A Notable Sermon

The. iiii. Sermon

Q Uecūque scripta sunt ad nostram doctrinam scripta sunt.

All things which are writ̄ ar written for our eruottion & knowledge. All things that are writ̄ in God's boke, in the Bible boke, in the book of the holy scripture, are written to be our doctrine.

I told you in my first sermon, honorable audiencē, that I purposed to declare unto you. ii. things. The one what seed should be sown in God's field, in God's plough land. And the other who should be the sowers. That is to say, what doctrine is to be taught in Christ's church & congregation, and what men should be the teachers and preachers of it. The first part I have told you in the three sermons past, in which I have assayed to set forth my plough, to prove what I could do. And now I shall tell you, who be the plowers, for God's word is a seed to be sown in God's field, that is the faithful cōgregacion, & the preacher is the sower. And it is in the gospel. Exiuit qui seminat seminare semen suum. He that soweth, the husbanman, the plowghman went forth to sow his seed, so that a preacher is resebled to a ploughmā, as it is in a nother place. Nemo admota aratro manu, et a tergo respiciens aptus est regno. Dei. No man that putteth his hand to the plough and looketh back, is apt for the kingdō of god? That is to say, let no preacher be negligente in doing his office. Al be it this is one of the places y ^t hath ben racked, as I toulde you of rackyng scriptures. And I have been one of thē myself y ^t hath racked it, I cry God mercy for it, & have been one of them that have believed and have expounded it, against relygious persons that would forsake their order which they had professed, and would go out of their cloister, whereas in deed it toucheth not monkerye, nor maketh anything at all for any such matter. But it is directlye spoken of diligente preaching of the word of God. For preaching of the Gospel is one of God's plough works, and the preacher is one of God's plough men. Ye may not be offended with my similitude: in that I compare preaching to the labor & work of ploughinge, & the preacher to a ploughman. Ye may not be offended with this my similitude, for I have ben selaundred of some persons for such things. It hath been said of me. Oh Latimer, nay, as for him I will never believe him while I live, nor never trust him, for he lykened our blessed Lady to a saffrone bag, where in deed I never used that similitude, But it was as I have said unto you before now, according to that which Peter saw before in the spirit of prophesy and said that there should come afterward men: Per quos via veritatis maledictis afficeretur, there should come fellows by whō the way of truth should be ill spokē of and sclandred. But i case I had used this similitude, it had not been to be reproved, but might have been without reproach. For I might have said thus, as the saffrone bag that hath been full of saffron, or hath had saffron in it, doth ever after sauoure and smell of the sweet saffron that it contained: so our blessed Lady which conceived & bare Christ in her womb, did ever after resemble the manners and virtues of that precious babe which she bare. And what had our blessed Lady been the worse for this? or what dishonor was this to our blessed Lady. But as preachers must be ware and circumspect y ^t there give not any just occasion to be sclaundered and ill spokē of by the hearers, so must not the auditors be offended without cause. For heaven is in the gospel likened to a musterde seed. It is compared also to a piece of leaven, as Christ saith, that at the last day, he will come like a thief, & what dishonoure is this to God? or what derogation is this to heaven? Ye may not then, I say, be offended with my similitude, for because I lyken preaching to a ploughmans labor & a prelate to a ploughman. But now you will ask me whom I cal a prelate. A prelate is that man, whatsoever he be, y ^t hath a flock to be taught of him, who soever hath any spiritual charge in the faithful congregation, and who so ever he be that hath cure of soul.

