An Exhortation to the Carrying of Christs Cross

The. 1. Chapter.

FIrst therefore, my dearlye beloved in the lord, I beseech you to consider, that though ye be in y ^e world, yet you are not of y ^e world: you are not of them, which look for their portion in this life, whose captain is y ^e god of this world: even Satan, who now rufleth it apace, as he wer wood, because his time on earth is not long.

But you are of them, which loke for a city of gods own building. You are of them, which know themselves to be here but pilgrems and strangers: for here you have no dwelling place.

You are of them, whose portion is the lord, and which have their hope in heaven: whose captain is Christ Jesus the sonne of god, and governor of heavē & earth. Unto him is given all power, yea he is god almighty, with the father and the holy ghost, praise worthy forever.

You are not of them, which receive the beestes mark, which here rejoice, laugh and have their hearts ease, joy, paradise & pleasure: but you are of them, which have received the an̄gels mark, yea gods mark, which here lament, mourn, sigh, sobbe, weep and have your wilderness to wander in, your purgatory and even hell. You are not of them, which cry: let us eat and drink, for tomorrow we shall die. You are not of that number, which say, they have made a couenaunte w ^t death and hell for hurting them. You ar not of them, which take it but for a vain thing, to serve the lord. You ar not of thē, which are lulled and rocked a sleep in Iesabels bed, a bed of securitye. You are not in the number of thē which say: tush, god is in heavē and seeth us not, nor much passeth what we do. You are not of the number of thē, which will fall down for y ^e muc • of y ^e world, to worship the feynde: or for displeasyng of men, to worship the golden image.

Finally, you are not of the noneber of them, which set more by their pygges, then by Christ: which, for ease and rest in thy • life, will say and do, as Antiochus byddeth them do or sayr And will follow the multitude to do evil, with Zedekiah and y ^• 300. false prophets, yea Ahab, Jezebel and y ^• whole court, and country. But you be of the number of them, which are dead already, or at lest in dying daily to yourselves and to the world. You are of them, which have made a covenant with god, to forsake themselves and Satan in this world. You are of them, which say: nay, the lord hath all things written in his memorial book for such, as fear him and remember his name.

You are of them, which have their loins girded about, and their lyghtes burning in their hands, like unto men that wait for their lords coming. You are in the number of them, y ^• say: the lord looketh down frō heavē, and beholdeth all the children of men: from the habitacion of his dwelling he considereth all them, that dwell upon the earth.

You are of the number of them, which will worship the only lord god, and will not worship the works of man's hands, though the oven burn never so hot. You are in the number of them, to whom Christ is precious and dear: which cry out rather, because your habitacion is prolonged here, as David did, which Mattathias followed and y ^e godly Jews: which knew the way to life to be a straight way, and few to go thorough it: which will not stick to follow poor Miche as, although he be racked and cast into prison, having y ^e Sōne, Moon, seven stars and all against him. Thus therefore, dearly beloved, remember first, that (as I said) you are not of this world: Satan is not youre captain: your joy and paradyse is not here: your companyons are not y ^e multitude of worldlings and such as seek to please men, and to live here at ease in the service of Satan.

But you ar of another world: Christ is youre captain: youre joy is in heavē, where your conversation and ciuilite is: your companions are the fathers, patriarchs, prophets, apostles, Martyrs, virgins, cōfessours, and the dear saints of god, which followed the lamb whether soever he went, dipping their garments in his blood: knowing this life and world to be full of evil, a warfare, a smoke, a shadow, a vapor, and as replenish • d, so en • ironed with all kid of miseries.

The. 2. Chapter.

THys is the first thing, I would gave you often and diligently with yourselves to consider and muse vpō? namely, what you be, and where you be. Then secondarely forget not to call to mind, that you ought not to thynte it any strange thing, if misery, trouble, aduersite, persecucion and displeasure come 〈◊〉 pon you.

For how can it other wise be, but that trouble and persecucion must come upon your Can the world love you, which ar none of 〈◊〉 • orldiye men are 〈…〉 e 〈…〉 urs of your chief enemi, and can they regard you? Can Satan suffer you to be in rest, which will not do him homage? Can this way be easy, which of it self is straight? Wyll you loke to trauayll, and to have no foul way nor rain? Will shypmen shrink (or saylers of y ^e sea) if storms arise? Do they not loke for such?

And dearly beloved, did not we enter into gods ship & ark of baptism at the first? Wyll you then count it strange, if perils and tempests blow? Are not you traueling to your heavenly city of Herusalem, where is all joy and felicite? And will you now tarry by the way for storms or showers? The marte and fayer will then be past, the night will fall, ye cannot trauayll, the door will be sparred, & the bryde will be at supper. Therefore away with deyntie nicenes. Wyll you think, the father of heaven will deal more gentlye with you in this age, then he hath done with other his dearest friends in our ages? What way and wether, what storms and tempests, what disease, trouble and disquie 〈…〉 ies found Abel, Noah, 〈◊〉 , Isaac, Jacob and good Joseph? Whyche of these had so fair a life and restefull times, as we have had? Moses, Aaron, Samuel, David y ^e king and all the good kings, priests and prophe • es in the old testament, at one time or another, if not thorough • u • e their life, did fele a. 1000. partes more misery, then we have feite hitherto.

As for the new testament, lord god, how great was the affliccion of Mari, Joseph, • achary, Elizabeth, John the Baptist, thē whom among the children of we men, none arose greater, of all the • posiles and euangelistes, yea of Jesus Christ our lord, the dear son and dearlyng of god? And sithens the time of the apostles, how many and great are the number of martyrs, confessors & such, as have suffered the shedding of their blo • in this life, rather then they would be stained in their journey, or lodge in any of Satan's ynnes, so that the storms or winds, which fell in their trauelynges, might not touche them? Wherefore, dearli beloved, let us think what we are, and how far unmeet to be matched with these: with whom yet we loke to be placed in heaven.

But with what face can we loke for this, that are so fearful, vnwyllyng and arsward, to leus that, which, will we nyl we, we must leave: and that so shortli, as we know not the time whan? Where is our abrenouncing and forsakyng of the world and the flesh, which we solēpnely sware in baptism? Ah shameless cowardes that we be which will not follow the trace of so many fathers, Patriarchs, kīgs, priests prophets Apostles, Euangelystes and saints of god, yeaeuen of the very son of God? How many now go with you lusreli, as I and all, your brethrē, in bands & exyle for the gospel? Pray for us, for (god willing) we will not leave you now: we will go before you. You shall see in us, that we preached no lies nor tales of tubbes, but even the very true word of God, for the which we, by gods grace a help of your prayers, will willingly and ioifulli give our blood to be • ed, for the confirmation of the same: as already we have given liberally our goods, living, friends, and natural country. For now we are certain, y ^t we be in the high way to heavens bliss, as Paul saith: By many tribulacions & persecucions we must enter into gods kingdom. And because we would go thither our selves and bring you thither also, therefore the devil stereth up the coals. And forasmuch as we all loitered in y ^e way, he therefore hath received power of god, to over cast the wether, & to stere up storms: y ^t we godes children might go faster, making more speed and hast to go on forwards.

As for counterfeites and ypocrytes, they wyltary and lyngertyl the storm be paste. And so whan they come, the market will be done, and the doors sparred, it is to be feared. Read mat. 25. Thys wind will blow gods children forward, and the devils derlynges backwarde.

Therefore like gods children let us go on forward a pace: y ^e wind is on our back: hoise up the sails, lift up your hearts and hands unto god in prayer, and keep your anker of faith to cast in time on the rock of gods word, and on his mercy in Christ, and I warraūt you. And thus much for you secondlye to consider, that afflyccion, persecucion and trouble is no strange thing to gods children: and therefore it should not dismaye, dyscourage or discomfort us, being none other thing, then all godes dear friends have tasted in their journey to heaven ward.

As I would in this trouble sone time that ye should consider, what you be by the goodness of god in Christ, even citizens of heaven, though you be presently in the flesh, even in a strange regiō, on every side full of fierce enemies, and what wether and way the dearest friends of god have found: even so would I have you thirdly to consider for your further comfort, that if you shrynke not, but go on forward, preassyng to y ^e mark appointed, all the power of youre enemies shall not overcome you, neither in any point hurt you.

The. 3. Chapter.

BVt this must not you consider according to y ^e judgment of reason and her sense, but after the judgment of gods word and the experience of faith. Els you mar all. For to reason and experyence or sense of the outward man, we poor souls (which stycke to gods word to serve him, as he requireth only) are counted to be vanquished and overcome, in that we are caste into prison, lose our livings, friends, goods country and life also at length concerning this world.

But dearly beloved, gods word teacheth other wise, and faith falleth accordyngly. Is it not written: who shall separate us from y ^e love of god? shall tribulacyon, or anguish, or persecucyon, either • onger, either nakedness, either peril, either sword? As it is written: For thy sake are we killed all day longe, and be counted as sheep appointed to be slaīne. Neuertheles in all these things we overcome, thorough him that loved us.

For I am sure, that neither death, nother life, neither angels, nor rule, neither power, nether things present, neither things to come, neither higth, nor loweth nether any other creature shall be able to part us frō that love, where with God loveth us in Christ Jesus our lord.

Thys spake one, which was in afflyccyon (as I am) for the lords gospel sake: his holy name be praised therefore, & he graūte me grace with the same to continue in life suffering unto the ende. Thys (I say) one spake which was in afflicciō for the gospel: but yet so far from being overcome, that he rejoiced rather of the victory, which the gospel had.

For though he was bound, yet the gospel was not bound. And therefore rendereth he thanks unto god, who always giveth victory in Christ, and openeth the sauoure of his knowledge bivs, and such as suffer for his truth: although they shut us up never so much, and drive us never so far out of our own natural country in every place.

The world for a time may dysceaue it self, thinking it hath the victory: but yet the end will try the contrary. Dyd not Cayn think he had the victory, whan Abel was slain? But how say ye now, is it not found otherwise? Thought not y ^e old world, that they were wise and well, and Noah a fole, which would crepe into an ark, leaving his house, lands and possessyons? for I think he was in an honest state.

