kynde of vertues and good dedes, that we ſhulde nat do them. But it doeth remoue frome our mindes that dampnable opinion of hope and truſte in our merytes and the condicion alſo of oure owne worthyneſſe, excludynge it cleane and ſhuttynge it forthe from the cauſe of oure iuſtification or acceptation to God, as here after I wil ſpeake more largely. And verely it is al one thyng to ſay: By fayth we are made iuſt, and by faith we are made iuſt frely: And by onely faythe we are made iuſte. For it coulde nat be called faythe, if our confydence were ſet in oure owne worthynes and merytes as the Papyſtes do dreame. Fayth is clene banyſhed away: yf I ſhoulde thynke that God wyll be then mercifull to me,On what thynge dependeth our faythe. when I haue done workes ynough, and meryted ſufficient lye, it foloweth therfore that faythe can depende on no thynge, but onely on the promyſe of God, whiche promyſe doeth ſhewe to vs Chryſte, for whoſe ſake the father hathe promyſed that he wyl with oure any fayle be mercyfull vnto vs.

¶ ALSO when Paull (in reaſonyng thys matter) doethe demaunde whether by faythe or by workes we ſhulde be iuſtified:The mercy of God and our wo • thyneſſe are contrary. he doethe meane by that worde faythe: the perfect truſt in the mercy promyſed for Chryſte ſake: the which truſte of mercy he doeth laye agaynſte and as, cleane contrary vnto our worthyneſſe. As thoughe he wolde ſaye to the theſe wordes folowynge. Howe doeſte thou thinke that thy ſinnes are forgiuen the, and that thou arte made the chylde of God, for the dignitie and worthyneſſe of thyne owne workes vertues & other good qualities, or els by the mooſt tender mercy of God only for Chriſt ſake. Therefore trulye he doethe exclude the dignitie of our workes, ſayinge, that by faythe we are iuſtified.

❧ VVHERFORE without doubt thys ſentence is excluſiue and barryng of all our worthynes, when Paul ſaieth By fayth we are iuſtified: that is to ſay nat for oure dignitie and deſerte: ſo that who that wyll truly iudge and deme on thys thynge, maye eaſely perceyue, that it is all one thynge to ſay. By fayth we are iuſtified: by faythe we are iuſtified frelye: and by onely faythe we are iuſtified. Thus muche haue I ſpoken that the phraſe and maner of ſpeakynge of theſe wordes myghte be perceyued and weyed diligently. But howe ſo euer we do vſe oure ſpeakinge and wordes: lette vs take hede and beware, that the thing and matter it ſelfe be nat confounded, and made darke: but that thys ſentence excluſyue of all worthynes: may be kept in hys ryght ſence farre from our free acceptation, wherby we pleaſe God the father for Chryſte hys ſake. For that makethe the difference betwene the lawe and the Goſpell as I haue ſayde. Therfore I haue ſpoken of thys worde, frely, that the vertuous and Godly maye conſyder,Our merytes muſt be repelled frome oure free acceptacion. all merites to be taken and caſt awaye. Nat to make vs to be the more ydle in well doynge abſteynynge frome good woorkes. But to make the promyſe certayne, whiche promyſe ſhoulde be vncertayne if it ſhoulde depende on the condicion of our merites, and to rendre to Chryſt the honoure due onelye to hym, beſyde that it makethe vs ſe and vnderſtande, that all oure dedes, be they neuer ſo glorious, are neuer able to atteyne to the perfectnes of the lawe. For faythe doeth ſpryng forthe of the worde of God: that is from the Goſpell:From whē • commethe faythe. whiche Goſpell is the promiſe: wherein the benefyte of Chryſt is bothe promyſed to vs and alſo exhibited. For the wyt, and reaſon of man, by it ſelfe coulde neuer come to the knowledge of the remiſſion of ſinne: yf God had nat opened his wil in a certayne worde, or a certayne promyſe to vs.

¶ VVE muſte alſo be certaynlye aſſured that thys promyſed of the Goſpell is vniuerſal:The promyſe of the Goſpell to vniuerſal • . wherfore it is moſt neceſſary of all thynge that good and Godly men be infourmed therof and taught that it is ſo: bycauſe, that feble and fearefull myndes, and weake conſciences, be alway with theſe .ii. queſtyons combered, of worthyneſſe, and of election, as by example.

worthyneſſe¶ FYRST they doubt whether that God wyll receyue to hys mercye thoſe whiche be vnworthy,Electyon. or nay. On that other ſyde in caſe that they be worthye, they do myſtruſte and thynke, that God hathe choſen certayne ſpecyall freendes whome he fauoureth aboue other wyllyng to beſtowe hys benefytes on them. They do feare alſo: leſt that thoſe benefytes do nat perteyne to them, doubting that they be nat of the number of the elected. And thus the reaſon of man hangethe as it were in a payre of balaunce, wauerynge hyther and thither in doubt fulneſſe and myſtruſt of the wil of God. For the philoſophers be of that opinion that God doth fauour and loue a few in nōbre,The blynde opinion of the Phyloſophers • onceruynge election. of thoſe which be noble men, gouernyng and proſperyng theyr affaires in eſpecyallye at ou • all other, all other kynde of men neglected and nat regarded. And thys is the minde of ſome men concerninge predeſtination (as they cal it) whiche folyſſhe and weake opinion of man the heauenly voyce of God reprehendeth, In thys poynte dyfferethe the Goſpell from the opinions of the Philoſophers, and from the lawe,wherein doth the Goſpell dyffer from the lawe. declaring to vs after an other maner of faſſhyon: the wyll of God, than the lawe doeth ſet forth to vs, ſhewinge and teachyng that God wyllyngly doethe receyue to hym, ye thoſe whiche be vnworthy, offerynge to all men hys ſpirite with thys condycion, that they do beleue ſtedfaſtlye in the promyſe.

¶ VVHERFORE let al chryſtē mē learne to knowe that the promiſe is vniuerſall perteynynge to all men, as wytneſſeth many ſayenges in the Goſpell, as. Come you to me all that laboure and are burdened. And to the Romaynes the iii. cap. The iuſtice of God thorowe the faythe of Ieſu Chryſte in and on al men whiche do beleue. And to the Romaines the .x cap. The ſelfe ſame Lorde of all men, and ryche for all men. Let vs therfore vnder thys generall and vnyuerſal worde comprehende al and euery one of vs togyther iointly and ſeuerally: beleuynge that no man is excluded from the promyſe whiche perteynethe to all men indyfferently.Predeſtinatyon.

¶VVHERFORE in our communication of iuſtification we haue nought to do with predeſtination. We muſt begynne at the Goſpell: whiche fyrſte rebukynge ſinne doeth afterward extende and holde forth to vs, the grace and pardon promyſed for Chryſte hys ſake: and that frely: ſo it be receyued with fayth. Loke we vp therfore al and euery one of vs, on thys general worde, taking good hede that we be nat with the ſpeculations and reaſonynge of predeſtination ſeperated and pluckt away from the promyſe.By what way is the wyl of God ſearched. For the wyll of God maye nat by any mannes blynde reaſon, but by hys owne worde onely be ſearched, iudged, and demed. And lykewyſe as the promyſes be generall, ſo do I vnderſtand this ſayenge. God wylled al men to be ſaued: the whiche ſaluation in hys promyſes he doeth offer to al men. But mannes folyſhe wyl in thoſe thynges, which they wyl nat beleue doeth repoung, and goth agaynſte the promyſes. And contraryewyſe thoſe whiche do holde vp and vnderſette them ſelfes with the promyſes, they do nat doubte, but that the benefytes of Chryſte doethe perteyne to them, and be theyrs, bycauſe they wyll nat make God a lyer. So that when in receyuynge of the Goſpell, they do erecte and coragyouſly lyft vp them ſelfes, cō fortynge them therewith. Then worketh the holy ghoſt effectuouſly in them thorowe the voyce of the Goſpell, accordynge to that ſayenge. Faythe is by hearynge. And to the Galathyans .iii. cap, that we maye receyue the promyſe of Chryſte by faythe. And thus when the ſycke, feble and feareful myndes be comforted, holpen, and made ſtrong by faith then do they receyue the holye Ghoſte. The whiche is the true conuerſion, beynge called in the Goſpel the regeneration or newe byrthe, conteynynge in it iii. thynges mooſt notable, and for vs expedyente.Remiſſion of • ane ou • iuſtificatio • and the gi •• of the holy Ghoſte a •• togyther 〈◊〉 our conuerſyon. Remiſſion or forgyuenes of ſinne. Our iuſtification, that is, that we be accepted of God and imputed iuſte. Thyrdly the gift of the holy Ghoſt with lyfe euerlaſtyng. I haue nowe ſpoken of the ſharpe motions, tormētes & terrors of the conſciēce, and alſo of the comfort whiche we do receyue by faythe. Where fore thys ſentence of Paull is to be receyued of al men, beynge nat entangled with foolyſſhe and ydle queſtions, but playne, open, and agreable to al the preachynges and techinges of the prophetes and Goſpels, gyuynge vs knowledge of greate and weyghtye matters, whiche good and Godly men in this lyfe by experience do fynde true. The knowledge whereof is ſo neceſſarye to the churche, that nothynge is more.