And well may the preacher and the ploughman be lykened together. Fyrst for their labor of all ceasons of the yere. For there is no time of the yere, in which the ploughman hath not some special work to do, as in my country in Lecester Shire, the ploughe man hath a time to set forth and to assaye his plough, and other times for other necessary works to be done. And thē they also may be likened to gether for the diversity of works & variety of offices y ^t they have to do. For as the ploughmā first setteth futth his plough, and thē tilleth his lande, and breaketh it in furroughes, and sometime ridgeth it up again. And at another time harroweth it, & clotteth it, & sometime doungeth it, & hedgeth it, diggeth it, and weedeth it, pourgeth and maketh it clean: So the prelate, the preacher hath many diverse offices to do. He hath first a busy work, to bring his parishioners to a tyght faith, as Paul calleth it. And not to a swaruinge faith, but to a faith that enbraceth Christ, and trusteth to his merits, a lively faith, a justifying faith, a faith that maketh a man righteous without respect of works. As ye have it, werie well declared and set forth in the Homily. He hath thē a busy work I say, to bring his flock to a right faith and then to cōfirm them in the same faith, Now castynge them down with the law, and with threateninges of God for sin. Now rydginge them up a gain, with the gospel and with the promises of God's favor. Now wreding them, by telling them their faults, & making them forsake sin. Now clottinge them, by breaking their stony hearts, and by making them supple herted, and making them to have hearts of flesh, that is soft hearts, and apt for doctrine to enter in. Now teaching to know God ryghtely, and to know their duty to God and to their neyghboures. Now exhorting them whē they know their duty, that thei do it and be dilygente in it: so that they have a continual work to do, Great is their business, and therefore great should be their hire. They have great labors and therefore they ought to have good livings, that they may comodiously feade their flock, for the preaching of the word of God unto the people is called meat. Scripture calleth it meat. Not strawberies, that come but once a year and tarry not longe, but are sone gone: but it is meat. It is no deynties. The people must have meat that must be familier and continual, and daily givē unto them to feed upon. Manye make a strauberye of it, ministrynge it but once a year, but such do not the office of good prelates. For Christ saith.

Quis putas est ser •• s prudens et fidelis? qui dat • ibum in tempore.

Who think you is a wise and a faithful servant? He that giveth meat in due time. So that he must at all times conuenyent preach dyligentyle. Therefore saith he? Who trow you is a faithful servant? He speaketh it as though it were a rare thing to find such a one, and as though he should say, there be but few of them to find in the world. And how few of them there be throughout this realm that give meat to theirr flock as they should do: the visitoures can best tell. To few, to few, the more is the pity, and never so few as now. By this then it appeareth that a prelate or any that hath cure of soul, must diligently and substancially work and labor. Therefore saith Paul to Timothy. Qui episcopatū desiderat, hic bonum opus desiderat.

He that desireth to have the office of a Byshoppe, or a prelate, that man desireth a good work. Then if it be good work, it is work. Ye cā make but a work of it. It is God's work, God's ploughe, and that plough, God would have still going. Suche thē as loiter and live idellye, ate not good prelates or minysters. And of such as do not preach and teache, nor do not their duties: God saith by his Prophet Hieremie. Maledictus qui facit opus dei fraudulenter. Guilefullye or deceytefullye some books have Negligenter, negligently, or slacklie. Howe many such prelates, howe many such bishops, Lord for thy mercy, are there now in England? And what shall we in this case do? Shall we company with them? O LORD for thy mercy shall we not cōpanye with them? O Lord whither shall we fly frō them? But cursed be he that doeth the work of GOD negligētly or guilefully. A soore word for them that are neglygēt in dischargynge their office, or have dooen it fraudulentlye, for that is the thing that maketh the people ill. But true it must be that Christ saith. Multi sunt vocati, pauci vero electi. Many are called, but few are chosen.