As for the world, they judged that he was a dastard & a fool. But I pray you, who was wise whā y ^e flood came? Abraham (I trow) was counted a fole, to leave his own own country & friends, kyth and kine, because of gods word. But, dearly beloved, we know it proved otherwise. I will leave all the patriarchs, and come to Moses and the children of Israel.

Tell me, were not they thought to be overcome and stark mad whan for fear of Pharaoh, at gods word, they ran into the reed Sea? Dyd not Pharaoh and the Egipcians think thē selves sure of the victory. But I trow it proved clean contrary. Saul was thought to be well, and David in evil case and most miserable, because he had no hole to hid him in: but yet at length Saul's misery was seen, and David's felicity began to appear. The Prophet Micah, being caste into prison for telling Ahab the truth, was thought overcome of Sedechias and the other false Prophets. But, my good brethr •• and sistern, the holy 〈…〉 〈…〉 orye telleth 〈…〉 yse.

Who did not think the prophets vnhappye in their time. For they were slain, prisoned, laughed to scorn, and rested at of every man. And so wer all the Apostles, yea the dear beloved friend of god, John Baptyste: who was beheaded, and that in prison, even at a dauncynge damosels desyer.

As all these, to the judgment of reason, were than counted heretics, run agates, unlearned fools, fyshers, publicans &c. so now unhappy and overcome indeed, if God's word and faith did not show the contrary. But what speak I of those? Loke upon Jesus Christ, to whom we mu • t be like 〈…〉 here, if we will be like him else where.

How say you, was not he taken for a most fool, a sedicyous person, a new fellow, an heretic & one overcome of everybody, evē forsaken both of God and men? But the ende told them, and telleth us another tale. For now is he in majesty and glory joyful. Whan he was led to Pilate or Herod, or whan he was in prisō in Caiaphas house, did not there reason think, that he was overcome? Whan he was beat̄, buffeted, scourged, crowned w ^t thorn, hanged upon the cross, and utterly left of all his disciples, taunted of y ^e high prystes and holy fathers, cursed of the commons, railed on of the Magistrates, and laughed to scorn of the lewd heathen: would not a man then have thought, that he had been out of the way, and his disciples, to follow him and beeleue him. Thynke you, y ^• whiles he lay in his grave, men did not point with their fingers, wh • they saw any that had loved, or believed in him and his doctrine, saying: where is their master and teacher now? Whatis he gone? For soth if they had not been fools, they might well have known this learning, he taught, could not long continue. Our doctors and Pharisees are no fools, now they may se. On this sort men either spake, or might have spoken against all such, as loved Christ or his doctrine: but yet at length they and all such were proved fools and wicked wretches. For our savior arose mawgrie their beerdes, and published his gospel plentifully, spyte of their heads and the heads of all the wicked world, with the great powers of the same: always ouercommyng, and then moste of all, whan he and his doctrine was thought to have the gretest fall.

Now, dearly beloved, the wicked world rejoiceth: the papists are puffed up against poor christ and his people, after their old kind: now cry they: where are these new found preachers? Are they not in the tower, Mar shalsye, in the flete, in y ^e kings benche, in new gate &c. and beyond the seas? Who would have thought that our old bishops, doctors & deanes wer fools, as they would have made us believe, and in deed have persuaded sone already, which are not of y ^e wysesre, specially if they come not home again to the holy church? These and such like words they have to cast in our teeth, as tryumphers and conquerors. But dearly beloved, short is their joy: they begyle thē selves: this is but a lyghtning before their death. As god, after he had givē y ^e wicked Jews a time to reap̄t, visited them by Despasian and Titus, most horribly to their utter subversion, delyueryng first of all, his people from among them: even so (my dear brethre) will he do with this age.

Whan he hath tried hye chil dren from amongst thē (as now he beginneth) ano by suffering, hath made us like to his Christ, and by being overcome to overcome in deed to our eternal comfort: thē will he, if not otherwise, come himself in the clouds. I mean our dear lord, whō we confess, preach and believe on. He will come (I say) with the blast of a trōpe and shout of an Archangel, and so shall we be caught up in the clouds to mete him in the air: The angels ga theryng together y ^• wicked wretches (which now walter and wa low as the world and wind bloweth) to be tied in bondels, and cast into the fire, which burneth forever most paynfullye. There and then shall they se, who hath the victory, they or we.

Whan they shall see us a far of in Abrahames bosom, then will they say: alas, we thought these folks fools, and had thē in derision: we thought their life madness, and their end to be without honor.

But lo, how they are counted among the children of God, and their porcyon is with y ^e saints. Alas, we have gone amiss, and would not hark • .

Suche word 〈◊◊〉 these shall the wicked say on •• y in hell, though now they triumph as cōquerours. And th •• much for you thirdly to lofe often upon: namely, that whatsoever is dōe unto you (yea even very death) shall not dashe or hurt you, no more then it did Abel, David, Daniel, John Baptist, Jesus Christ our Lord, with other the dear saints of God, which have suffered for his names sake. Let not reason therefore be judge in this matter, but faith & gods word: in the which if we set before our eyes y ^e shortness of this present time, wherein we suffer, and consider the eternity to come, we shall find it most certain, that our enemies and persecutors shall be helpless in intolerable pains: and we, if we persevere unto the ende, shall be daungerles in such felicite and joy, as the very heart of man in no point is able to conceive. Considering this (I say) we cannot but even contemn and set nothing by y ^e sorows and grefes of the cross, and lustely go thorough thick and thynne with good courage.

Now have I declared unto you. 3. things, necessary to be much •• used upon of everyone, which will abide by Chrys • e & his gospel in these troublesome time, as I trust you all will: namely, first to consider that we are not of this world, nor of y ^e number of the worldlings, nor any reteyner to S •• n: that we are not at home in our own country, but of another world, of the cōgregacion of the saints and reteynees to Christ, although as yet in a region ••• lete and full of intractable enemies.

Secondly, that we may not think it a strange thing to be persecuted for gods gospel: from the which the dearest friends of God were in no age free: as indeed it is vnpossyble they should be any long time, their enemies being always about them to destroy them, if they could. And thirdly, that the assaults of our enemies, be they never so many and fierce, shall in no point be able to prevail against our faith (albeit to reason it seemeth other wise) where through we ought to cōceaue a good courage and comfort. For who will be afraid, whan he knoweth, that the enemies cannot prevail?

The. 4. Chapter.

FArthermore, for y ^e more encouraging of you unto the cross, I will give you a fourth memorandum. Nameli, of the commodities and profits, which come by the trouble and affliccion now risē, and hereafter to arise unto us, which be gods children, elect through Jesus Christ. But, here ye may not loke to have me a rehearsal of all the commodytyes, which come by y ^e cross to such, as are well exercysed therein: for that were more then I can do. I will only speak of a few, thereby to occasion you to gather and at the length to fele and perceue moo. First, there is no cross, which cometh upon any of us without the counsayll of our heavenly father.

As for the fansye of fortune, it is wicked, as many places of scripture do teache.

We must needs, to the commendacion of gods justice, who in all thiges is righteous, acknowledge in our selves, that we have deserved of the hands of our heavenly father this his cross and rod, now fallen upon us. We have deserved it, if not by our unthankfulness, sloth, negligence, intemperaunce and our sins done often by us (whereof our conscyences can and will accuse us, if we call them to coūsayll with the examinacyon of our former life) yet at left by our original and birth sin: as by dowtyng of the greatness of God's anger and mercy, by self love, concupyscence & such like sins, which as we brought with us into this world so do the same ever abide in us, and (even as a spring) they always bring forth some thing in act with us, notwithstanding the fight of gods good spirit in us against it.

The first commodity therefore, that the cross bringeth, is knowledge, and that duble: of god, and of our selves. Of God, that he is just, pure, and hateth sin.

Of our selves, that we are borne in sine, and from top to too desyled with concupiscence and corrupcion: out of the which have sprong all the evil, that ever at any time we have spoken and done.

The greatest and moste special whereof we are, by y ^e cross, occasyoned to call to mind, as did the brethrē of Joseph their evil fact against him, whan the cross once came upon them. And so by it we come to the suerest step to get health for our souls: that is, we are driven to know our sins, original and actual, by gods justice declared in the cross.

Secondly, the ende, wherefore god declareth his justice against our sin original and actual, & would have us by his cross to consider the same, and to call to mind our former evil deeds: The ende hereof (I say) is this: namely, that we may lament, besory, sygh and pray for pardon, to the intent that so doing, we might obtain and have y ^e same, by the means of faith in the me rites of Jesus Christ, his dear son: and that we being humbled, because of y ^e evil y ^• dwelleth in us, might also become thankful for gods goodness, living in continual vigilancy & warenes, and suppressyng the evil, which lieth in us, that it brig not forth fruit unto death at any time. This second commodity of the cross therefore, must not we count to be only a knowledge, but also a great gain of gods mercy, w ^t wonderful rich and precyous virtues of faith, repentance, re myssyon of sins, humilytye, thankfulness, mortificacion, and diligence in doing good.

Not that properly the cross worketh these things of it self, but because the cross is y ^e mean and may, by the which god worketh the knowledge and felynge of these things in his childrē: as many both testimonies, and also ensaumples in scripture, are easily found of them, that diligently weye what they hear or read therein.

To these. 2. Commodities of the cross, join this third, of gods singular wisdom: that it may be coupled with his justice and mercy. On this sort let us overcome it.

Whan we se the gospel of god and his church persecuted and troubled, as now it is with us: Thus I say let us conceive the mater: namely, that because the great learned and wise men of the world use not their wisdom to love and serve god, as to natural reason he openeth himself manifestli in his visible creatures: therefore doth god justly infatuat them, and maketh them foolysh, giving them up to insensyblenes, especially herein. For concerning the affliction, which cometh for the gospel upon y ^e gospellers, they reason on this manner: If this were godes word (say they) if this people were gods children: surely god would then bless and prosper them and their doctrine.

But now, in that there is no doctrine so much hated, no people so much persecuted as thei be therefore it cannot be of God. This is of god, which our queen and old bishops have professed.

For how hath god prospered and kept them? What a notable victory hath god given to her, where as else it was impossyble that things so should have come to pas, as they have done? And did not the great captain confess his fault, that he was out of the way and not of the faith, which these gospellers profess? How many are come again frō that, which they professed to be gods word?