¶ NOVVE therfore I entende, with as fewe wordes as the matter wyl giue me leue, to make playne and declare vnto you, what theſe vocables and termes folowynge doo ſignifie. The lawe, Goſpell. Synne, Iuſtification, Grace, and Faythe.

Lawe.¶ THE Lawe from the Goſpell doeth dyffer no ſmall thynge. For the lawe is a doctryne by the whiche we are taught and commaunded of God what maner of men we oughte to be, what thynges we are bounde to do and obſerue, and what the contrarye. And albeit that the common weale of Moyſes is vtterly extyncte and nowe nothynge at all, yet the moral lawe abideth and remaineth ſtyl, beynge at all tymes one thynge that it was at the begynnyng. The knowlege wherof we are nat ſo ſone borne, but we are endued with it.The lawe of nature. For God wold that ſome knowlege ſhuld remain in mā natu • to knowe and perceyue what is ſynne: beſyde that, at all times the voyce of the lawe doethe rebuke ſinne what tyme it preacheth repentaunce. Whiche thyng Paull wel perceyuynge was induced to ſaye, by the lawe is the knowledge of ſinne Nat meanynge and ſpeakyng only of the ceremonies, but alſo of the morall lawes, and of the commandementes accuſynge alwaye at all tymes al maner of men. We maye nat reaſon of the deuine lawe of God as we do when we do talke of a moral lawe, and of the maners of a cyuyl lyfe.

¶ FOR the cyuyll lyfe doeth require but an externe and an outewarde dyſcyplyne onely that we myght outwardlye appeare honeſte and iuſte.Ciuyll lyfe what doeth the lawe o • god requir • But the lawe of God doeth requyre a perfect obedyence, bothe an inwarde and an outward as wel a ſpirituall obedience to appeare iuſte before God: as a corporall in the outward obedience of the lawes, where to beareth witnes the commaundement. Thou ſhalte loue the Lorde thy God with al thy hert. And ſo Chryſt his ſelfe in Mathewe .v. cap. doethe expounde the lawe.

¶ FOR as muche therefore as the nature of man beynge infected and corrupted by the naturall corruption and dyſeaſe of ſinne, whiche dyd ſprynge from Adam, can nat poſſyble perfourme a perfecte obedience, the lawe declarethe the wrathe of God againſt ſynne accuſinge and condempnynge al men (Chryſte only excepte) whiche hathe delyuered vs frome the malediction and curſe of the lawe. He hathe delyuered nat onely the Iewes and al other whiche lyued after the lawe was gyuen forthe, but alſo the fathers, whiche were before Moyſes. Wherfore it doeth folowe that theſe fathers,The fathers before Moyſes were ſaued by theyr truſte to the promyſe. which were before Moyſes were vnder a lawe And ſo beyng accuſed and brought into greate feare, hadde vtterly peryſhed, yf they hadde nat ſtyckt and clouen faſte to the promyſes of Chryſte. For whoſe ſake they knewe well they ſhuld be deliuered from ſinne and death. Theſe wordly, politike, and cyuyl wiſe men, peraduenture wyl deride and make a mocke at that we do ſay, that the law of God doeth requyre a perfecte and an abſolute obedience: and that we do ſaye that no man can ſatiſfie and perfourme al that the lawe doeth requyre of vs bycauſe that naturally the greate blyndeneſſe, ignoraunce, and contempt of God is ſo roted in vs, whiche doeth ſeme and appere to the Philoſophers and to them whiche do vſe theyr iudgementes after the wordlye faſhyon nothynge els but foly and madnes. But howe ſo euer they do take it, I do aſſure you yt the Prophettes and Apoſtles mente none otherwyſe than I haue declared to you, Therfore the Prophettes wyl, that men do know the greatneſſe of ſinne: bycauſe they do nat knowe God in dede as they oughte to do, no nor glorifie him as witneſſeth Paul. This ignoraunce and contempte of God is the ſinne which the Prophettes and Apoſtles do ſhewe and teache to be the cauſe of al our calamities and miſeries,The ignoraunce of God is the roote of all miſchiefe. wherewith thys weake and feble nature is opreſſed they do teach (I ſay) that we ſhulde ſeke the true iuſtyce and delyuerance from ſinne and death frely gyuen by Chryſte. As touchyng al other thinges of the lawe that I might nowe ſpeake of: I do referre and ſend al them whiche are ſtudious and deſyrous to knowe them, vnto the boke of common places of the ſcripture whiche I dydde wryte and gather togyther. Wherfore nowe I wyll ſpeake of thys vocable Goſpell.

FOR AS MVCHE as there is nothynge in this worlde more neceſſary and expediente for man (moſt godly diſpoſed Prince)The feare and loue of god than the feare and alſo the loue of God, bearynge thereto wytneſſe the wyſe man, ſayinge. The begynnynge of wyſdome is the feare of the Lorde, nat a ſeruyll and a bondmans feare, which engendreth hatred and malyce rather then loue: but ſuche a feare as the chylde bearyng to his natural father, for loue feareth to do that thynge which myght diſpleaſe his father, the whiche loue and feare of God, being nat only for any cō moditie or diſpleaſure wordlye, no nor yet for any thyng which might be commodious or contrary after this preſente lyfe: but to declare and ſhewe our ſelfes nat to be ingrate, and vnthankful for ſo great and manifolde benefytes: whiche we haue and do daylye receyue at his moſt plentifull and liberal hande: at the hande I ſay nat of a nygard, but of ſuch • on, whiche nat only thynges cadewke and mortal (al thynges being of hꝭ goodnes) but alſo that thing which for oure ryght helth was moſt neceſſary, and to him moſt paynfull (nat againſt his wyl) vouched ſafe to gyue: ye to the bloude of his hert, that we ſhuld no more but loue and feare him.