Here have I an occasion by the way somewhat to say unto you yea, for the place that I alleged unto you before out of Hieremy the. xlviii. Chapter. And it was spoken of a spiritual work of God, a work that was commanded to be done, & it was of sheddynge blood and of destroiyng the cities of Moab. For (saith he) cursed be he that keepeth back his sword from sheddynge of blood. As Saul when he kept back the sword from shedding of blood, at what time he was sent against Amalech, was refused of God for being disobedient to God's commandments, in that he spared Agag y ^e king. So that, that place of y ^e prophet was spoken of them that went to the destruction of the cities of Moab, among the which there was one called Nebo, which was much reproved for idolatry, superstition, pride, auaiyce, cruelty, tyranny, and for hardenes of heart, and for these sins was plagued of God and destroyed. Now what shall we say of these rich citizens of London? What shall I say of them? shall I cal them proud men of London, malicious men of London, mercylesse men of London. No, no, I may not say so, they will be offended with me than. Yet must I speak. For is there not reigning in London, as much pride, as much covetousness, as much cruelty, as much oppression, as much supersticiō, as was in Nebo? Yes, I think & much more to. Therefore I say, repent O London. Repent, repent. Thou hearest shy faults told thee, amend thē amend thē. I think if Nebo had had y ^e preaching that thou hast: they would have converted. And you rulers and officers be wise and circūspecte, loke to your charge & see you do your duties, and rather be glad to amend your ill living, then to be angry when you are warned or told of your fault. What a do was there made in London at a certain man because he said, & in deed at that time on a just cause. Burgesses quod he, nay butterflyes. Lord what a do there was for that word. And yet would god they were no worse then butterflyes. Butterflyes do but their nature, the butterfly is not covetous, is not greedy of other men's goods, is not full of envy & hate red, is not malicious, is not cruel is not merciless. The butterflye glorieth not in her own deeds, nor preferreth the traditions of men before gods word, it committeth not idolatry, nor worshippeth false gods. But London cannot abide to be rebuked, such is the nature of man. If thei be pricked they will kick. If they be rubbed on the gale: they will wynce. But yet they will not amende their faults, they will not be ill spoken of. But howe shall I speak well of them. If you could be content to receive and follow the word of God and favor good preachers, if you could bear to be toulde of youre faults, if you could amende when you hear of them: if you would be glad to refourme that is amiss: if I might see any such inclinacion in you, that leave to be mercyles, and begin to be charytable I would then hope well of you, I would then speak well of you. But London was never so ill as it is now. In times past, men were full of pity and compassyon, but now there is no pity, for in London their brother shall die in the streets for cold, he shall lie sick at their door between stock & stock. I cannot tell what to cal it, and perish there for hunger, was there anymore unmercifulness in Nebo? I think not. In times paste when any rich man died in London, they were wont to help the pore scholars of the vniuersityes with exhiby • ion. When any man died, they would bequeath great sums of money toward the relief of the pore, When I was a scholar in Cambrydge myself, I hard very good report of London and knew many that had relief of the rich men of London, but now I can hear no such good report, and yet I inquire of it, and herken for it, but now charity is waxed cold, none healpeth the scholar, nor yet the poor. And in those days what did, they whan they helped the scholars? Mary they maintained & gave them livings that were very papists and professed y ^e Popes doctrine, & now that the knowledge of God's word is brought to light, and many earnestly study and labor to set it forth now almost no man healpeth to maintain them. Oh London London, repent repent, for I think God is more dyspleased with London, then ever he was with the city of Nebo. Repent therefore repent London, and remember that the same god liveth now that punished Nebo, even y ^e same god & none other, & he will punish sin as well now as he did then, and he will punish the iniquity of London as well as he did them of Nebo. Amend therefore. And ye that be prelates loke well to your office, for right prelatynge is buisye laboring & not lordyng. Therefore preach and teache, and let your ploughe be doing, ye lords I say that live like loiterers, loke well to your office, the plough is your office & charge. If you live idle & loiter, you do not your duty, you follow not youre vocation, let your ploughe therefore be going and not cease, that the ground may bring forth fruit. But now me thinketh I hear one say unto me, wotte you what you say? It is a work? It is a labor? how then hath it happened, that we have had so many hundred years, so many vnpreachynge prelates, lordyng loiterers and idle ministers? ye would have me here to make answer and to show the cause thereof. Nay, this lande is not for me to ploughe, it is to stonye, to thornye, to hard for me to plough. Thei have so many things that make for them, so many things to lay for them selves, that it is not for my weak teame to plough them. They have to lay for them selves longe customs ceremonies, and authorytie, placyng in parliment, and many things more. And I fear me this lande is not yet rype to be ploughed. For as the saying is, It lacketh wethering: This gete lacketh wetheryng, at lease way it is not for me to plough. For what shall I look for among thorns but prickyng and scratchyng? what among stones but stumbling? What (I had almost said) among serpentes but stingyng? But this much I dare say, that sense lordyng and loiteryng hath come up, preaching hath come down contrary to the Apostelles times. For they preached and lorded not. And now they lord and preach not. For they that be lords will ill go to plough. It is no mete office for them. It is not seeming for their estate. Thus came up lordyng loiterers, Thus crept in vnpreachynge prelates, and so have they longe continewed. For howe many unlearned prelates have we now at this day? And no meruel. For if y ^e plough mē that now be, were made lords they would clean give over ploughynge, they would leave of their labor and fall to lordyng outright, and let y ^e plough stand. And then both ploughes not walking, nothing should be in the common weal but hounger. For ever sense the Prelates were made Lord's and nobles, the ploughe standeth, there is no work done; y ^e people starve. Thei hauke, they hunt, thei card, they dyce, they pastyme in their prelacies with galaunte gentlemen, with their daunsyng minyons, and with their fresh companions, so that ploughyng is set a side. And by the lordyng and loytryng, preaching and plough yng is clean gone. And thus if the ploughmenne of the country, were as negligente in their office, as prelates be, we should not longe live for lack of sustynaunce. And as it is necessary for to have this ploughyng for the sustentacion of the body: so must we have also the other for the satisfaction of the sowle, or elles we can not live longe gostly. For as the body wasteth and consumeth away for lack of bodilye meat: so doeth the soul pyne away for default of gostly meat. But there be two kinds of inclosynge to let or hynder both these kinds of ploughyng. The one is an inclosyng to let or hynder the bodily ploughynge, and the other to let or hinder the holy day ploughyng, the church ploughing. The bodylye ploughynge, is taken in and enclosed thorough singular commodity. For what man will let go or dimynyshe his private commodity for a commune wealth? and who will sustain any damage for the respect of a public commodity? The other plough also no man is diligent to set forewarde, nor no man will herken to it. but to hynder and let it, all men's ears are open, yea and a great many of this kind of ploughmen which are very busy and would seem to be very good workemenne. I fear me some be rather mock gospellers then faithefull ploughmen. I know many myself that profess the gospel, and live nothing there after. I know them, and have been conuersaunte with some of them. I know them, and I speak it with an heavy heart, there is as little charity & good living in them, as in any other, according to that which Christ said in the Gospel to the great number of people that followed him, as though they had had an earnest zeal to his doctrine, where as in deed they had it not. Non quia vidistis signa, sed quia comedistis de panibus. Ye follow me (saith he) not because ye have seen the signs and miracles that I have dooen, but because ye have eaten the bread and refreshed your bodies. Therefore you follow me, so that I think many one now a days professeth the Gospel for the living sake, not for the love they bear to gods word. But they that will be true ploughmen must work faithfully for God's sake, for the edifying of their brethren. And as dilygentlye as the husband man plougheth for the sustentacion of the body: so dilygentlye must the prelates and ministers labor for the fedynge of the soul: both the ploughes must still be doing, as most necessary for man. And wherefore are magistrates ordained, but that the tranquillitye of the commune weal may be confirmed limiting both ploughes.