The most part of this realm (notwythstandyng the diligence of preachers to persuade them, concerning this new learning, which now is persecuted) never consented to it in heart, as experience teacheth.

And what plages have come upon this realm, sithens this gospel (as they call it) came in amongst us? Afore we had plenty, but now there is nothing like as was.

But (to let this pas) all y ^e houses of the parliament have overthrown the laws, made for the stablyshing of the gospel: and new laws ar erected for the cōtinuaunce of that, which is contrary, and was had before.

Al these things do teache plainly, that this their doctrine is not gods word. Thus reason the worldly wise, which see not gods wisdom. For else, if they considered that there was with us unthankfulness, no amend̄t of life, but all kind of contēpte of god, alkinde of shameless synnyng, against the preaching of the gospel: they must needs see, that god could not but chastise and correct. And that as he let Satan loose, after he had bound him a certain time: so for mens unthankfulness & to punish the same, he hath let those chāpyōs of Satan run abroad, to plage us by them. Great was God's anger against Ahab, because he saved Benadad the king of Siria, whan he had given him into his hands, and afterwards it turned to his own destruction. God would, that double sorrow should have been repaid unto them, because of the sorrow that they did to the saints of God. Read Apo. 18. As for y ^e victory given to y ^e Queens highness, if mē had ani godli wit, thei might se many things in it. First that God hath done it, to win her heart w ^t kindness unto his gospel: and as well because y ^t they, which went against her, put their trust in horses and power of men and not in god: as because y ^• in their doctrine they sought not the propagacion of gods gospel. Which thing is easily now seen, by the cōfessyon of y ^e captain: his heart loved poperye, and hated the gospel. Besydes this, men may easily se, he was purposed never to have furthered the gospel: but so to have handled the livings of ministers, that there should never have been any ministry in manner hereafter.

And what one of the Counsaylours, which would have been taken as gospellers in our good kings days, declare now that even they loved the gospel? Therefore no meruayll, why god fought against them.

They were ypocrites, and, under the cloke of the gospel, would have debarred the Queens highness of her right. But god would not so cloke them.

Now for the relenting, returning and recantyng of some, frō that which they have once professed or pāched, alas, who would wonder at it? For thei never came to the gospel but for commodite and gains sake, and now for gain leave it.

The multitude is no good argument, to move a wise man. For who knoweth not, moo to love this world better then heaven, themselves better thē their neighbors? Wyde is the gate (saith Christ) and broad is y ^e way, that leadeth to destruction, and many there be, which go in thereat.

But strayte is the gate, and narrow is the way, which leadth unto life, and few there be that find it. Al the whole multitude cried out upon Jesus: crucifye him, truss him up: but I trow they were not the better part, although they were the bigger. Al Chaldee followed still their false gods, only Abraham followed y ^• true god. And where as thei sai, that greater plages are fallen upon the realm in poverty & such geer, then afore: it is no argument to move others, thē such as love their swine better then Christ. For the devil chefelie desireth, his seat to be in religion. If it be there, then will he medle with nothing that we have, all shall be quiet enough.

But if he be raised thence, then will he beg leave to have at our pygges. As long as with us he had the ruling of relygiō, which now he hath gotten again: then was he a Robyn good fellow, he would do no hurt. But whā he was tombled out of his Throne, by the preaching of the gospel: then stered he about, as he hath done. Notwythstandyng, to be short, surely effectual he hath not been, but in the children of unbelief: them in deed he hath sterred up to be covetous, oppressors, blasphemers, userers, whoremongers, thieves, murderers, tyrants.

And yet perchance he suffered them to profess the gospel, the more thereby to hinder it, and cause it to be slandered. How many now do appear, to have been true gospellers? As for the parliament and statutes thereof, no man of wisdom can think other wise, but that look, what the rulers will, the same must there be enacted.

For it goeth not in those houses by the better parte, but by y ^e bigger part. It is a common saying, & no less true: Major pars vincit meliorem, y ^e greater part overcometh y ^• better. So they did incōdēning christ, Nicodemus co 〈…〉 sail not being regarded. So did they in many general councils, which purposli I will not recite: for all wise men know, y ^• acts of parliamēts are not for gods law in respect of godes law, but in respect of the people.

Now what we are god knoweth, and all the world seeth: more mete a great deal to have the devils decrees, then gods religion, so great is our contempt in it. And therefore justly for our sins (as Job saith) god hath set ypocrytes to reign over us: which can no more abide gods true religion, then the owl the light, or blered eyes the brighte Son.

For it will have them to do their duties, and wait in diligent doing of the works of their vocation.

If gods word, I mean, had place, bishops could not play Chaūcelours and idle prelates, as they do: priests should be otherwise known, then by their shaven crowns and typpettes, But enough of this. I will now return to the third commodite coming by the cross.

Here let us see the wisdom of god, in making the wisdom of the world foolish. For it knoweth little of man's corrupcyon, howe foul it is in the sight of god and displeaseth him: it knoweth little, the portion of God's people to be in another world. It knoweth little the patron of Christians, Christ Jesus: it knoweth little the judgments of god, the great malice of Satan to gods people, the price and estimacyon of the gospel. And therefore in the cross it seeth not, as gods wisdom would men should se: namely: that god, in punishing them which sin leste, would have his anger against sin better considered and feared: and that, in punishyng his people here, he kyndleth their desier towards their restful and peaceful home.

For, in punishyng his servants in this life, he doth by y ^t means conform and make them like to Christ: that as they be like in suffering, so they may be partakers in reygning.

In punishinge his church in the world, he doth thereby give even a demonstracyon of his judgment, which shall come on all men, whan the Godlye shall there find rest, though now thei be afflicted: and the wicked, now wallowyng in wealth, shall be wrapped in woe and smarte.

In punishinge the professors of his gospel on earth, he doeth by the same set forth the malice of Satan, against the gospel & his people, for the more confirmyng of their faith: and y ^e gospel to be godes word in deed, & thē to be gods people. For else y ^e devil would let them alone. In punishynge the lovers of his truth more then others, which care not for it: he thereby putteth them in mind, how they have not had in price, as they should have had, the rule of his word, and gospel. Before such trial and experience by trouble, perchaūce thei thought thei had believed, & had had faith: which now these was but a lyppe faith, a mocte faith or an opinion. All why che things, we see, ar occasions for us to take better hede by means of the cross.

Therefore thirdly let us se the cross to be commodious for us, to learn gods wisdom, and what is man's follyshnes: gods dyspleasure at sin: howe the elect desire to be with God, and their conformity with Christ: the general judgment: the mas lyce of Satan: hatred of sin: the gospel to be gods word, and how it is much to be esteemed &c. thus much for this.

Howe will I brefelye show you, the cross to be profitable for us, to learn and behold better the prouydence, presence and power of god, that all these may be coupled together, as in a cheie to hange about our nectes: I mean gods justice, mercy, wisdom, power, presence and prouydence.

Whan all things be in rest, and men be not in trouble, thē ar they forgetful of god commonly, and attribute to much to their own wysedomes, policies, provisions, & diligence: as though they were the procurers of their own fortune, and the workers of their own wealth.

But whan the cross cometh, and that in such sort, as their wyttes, policies and friends cannot help: then, though y ^e wicted dyspayre, and run from god to their avowryes, saints and unlawful means, yet do the godly therein behold the presence, prouydence and power of god. For the scripture teacheth, that all things, well and woo, should be considered as gods work: all though Satan, the devil, be the instrumente, by whom god worketh justly and mercifully. Justly to the wicked, and mercyfulli to the godly: as by y ^e ensaumples of wicked Saul, and godli Job, we may easily see gods work by Satan, his instrumente in them both.

The children of god therefore, which before forgot god in prosperity, are now in aduersytie awaked to see god and his work, and no more to hange on their own forecastes, power, friends, wisdom, riches &c. But learn to commit themselves unto gods prouydence and power: whereby they are so preserved and governed, and very often even miraculously delivered, y ^• y ^• veri wicked cannot but see gods providence, presence and power, in the cross and afflyccyon of his children: As these, his children I mean, to their joy do fele it, thereby lernyng to know god, to be y ^e governor of all things. Be it is that giveth peace: he it is y ^• sendeth war: he giveth plenty, and pouer tie: he setteth up, and casteth down: he bringeth to death, and after giveth life: his presence is everywhere: his prouydence is within and without: his power is the pillour, whereby the godly stand: and to it they leene, as to a thing, no less able to set up, then to cast down.

Whyche thing full well the Apostle saw in his affliccions: and therefore rejoiced greatly in them, that eminentia virtutis dei, gods power, might singularly be seen therein.

Concernynge this I might bring forth innumerable ensamples of the afflyccyon of God's children, both in the old and new testament: wherein we may se, how they felt gods presence, prouydence and power, plentifully. But I will omit ensaumples, because everyone of us, y ^e have been or be in trouble, cannot but by the same the rather remember gods presence, which we feel by his hand upon us presently: his providence, which leaveth us not vncared for, without any of our own provision: his power, which both preserveth us from many other evils, that else would come vpō us, and also maketh us able to be are more, then we thought we could have done. So very often̄ doth he deliver us by such means, as have been thought most folysh and little to be regarded.

And therefore we shake of our sleep of security and forgettinge of god, our trust and shyffte in our own policy, our hanging on men, and on our own power. So that the cross, you se, is commodious fourthly for us, to se gods presence, prouydence and power: and our own negligence, forgetfulness of God, securyte, love, trust and confidence in our selves, and in things of this life, to be cut of, as the other ar to be taken hold upon. And this shall suffice for the commodities, that come by the cross, where through we may be in love with it for the commodities sake: which at length we shall find, though presentli in sense we fele them not.

No castigacion or punishment is sweet or joyous for the present time, but grievous: never the les, afterward it bringeth the quiet fruit of righteousness unto them, which are exercised therein. As we see in medicynes: the more wholesome they be, the more vnpleasaunte often times is the taiste. As in purgacions, pilles and such like bitter things. Yet upon the phisicians word we will gladly drink them, for the profit which cometh of thē. And, dearly beloved, although to lose life, goods or friends, for gods gospels sake, seme a bitter and sower thing: Yet, seeing our phisician, which cannot lie (Jesus Christ I mean) telleth us that it is veri wholesome, how so ever it be toothsome: let us with good chere take y ^e cup at his hand, and drink it merely.