¶ The perfect knowlege wherof, what thinge can or may better teache and inſtruct vs,The reding • f the worde • f god is the • eachinge of 〈◊〉 to feare •• d and to • ue him al • o withoute • he whiche • ou canſte • o neyther. which wolde be fayne Chriſtyan men in dede, than the contynuall reading of his moſt bleſſed wyll, declared & left vnto vs of him ſelfe, by ye mouthes of the holy and vertuous men the Patriarkes and Prophettes beinge inſpired with the ſpirite of his moſt heuenly god hede, and after by the mouth of the right Meſſias promiſed to vs and exhibited according to the promiſe, to the confyrmacion and ſtabliſhing of al his beheſtes & louing promiſes, which at no tyme hath promiſed any thyng which he hath nat ye with auauntage perfourmed with much more than we coulde of our frayl weaknes, deſyre, or wyſhe. The want of the which loue and feare, howe great ruine and decay it doth cauſe and bring in to the cytye of the Lorde,The c • tye of the lord which is the church or congregation vniuerſal of all them which profeſſeth his name: taking on them to do his wyl: it is ſo manifeſt and open (the more is the pitie) that almoſt in a great nombre, a man ſhal ſcant fynde one, that lyueth in the true loue and feare of the Lorde, in ſo much that he may wel ſay. If I do fynde but one iuſt man in the cytye, I wyl ceaſſe my wrath from it, & contrary wiſe innumerable almoſt al ye world which paſſeth nat & good haw. which ende of the ſtaffe doth go forward, whether God or the Deuyl be better man, which neyther for the loue of god, for his merytes ſake, nor yet for the ſharpe thonderboltes and threateninges of his wrath, ones begynneth to redreſſe and reforme to better, theyr lewde and vngracious kynde of lyfe, nat ſquayring and playning it after the ryght lyne and rule of his moſt bleſſed worde: but clean contrary euery man (as the Deuyll putteth into his head) doth hacke maungle and choppe this moſt bleſſed and pure worde al to peces, to ſerue theyr owne purpoſes and moſt dampnable affectiōs, going about nat to make the ſtone fyt to the lyne, as the prouerbe maketh mention, but the lyne and rular to the ſtone.

¶ O what a goodly pece of worke, and wel framed buylding wold this be? how euen and well proporcioned a matter, how excellent a frame. A frame? worthy forſoth to be put in paterne, for an example to al them which are moſt expert and cunnynge workemayſters. Howe longe tyme wolde it be if a man wolde thus begyn to buylde an houſe to dwel in, or a ſhyp to ſayle with, or that he ſhuld make an ende and finiſhe his worke? All men truly myghte moſt iuſtly laughe hym to ſkorne. Lykewiſe howe long tyme ſhulde that man lyue or that any kynde of vertues ſhulde take any rote in him, whiche endeuoreth all that he may, to make the Scriptures for his owne purpoſe of lyfe and nat rather framinge his lyfe to the Scriptures? Howe great blaſphemye is it to Goddes worde when we go about to flatter our owne ſelfes in our moſt deteſtable vices: by the exāple of the falles of godly men, which by fraylnes of this fleſſhe, after they haue fallen, didde nat long lye ſtyl but with ſorowfull repentaunce and perfect confidence in the only mercy of God by the helpe of the holy ſpirite did riſe vp māfully agayn. This is the lacke both of the feare and of the loue of god. This lacke of fear and loue is thorowe out al the earth: begynnyng at them which haue the keys delyuered to them of the opening of the Scripturs vnto the very loweſt, and moſt (to ſeme to) vyle and abiect perſon that lyueth:Byſſhoppes What a great nombre of ſoules are committed to the cure and charge of the Biſſhoppes, to be fedde and made fatte with the pregnant worde of God. What great liuinges haue they gyuen to them for none other cauſe, but that they ſhulde be diligent therin. What rentes, what fees haue they, more lyke Earles and Dukes than pore ſpirituall paſtors of Chriſt hꝭ ſhepe. And nat vnworthy forſoth, but ryght wel beſtowed, if they wolde declare them ſelfe no leſſe deſyrous, of the helth of theyr flocke, than they be gredy in gatheringe of theyr reuenewes and rentes. God forbyd al ſhulde be of that mynd. Some Byſhops, without doubt, I knowe of the contrary mynde and ſtudy (whom I pray the Lord preſerue and cōtinue in theyr good purpoſe) I thinke verely, and you may ſay and affyrme alſo that theyr be but ſome, nat many, the leſſe the nombre, the more to be lamēted The thynge it ſelfe euery where declareth. and openly teſtifieth, howe ſlacke and looſe they be in doyng of theyr duety. As though to be a Byſhop were nothing els but to be mytred, to be promoted with great rentes and knyghtes fees and fynally to be called my lorde Byſſhop. Theſe glorious tytles many, naye the moſt part do gape on both ſides for, they wyl nat leſe one • ote of theyr dignitie, they wyl nat part with one locke of wolle, to the comforte and ſuccoure of theyr ſhepe, ye though any of them (of whom they had the wolle of) ſhulde peryſh for colde. They wyl lyue of the profites and commodities of the aulter, but they wyl do no ſeruyce to the alter, they wyl eate corne wt the Oxe, but they wyll nat tread it forth of the ſtrawe with the Oxe. They wyl (finally) haue al thynge but they wyl do nothinge.

¶ Yet: me thynketh to be a thyng reaſonable, that they ſhuld do ſome thyng for theyr great liuinges: otherwiſe they appeare to be conſumers and deuourers of thoſe liuinges, which by moſt godly and noble prynces were prouided and ordeyned for good mē, which wold be glad to do theyr duties. They do thīke (but they are deceyued) that they haue done theyr duty ſufficiently, if ones or twyſe in the yere they do go about on viſitatiō, whē the pore creatures, were better to haue them away than among them. For the Euangel or Goſpel of god, is nat a whit the more preferred nor ſet forth, the repentance for ſinne, the truſte and confydence of mercy for Chriſt ſake only, nat ſo often as ones mencioned. The commandementes are nothing taught how they ſhulde be kept. They do no more but ſeke and ſerche if a fewe of mannes traditions be thorowly obſerued and kepte, that the infringers and breakers therof myght be with moſt rygor and al extremytie puniſhed. They do rebuke no vyces, as whordom, aduoutry, fornication, blaſphemy agaynſte the name of god, extorcion, neglect of the holy & bleſſed word of god, as thynges perteyning nothing to theyr offyce. And at theyr departing, they do leue ouer the pore flock (beinge neuer the better for theyr comming) ſuche paſtors and ſhepeherd, as to whom for theyr knowledge and lerning and muche leſſe wytte, and muche worſe conuerſation of lyfe: a wiſe man wolde be lothe to commytte the kepinge of his Swine, more mete to be ſcourers of foul maſers, than to haue the cure of ſoules. Theſe be no curates, but gaylers and tormenters, keping the conſciences & ſouls of men laden downe with yrons of their owne traditions, keping them in greate famyn and hungre, as leane as rakes, periſhing for lacke of the heuēly fode, and cryeng out to your good lordſhip, meate meate for pore priſoners, nat of Newgate, but of the Pope his foule ſtinking and darke dungel: being by moſt gracyous pardō quite, and our fees payed and yet for al that kept in moſt cruel durāce, lieng and rotting in colde yrons, that no man is able to abide the ſauour. O that your good lordſhippe mighte with your merciful eyes ſe and beholde, howe pitifully, howe bare and leane they loke, howe they be eaten with vermine for lacke of kepinge: there is no doubte but your good lordſhip wolde take pitie and compaſſion on them, wolde ſe them ſette at large. And the lorde whiche doethe ſe your compaſſion on them for his ſake, wyll a thouſande folde rewarde you agayne, that you ſhulde nat thynke youre labour yll beſtowed. What is the cauſe of al theſe miſerable calamities whiche the pore ſoules do abyde and ſuſteyne? what is the cauſe, the Biſſhops, Perſōs and Curates do nat theyr dueties. Forſoth the lacke and want both of the fear & of the loue of the lord: whoſmoſt high maieſtie if they had in feare, eyther for his threateninges and curſes, conſidering al the woes, conteyned in the olde and newe Teſtament for theyr negligēt adminiſtration: or els if they had hym in loue, for his great and vnſpeakable goodnes declared vnto vs al, they wolde be ſore aſhamed ones to be eſpied with ſo great a fault. But they feare neyther God nor the Deuill. They loue him nat for his great goodnes, nor yet they do feare him for his threateninges. I feare me, that there be many: I pray god that there be none, which do thinke the ſpeaking of God and of the Deuyll to be, as it were, but an olde wyues tale or fable inuented by the policie of man and natural reaſō, to kepe men in an ordre while they be in this lyfe, as did thinke manye of the blynd Philoſophers the Epicurs thinking none other lyfe after this preſent:Epycures. did de liue in al kinde of delites and pleſures. I truſt in the lorde that he hath ſent an angel among vs with a two handed ſwerde to cut away cleane theſe diſcordes and abuſes to his glory eternal. What nede I ſpeake of men of power, which by theyr power and ſtrength, by no equitie nor iuſtice,Men of • ower. agaynſt cōſcience and right, care nat a beane what wrong and iniury they do to the meane ſorte, if that eyther houſe or lande, paſtures or woddes doth lie commodiouſly for theyr purpoſe: and ſpecially when it ioyneth to any part of theyrs. Such as doth thus haue nat red the bleſſing in the olde Teſtament conteyned with the reward prepared for them, which do ioyne houſe to houſe, felde to felde, farme vpon farme, ſome one mā .xx. ſome .xxx. ſome .xl. ſcant xx, good mē which ſhuld be able to ſerue theyr prince at nede maynteyned, where in tymes paſt hath nat ben ſo fewe as .v. hundred as by experience in places nat long dayes paſte was almoſte founde to true. As for fynes, and incoms, with reyſinge of theyr rentes they be ſo importable, ſo tedious and ſo heuy, that the pore tenantes or theyr yeres be halfe expyred ſhall be glad to lay the keye vnder the dore and runne theyr wayes.