But now for default of vnpreachynge Prelates me think I could guess what might be said for excusyng of them.

They are so troubeled with lordlye living, they be so placed in palacies, couched in courts, ruffelyng in their rentes, dauncyng in their dominions, burdened with ambassages, pāperyng of their paunches like a Monk that maketh his Jubilie, mounchynge in their maungers, and moilyng in their gay manoures and mansyons, and so troubeled with loyterynge in their Lordeshyppes: that they can not attend it. They are otherwise occupied, some in the Kynges matters, some are ambassadoures, some of the privy council, some to furnyshe the court, some are Lord's of the Parlyamente, some are Presydentes, and some comptrollers of myntes. Well, well.

Is this their duty? Is this their office? Is this their calling? should we have ministers of the church to be comptrollers of the myntes? Is this a meet office for a priest that hath cure of souls? Is this his charge? I would here ask one question: I would fain know who comptrolleth the devil at home at his paryshe, while he comptrolleth the mynte? If the Apostles might not leave the office of preaching to be deacons, shall one leave it for mintyng?

I cannot tell you, but the saying is; that since priests have been mynters, money hath been wurse then it was before. And they say that the euylnesse of money hath made all things dearer. And in this behalf I must speak to England.

Hear my country England, as Paul said in his first epystle to the Cor. vi. Chap. For Paul was no sittynge bishop, but a walking and a preaching bishop. But when he went from them, he left there behind him the ploughe going still, for he wrote unto them and rebuked them for going to law and pleadynge their causes before Heathen Judges. Is there (say th he) utterly among you no wise man, to be an arbitratoure in matters of judgment? What? not one of all that can judge between brother and brother? But one brother go to law with another, and that under heathen Judges? Constitu • te contempt • s qui sunt in ecclesia? et cere. Appointe them Judges that are most abject, and vile in the congregation, which he speaketh in rebukyng them, for (saith he) Ad ex 〈…〉 scenciam vestram dico. I speak it to your shame. So England I speak it to thy shame. Is there never a noble mā to be a lord presybente, but it must be a prelate? Is there never a wise man in the realm to be a Comptroller of the minte? I speak it to your shame, I speak it to youre shame. If there be never a wise man, make a water bearer, a tinker, acobler, a slave, a page, comptroller of the Mynte. Make a mean gentileman, a groome, a yeoman, make a poor beggar Lord president. Thus I speak not that I would have it so, but to your shame. If there be never a gentleman meet nor able to be Lord presydente. For why are not the noble men and young gentlemē of England, so brought up in knowledge of God and in learning, that they may be able to execute offices in the commune weal? The Kynge hath a great many of wards and I trow there is a court of wards, why is there not a school for the wards, as well as there is a court for their lands? Why are they not set in schools, where they may learn? Or why are they not sent to the universities, that they may be able to screw the king when they come to age? If the wards and young gentlemen were well brought up in learning and in the knowledge of God, they would not when they come to age, so much give them selves to other vanities. And if the nobility be well trained in godly learning, the people would follow the same train. For truly, such as the noble men be, such will the people be. And now the only cause, why noble men be not made Lord presidentes, is because they have not been brought up in learning. Therefore for the love of GOD, appoint teachers and scholemaisters, you that have charge of youth, and give the teachers stipendes worthy their pains, that they may bring them up in Grammar, in Logike, in Rethorike, in Philosophy, in the ciuyle law, and in that which I cannot leave unspoken of, the word of God. Thanks be unto god the nobility, otherwise is very well brought up in learning and godliness, to the great joy and comfort of England, so that there is now good hope in the youth, that we shall another day have a florishyng common wealth, considering their godly educacion. Yea, & there be all ready noble men enough though not so many as I would wish able to be Lord presidentes, and wise men enough, for the mynt. And as unmeet a thing it is for bishops to be Lord presidentes or priests to be mynters, as it was for the Corthinthyans to plead matters of variance before heathen Judges. It is also a slander to the noble men, as though they lacked wisdom, and learning to be able for such offices, or elles were no men of conscience, or else were not meet to be trusted, and able for such offices. And a prelate hath a charge & cure otherwise, and therefore he cannot discharge his duty, and be a Lord presydent to. For a presidentshippe requireth a whole man, and a bishop cannot be two men. A bishop hath his office, a flock to teache, to loke unto, and there for