If the cup seme unpleasant, and the drink to bitter, let us put some suger therein: evē a piece of that, which Moses caste into the bitter water, and made it pleasant. I mean an vnce or quantity of Christ's afflicciōs and cross, which he suffered for us.

If we cal these to mind, and cast of them into our cup (consyderyng what he was, what he suffered, of whom, for whom, to what ende, and what came there of) surely we cannot loath our medicine, but wynke and drink it lustely.

Iustely therefore drink y ^e cup.

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mes, where he promised to give abread, even his flesh: in institutyng the sacrament of the altar, as they calit, performed the same: and that, as in all things, which he promised, he was found true, so in this the Catholyke church hath believed, and doeth believe no les.

And therefore, so sone as y ^• priest in the mass hath fully spoken these words, this is my body, if he purpose or if his intencyō be as he speaketh (for that is requisite teach they) then y ^• , which before was bred, and seemeth to the eye to be bred, is made in rerye deed Christ's body, flesh, blood and bone, even the self same, which was crucified, rose again, and descended up into heaven. So y ^• he, which believeth not this, is a moste heinous he retyke, and cut of from the Catholyke church, and is not mete to receive this holy sacrament: because he cannot without this faith of Christ's natural, real, corporal and carnal body, under the form or accident of bred & wyne, otherwise receive this sacrament, then unworthily and to eternal damnacyon. This is a short sum of their doctrine, concerning the supper.

Now concerning the sacrifice they teache, that though our sauyoure him self did in deed make a full and perfect sacrifice propiciatorye and satisfactory, for the sins of all the whole world, never more so (that is to say bloudeli) to be offered agaie: yet in his supper he offered y ^• same sacrifice unto his father, but vn bloudely: that is to say, in will and desyer, which is accounted often even for the deed, as this was.

Whyche unbloody sacrifice he commanded his church to offer, in remembrance of his bloody sacrifice: as the principal mean, whereby his bloody sacrifice is applied both to the quick and dead, as baptysine is the mean, by the which regene racion is applied, by the priest, to the infaunte or child, that is baptized.

For in that, the supper of Christ is to them not only a sacrament, but also a sacrifice: and that not only applicatorye, but also propiciatory, because it applieth the propiciatory sacrifice of Christ, to whom the pryeste or minister will, be he dead or alive. And in that, even from the begynnig, the fathers, say they, were accustomed in the celebracyon of y ^• supper, to have a memorial of the dead▪ and also in that this sacrifice is a sacrifice of the whole church, y ^• dead being members of the church, of charity as they cannot but offer for them, even so they cannot but pray for them after the en sample of the Catholyke church: because it is a wholesome thing, saith Judas Maccabeus, to pray for the dead, that they may be delivered from their sins. Wherevnto, all the doctors do consent, say thei.

Now, as for prayeng to saints, they teache, that all be it there is but one mediator of Redēpciō: yet of intercessyon the holy saits of god, departed this life, may well be counted mediators. And therefore it is a point of a lowly heart and humble spirit, which god well lyfeth, to call upon the saints to pray for us first: lest by our presumpcion to come into gods presence, we being so unworthy, and god being so excellent and full of majesty, we more anger and displease god. Whereas by their help god may be entreated, to make us more worthy to come unto him, and the sooner to grant us our petitions. For if the holy saints of God, here being upon the earth, could & would pray for the people, obteinyng many thiges at gods hand: it is much more to be believed now (say they) that they can and will, if we pray to them, obtain for us our humble and godly desyers. And therefore to y ^e ende there sacrifice propiciatori, which in the mass they offer, may be the more avaylable, they use about it, much praying to saints. So of these. 4. as of. 4. pillours, their mass standeth.

The which mass, you may se, what it is, and how precious and worthy a piece of work it is, by their doctrine concerning the supper, the sacrifice, the praying for the dead & to the dead: whereof I have given you a Sum, in the most honest, godly and religious wise, that the best of thē do set it forth in.

For else, if I should have shown you this their doctrine, as some of them set it forth: as I know you would abhor it, so the subtle papists would say, that I railed and misreported them.

Therefore because they shall have no such occasion, nor you by their most subtle colors be disceaued, I have, in the best manner I can, reported a Sum of their doctrine.

The which to the ende you might the better consider and have, I will now tell you, as gods word teacheth, how these four points are to be believed and received. And then will I open the fylthines and abomina cyon, which in this their doctrine is deuellyshly contained.

The. 6. Chapter.

COncernīg y ^• supper of our lord, which Christ Jesus did institute to be a sacrament of his body & blood, we believe, that his words in the same supper accordingly are to be understand: that is, sacramentally, as he ment them, and not simply, contrary to his meaning, as the papists wrest them.

And this is taught us, not only by innumerable such like places, as where baptism is called regeneracyon because it is a sacrament of it: circumcision is called gods covenant, because it is a sacrament of it: but also by y ^e plain circumstances of y ^e text, as thereof the Evangelists with the Apostle S. Paul do write plainly affirming, that our savior Christ did give, and his disciples did eat that, which he toke and brake, and bad them deuyde among themselves, that is, bred and wyne.

For we may not think, that Christ's natural body was broken, nor that his blood can be divided. And plainly our savior saith concerning the cup, that he would not drink anymore of the fruit of the vine (which is not his blood, I trow, but wyne) until he should drink it new with them after his resurreccyon.

But to make this mater more plain: like as many things in Chrysts supper were figuratively done & spoken: as y ^• washig of the disciples fete: y ^• pascal lābe was called the passyon: Judas was said to have lift up his hele against him: so doeth Luke and Paul plainly alter the words concerning the cup, calling that the new testament, which Matthew and mark cal his blood: yea expreslye five times the Apostle calleth the sacrament of Chrysts body, after y ^• cōsecraciō spoken (as they term it) bred. Is not the bred which we break (saith he) the communyon of Christ's body:

Whose exposicion I will more boldly stycke unto, then unto all the papists dreams, as long as I sleep not with them, by gods grace. They have none other sentence but these. 4. words: this is my body

But ask thē what this, this, is, & they will not say as y ^• Apostle doth, namely that it is bread.

No, then they will say, that we hang all by reason, the mater being a mater of faith: Wher as they themselves altogether hang on reason, as though Christ cannot be able to do that, which he promiseth (bred still in substance remaining, as the Accidentes do) except it be transubstāciate. Is not this, trow you, to make it a mater of reason, and to hedge gods power in within the limits of reason:

If Christ's words, that follow (which is givē for you) be to be understand for which shall be given or shall be betrayed for you, and not so precyselye as they be spoken (for that were to make Christ a liar) why is it so heinous a mater with y ^e papists, because we do not so precyselye take the words immedyatly going before: namely, this is my body, as to admit, that if there be bred, then Christ is a liar: Myght not we reason and say then: if Christ's body at y ^• time was not betrayed (as in deed it was not) nor his blood shed, thē is Christ a liar.

But here they will say, all men may know, that Christ by the present tense, meant the future tense: and in the scripture it is a most usual thing, so to take tense for tense.

And I pray you, why may not we say, that all men may know it is most common in scripture, to give unto signs y ^• nams of the things, which they signify: And no man is so foolishly, but he knoweth, that Christ thē instituted a sacrament, whole sacramentally to be understand: that is, that the sign, or visible sacrament, should have not only y ^• name of the thing signified, but also some similitude there with, or else it were no sacrament.

But take bred away (as the papists do) leaving there but the accidents only, which do not feed the body: and then what shallresēble and represente unto us Christ's body, broken for the food of the soul: As wyne come forteth the heart, so doth Christ's blood, shed on the cross, comfort the soul. But take wyne away by transubstanciacy on, as the papists do, and tell me what similitude remaineth: None at also no sacrament at all: so Christ's institution is taken away. Well, do theireiect gods commandment for their traditions sake: Our faith therefore is, that the supper of the lord is y ^• sacrament of Christ's body & blood. These words (this is my body, which is brokē for you: this is mi blood of the new testament which is shed for your sins) are moste true words and plain, accordig to Christ's meaning, to all them, which do as he byddeth them: that is, to all such as take, eat and drink.

Which words the papists keep in their purse, or else their private masses could not stand. To such, I say, as take and eat this sacrament in sorowinge for their synfullyfe past, and purposyng to amende, above all things remembering and believing, that Christ's body was broken for their sins, and his blood shed for their iniquities: all such (I say) as verily as they see, take, taist and eat bread, and drink wyne, which goeth into their body, fedeth it and nourisheth it: even so verily the soul & spirit by faith receiveth, not only Christ's body broken, or his blood shed (for the flesh profyteth nothing, it is the sprite that quickeneth, saith Christ) but evē whole Christ, into whom they are incorporate, and made one with him, flesh of his flesh, and bone of his bones.

That is to say: as Christ's body is immortal and glorious, even so are theirs now by faith and hope, and at the day of the Lord they shall be in very deed. Then which thing, what can be greater?

Thys we teache and beeleue concerning this sacrament, dete styng and abhorryng the horrible error of transubstantiation, which maketh bread and wyne our God and Christ: and causeth men to be gasers, gapers & worshyppers, yea ydolators, rather then takers and eaters, as Christ commandeth: and which maketh Christ's sacrifice of none effect, as now shall be shown by gods grace.

For this shall suffyse to the declaracyon of our faith, concerning the Lord's supper, whereunto agreeth the Catholik church and all the fathers.

As full well thou mayst see in the bishop of Canterburyes boke: which is far from being answered, either by the bishop of Worcester his boke in english, or Marcus. 〈◊〉 C. in latyn, y ^• thou nedest no more to confyrme thy faith in this mater, but to read them with an indifferent mind, not being addict otherwise, thē to the desyer of the truth.

As for this doctrine of transubstanciacyon, it is a new found thing about a. 600. years old: even then brought out, whan Gatā was lattē lose after. a. 1000 years, that was bound. Even then was it establyshed, whan there was more mischefe among the prelates, specially the pops, about the sea of Rome, who cold catch it, then ever there was among the emperors for the empyre.