¶ Such is the pitie we haue of our chriſtian bretherne, ſo lytle is the feare and loue of God among vs, ye which profeſſeth the Goſpell (which thinge makethe wel for the Papiſtes to the ſclaunder of the worde of God). As for the office of a iudge,Iudges. what man can ſaye but it is moſte iuſtly executed, vpright without parcialitie, nat fauouringe of one man more than an other, nat prolonging of ſutes, in the fauor of the ryche, to the vtter vndoing of the pore, nat takyng of gyftes, worthy to be compared to the courte of the Ariopagittes. which to auoyde percialitie, iudged al cauſes by night darkling. If it be any otherwiſe thā I haue declared, it is to be aſcribed and imputed to none other thing more, nay to nothīg ſo much as to that, they be nat in feare of the iudgement of the lorde, which doth commaunde with theſe wordes. Iudge and miniſtre right iudgement you ſons of men. There is no man that can fynde fault with thoſe kind of men, which are occupiers,Occupyer • liuing by theyr laborius venter and trauayle, ſo vpeight is theyr dealinge, ſo iuſt, ſo indifferent, that almoſte no faith, no truth, no truſt, no confidence is to be giuen to theyr othe, muche leſſe to theyr worde and bare promiſe,Theues. What Thefe wolde ſteale and robbe to be hanged on a gallow, if he were toched with the feare and loue of the lorde.Murther • Who wold be ſo ſtony harted to quel and ſley his brother, for whom Chriſt did ſuffer and ſhedde his bloude?Aduouter perſons What man wold be an aduouterer, a fornicatour, a committer of rapt: if he had but one ſperkil of the feare and loue of God, knowinge that they which do ſo ſhall nat inherite the kingdome of heauen, iudged by ſentence diffinitiue, without helpe of appellation to euerlaſtinge ſorowes, excepte there be in this lyfe or they departe, a true and perfect repentance, with truſte in the mercy promiſed for Chriſte ſake.Traytors. What cauſeth ſo many ranke traytours and rebelions againſte theyr moſte lawfull kinges and gouerners, conſtituted immediatly vnder God, and by God ouer them, to kepe them in a good rule, quietnes, peace, and tranquillitie, but, that they do want and lacke the fear and loue of the lorde, the hygh king and gouernour.

¶ The want wherof the more and greater it is, the more ranke and poyſonous are the treaſons which are wrought.

Adam.¶ Howe great an euyll this is, howe huge and foule, a monſter of howe innumerable calamities and ſorowes which we haue and do ſuſteyne, this is a moſte wicked mother: what thinge can better ſet forth or paynt, as it were in a table or in a glaſſe before your eyes more euidently, more lyuely than the great fall of Adam, beinge for lacke of the feare, and of the loue of the lorde, which broughte vs into thraldome, bondage, and captiuitie of the Deuyl. For if he had loued him for his benefites, bicauſe he was created, by him a heauenly creature like vnto his owne image, or if he had feared him, for feare to diſpleaſe him, whom he found ſo good a lord, or for feare of breaking of his commaundement, as of hys heade and mayſter (for he that is commaunded, is vnder him that doeth commaunde) he wold nat haue tranſgreſſed, whoſe tranſgreſſion is our tranſgreſſion, whoſe fall is our fall. Oure ſinfull lyfe and corrupt maners, beinge the relyques, dregges, and remenaunte of hys olde ſore.Cayn.

☞ What cauſed curſed Cayn to ſlee ſo cruelly,Pharao. and vnnaturally his owne brother? What cauſed Pharao to perſecute the children of Iſrael.Dauyd. What made kynge Dauyd to commyt abhominable aduoutry, nat contented with one miſcheuous dede, but alſo to ioyne and adde bloudy murdre, to ſtynkynge aduoutry, in ſleying the huſbande of the woman, with the moſt lamentable diſtruction of many mo.Iudas. What cauſed Iudas to be a traytor to his moſt louing mayſter. To be truely certayned and aſſured, there was nothinge elles in the cauſe, but the want of the feare and of the loue of the lorde, O cruel and dampnable miſchiefe comminge from the bottomleſſe pytte of Hell. What remedy and ſalue is to be founde for this foule ſore? what is the cauſe yt it reygneth ſo much among vs chriſtiās euery where, yt almoſt no feare nor loue of ye lord, is found in any place nay rather open contempt and blaſphemy and diſhonor to his moſt bleſſed and holy name? what man can expreſſe the cauſe therof: that this plage more to be feared than any peſtelence, hath ſo infected the ayre thorowe al the worlde, that no man hygh nor lowe: what ſtate, degree or dignitie ſo euer he be, hath eſcaped it.Iob. The foule botches and ſores of Iob did neuer ſtinke ſo ſore to the noſe of man, as thꝭ maketh vs to be abhorred of god. ſtopping his heuenly noſe, and turninge his merciful viſage frome vs. Among our earthly phiſicions which do take cure of bodyly deſeaſes only (which bodies being neuer ſo wel healed, ſhall at the laſt go to corruption) the cauſe of the diſeaſe and ſickneſſe knowen (being the chefe point of theyr ſciēce) the parth which is ſicke is halfe cured and holpen alredy. For lykewyſe as in miniſtration of medecines, the cauſe of the bodily infyrmitie nat knowen perfectly, they do kyl, ſley, and murdre, nat with knife, but with poyſon, the party which ſeketh after helpe and remedy. So the cauſe and rote of the ſicknes perceyued, the medycation is made therafter, to the helpe and comfort of him that complayned and lamented his grefe and infyrmitie. Euen ſo agayne, of our ſpirituall infyrmities and ſicknes (which kylleth nat the body, ye oftentymes doth ſende both body and ſoule to the whorlpole of hell (paſte remedy and helpe if he commeth ones into that place,) ſpeaking our Heuenly mayſter and doctor, and ſpirituall phiſicion Chriſt (whiche knoweth all our waters a litle better than we do our ſelfes): to whom al our diſeaſes and maladies are thorowly knowen, which ſercheth with ye inſtrument of his ſpirite, ye very reynes of our backes, ye the depeſt thoughtes and cogitations of our hertꝭ declared the cauſe, the very principall cauſe, and cauſe efficient of all our malydes: with theſe wordes. Quia non cognouerunt me ne que patrem meum: bicauſe they knew neyther me nor yet my father It foloweth therfore that if we knowe him and his father, we wolde both loue and feare both him and his father. And contrary wiſe bicauſe we know neither we loue and feare neyther: nay we hate and perſecute both. The ignorance then of God, being the cauſe that we be voide of all feare and loue of the lorde: what maruayle is it, if we do runne headling into all kinde of miſchefe, if we ſette nought neyther by God nor by ye world if we regarde nat his precept? his fruyt full teachinges and moſt beneficial promiſes? Nay truly Sathan the father of ignorance, is nat ſo contented to le • hys diſciples reſt, at that point of lytle regardinge of the lorde his goodnes, but he doth ſtyrre them to high treaſon againſt his maieſtie, to open contempte and manifeſt blaſphemy, to the defiance of his godhed, proclayming warre againſt his infinite power, with trompettes and heraldes of armes, of his owne begettinge and ſendinge, diſhonouring him, miniſhing of his godly and imperiall tytles, thoſe I ſay which do belonge of ryght, by his own purchaſe and great cōqueſt, to the heuenly crowne, I do meane the titles of our creation, of our redemptiō, of our iuſtification, and free acceptatiō (they giuing honor vnto the creatures, in the ſtede of the creator) with lyke deteſtable, moſt dampnable, and hereticall perſuaſion and opinion, in aſcribinge part of our ſaluation, ye ſometyme altogyther to our own (worthy) deſeruingꝭ and merites, the prayſe whereof he hys owne ſelfe lyke a moſt valiant captayne with no feyned ſweate of his owne body with no counterfeyted bloude, with no mocking death (for he was a right naturall man) and no man dyd euer offer ſo much as he) dyd obteyne and wyn.