he cannot meddle with another offece, which alone requireth a whole man. He should therefore give it over to whom it is meet, and labor in his own business, as Paul writeth to the Thessalonians. Lette every man do his own business, and follow his calling. Let the priest preach, and the noble men handle the temporal matters. Moses was a marvelous man, a good man. Moses was a wonderful fellow, and did his duty being a married man. We lack such as Moses was. Well, I would all men would loke to their duty, as God hath called them, and then we should have a florishyng christyan commune weal. And now I would ask a strange question. Who is the most diligente bishop and prelate in all England, that passeth all the rest in doing his office I can tell, for I know him who it is, I know him well. But now I think I se you listyng and harkening, that I should name him. There is one that passeth all the other, and is the moste diligent prelate & preacher in all England. And will ye know who it is? I will tell you. It is the Deuyll. He is the moste dilygent preacher of all other, he is never out of his diocese, he is never from his cure, ye shall never find him vnoccupyed, he is ever in his patishe, he keepeth resydence at all times, ye shall never find him out of the way, call for him when you will, he is ever at home, the dilygenteste preacher in all the realm, he is ever at his ploughe, no lordynge nor loyteryng can hynder him, he is ever appliynge his business, ye shall never find him idle I warraunte you. And his office is to hynder religyon, to maintain superstition, to set up Idolatry, to teache all kind of poperye. He is ready as can be wished, for to set forth his ploughe, to deuyse as many ways as can be, to deface and obscure God's glory. Where the Deuyl is resydente and hath his ploughe going: there away with books, and up with candelles, away with Bybles and up with beads, away with the light of the gospel, and up with the light of candelles, yea at noon days. Where the Deuyll is residente, that he may prevail, up with all superstition and Idolatry, sensing, pain tynge of images, candles, palms, asshes, holy water, and new service of men's inuentyng, as though man could inuente a better way to honor God with, then god himself hath appointed. Doune with Christ's cross, up with purgatory pick pursse, up with him, the popish pourgatorie I mean. Awaye with clothing the naked, the pore and impotent, up with deckynge of images and gaye garnyshynge of stocks and stones▪ Up with man's tradicious and his laws, down with God's tradycions and his most holy word. Down with the old honor dew to God, and up with the new gods honor, let all things be done in Latin. there must be nothing but Latin, not as much as, Memento homo quod cinis es, et in cinerem reuerteris. Remembre man that thou art asshes, and into asshes thou shalt return. Which be the words that the minister speaketh to the ignorant people, when he giveth them asshes vpō asshe wens day, but it must be spoken in latin. God's word may in no wise be translated into English Oh that our prelates would be as dilygente to sow the corn of good doctrine as Satan is, to sow cockel and darnel. And this is the deuelyshe ploughyng, the which worketh to have things in latin, and letteth the fruteful edificacion. But here some manne will say to me, what sir, are ye so privy of the devils council, that ye know all this to be true? Truli I know him to well, and have obeyed him a little to much in con discenting to some folies. And I know him as other men do, yea, that he is ever occupied & ever busy in following his plow. I know by S. Peter which saith of him. Sicut leo rugiens circuit querens quem deuoret. He goeth about like a roaryng lyon seeking whom he may devour. I would have this text well vewed and examined every word of it. Circuit, he goeth about in every corner of his diocese. He goeth on visitacion dailye. He leaveth no place of his cure vnuisited. He walketh round about from place to place, and ceaseth not, Sicut leo, as a Lion that is strongly, boldly, & proudlye, straytely, and fiercelye with haute looks, with • is proud countenaunces, with his stately braggynges. Rugiens, roaryng, for he letteth not slyppe any occasion to speak or to roar out when he seeth his time. Querens. he goeth about seeking and not sleepyng, as our Bishops do, but he seeketh diligently, he searcheth diligently all corners, whereas he may have his pray. He roueth abroad in every place of his diocese, he standeth not still, he is never at rest, but ever in hand with his ploughe that it may go foreward. But there was never such a preacher in England as he is. Who is able to tell his dyligente preaching? which every day and every hour, laboreth to sow cockel and darnel, that he may bring out of form and out of estimaciō and room, thinstitucion of the Lord's supper and Christ's cross, for there he lost his right, for Christ fayed. Nunc iudicium est mundi, princepes seculi huius eiicietur foras, et sicut exaltauit Moses serpentem in deserto, ita exaltari oportet filium hominis, et cum ex altatus fuero, a terra, omnia tradam ad meipsum.