In the primitive church, popes wer martird for Christ's spouses safe, that is the church: but now one poisoned another, and one slew another, for y ^e rose coloured whore of babilōs safe, that is, y ^• popish church. In. 160. years there was nere hand. 50. popes, whereas in no such time therwer above. 33. emperors. And in the middes of this miserable state & time, this doctrine of transubstāciacion was the popes beginning, as they might have ley sure frō cōspiring against princes, & one against another, to establish it, as the very principal pilloure of all their power: and no meruel. For, this being admytted, then have they power over Christ, the king of all kiges, y ^• he be where they will, whan they will and aslong as they will under their power. Where through the other must needs follow, y ^• if thei have power over Christ and that in heavē, to brig him down at their pleasure: Much more thē oueral earth, emperors, kigs, prices & people. Yea evē over y ^e devil, purgatory and hell have they full power and jurisdiction, being now gods in earth, which sytte in the holy place even as god, yea above God: to make what artycle of faith shall please them, as they have done this of transubstantiation: which might as well be denied as granted, saith Duns, one of their own doctors, and master Gabriel also, if it so pleased the holy father and his spouse, the church of Rome. Before this time, all the fathers diligence, labor and care was to call men to the receauynge of this sacrament, for the cōfirmacion of their faith: that as verily as they did eat bread and drink wyne here, so should they not doubt, but that by faith thei did feed on the body of Christ, broken for their sins, and on his blood, shed for their iniquytyes.

And therefore sometimes would they call the sacrament bread, a figure or a sign: some time would they call it the body and blood of our savior Jesus christ as the nature of sacraments is, to be called with the name of the things, which they do signify: that there by men's minds might be wythdrawne from the consyderacyon of sensyble and visible things, to things heavenly, which they do sygnyfye and represente.

And their care, and crying unto the people, was to receive it: and therefore they made decrees, that such, as would not receive and be present, should be sparred out of the church.

O how ernest was Chrysostō herein: Read his. 61. homilye unto the people of Antioch. But after that this decree and doctrine of transubstantiation came in, no crying out hath there been to receive it (no, that is the prerogatyue of the pryestes and shaven shorelynges) but altogether the ende of their crying out was, as now, to believe transubstantiation, Christ to be there flesh, blood and bone, at every altar, between every pryestes hands, yea in every pryestes mouth, whan it pleaseth them, be they never so stynkyng, filthy sodomites, adulterers, dron kardes, blasphemers, dycers &c. The crying and teaching of the clergy continually hath been, to beeleue transubstantiation, and then to come to church to se their maker once a day, to hold up their hands, to knock on their breasts, to streke their faces, to mutter up their laten prayers, to take holy water and holy bread, to live in obedience to the holy father and holy church, his spouse. Thys was all they required.

Drink, dice, carde, fight, swear, steal, lie: no mater, so that in y ^• morning they see their God, all is well, good catholic people, no man shall hurt them or persecute them.

But if any man should not alowe nor worship this god of their makig, although he lived a most godly life, and were a man full of charity, sobrietye and very religious: Oh such is an heretic or schismatyke. Nothynge could please these wolves, but even the blood and life of such a poor sheep: as men have felt before, and now begin to fele.

Let all the pack of them burden those justly, whom now they imprison and cause to fly the realm, of any other thing, then only of this, that we will not serve their god of bread & wyne. And then will we suffer shame. But I have been to long herein. Now to our doctrine and belef, for the second point, concerning Christ's sacryfice.

The. 7. Chapter.

〈…〉 ryne and faith, 〈…〉 s behalf, is as in 〈…〉 her: that is, accor 〈…〉 to gods holiword: namely, y ^• Jesus Christ, the son of god and seconde Adam, by whom we receive righteousness unto life, as by y ^• first Adam we received sin unto death: our faith is (I say) that this Christ in our flesh, which he toke of the substance of the virgin Mary, but pure and without sin, for the satisfyinge of gods •• st displeasure, deserved by and in our flesh, did in the same suffer unjustly all kinds of misery and 〈◊◊〉 ring up himself unto his eternal father, with a most willing, obedyent heart and ready mind, whan he was crucyfyed vpō the cross. And therbi as he satisfied gods justice, so he meryted and procured his mercy, peace, favor for all them, which either before that time were dead, either wer at that time present, either should afterward come and believe. By and in that offering, done for them and their sins. So that god the eternal father (I say) would be in this their Christ, their god and father, and not lai their sins committed to their charge to condemnacyon.

This doctrine the holy scripture teacheth almost eueri where, but specially in y ^• Epistle to the Hebrews the. 1. 7. 8. 9. Chapters this is most lively ser forth, how that by one oblation, once offered by this Christ himself, all, that be gods people, are sanctified.

For as in respect of them, that died in gods couenaunte and eleccion before Christ suffered his death & offered his sacrifice one alone and omnisufficient, never more to be offered, he is called the lamb slain frō the beginning of the world and the one alone mediator between god and man, whose forth coming was frō the beginning: Even so, in respect of the virtue and efficacy of this one sacrifice to all gods people, continually unto the worlds ende, the holy ghost doeth tell us, that thereby he hath made holy such, as be children of salvation.

And saith not, shall make holy, or doth make holy, leste any man should with the papists in deed reiterate this sacrifice again.

Although in words they say otherwise, as anon we shall see, if hereunto I show you the mean, whereby to apply this sacrifice, which I will do very brefely.

For in the. 17. of S. John our savior doth very plainly show this in these words: for their sakes, saith he, I sanctify myself, that they also might be sanctyfyed through the truth. I pray not for them alone, but for those also, which shall believe on me through their preaching. Here our savior applieth his sacrifice, in teaching and prayeng for them.

And as he teacheth them, as ministers, to do the like, that is, to preach and pray for the applycacyon of his sacrifice to y ^• church: so doeth he teache them and all the church, to apply it unto themselves by believing it and by faith. The which thing the Apostle S. Paul in many places, but most playnlye in the seconde to the Corinthyans the fifth chapter in the later end doth teache. Read it, and se. So that now as ye have Christ's one only sacrifice, which he himself on the cross offered once, as sufficient for all that do believe, and never more to be reiterated: so have you, that for the applyinge of it to his church, the ministers should preach and pray, that their preaching might be effectual in Christ.

And as Paul was ready him self, to suffer death for the confirmation of the faith of the elect: so should the church and eueri member of the same (which is of years of discrecion) by believing in Christ through the ministers preaching, apply it to themselves. As for infauntes, I need not in this case to speak of godes eleccion. It is moste certain. Thys kind of applyinge, as it killeth y ^• papistical priests, which hate not the devil worse, then true preaching: so doeth it cast down all their soale massing and foolish foundaciōs for such, as be dead and past the ministry of godes word. And also it pulleth away the opinion of opus operatū and of perseuerāce in impiety from such, as would enjoy the benefit of Christ's death.

The. 8. Chapter.

NOw as concerning the third, that is, of prayeng for the dead and sacrificing for them, as in the other we confess, teache and believe according to gods word: so do we in this. Namely, that in holy scripture, thorough out the Canonical books of the old and new testament, we find nether precept nor ensample of prayenge for any, whā they be departed this life: but that as men die, so shall they arise.

If in faith in the Lord towards the south, thē need they no prayers, then are they present lie happy, and shall arise in glory. If in unbelief, without the lord toward the north, thē are they paste all help, in the damned state presently, and shall rise to eternal shame.

Wherefore, according to the scripture, we exhort men to repent. And while they have time, to work well.

Eueri man shall bear his own burden, every man shall give accompt for him self, and not sir John nor sir Thomas, that sing or pray for them.

Every man shall receive according to that he himself doeth in this body, while he is here alive, be it good or bad: and not according to that his executors, or this chauntry priest, and that fraternite doth for him.

Whereby we may well see, if we will, that as prayer for the dead is not avaylable or profitable to the dead: so is it not of us allowable or to be exercysed.

For as they, that ar departed, be past our prayers, being either in joy or in misery, as is above shown: Even so we, having for it no word of god, where upon faith leneth, cannot but sin in doing it, in that we do it not of faith, because we have no word of god for it.

Therefore with Abraham, Isaac, Jacob, Moses, y ^• prophets, Christ Jesus and the Apostles, we bury the dead in a conuenyent place, & mourn in measure, as men having hope of the resurrection, not because of them: for that were a great point of ingratitude, thei being departed out of miserable condycyon into a most blessed state.

Therefore we give thanks to god for them, praise his name for his power and might shown on them. And pray, that we may depart in the same faith, and joyfully rise with them in the resurrecciō, which we desier and wish the lord would hastē. We mourn (I say) not because of them, but of our selves, that have lost the company of such our helpers and furtherers in spiritual and temporal benefits, by them being admonyshed of our immortality, and of the vanity of this life: that we might the more contemn it, and desier the everlasting life, where they and we shall never be separated. Thys is our faith and doctrine for them, that be departed: who though they be members of the same body mystical of Christ, y ^• we be of: yet should they in this case be discerned from the mylitaunte members, they being at rest, and having finished their coursse and fight, in no point neding any of our help, except we should to arrogantly set up our own merits and prayers, and pul down Christ, as though we were able to get pardon and hyer room in heavē for others: where all our ryghtuousnes, and the best thing we do, is so far from helpyng others, that thereby we cannot help our selves, but had need to cry dimitte nobis debita nostra: being no better in gods sight, then a defiled woman's cloth, although to the sight of men, they may seme gorgyous and gaye. For if the papists would say, as whan they are pressed with blasphemy, in extollynge their own merits and works of supererogacion against Christ, there use, that our prayers do thē no good in respect of the worthiness of their prayers, but in respect of gods goodness: in y ^• gods goodness is not to be looked for other wise, thē he hath promised, let them either show men his p • omes, or else in this be half keep silence, and exercise themselves better in doing their duties to their brethren, that be alive. Towardes whom their charytye is very cold: all though whan they are dead, then there will pretend much, then will they pray for them: but yet not for naught and freli, as true charity workth. For no penny, no pater noster.

Geue nothing, and then thei will neither sing nor say Requiem, nor placebo, I warrant you.

But of this sufficient. Now to the last, of prayeng to the dead, or to saints departed this life.

The. 9. Chapter.

HEre we confess, teache and believe, as before is said, according to gods holy word, that as all and every good thing cometh only from god the father, by y ^• means of Jesus christ: so, for the obtaininge of y ^• same, we must cal vpō his holy name, as he himself commandeth very often.