¶ What meruayle is it, though ſuch as they be, are traytors againſt theyr prynces here in erth, if they do worke in huggar muggar theyr moſt pitiful and lamē table diſtruction, to the ouerthrowe of whole realmes, to the vtter caſtinge away and decay of common welthes, to the impoueriſhinge of al the worlde, to the mayntenans of theues, murtherers of thē that are voyde of al pytye, againſt theyr fathers and mothers, of whormongers, aduouterous perſons, rauiſhers of vyrgins, breakers and diſpyſers of the moſt holy ſtate & ſacrament of wedlocke and finally the very roted ſede of al kind of miſchiefe.

¶ If therfore the knowledge of god cauſeth, the loue of god: ſo that without we knowe him, we can nat haue, neyther him nor none of his benefites in eſtimation and valour of a good ſtrawe: it foloweth conſequently of neceſſitie, that the lacke of the knowledge of him, cauſethe the hatred and lytle good affection towarde him, or any of his workes. So that it foloweth, that the cauſe that we loue him nat, is the cauſe we know him nat. Nat as Iudas knewe hym, whiche alway was preſent in cōpany with hym familier with hī, at borde & table with him, which kyſſynge his bleſſed mouthe and knowinge him corporally, betrayed him. Nat as the Iewes knewe him, whiche ſcourging and beating of his bleſſed body commytted al kynde of vilany, nayled his body to the croſſe, and ſo forth as the hyſtory maketh moſt godly & ghoſtly mention. For that corporal knowledge howe lytle it profiteth, nay howe much it hurteth (if you do reſt there and go no further) the mayſter of al heuenly knowledge Chriſt declareth with verye playne wordes ſpeakinge of his owne fleſſhe and bloude, ſaying: the fleſſhe profiteth nothing at al: it is the ſpirite that gyueth lyfe and quickeneth. The lorde dyd ſpeake playnly, nat meaninge any other thing then he did with his mouthe ſpeake and declare. To mannes iudgement what thing coulde be more heuenly, more bleſſed (as it is in dede) than to haue ye body of our ſauiour, forty wekes within our owne bodies, as the vyrgin Mary had? But if yt ſhe had nat knowen him in her ſpirite a lytle more perfectly than her corporal knowlege might haue gyuen informatiō, forſoth it ſhuld haue profited her very lytle or nothinge: ſhe had ben no mete veſſel, habitacle or manſion place for that ſacred body. But gyuinge credyte at the laſt, forſakinge her owne reaſon and iugement, wherby ſhe coulde nat attayne to the knowledge of God his wyl & pleſure, being of her ſelfe counſeled to ye contrary by natural reaſon, as by theſe wordes appeared. (Quoniam virum non cognoſco) I neuer had fleſſhely knowledge and company with man: I knowe nat what it meaneth: I can nat tell, whiche way it ſhulde be ſo, moſt lyke a playne, ſimple, and vertuous mayden, felinge her ſpirites moued and newe altered in her ſelfe (for the holye Ghoſt wrought merueylouſly in her and ſtrongly) nature gaue place, reaſon quaked, fayth relyued, ſo that to the wordes pronounced by the Aungell. Thou ſhalt conceyue. &c. ſhe made no more a do but yeldinge herſelfe vp cleane, as one hauing no power of her ſelfe, anſwered theſe wordes, here I am the handmayde of the lorde, let the lorde do with me as it ſhal pleaſe him. This worde whereto Mary gaue credit and belefe did get her with chylde, this word was made fleſſh this worde came into the worlde naturally (ſinne excepted). To this worde before any thinge was, nothinge did gyue place, to be made ſome thing, and of nothing 〈1 page duplicate〉 〈1 page duplicate〉 al thing. To this worde if Adam had gyuen credit and belefe: by the whiche worde he was made and created, he had nat fallen, nor many more after him This worde the holy fathers frō Adam to Moiſes had nat writen, but declated and pronounced by the mouthe of God wherby they knewe God, and beleued God to be God, and the Meſſias to come To this worde Moyſes gaue credyte, which was gyuen to him in the mounte in the tables of ſtone, written with the fynger of God, that he ſhulde gyue them to the people, that they might be his people, a people that ſhuld feare and loue the lorde. This word Moyſes dyd wryte in the boke called the Deuteronomium. This worde the lorde commaunded to be in the handes of his people, and neuer to be left out of theyr handes, to be alway with them in al places, at al tymes, at theyr eatinge and drinkinge: ye and at theyr ſlepinge, hauing it for a pyllow to lay theyr hedes on, and in theyr iurneys to be theyr companion to comfort them to be theyr ſtaffe to ſtaye them and holde thē vp. And finally in al theyr paſtimes, to be theyr reioyſe & delyte. This worde was harde of the people in the mounte, wherby they knewe God, by the whiche he wolde be knowen, and nat by any out ward viſion, bicauſe partly oure fleſſhe and corrupt carnall nature can nat aryſe vp into the mount to beholde the cleare gliſtering bryghtnes of his Godheade, and partly bicauſe they ſhulde nat delude deceyue, and blinde thē ſelfes with none outwarde apparance and ſimilitude of thynges: to auoyde the great incouenyence of Idolatry, to be committed vnder any ſpiritual or godly colour.

¶ With this worde were all the Prophettes and godly kinges illumined and ſet a fier with the loue and knowlege of God vnto the tyme of the ſon of God be comming man, which declared thꝭ word by mouthe and myracle, that therby he might be knowē perfectly what he was and is in dede. This worde had the diſciples and Apoſtles committed vnto thē, with a ſpeciall cōmandement, to declare this worde: nat theyr owne phantaſies or imaginations: the worde I ſay of preching the Goſpel to al creatures, that is to ſay: Repentance and remiſſiō of ſynne for Chriſt ſake, the hope of our ſaluatiū, by Chriſt only and his merites.