Now is the judgment of this world and the Prince of this world shall be caste out.

And as Moses did lift up the serpent in the wyldernesse, so must the son of man be lift up. And when I shall be lift up from the earth. I will draw all things unto myself. For the Deuyll was dysapoynted of his purpose, for he thought all to be his own.

And when he had once brought Christ to the cross, he thought all cock sure. But there lost he all his reygning, for Christ said Omnia traham ad meipsum. I will draw all things to myself. • e meaneth drawing of man's soul to salvation. And that he said he would do, Per semet ipsum. by his own self, not by any other bodies sacrifice. He mente by his own sacrifice on the cross, wheare he offered himself for the redemption of mankynd, and not the sacrifice of the mass to be offered by another. For who can offer him, but him self? He was both the offerer and the offering. And this is the prycke, this is the mark at the which the Deuyll shooteth, to euacuate the cross of Christ, and to mingle the instytucion of the Lord's supper, the which although he can not bring to pass: yet he goeth about by his sleights and subtle means, to frustrate the same, and these fyftene hundredth years he hath been a dooer, only purposynge to euacuate Christ's death, and to make it of small efficacitie and virtue.

For where as Christ according as the serpent was lift up in wyldernesse: so would he him self to be exalted, that thereby as many as trusted in him, should have salvation. But the devil would none of that. They would have us saved by a daily oblation propiciatorie, by a sacrifice expiatorie, or remissorie.