But for as much as god dwelleth in a light inaccessible, and is a consumyng fire, and hateth all impiety and uncleanness, and we be blind, stubble, grass, haie and nothing but filthy, unclean and synneful: and because that therefore as we may not, so we dare not approach to his presence: it hath pleased this good god and father, of his love, to send a spokesman and mediator, an in tercessor and advocate between him and us, even Jesus Christ his dearly beeloued son: By whom we might have free entrance with boldness, to come before his presence and Throne of mercy, to find and obtain grace and help in time of need. For this our mediator and advocate is with his father of the same substance, power, wisdome and majesty, and therefore may way well with him in all things: and with us he is of the same substance which we are of, even flesh and mā, but pure and with out sin, in all things being tempted like unto us, and having experyence of our infirmytyes, that he might be merciful and faithful on our behalf, to pourge us from our sins, and to bring us into such favor with the father: that we might be not only dearly beloved through him, the only dearlyng of the father, but also obtain whatsoever we shall ask according to his word and will, in the name of this same our mediator, savior, intercessor and advocate. So y ^• easy it is to see, that as it is an obedyente service to god y ^e father, to call always upon him in all our need: so to come to his presence through Christ, is to the honor of CHRISTES medyacyon, intercessyon, and aduocatship. And therefore, as it cannot be but against the almighty God and father, to ask or loke for any thing else where, at the hands of any that be departed this life, as though he were not the giver of all good things, or as though he had not commanded us to come vn to him: so we see, it is manyfestli against Christ Jesus our lord, by any other saynte, angel or archangel, to come and move any thing at our fathers hands: As though he were not our mediator, advocate and intercessoure, or else not a sufficient advocate, mediator and intercessor, or at leest not so merciful, meek, gracyous, loving and ready to help, as others.

Where he only so loved us, as the very hearts of all men and angels never were able to conceive any part of y ^e height, depth breadth and length of the same, as it is.

If his own heart blood was not to dear for us, being his very enemies, & never desirous to do his will: How is it possyble, that he will contemn us, for coming unto him with purpose and desyer to serve him? Many other reasons I could give you, wherefore the saints are not to be prayed unto: for that pulleth from faith in Christ: It maketh them godes, it is ydolatrye &c. But this may suffice. So y ^t now you see by godes word, what our faith is concerning these. 4. things.

Whyche that you may the more love, embrace and be content to carry with you through fire and water, I will now go about by gods grace, as brefelye as I can, to show, howe abominable their doctrine is: even out of the short Sum thereof, already before by me rehearced.

The. 10. Chapter.

FIrste, where they allege the Catholyke church to have taught, concerning the supper, the doctrine of trāsubstāciaciō of Christ's real and carnal presence: dearly beloved, know that this is a manifest lie. For as the Catholyke church never knew of it for. 900 years at the least, after Christ's ascension: so after that time, no other church did obstynatlye defend, cruelly maintain, and wylfullye wreste the scriptures and doctors for the establyshing of it, save onli the popish church, as their own doctors, Duns and Gabriel, do teache. Read the bishop of Canterburyes book against Winchester, and see.

Whereas they say, that Christ in his supper, by taking bread & speaking the words of consecracyon, did make it his flesh, accordig to his promise in John (whan he saith: and y ^e bread, y ^• I will give, is my flesh &c) so y ^• thei would therbi seme to have. 2. places of Scripture for this their doctrine of transubstanciacyon and real or carnal presence: Although diversely I cold improve this, yet for because I would not be over tedious unto you, even by the same their sētense you shall se, how lernedly they lie.

The sentence is this: And the bred, that I will give, is mi flesh, which I will give for the life of the world. First mark, that he saith: the bread is my flesh. He saith not: shall be my flesh, but it is my flesh.

Thys I trow maketh against them. For the sacrament a year after at the lest was not institut. Agayne, he saith: that the bread is his flesh, which he will give for the life of the world.

Here would I ask them, whee there Christ's death was for y ^• life of the world, or in vain. If they say, it was for the life of the world, then why do they apply and give it to the sacrament? Was it crucified? Or if it be the same sacrifice (for so they say) either it was effectual, or not. If it was effectual, then Christ's death needed not.

If it was not effectual, then Christ was not god, and could not do that he would: thus ye may see their ungodly foolysh: nes, or foolishly ungodliness, I cannot tell which to cal it well.

Whereas they require the in tente of the priest, to consecrate Christ's body: for as much as we know not any man's intent, (god only knoweth the heart) yea the words we know not, thei ar so spokē in hucker mucker: I pray you, into what a doubtfulness are we brought, whether it be y ^• sacrament or no? In what peril are we of worshipping a piece of bred for our Christ? Is not this (trow you) sweet and comfortable geer, y ^• a man shall always stand in doubt, whether he have received the sacrament or no? Whereas they will have it bred to the eye, and not to the mouth, judge thē whether a dog may not eat Christ's body: judge whether the devil, if he would come in the liknesse of a pryeste, might not swallow up Christ & so brig him into hell. Frō whence, because there is no redemption there, Christ's body should never come, but be damned. Judge whether the taist of thy mouth, is not as much to be credited, as the sight of the eye: specially in y ^• the scripture so often calleth it bred after y ^e consecracyon, as before I have shown. Judge whether Christ's body be not very pretty, that it can lie in so little a room. Judge whether Christ hath moo bodies then one, when perchāunce the priest hath. 20. or 100. before him. Judge whether the priest break not Christ's body in breaking of it. Judge whether it be semelye, to chawe Christ's body, with the teeth. Judge whether Christ did eat his own body, yea or no: for Christ did eat the sacrament w ^t his disciples. Judge whether it be semely, that Christ should be kept so in prison, as thei kep him. Judge whether it be semeli, that Christ's body should be so dyn dle danled, & used, as thei use it. Judge whether y ^• people knockig and knelynge at the eleuacion of that they see (for they see but the forms of bred & wyne, and not Christ's body, if it be as the Papystes feyne) judge, I say, whether the people, by the papists own doctrine, be not made ydolatours.

Many moo absurdities there be, which I purposiye omytte. Thys little is enough, hereby to give you occasion to know the more.

Where they say, that y ^e bred is made Christ's body, flesh, blood &c. That is: that Christ's body is made of the bred: As the Bishop of Wynchester, in his boke for this mater of the devils sophistie, and else where doeth affirm: You may se; how shame leslye, yea blasphemouslye they speak.

For Christ's body crucified was borne of the virgin Mary: even of her substance. But thei say, the supper is that body, which was crucified. Now, I trow, bread is one thing, and the virgins flesh another thing. Therefore in deed they deny Christ in the flesh, that thei may stablish their Christ in the bred: which is the very note of Antichrist.

Last of all, where as thei say, that they receive the sacrament to damnation, which do not be leave their transubstanciacyon: If with Paul their words wer conferred, you should see otherwise.

For he saith: they receive this bread (for so he calleth it after the words of consecracyon) unworthily, which do not esteem Christ's body.

As in deed the papists do not, which would bring Christ down out of heaven, for thieves and whores to chawe and eat, for moths, to corrupt, and to be in danger of mowlynge: as if thei keep their hosts long indeed thei will moulde, and then will they burn thē. Do these men (trow you) esteem Christ's body: Paul plainly showeth in y ^• same place, that y ^e wicked man, which receiveth y ^• sacrament vn worthily, eateth not Chrysts body, but his own dānaciō: which, I trow, be not Christ's body. And this shall serve for this time to show you how shameless, filthy & abominable this their doctrine of transubstantiation is. If in so short a sum of their doctrine there be so many abominacions, I pray you, howe much is in the whole sum of the same? Now for the sacrifice.

The. 11. Chapter.

FIrst, in that they grant Christ's sacrifice on the cross, done by himself, to be full and perfect enough, we may well se, y ^• we need not this, which they have found out, in deed to make the other vn perfect: for else it needed no reiteracion.

But seeing thei reiterate it by this and make it nedeful even as baptism, easily may all men know, y ^t though they speak one thing, thei me • e another: and so are dyssemblers and destroyers of Christ's sacrifice, little consyderinge the great pain that Christ suffered, seeing thei weie it no better.

Whereas they say, that it is the same sacrifice, which Christ offered on y ^• cross, but vnbloudely (wherein thei seme to deni tran substanciacion: for else, I trow, it must needs be bloudi) I would thus reason with thē: in as much as Christ's sacrifice on y ^e cross was the only perfect, and all sufficient propiciatory sacrifice for the sins of the world, as thei confess, this could not be the same, because it was done before that upon the cross.

Or else the full perfect sacryfice was then in the supper finished, and so Christ's death is in vain and a foolysh thing.

If Christ's death be not foolish, but in deed (as it is) the full and perfect sacryfice for y ^• sins of the world: Then this, which they feine, that he offered in his last supper, is not the same, prate what pleaseth them. Or else it is not of value, take whether they will.

Whereas they prate of Christ's will, that it was accepted before his father for the dead: as they shall never be able to show so much as one word, to prove that Christ would in his supper, sacrifice himself to his father for the sins of the world (for there is not one word thereof through out the whole byble) so do thei belie god the father, which would in deed have his son to drink the cup, that he prayed to be taken from him: or else mak christs death frustrate, and more then need, which is the only thing, that all their doctrine tendeth unto. For if the father allowed his will for the deed, I pray you, who seeth not now, the ded to be more then needeth?

Where they say, that Christ commanded his church, to offer this sacrifice to his father in remembrance of his bloody sacrifice: I would pray them to show me, where he commanded it, and then good enough. But, dearlye beloved, they can never show it. If they will say: Hoc facite: to take facere for to sacrifice, as some teache it: then will I say, that a boy of. 12. year old can tell they lie.

For hoc facite (do you this) pertaineth to the whole action of Christ's supper, of taking, eatīg and drynkynge of y ^• sacrament &c. And as well spoken to the lay men as to y ^e priests. But, I trow they will not suffer the lay men, to say mass another while now for them.

No, this were to much against their honor and gain also. But if one would ask them what they offer to the father, thē a man should se their abominacions. For if they say, nothing, then men would take them, as they be, liars.