This word the holy & moſt vertuouſly diſpoſed Apoſtles moſte faythfully putting in writing did leue behind them to our diſcipline and ſaluation, as witneſſeth Paull, ſayinge: the Goſpell is the power of God to ſaluation of all them that beleueth, commaunding alſo vnder the payne of bytter curſes, neyther to miniſſhe or plucke awaye, neyther to adde nor ioyne one worde or tytle to this worde: as Iohn in the laſt of his reuelation ſayeth. If thou wylt be ſo bold to enlarge his worde, adding any thyng to this boke of lyfe: wherto nothing can or may be ioyned, more than it is, or els to plucke any thinge from it, I do beare witneſſe ſayeth he, the lord ſhal encreaſe on the, the plages conteyned and written in this boke, and for his boldnes: to take away any thing from this boke: the lorde ſhal take away from him his parte and portion out of the boke of lyfe, oute of the holy eytye, neuer to be partaker of any thing cōteyned in this boke. Againſt this worde our mortal enmy hath continuall warre and battayle, this is the caſtel which he goeth about to vndermine coueting to ouerthrowe it if he myght. At fewe worde the euerlaſting being of God without begynnynge: al his power as muche as maye be perceyued by man, that he created the world, with al thing there in conteyned: that he ſent downe his only begotten ſon (moued with compaſſion of our impriſonment and captiuitie) to ſet vs at liberty with ful ſaluation, and what is there els, that is nat knowen by this worde. Conſiderynge then that lykewiſe as in our corporal bodies corruption and putrefaction commeth of corrupt matter, as ſometyme the cauſe of corruption beinge without vs, by the corrupte infection of the ayre and poiſonous ſauours doth cauſe the inwarde partes to be infected and corrupted, ſometyme the cauſe beinge within the body, as raw and indigeſted humors comming of yll dyet, of ſurfetinge, with other kindes of vnhoneſt and inordinate ordre of lyfe, ſo proceding from corruption to putrefaction, from putrefaction to mortification and ſleynge of the matter which is fyrſt corrupted. Euen ſo the cauſe why we lacke the loue and fear of the lord, is the want of the knowlege of God ſpiritually, wherby we ſhulde glorifie God, as Paul wytneſſeth to the Romains. Yet muſte there folowe an other cauſe why we knowe nat the lorde, and that truly is bicauſe we embrace nat him with our armes in his word, bicauſe we do nat make muche of him in his worde: bicauſe we kiſſe him nat with the mouth of our herte earneſtly and hartely in hys moſt bleſſed worde, and ſo to folow him in lyfe with al pureneſſe and godlyneſſe of liuinge. What is the occaſion of all theſe our ſpiritual infyrmities, that we may lerne and know the original cauſe and fountayne, that hereafter we may be preſerued from this moſt poyſon and peſtiferus infectiō the better: being (as the prouerbe ſayeth) ons warned and ſo half warned.

☞ He that was ſometyme an Aungell the father of pryde, the olde enmy of god and man Sathā, the chyld of euerlaſting wrath and dampnation: he (I ſay) whiche made to our ſauiour many great promiſes and gay, if the lorde wolde haue fallen downe and worſhipped him, of whom Sathan knew wel his head ſhuld be broken: he worketh al this miſchiefe, al our ſorowes, he enuieth vs to be the chyldren of God, he wolde fayn haue vs to be as he is in extreme miſerie: he plucketh from vs the lyuely and moſt holſō fode of the ſoul: he knoweth that as our bodies beinge deſtitude of bodily ſuſtenance can nat choſe but dye, ſo the bodye of the ſoule, being without the heuenly and moſt comfortable fode of the worde of God of pure neceſſitie muſt peryſſhe. As Chriſt ye ryght ſcholemaiſter of helth anſwered. Breade is nat only. &c. Thys is our aduerſary wel ware of: he knoweth hꝭ power very weke and feble where the worde of God is in place.

❧ Some Antechriſt therfore, lyke to him ſelfe muſte he ſtyrre vp and ordeyne (as he knowethe what makethe for his purpoſe) making and conſtituting hym as god in earth, lorde ouer al the worlde felowe and chekmate with God, forgyuer and holder of ſinnes, hauing ye keies of Heuen and of Hell, nat beinge vnder any▪ but holding the heades of al princes vnder his gyrdle, crowned wt the crownꝭ nat of glory (as he wolde haue them betaken) but with the crown of the world of the fleſſhe, and of the Deuyl, aboue all potentates in power, hauing his power in euery kyng his dominiō, more ſtrōge than the moſt natural and lawful kingꝭ them ſelfe, and for none other cauſe but to remoue frome the hertes of men thys ſtomblinge blocke the worde of God by his power, threatening and curſyng the rowe his moſt wicked miniſters, which ſhulde be the vpholders and defenders of this moſt holy and bleſſed worde, puttynge into princes heades that it is nat lawful: for the lay and common people, to meddle with the Goſpels, with the ſecretes of God, to knowe the wyl of god, to knowe by whom they are created: by whom they do obteyne ſaluation and remiſſion of ſinnes, declaring many more greate inconuenyences and hurtes that wyl folowe therof if they be ſuffered to haue it at lybertye, aſcribing and imputing to the knowlege and redinge of the worde of God, thoſe thinges and vyces which are clene contrary to the nature of the worde of God, making the magyſtrates and rulers beleue that it wyll cauſe ſedition, tumultes and inſurrections in the common welth, O moſt cruel ſect of vipers, whiche doeth ſhut vp the kingdome of Heuen from men, neyther wyllynge to enter in your ſelfes, nor cō tent that any els ſhal, moſt lyke vnto bā dogges, which lye tyed at the maunger nat feding of the hay that therin is, nor yet ſufferinge the pore Oxe or Horſe to eate and fed? of it to theyr ſuſtenaunce. What thing doth teache peace? but the word of God. What preacheth tranquillitie in feldes, townes, cytyes: and realmes, ye thorowe all the worlde? but the worde of God. What meanethe theſe wordes. Diſcite quia mitis et humilis ſum. Lerne of me, for I am mek, lowly and gentyl. Alſo peace be with you, loue you one another, as I loued you, in this men ſhal know that you be my diſciples What thing ſheweth forth true obediēce of ſubiectes vnto theyr louinge kynges but the worde of God, which declarethe to vs, howe obedient, howe ſubiect our mayſter Chriſt ſhewed him ſelf vnto Ceſar, ſayinge to Peter: let me ſe the coyne and ſtampe of Ceſar, knowledgynge and alowynge therin, and alſo comfyrmyng the auctoritie of princes, commaunding alſo to gyue, pay, and rendre vnto Ceſar all that doth belonge to the emperyall crowne and dignitie of the Emperoure. What doth Paul teach in commanding vs to be obediente to kinges and magyſtrates, addinge thereto a cauſe of oure neceſſary obedience, declaringe that he is nat ordeyned of man but of God, as the hygh miniſter and officer of god, and that he beareth nat the ſwerd in vayne. Paul alſo which commaundeth ye lawes to be kept, teacheth nat diſobedience.