Now if I should preach in the country among the unlearned, I would tell what propiciatorie, expiatorie and remissorie is: but here is a learned auditory. Yet for them that be unlearned I will expound it. Propiciatorie, expiatorie, remissorie, or satisfactory, for they signify all one thing in effect, and is no thing elles but a thing whereby to obtain remissyon of sins, and to have salvation. And this way the Deuyll used to euacuate the death of Christ, that we might have affyaunce in other things, as in the daily sacrifice of the pryeste, where as Christ would have us to trust in his only sacrifice. So he was Agnus occisus ab origin mundi, the lamb that hath be slain from the beginning of the world, and therefore he is called, Juge sacrificium. A continual sacrifice, and not for the continuance of the Mass as the blaūchers have blaunched it, and wrested it. And as I myself did once mystake it. But Paul saith. Per semetip sum purgatio facta, by him self & by none other, Christ made pourgacion and satysfaction for the whole world. Woulde Christ this word (by him self) had been better weighed and looked upon, and, In sanctificacionem, to make them holy, for he is, Juge sacrificium, a continual sacryfice, in effect, fruit and operacion, that like as they which seeing the serpent hange up in the desert were put in remembrance of Christ's death, in whom as many as believed were saved: so all men that trusted in the death of Christ shall be saved, as well they that were before, as they that came after. For he was a continual Sacrifyce, as I said in effect, fruit, operacion and virtue. As though he had from the beginning of the world and continually should to the worlds ende hange still on the cross, and he is as fresh hanging on the cross now to them that believe and trust in him, as he was fiftene hundredth years a go when he was crucyfyed. Then let us trust upon his only death, and look for none other sacrifice propiciatorie, then the same bloody sacrifice, the lively sacrifice, and not a dry sacrifice, but a blouddy sacrifice. For Christ himself said, Consummatum est. It is perfectlye finyshed. I have taken at my fathers hand the dispensation of redemyng mankynd.

I have wrought man's redemption, and have dyspatched the matter. Why then myngle ye him? why do ye devide him? why make you of him mo sacryfyces then one? Paul saith. Pascha nostrum immolatus est Christus Christ our passover is offered up, so that the thing is done, and Christ hath done it, and he hath done it, semel. Once for all. And it was a bloody sacrifice, not a dry sacrifice.

Why then, it is not the Mass that availeth or profiteth for the quick and the dead? Woe worth thee, O Deuyll, woe worth thee, that haste prevailed so far and so longe, that thou haste made England to worship false God's, forsaking Christ their Lord. Woe worth the Devil. Woe worth thee Deuyll and all thine Angels: if Christ by his death draweth all things to him self, and draweth all men to salvation, and to heavenly blysse that trust in him. Then the priests at the Mass, at the popish Mass I say) what cā they draw when Christ draweth all, but lands and gooddes from the right heirs? The priests draw gooddes and rychesse, benefyces and promocions to them selves and such as believed in their sacrifice they draw to the Deuyll. But Christ it is that draweth souls unto him by his bloody sacrifice. What have we to do then, but Epulari in domiuo, to eat in the Lord at his Supper. What other service have we to do to him? and what other sacrifice have we to offer: but the mortificaciō of our flesh? What other oblation have we to make, but of obedience, of good living, of good works, and of healpynge our neighbors? But as for our redemption, it is done already, it cannot be better. Christ hath done that thing so well, that it cannot be amended. It cannot be devised howe to make that, any better then he hath done it. But the Deuyll by the help of that Jtalian Bishop yonder, his chaplain: hath labored by all means, that he might, to frustrate the death of Christ, and the merits of his passyon. And they have devised for that purpose to make us believe in other vain things by his pardonnes, as to have remission of sins for praiynge on hallowed beads, for drinking of the bakehouse bole, as a Channon of Waltam Abbey, once told me, that whensoever they put their loaves of bread into the oven, as many as drancke of the pardon bolle should have pardon for drinckynge of it. A mad thing to give pardon to a bolle. Then to Pope Alexanders holy water, to hallowed belles, palms, candelles, asshes, and what not?

And of these things everyone hath taken away some parte of Christ's sanctificacion. Everyone hath tobbed some parte of Christ's passion and cross, and hath mingled Christ's death, and hath been made to be propiciatorie and satisfactory, and to put away sin. Yea and Alexanders holy water yet at this day remaynethe in England, and is used for a remedy against spirytes, and to chase away deuylles, yea and I would this had been the worst. I would this were the worst. But woe worth thee, O devil that haste prevailed to euacuate, Christ's cross and to myngle the lords supper. These be the Italian bishops deuyces, and the devil hath prycked at this mark to frustrate the cross of Christ. He shot at this mark longe before Christ came, he shot at this prick four thousand years before Christ hanged on the cross, or suffered his passion.