If they say: bread and wyne, as indeed thei do in their mass horriblye, then in that they say they offer the same thing, which Christ offered on the cross, and he offered his body: bred must needs be Christ's body, and so Christ's body is bred and wine. If thei say y ^t thei offer up christ, in that the offerer must neds be as good at the lest, yea better thē the thing offered (for God is no strompet, to like the offer token, and gift better, then the offerer and giver) then must they needs show thenselves opē Antichrists. For they make themselves equal with Christ, yea better then he: which thing indeed their holy father and graundsire, the pope, doth.

For where Christ would take upon him to teach nothing, but that he had received of his father: And therefore willed men to search the scriptures, as all his Apostles did, whether their doctryn was not according thereunto: the pope, and his prelates, will be bold to teach what please them more, then God byddeth, yea clean contrary to y ^• , which god biddeth. As it is plain by all these. 4. pointes, transubstantiation, sacrifice, praying for the dead and to the dead. But see, I pray you, their abominacions. The sacrifice of Christ, for the redemption of y ^e world, was not simply his body & his blood: but his body broken, and his blood shed. That is, all his passyon and suffering in his body and flesh.

In that therefore thei offer, as thei sai, the same sacrifice, which Christ offered: dearly beloved, do they not as much, as in them is, kyl, slay, whyppe and crucify Christ again? Ah wretches and Antichrists.

Who would not desier to die for his master Christ's cause, against this their heinous and stinking abominacion? Wher as they cal this sacrifice of y ^• mass the principal mean, to apply the benefit of Christ's death to the quick and dead: I would gladly have them to show, where and of whom they learned it. Sure I, am thei learned it not of Christ. For whan he sent his dysciples abroad, to apply unto men y ^e benefyte of his death, he bad them not mass it, but preach the gospel, as y ^e mean by the which god had appointed believers to be saved. The which thing Peter told Cornelius plainly, as Paul also teacheth almost everywhere in his epistles. But in deed preaching they may not away with, as well for that it is to painful, as for that it is nothing so gainful, nor in authority or estimaciō w ^t the world. Nothīg so displeaseth y ^• devil, as preaching y ^• gospel, as in all ages easily we may well se, if we will mark, to our comfort in this age. And therefore by giving his daughter, idolatry, with her dowrye of worldly wealth, riches and honor, to the Pope and his shavē shorelings: they have by this means in many years been begettīg a daughter, which at length was delivered to destroy preaching: even the minion Missa, mestres Missa, who daunceth dayntelye before the Herodes of the world, and is the cause, even whi John the Baptist & y ^e preachers be put in to prison and lose their heads. Thys daunsynge damsel, the derlyng of her mother, the fair garlande of her fathers (for she hath many fathers) the gawdye galaunte of her graundesyre, is trymmed and trycked on the best and moste holy manner or wisē, y ^• can be: even w ^t the word of god the epistle and the gospel: with the sacrament of Christ's body and blood: w ^t the pomander and perfumes of prayer, and all godly things, that cā be: but blasphemously and horribly abused, to be a mairmaide, to amaze and bewitche men, sailing in the seas of this life, to be enamored on her.

And therefore, besides her aforesaid goodli apparel, she hath all kind of sweet tunes, dityes, melodies, singing, playing, rynging, knocking, kneeling, standīg, lifting, crossing, blessing, blowīg • nouing, incēsing &c. Moreover she wanteth no gold, silver, precious stones, Jewels and costly silks, veluettes, sat̄s, damastes &c. And all kind of things, which ar gorgeous in the sight of men: as, if you cal to mind the chalices, copes, vestments, crucifixes &c. you cannot but see.

And here to she is bewtyfyed, yet more to be shown, and set forth in lying words and titles, given to her: that she hath all power in heaven, earth & hell: that she hath all things for soul & body, for quick and dead, for man and beast.

And lest men should think her to coye a dame, lo syr, she offerth her self most gently to all, that will come, be they never so poor, evil, stinking and foul, to have their pleasure on her. Come who will, she is Johne good feloe. And y ^• not only to make her self common to them, that will: but also to plye them plentyfully, w ^t most pleasant promises (but falsely) and giving most licen •• o ••

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graffed into him: y ^e supper, y ^t we are fed w ^t Christ, spirituallye w ^t his body and blood, yea that we be incorporated into Christ, to be flesh of his flesh & bone of his bones, as he, by being borne of y ^e virgin Mary, was flesh of our flesh, and bone of our bones. Away therefore w ^t their abominable doctrine, that the sacrifice of the mass is the principal means to appli Christ's death to y ^e quick and dead: wherein all men may se that they lie boldly.

For as the word of god in the ministry pertaineth not to the dead (for who will be so made, as to go and preach on dead mens graves, y ^t the dead mē may hear) so likewise do not the sacraments. Little beholding were men to Christ and to y ^e Apostles, if this were the principal mean to apply saluaciō, y ^• they would use it so little & preach so much. Paul, having respect to y ^e chiefest end, wherefor he was sent, said y ^• he was not sent to baptize, but to preach. And often saith he, y ^• he was an apostle, segregate of god to preach y ^e gospel. And y ^• bishop Timothi did he warn, to preach in seasō & out of season, speaking never a word of this massing or sacrificing Christ's body. Last of all, where thei mak a similitud, that as by baptism the minister applieth to y ^• child regeneraciō, so in this &c. Oh, y ^• this similitude wer well looked on, thē would it make thē to bluster: for thei ar no more like, then an apple like an oyster. In baptysme the child is alive, but here y ^• man is dead: in baptism the child is present, but here y ^• man is perchaūce. 40. miles of if he sacrifice for y ^e quit, yea. 100. miles from him: in baptism the child receiveth the sacrament, but here you must loke and gape.

But beware you take not, for ye may receive but once a year, and then also you must receive but y ^e one half, the cup he will keep from you. In baptism is required gods eleccion, if y ^• child be an infaunt: or faith if he be of age. And therefore he reciteth the promise, that it may be heard: but here is no faith required.

For how can men beeleue, whan they ar dead? No promise is thē preached or heard. So that even this their similitude maketh the mater plain enough.

For baptysme, all men know, to be no sacrifice.

But of this I have spokē a little before, that if applying come by the priests massyng: then were preaching in vain, believing in vain, godly life in vain, y ^e priest were gods fellow, yea Christ's superior, as is afore sard. Now to the third, of praying for the dead: wherein I will be brief.

The. 12. Chapter.

FIrst whan they say, this applicatory sacrifice may be called a propiciatory sacrifice, because it applieth the propiciatorye sacrifice, to whom the priest will, be he dead or alive: as I would have you to note, howe they grant, that of it self it is not a propycyatorye sacrifice, whereby they varye from that, which they else where teach, that it is the self same sacrifice, which Christ offered on the cross, vn bloudely: so I pray you forget not, that y ^e priest is gods fellow: for he may apply it to whom he will.

Therefore honor sir John, and make much of sir Thomas. For though god could make thee alone: yet alone, with out the priest, he cannot save thee. Agayne, if sir John be thy friend, care neither for god nor the devil: live as thou wilt, he will bring thee to heaven, although thou slip into hell.

So they write, that Gregory by massing did with Traiane y ^• emperor. It maketh no mater how thou live here, so thou have the savior of the pope and his shave lynges.

Whereas they say, that the fathers from the beginning were accustomed to make memorials for the dead: this I grant to be true, as we do in our communion.

But to gather, that therefore they prayed for them: it no more followeth, then to say, that our englyshe service doeth alowe it, where it doth not. For ye must note, that there is a memorial for the dead as well in giving thanks to god for them, as in praying for them: for to say, to pray for the dead, is a general word, includyng in it giving of thanks.

And therefore whan we read in the ancient fathers of the primitive church, of the memorials for the dead or praying for the dead, it is not to be understand, that they prayed for to deliver them from purgatory (for y ^• was not found out then) or frō hell, as our papists do in their prayers of the mass, forther is no redemption: or for pardon of their sins, as though they had it not, for if thei depart without it, they are damned: or for to get them a hier place in heaven, for that wer injurious to christ, that we should purchase places, and hyer rooms in heaven for others: But either for the desyer of the more spedy coming of Christ, to hasten the resurrecciō, either y ^• thei might not be thoght negligent or careless over y ^• deed: tyther that the living might be occasioned to increase in love to the church here in earth, who still followeth with good will & love, even men whā thei be departed: either to admonish the church to be diligent over such as live, and careful to extend her love, if it were possible, even to the deed.

On this wise should we expound not only the former, but also y ^• later fathers, as Agustine, Chrisostōe and others. Whyche though in some places they seme very manifestli to alow praying for y ^• deed, yet they are not to be understand otherwise, thē I have said for them. For never knew they of our merits & purgatory: for if thei had but dreāed therō, surely thei would have bē much more circūspect in their speakigs & writings of this, thē theiwer. Where they say, that because this sacrifice is the sacryfice of the whole church, whereof the dead be members, therefore they should be prayed for: as before I have shown, that we must put a difference between the menbers of the church militaunte here on earth, and those which be now in rest and peace with god: so would I have you to note here, that they should pray for none other dead then such, as be members of Christ's Church.

Now in that all such die in the lord, and therefore are happy, I would gladly learn, what good such prayer doeth to those so departed.

As for purgatory pyke pursse, they pass not upon it. But that this is a sacrifice applycatorye or propiciatory, the papists cā never prove. Where they say, charity requireth it: I answer, that in as much as charity followeth faith, and will not go a foot farther then faith showeth the way: seeing faith is not but of the word of god, and gods word for this they have not: easy it is to perceive, that this praying thus for the dead is not of Christian charity. But be it y ^• charity required it, I then meruail why thei ar so uncharitable, that will do nothing herein w ^t out money. Whye will they not pray without pens? If the pope and his prelates were charitable, they would, I trow, make swepe stake at once with purgatory.

Where they allege the sentence of the Maccabees: as all men of learning know, the fathers 〈1 page duplicate〉 〈1 page duplicate〉 alowe not that book to be gods spirit or catholic: so do I wonder, that in all the old testament this sacrificing for the dead was never spokē of before. In all the sacrifices, that God appointed, we read of never one for the dead.

Thys geer came not up, till the religion was wonderfullye corrupt among the Jews.