¶ What place of the Goſpels and Pyſtles is nat euery where full of al maner of obedience. Of the ſonne to the father: the ſeruant to the mayſter, with lyke exhortations vnto the mayſters & fathers towardes theyr ſeruantes and chyldren. This geare is farre from rebelling, frō ſeditions, from riſinges and inſurrections. Yet theſe hell houndes be nat a ſhamed, to report, belye, and ſclaunder moſt ſhamefully the holy worde of God, bearing moſt falſe witnes agaynſt it, for to banyſhe it, to burne it, to hange it out of the way, that theyr mayſter Sathan may haue ful ſwey and rule in the hert of mā whiche is the ſeate, houſe and temple of God. Such as theſe be, are fyrſt traytors to God, and after to theyr princes and kynges. For it ſtandeth nat with reaſon nay it is vnpoſſible, that ye or they ſhuld loue theyr kinge hartely, which loueth nat God, which taketh part with Antechriſt. They theyr owne ſelfes be thoſe perſons which wolde haue ſeditions wt riſinges and inſurrections of the cōmōs and other heades, to the maynteyning of the kyngdom of Sathan. For I doubte nat to abyde by it, that where the worde of God is, there can be no ſuch diſobedience, no nor miſtruſt of ſubiectes. But where the word of god is nat, there loke for no maner of goodnes, no kind of vertue, none obedience or loue, but for feare nat from the hert, but from the teche forwarde, laughing as the Hare, which hā geth on the ſaddle bowe, amonge them is the Deuyll with all his whole bande and rable. Example we hadde nat many yeares paſt when Sathan his miniſter Antechriſt, with his retinue of Monkes Fryers, and other of his chapleyns had thought to haue ſtroke a great ſtroke in this realme to ye vtter vndoing of al the whole comiualtye of the ſaid realme, if the moſt mightie hand of the lorde hadde nat turned all theyr cogitations vppon theyr owne neckes. I wolde they ſhulde anſwere me whether the worde af God was the cauſe of the inſurreetion in the northe ye or nay. If they be choked with this demaunde, I wyll go a lytle more nere vnto them, to ſe if they cā ſcape any way, by any honeſt anſwere and excuſe but that they ſhall be founde lowde and ſhameful lyers againſt god, Which part was the fyrſt mouers and ſtyrers of thꝭ moſt lamentable inſurrectiō (if the lorde had nat ſet his fote in) the laytie or the ſpiritualtie of the north partes. If they wyl put it from them, and laye it on the lay mennes ſhulders, I wyl anſwere thē and ſay that the cauſe of the ſeditiō was nat the lay cauſe but the ſpiritual cauſe (as they cal it) for to maynteyne and vphold theyr vngracious power, kingdom and dominion, and that the lay men were but miniſters of theyr fury & madnes, prouoked by them with moſt falſe perſuaſions. Wherfore they moſt iuſtly ſuffered nat lyke traytors, but traytors in dede. If it was nat the popyſhe cauſe or cauſe of religion (as they do cal it) in the defence of theyr ſodomiticall monaſteries, and mayntenance of the moſt ſtinking & proud Babilon wt the great crowned whore and al her harlottes, for what cauſe dyd theyr chalyſes, croſſes, pyckes of ſyluer and golde (which no lay or prophane ſeculer man myght touche for the holynes therof, but nat to holye & good to commyt treaſō with them flye ſo faſte about to the mayntenance of this greate euyl: with al theyr cattel, as oxen, ſhepe, and grayne alſo, that no thinge ſhulde lacke to the furtherance and ſetting forwarde of ſo euyl and deuelyſh a purpoſe The badge and token that theyr ſouldy ours did were on theyr backes & breſtes for a knowledge, and in theyr ſtanderde was it nat the ſigne of the fyue woūdes of Chriſt, in token and ſignificatiō that theyr ryſynge was in the ryghte of the churche. Then muſt you confeſſe that ye ſpiritualtie there being, was the whole cauſe of that tumulte and ſedition, howe ſoeuer the pore laytie did beare ye bront (nat vnworthily) for conſenting and ayding of theyr treaſon. But ſuch hath ben alway the practice of Antechriſt and hys true ſworne ſeruauntes, to ſet kinges wt kinges togyther by the eares, & to ſtyrre the commons againſt theyr kynges plucking theyr owne neckes forth of the halters, they haue wayes inoughe to ſhyfte for them ſelfe. Yet they wyl and affyrme that among them only doth and muſt remayne the worde of god, which hath nothing to do with any ſuch matter, no nor yet can nat, nor wyll nat be, where anye ſuch feates be vſed and practiſed. For cō monly where the word of God is abſēt, there wāteth no kind of miſchiefe, there is ſtyrring & mouing of hatred, betwene the ſubiectꝭ and rulers. This is the practiſe of the Deuyl in his miniſters. This was the practiſe of Auguſtin, the legate of Sathan his miniſter Antechriſt, with whome al kinde of Abhomination was brought from Rome the ſeate of all iniquitie into Englande, takinge at ye tyme this noble realme ſo great infection that it could neuer ſence be thorowly purged

Was it not with god his worde, that this Auguſtine cauſed a thouſande fiue hundred godly and true preachers to be ſlayne in one day? was not this the practiſe of the holy ſhrined traytour Thomas Becket for the church right? what ſhamfull contumeliſe and opprobrious deſpite hath diuers right noble and godly kynges of this realme, at the handes of theſe wicked fyndes perforce ſuſteyned, and glad yt they might ſo ſcape with no worſe turne? What ſhulde I remembre that godly kynge Iohn: whiche for the loue he dyd beare to the lorde: and ardent deſire in ſettyng forth of his goſpel: was he not after moſt ſhamful hādlyng at the laſt with poyſon depriued of his lyfe? what cloke? what coloure had they to bleare the commons eies: but only that thyng which they thought ſhuld pleaſe the commons for theyr poore bellies ſake: ſaiyng nay, beliyng and moſt falſely ſclaunderyng the kyng: that he went about to bryng in & to make ſuche a derth of corne, as was neuer ſeene nor harde, with extreame famyne and hunger into the realme. Howe long ſhuld a man ſtande in reherſyng all the practiſe of antichriſt prelates? How many kynges .lx. or .lxxx. yeres paſte durſte ones open theyr lyppes agaynſt theſe holy ſeruantes of god: but they wold haue watched one tyme or other to haue diſpleaſed them, that it had ben leſſe peyne and diſpleaſure for the kynges and head rulers to haue had open warre with any other foren prynce: and leſſe harme alſo for the commons: than to haue angred but one of the leaſt of this moſt vile generation of Antechriſt. Theſe are good and ſufficient warnynges for the kynges and head rulars, to trye theim well, whether they be of Antechriſt ſtocke ye or nay: before they ſuffer them to be to bolde or to nere about them, for they cā not choſe but practiſe theyr malice, their poyſonous nature in ſo who • and ranke Dyd not within this fewe yeres a ſorte of pyld friers obteyne a comaundement from the biſhop of Rome, with a curſſe agaynſt theyr owne naturall and righte kyng, which now dothe reigne in Portingale, for not fulfyllynge his fathers wyll in buyldynge of theyr monaſtery, for a ſorte of ſodomites (which is made all together of the feyreſt and fineſt marble that maye be) compellyng their ointed king and heade to performe it? wher dyd they euer reade this in Paull or any other of the apoſtles writinges. And yet for all that they haue the worde of God with them, they be alſo of the ſpiritualtie. Wherein they do make no leaſinge. For there is .ii. kindes of ſpiritualtyes: that one is of God, that other is of the Deuyl. The Deuyl is a moſt dampnable ſpirite, working ſpiritually, by his ſpiritual members. The Deuyl alſo hath his church. the Deuyl hath his ſpiritual miniſters as wel as God, the Deuyll hathe his commaundementes as well as God and this is the principal and fyrſt of his commaundementes, nat to ſuffer ye word of God to reygne in the hertes of men.

¶ What token can you haue more euydent, more plaine to ſpye and know a biſſhop, an Archdeacon, a Deane, a Perſon a curate of his church, than when you do here him preach & teache the commandemēt of his mayſter ye Deuyl, ye the worde of God is nat to be hadde in the mother tonge, is nat to be common among al mē as though the benefites of Chriſt perteyned but to a fewe in nombre, and nat in generally to al men. Such perſons when you do heare on this maner teachyng, ſtreyght way marke him vp to be of Sathans church, and one of his chapleyns be he Archbyſhop, or Byſſhop, Suffrigā or Archdeacon, Deane, Perſone, or pore Cucate. We haue a ſaying in our mother tong. Thou ſhalt neuer make me beleue that thou loueſt me, when thou doeſt take my meate frome me. It is in dede a token of very ſmal loue. Howe lytle thē are they our freendes, nay howe muche de they the enemyes both of God & man, which do robbe our ſoules, bought with ſo deare a price, taking the word of God from the people, which is the ryght to de of the ſoule, and the only preſerue frome al corruption,