For the brazen serpent, was set up in the wilderness to put men in remembrance of Christ's coming, that like as they which beheld the brazen serpent were healed of their bodilye diseases: so they that looked spirituallye upon Christ that was to come, in him should be saved spiritually from the Deuyll, The serpent was set up in memory of Christ to come, but the Deuyll found means to steal away the memory of Christ's coming and brought the people to worship the Serpenre self, and to sense him, to honor him, and to offer to him, to worship him, and to make an Idol of him. And this was done by the markette men that I told you of And the clarke of the markette did it for the lucre and advantage of his master, that thereby his honor might increase, for by Christ's death, he could have but small worldly advantage. And even now so hath he certain blaunchers longyng to the markette, to let and stop the light of the Gospel, and to hinder the kings proceedings in setting forth the word and glory of God. And when the kings majesty with the aduyse of his honorable counsel goeth about to promote God's word and to set an order in matters of religyon there shall not lack blaunchers that will say. As for Images whereas they have been used to be senced, and to have candles offered unto them: none be so foolish to do it to the stock or stone, or to the Image self, but it is done to GOD and his honor before the Image. And though they should abuse it, these blaunchers will be ready to whysper the Kynge in the ear, and to tell him that this abuse is but a small matter. And that the same with all other like abuses in the church may be refourmed easily. It is but a little abuse (say they) and it may be easily amended. But it should not be taken in hand at the first for fear of trouble, or further inconveniences. The people will not bear sod ayne alteracions an insurreccyon may be made after sudden mutacion, which may be to the great harm and lost of the realm. Therefore all things shall be well, but not out of hand, for fear of further business. These be y ^e blanchers that hitherto have stopped the word of god, and hindered the true setting forth of the same. There be so many put offes, so many put byes, so many respects, and consideraciōs of worldly wisdō. And I dout not but there were blanchers in the old time, to whysper in the ear of good king Ezechyas, for the maintenance of Idolatry done to the brazen serpent, as well as there hath ben now of late, & be now that can blanche the abuse of Images and other like things. But good king Hezekiah would not be so blinded, he was like to Apollos, fervent in spirit. He would give no ear to the blanchers, he was not moved with these worldly respects, with these prudente consyderacions, with these policies, he feared not insurreccions of the people. He feared not least his people would not bear the glory of God: but he (without any of these respects, or polycies, or cōsideracions, like a good king for God's sake, and for conscience sake) by & by plucked down the brazen serpent, and destroyed it utterly, and beat it to powder. He out of hand, did caste down all Images, he destroyed all Idolatry, and clearly did extirpate all superstition. He would not hear these blanchers and worldly wise men, but without delaye, followeth gods cause and destroyeth all Idolatry out of hand. Thus did good king Hezekiah, for he was like Apollo, fervent in spirit, and dilygente to promote God's glory. And good hope there is that it shall be likewise here in England, for the kings Maiestye is so brought up in knowledge, virtue, and godliness, that it is not to be mystrusted, but that we shall have all things well, and that the glory of God shall be spread abroad, throughout all partes of the realm, if the prelates will diligently apply their plough & be preachers, rather then Lord's, but our blaunchers, which will be Lord's, and no laborers, when they are commanded to go and be resydente upon their cures, and preach in their benefyces, they would say.

What, I have set a deputy there, I have a deputy that looketh well to my flock, and the which shall discharge my duty. A deputy quod he. I looked for that word all this while. And what a deputy must he be, trow ye? Even one like him self, it must be a cannoniste, that is to say, one that is brought up in the study of the Popes laws & decrees. One that will set forth papistry as well as him self will do, and one that will maintain all superstition, and Idolatry. And one that will nothing at all, or else very weakly resist the Deuyls plough, yea happy it is if he take not part with the Deuyll, and where he should be an enemy to him, it is well if he take not the Deuilles parte against Christ. But in the mean time the Prelares take their pleasures. They are Lord's and no laborers, but the Devil is dilygente at his ploughe. He is no vnpreachynge prelate. He is no Lordelye loyterer from his cure, but a busy ploughe man, so that amonhe all the prelates, and among all the pack of them that have cure, the Devil shall go for my money. For he still applieth his business. Therefore ye vnpreachynge prelates, learn of the devil to be diligent in doing of your office. Learn of the devil. And if you will not learn of God nor good man: for shame learn of the Deuyll. Ad erubescentiam vestram dico. I speak it for your shame. If you will not learn of God nor good man to be diligent in your office, learn of the devil. Howebeit there is now very good hoope that the kings majesty, being by the help of good goueruaunce of his most honorable counsaylours, he is trained and brought up in learning and knowledge of God's word, will shortly provide a remedy and set an order herein, which thing that it may so be, let us pray for him. Praye for him good people, pray for him, ye have great cause, and need to pray for him.

Imprinted at London by John Day, dwelling at Aldersgate, and Wylliam Seres, dwelling in Peter College. These books are to be sold at the new shop by the little Conduyte in Chepesyde.

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