As with us it was never found out, til horrible corrupcion of religion and ignoraunces of God's word came into the church of god, whan preaching was put down and massynge came up.

Then faith in Christ was cold, penance became popish, and trust was taught in creatures, ignorance abounded: and loke what the clergi said, that was believed. Then came up visions, miracles, dead sprites walking and talkynge how they might be releued by this mass, by that pylgremage gate going.

And so came up this pelf of praying for the dead, which Paul, the apostles and all the prophets never spake one word of. For all men may easily see, that it is a thing which helpeth much vice, and hyndreth godliness.

Who will be so earneste to amende, to make restytucyon of that he hath gotten vniustli, and live in a Godlye love and true frare of GOD, being taught that by prayers, by masses, by foundynge of Chaunteryes &c. whan he is gone, he shall find case, & releafe, yea and come to joy eternal: Christ's doctrine is, that the way of salvation is strayte. But this teaching, heapyng of masses one vpō another whan we are dead, maketh it void.

Christ's teaching is, that we should live in love and charity: the Son should not go down on our wrath. But this doctrine, to pray for the dead to be delivered out of purgatory, teacheth rather to live in little love, in wrath even till our deaths day. For syr John can and will help, syr thomas, by a mass of Scala celi, will bring us into heaven. Christ's doctrine is, that he is the way, but this doctrine maketh the massyng priest the way. Away in deed it is, but to hell & to y ^e devil. Dearly beloved, therefore take good heart unto you for this geer: rather, then you would consent unto it, to loose life, and all that ever you have.

You shall be sure with Christ to find it, and that forever, with infinite increace.

Last of all, where they allege the catholic church and consent of all doctors in this mater: as I wish you should know, that to be the true and catholyk church, which is grounded upon gods word, which word they have not for them in this matter: So would I ye should know, that there is no member of the church, but he may err. For thei be men, and all men be liars, as David saith.

Now if all the members may err, then you may easeli se, where to your faith ought to leene: evē unto gods wryttē word. Hear the church, and the doctors of y ^• church: but none otherwise thē as teachers, and try their teaching by gods word. If they teache according to it, then beeleue and obey them.

If contrary, then know they be but men, and always let your faith leene to gods word.

Howbeit, for this mater of praying for the dead, know of truth, that there be no doctors of 400, or. 500. year after Christ's ascension, but if thei in sone places seme to alowe praying for the dead, yet they would be taken in some of the senses which I have specified. In many places do they by diverse sētences declare it them selves. But of this enough.

The. 13. Chapter.

NOw to the last of praying to saints. Fyrste where they say, there be moo mediators of intercession then Christ, making a distinction, not learned out of gods boke in such sense, and for such purpose as they allege: I wish they would loke on the. 8. to the Romans, and 1. John. 2. & there shall they learn, to take better hede.

The one saith: Christ sitteth on the right hand of his father, and prayeth for us.

The other saith: he is our advocate, that is, a spokesman, comforter, intercessor, and mediator. Now would I ask them, seeing that Christ is a mediator of intercessyon, as I am sure thei will grant: whether he be sufficient or no.

If they say no, then all mē will know they lie. But if they say yea, then may I ask, why they are not content with sufficient. What fault find ye with him? Is there anymore merciful, thē he: Any, more desirous to do us good, thē he? Any, that knoweth our grefe and need, so much as he?

Any, that knoweth the way to help us, so well as he? No, none so well. He crieth: Ask, and ye shall háue: come to me, and I will help you: ask, that youre joy may be full.

Hitherto ye have not asked any thing in my name. Therefore my good brethren and sisters: let us thank god for this mediator. And as he is one alone mediator for redemption, let us take him even so for intercessiō. For, if by his work of redempcyon, of enemies we are made friends: surely we, being friends and having him above on the right hand of his father, shall by him obtain althynges.

Where they call it a point of a lowly and an humble spirit, to go to saints, that they may pray for them: you may caselise, it is a point of an arrogaūt here and a false untrue spirit. For in as much as god plainly byddeth the, that thou put naught to his word, nor rate aught there frō, in that his word is, thou shalt call upon him in thy need: why art thou so arrogaūt and proud, that y ^• wilt go to Peter or Paul, to pray for thee? Where haste thou gods word? Dost y ^• think, god is true of his promise? Whithen dost thou not go unto him? Doste y ^• think, that god at any time receiveth thee for thy worthiness? On whom be his eyes, but upon him, that trembleth at his words?

Blessed are they, that be pore in sprite, and think themselves unworthy of gods help. Wherefore hath god sworn, that he will not the death of a syuner, but y ^• sinners might be moste certain of his love & mercy, to be much greater, then they be able to conceive? His mercies are above all his works.

But thou, that rūnest to saints, thynkest that it is not so, for else wouldeste thou go to him thyself: that thou, seeing his so much goodness, mighteste the more love him, which thou canst not, if thou use other means, then by Christ only.

Where they bring in the ensaumple of saints praying for the people, and obteynyng benefits for them, whilst they wer living here on earth: And so gather, that much more they will and can do it now for us, in that they be with GOD, if we will pray unto them: very easeli may we put this away by many reasons.

Firste, that the cases be not like. For, whan they were alive, they might know the need of the people.

But now, who can tell, whether they know any thing of our calamities and need? Isaiah saith: Abraham did not know them, that were in his age. Agayne, if the people had come to them, to have desired their prayers, as they would have taken this for an admonishment of their duty to the people: So would they again have warned the people of their dewtye, that with them they also would pray unto God them selves. Whereas there be no such reciprocal and mutual offices between the dead and the living: now cannot we admonish them and tell them of our needs.

Or if we should go about it, surely we should still stand in a doubt, whether they did perceue us or no.

For if they did perceive the miseries of their brethren, surely their rest would not be without great grefe: and of this we are sure, that they can tell us nothing also.

Besides this, this their reasoning smelleth, as it that went before, of man's reason, which is a fool in gods service, and of a good intent, which is not according to knowledge. We may not do after that, which is good in our own eyes, but according to that, which God biddeth us do.

In our eyes it seemeth good, that as to kings and great men we use means by men, which are of their privy chamber or ner about thē, either co come to their speech, or to attain our suits: so we should do to Gode by his saints.

But to dream on this sort, with god to use saints so, wer and is unto faith very foolishly. For god useth no such privy chābers, to hide himself in. He is at hand (saith David) to all that call upon him.

And Moses said before him: god is nere the in all thy prayers. No nation hath their gods so nye unto them, as our god is to us in all our prayers. He needeth none to put him in remēberaūce of us, for he hath all things opē to his eyes: the height of y ^e hills and the botomes of the depths are in his sight. Nothynge can hyde it self from his knowledge. He hath ordained Christ Jesus alonely, to be the mean, by whō we shall speed and receive our requests, which be according to his will: if we open our purse mouth, that he may pour into y ^• same, I mean faith.

For as a thing poured upon a vessel or other thing, y ^e mouth being closed, is spilled & lost: so if we ask anything according to gods will by Christ, y ^e same doth us no good, except the purse mouth of our heart be opened, by faith to receive it.

But to make an end, S. Paul telleth plainly, that without faith prayer is not made. Now in that faith is due only to God (for cursed is he, that hath his faith in man, saint or aungel) to God only let us make our prayers, but by Jesus Christ, and in his name only. For only in him is the father well pleased.

This if we do, and that often, as Christ willeth (oportet semper orare, we must pray always) then shall we undoubtedly in all things be directed by gods holy sprite, whom Christ hath promised to be our doctor, teacher and comforter. And therefore need we not to fear, what man or devil can do unto us, either by false teaching or cruel persecucion. For our pastor is such one, y ^• none can take his sheep out of his hands. To him be praise forever.

The. 14. Chapter

ANd thus much, my good brethren and sisters in our dear Lord and sauyoure Jesus Christ, I thought good to write unto you for your comfort in these trouble some days, and for the cōfirmacion of the truth, that ye have already received. From the which if you for fear of man, loss of goods, friends or life, do swerve or depart: you depart and swerve from Christ, and so snarre yourself in Satan's sophistry, to your utter subuersiō. Therefore, as Peter saith, watch and be sober: for as a roaring liō, he seeketh to devour you. But be ye strong in faith: that is, stagger not, waver not in gods promises and be assured that thei pertain unto you, that god is your God, that he is with you in trouble, & will deliver you and gloryfye you.

But yet see, that ye call upon him, specially that you enter not into temptation, as he taught his disciples to pray even at such time, as he saw Satan desier to sift them, as now he hath desired to sift us. O most dear savior, prevent him now, as thou didst then with thi prayer, we beseech thee: and grant, that our faith faynte not, but strengthen us to confirm the weak: that they deny not thee and thy gospel, that they return not to their vomit and puddle of myer in popery & superstition: As massyng, praying to saints, praying for the dead, or worshiping the work of men's hand, in stead of thee their savior. Oh let us not so run down headlong into perdition, stombling on those sines, from the which there is no recovery, but a causynge of thee to deny us before thy father, makig our later ende worse, then the beginning: as chanced to Loths wife, Judas Iscarioth, Frācisc. Spira in these our days, and to many other.

But rather strengthen us all in thi grace, and in those things, which thy word teacheth: that we may here hasarde our life for thy sake.

And so shall we be sure to save it: as if we seek to save it we cannot but lose it. And it being lost, what profit can we have, if we wan the whole world? Oh set thou always before our eyes not (as reason doth) this life, or the pleasures of the same, death of the body and prysonment &c. But everlasting life, and those unspeakable joys, which undoubtedly they shall have, that take up their cross, and follow the.

Set ever before us also the eternal fire, and perpetual destruction of soul and body, that they must needs at length leap into, which are afraid of the hore froste of adversity, that man or the devil stereth up, to stop and hynder us frō going forward in our journey to heavens blysse: to the which, O Lord, do thou bring us for thy name sake. Amen.

Pray for all your brethrē, which be in prison and exile, and so absent from you in body, but yet present with you in spirit, and heartily pray god, once to prove us and trust us again with his holy word and gospel: that we may be suffered to speak, and you to hear his voice, as heretofore we and you have done, but unthankfully & negligentli (I may say) yea very unworthily & carnally. And therefore is his moste just anger fallen now upon us.

He remember his mercy towards us, in his time, we beseech him.