¶ This great enormitie and abuſe, or rather the great ſclaunder of ſoules, the kinge his excellent maieſtie, which late reygned of moſte godly and happy memory perceyuyng (beinge taught frome god aboue): What a ſorte of rebellious conſpiratours, of god his enemyes Antechriſtes diſciples and miniſters, with the name and moſt falſly vſurped power of Antechriſt him ſelfe: didde his grace, (naye god in him, for it paſſed mannes power) as it were in a moment of tyme to be compared to ſo great an act, ſwepe awaye and ſhake cleane forthe of hys realme and dominion. Howe manye of thē did rather choſe to be hāged, drawen and quartered quicke, then (forſakinge the cōmon tyrant of al the wide world) to eleue vnto theyr moſt natural & louinge king. What thing was thought among them to deare, for that bloudſucker and ſoule killer? and with theyr owne king wolde ſcant fynde in theyr herte to part with a good wyl with ye paryng of theyr nayles: if they thoughte it myghte haue done him any good in preuaylynge againſt his enemies. Theyr abomination and deceytfulnes perceyued: his grace commanded the bleſſed worde of god to be ſet at large for all men, nat withoute great ſtruggelinge and reſiſtence of the ſede of Antechriſt: howe hath this word ſence that tyme ben toſt from poſt to piller, from the weſt ende of the church, to the eaſt, from the north to the fouth, frō the body of the church, to the quere, and at the laſt was glad to ſkyp forthe of the church • ore, or to be hydde in the veſtry for feare of tearing al to peces or burnīg What greuous complayntes hathe bene made againſt it, howe the worde of god hath let god his ſeruice to be ſong, in a tong, that neyther the ſingers nor the hearers vnderſtode or were the better for. I know a certayn cathedral church in Englande, of no ſmal rentes and poſſeſſions, repleniſhed and adourned with al kinde of goodly ornamentes, lacking neyther popynge nor ſyngyng, a temple worthy to be (as it is) the ſeate of a Biſſhop, called ſaint Auguſtins of Briſtow in the which for the ſpace of .ix. mōthes after they had expreſſe commaundement by the kīges maieſtie, which is in glory a man mighte haue ſene Poules ſteple ſtande vpon the hyghe aulter, as ſone as the byble in the church, or any part there of. So greate is the fauour that they do beare to the worde of god, ſo good is the example that they do giue to the pore paryſhe churches, which are in dede, much better diſpoſed than thoſe which ſhulde be the chefe lanternes of lyght. Theſe men do ſet forth the worde of god gaily. Theſe men didde ſet ſo muche by theyr kinges commaundemente, that neyther for feare and loue of God, nor for feare of breaking the godly commaundement of the kinge, coulde finde in theyr herte to ſuffer it to be in tht ſight of his people If there ſhulde be a commaundemente that the people (for ſatiſfaction and pennance, bicauſe they haue committed ydolatry) ſhulde ſette vp on euery of theyr ſeates an ymage of this or that, with certayne candels before it, to knele downe before it at certayne tymes, to kiſſe and lycke it, to ſaye certayne prayers to it. What loking and totinge: what prieng and ſpyeng ſhulde there be: what diligēt obſeruation, who did obſerue: who did neglect this pennance. Euery one of Antechriſt his byrdes wolde haue had here in as many eyes as euer had Argus, th • y wolde neuer haue ſlept, ſome ſhulde alway haue ben waking. But againſt this moſte ſacred and bleſſed worde of God, howe malicious they be, howe ſpitefull and with what tyrannye they do perſecute thoſe whom they know to embrace this worde, it maketh chriſtian mennes hertrs blede to ſe it. They haue ſhutte vp this worde frome the pore, and handye craftꝭ men, as though they had no ſouls permitting it to ryche and great landed men, wherin is a great point and pece of theyr leger demayne and craftye iuggeling to be noted. They do ſhut and locke it vp frome the pore, bicauſe they be alway moſt redy to receiue it, they do giue and grant it to the rych, nat that it ſhuld be ſet forth the more fruitfully by them, but for .ii. other cauſes whiche they do kepe cloſe within theyr owne boſomes to them ſelfe, that one is, knowing that the moſt part of the ryche ſort ar ſo choked vppe with this worlde, and the care therof, that they paſſe nat for it (which maketh well for theyr purpoſe) that other cauſe is, if any of the ryche do receyue the word thankfully, knowleging the benefites of God, yet they wyl be afrayed to profeſſe it openly, for daunger they ſhulde be entrapped with the loſſe both of theyr bodies and goodes.

¶ Theſe be the practices of the prelates of Antechriſt hꝭ church to ſuppreſſe and put downe the worde of God, that Sathan his kingdome myght floriſhe. God therfore declaringe his manifolde benefytes and vnſpeakable loue toward this realme, in the ſtede & place of that noble kyng deceaſed, nowe reſtynge in the boſom of Abraham, hath ſent downe to vs a lytle Dauyd to breake greate Golyath his heade with the ſtone of the worde of God, to ouerthrow on the heades of the inhabyters hygh and proude Babilon, nat leauing one ſtone or ſtycke ſtanding but to burne it al to pouder, with brymſtone and wyld fyer. And in the ſtede therof to buylde vp a newe the temple of God, to ſette forthe the righte honor and glory of God, that we appere nat vnthākfull to him for the preſeruation of thys our yonge vyrgyn kyng from the handes of his mortall enemyes: which, lokinge and gaping for a day, which ſhulde haue ben to vs blacker then any pytche, more bytter then any gall: were moſt luckely (we may ſay) deceyued & made fruſtrate of theyr hope.

¶ We nede make none other rekenynge but that his grace was deliuered & plucked out (by the myghty and ſtrong hand of God) forthe from betwene the iawes and ſharpe tethe of the Lyon, at ye houre when his cruel enemies were taken and dyſtroyed, beinge as greate a myracle wrought by God in his grace, as was ye deliuerance of the chyldren of Iſrael in the reade Sea from the tyranny of Pharao. The lorde requyreth againe for his manifolde kyndnes, no golde nor ſiluer nor any other kynde of wordly treaſure but a thankful hert, a knowledge of hys godly wyl: open confeſſinge of his benefytes before al the worlde.

☞ The lorde rebuked the chyldren of Iſrael for theyr vnkīdnes in forgetting and nat hauinge in mynde theyr deliuerance from the captiuitie in Egypt, and from the tyranny of Pharao.

¶ Your good lordſhip can do no better ſeruice to the lorde, than to ſe his moſte bleſſed worde,Truſte nat •• togyther • o the Byſhoppes. moſt purely with al ſinceritie ſette forthe in his owne nature and kynde. It is youre grace his offyce and duety to ſe that it be done in dede: for as muche as it hath pleaſed God to cal you to ſo hyghe adminiſtration and gouernance. This is one of the tytles perteyninge to the crowne of England: the defence of our fayth: whiche conſyſteth in ſeynge the worde of God ryghtly miniſtred, and truly broken vnto al the kyng his grace his highnes moſt louing ſubiectes: as your grace alway hathe declared your ſelfe moſt earneſtly affectioned thereunto, and ſo to procede to the honor and glory of God. Then ſhal Sathā be banyſhed with his adherentes and cō miſſioners forth of this realme.

¶ Then ſhal the worde of God floriſhe and bryng forth goodly fruyt, that is to ſay the ryghte knowledge of god and of his benefytes, a perfect loue and feare to offende his heuenly maieſtie with godly liuing accordyng to his wyl and pleaſure. Then wyll he lette his worde be amonge vs: to the comfort of our ſoules, and honeſte conuerſation of oure lyfe. This worde is the way: the truthe: and the lyfe: who that doth nat go this way goeth forth of the way and is deceyued. Who that teacheth any other doctryne teacheth nat the truth, but falſe doctrin and lies, who yt ſeketh any other life can nat myſſe but fynde moſt terryble death. Let vs therfore kepe this truthe, and we ſhall nat erre in opinions: lette vs kepe this waye and we ſhall nat be deceyued of oure iurney. Let vs ſeke after this lyfe: and we ſhall nat fayle but fynde it, to the only honor and glory of the lorde, who be prayſed for euer worlde without ende AMEN.