Defense of our Days over the Days of our Forefathers

An Apologye, or defense of our days, against the vain murmurings and complaints of many, wherein is plainly proved, that our days are more happy and blessed, than the days of our forefathers.

W Hereas there are many things in my opinion, (right worshipful) in this our age out of counse: many things complained without a cause: many things and that of them which would be counted wise men) very iniuriouslie, and unadvisedly given forth, & commonly uttered, then as me seemeth amongst all the rest, that complaint is very iniust, vneqaull, and against all reason: That these our days are worse than the former, that our times are unhappy & miserable: and that the former days, the days of our fathers were happy & very blessed, very calm, and prosperous. When as this opinion of the common people too too common amongst us. Solomon the wisest that ever was, in that one Sermon of his, of the excellency and vanity, and comparison of things together, wherein he nameth himself a preacher to all ages and countries: hath with his verdit (as it were) plainly condemned. Saye not saith he: what is the matter, or howe chanceth it, that the former days are better then these: for if thou say so, thou hast not asked wisdom counsel concerning this matter. As though he should say: Wisdom would teach thee another lesson, that is to say: That things present seem always grievous to men, and strange things pleasant, & that our own things, although they be better in deed, to be of none account with us: and that other men's things do please us most of all. Thus is the nature of man ever loathing things present, and longing for things absent: despising her own things, & greedy of other men's things: bragging of things past, and slack in things present: very fruitful of unthankfulness.

And not only Solomon, but Jesus Christ, being the wisdom of God the father, teacheth us the same in his Gospel. He hath said: many that are first shall be the last, and the last shall be the first. Our heavenly father will have his noble Kings, his Mecenasses, and gentlemen his Constantine's, his Theophilus, his doctors, his confessors, his Martyrs: not only in the infancy of his Church, but also in her old age: not in her cradels, but in her graye hairs: not in her time of increasing and flourishing, & shining, as at the first sending down of the holy Spirit, but also in her groaning & decreasing, and as it were now laboring time of travel under Antichrist.

And these are no less notable, no less famous, no less valiant, no less inflamed with the zeal of God's house than the former. And these at the last day shall be without doubt in majesty, even to be reckoned up amongst those first. Because his mercy is forever, even the same towards his Church. And also our Prophet Joel doth teach us the same doctrine which did prophecy of our times, upon whom truly those ends of the world have come more fully than upon those first Christians which do not live in the last hour of the day, as they did, but truly in his last moment and minute. I will pour out, saith the Lord by that Prophet, in those days, my spirit upon all flesh, and your children and your daughters shall prophecy, & your old men shall dream dreams, and your young men shall see visions. And also I will pour out my spirit in those days upon your servants and maidens. And I will show wonders in heaven above, and tokens in the earth beneath, blood & fire, and the vapor of smoke. The Sun shall be turned into darkness, and the Moon into blood before that great and notable day of the Lord come. And it shall be, that who soever calleth upon the name of the Lord shall be saved. Who is he which will deny these things to concern our days. The fulfilling of this prophesy doth plainly prove the same in our eyes: For from whence cometh those great streams of knowledge, of light, of learning, of wisdom in every art, in every science, in comparison of the former times, but from this pouring out of the Holy Ghost. Then seeing in all other arts, also in divinity, in the knowledge of tongues, and in expounding of Scriptures, this wisdom, this light, this knowledge of the Scriptures, this gift of tongues, this great blessing of expounding the Scriptures, and prophesieng, (the which all the Church of God now enjoyeth) cannot be denied but to be of the Holy Ghost. Wherefore this prophesy doeth stretch out it self even unto us. This flood and pouring out of the Holy Ghost being begun in the Apostles time, and being dried up with that fervent heat of worldly troubles, & of wars in the Popes tyranny, now at the length in the euentyde, in this twilight, is burst forth again, and floweth to us most plenteously, and also with great abundance. This we see, this let us confess, this we must acknowledge.

The Holy Ghost is compared to the wind by our Savior: It loveth the coolenes of the air: It flieth from the scortching heat of the Sun: Morning and evening, the pleasant and wholesome blasts of it is felt and perceived. And at noon time for the most parte it is quiet, calm, and not discerned. What? that same coopling together that followeth, of miracles, of wonders of the Sun, of the Earth, of the Moon, of lightning, (the which our times do behold, do plainly testify, that the same prophesy going before, doth concern us, that that same stream of the Holy Ghost doth reach unto us, that it doth water also our Church. (Hereof thanks be to God for this his unspeakable gift) the states of our Realm, our Noble men, our Counselors, are more wise: as David in the law of the Lord, and by his law then their Elders, Seniors, Priests: yea, what do I say Priests or elders, then their doctors, yea then their Bishops in time of Popish religion. Our children are able to speak to the praise & glory of God, far beyond their old men. And when as their Pharisees, their Scribes and doctors of the Law, are in deed dumb, our infants and sucklings in age, in comparison of them cry Osanna: And that in Greek, Hebrew, and all kind of tongues: When as in that blind and dark kingdom, this proverb no less old then true was commonly used: It is Greek, it cannot be read. Timothy the young man, Apollo the Jew, Aquila the artificer, even now in the Church of God, are more mighty in the Scripture, can expound the word of God more perfectly: can reprehend sin more boldly: can comfort the afflicted soul more forceablye, then those whom they called Clergy men, as though they alone had been the Lord's: then the School-men, whom they so termed, much like the Scribes amongst the Jews: then those greye hairs, & reverend fathers, of their Hermits, Abbots, Monks, in all their Cloisters. Such Timothies have we had very many. Some such Jews: Some such artificers in the beginning of the Gospel. Although they do deprave and maliciously scoff at, such young men, and such workmen. But in the ende such which are young in years, & have been trained up in some occupacion in the beginning of their life, (that with S. Paul counselleth Timothy to do) shall show them selves workmen without reproof, rightly deviding the word of truth, against that great day of the harvest, to the shame and confusion of their so many Priests, Elders & fathers.

Of whom, if I held my peace, their works & monuments in the Church of God would testify the same. Wherefore this prophesy doth belong unto us: those holy streams flowe unto us, and also they are ours. Hereof are those dreams, meditations, and revelations by night of the law of the Lord to his faithful servants, to them which love it, to them which chewe, & as it were eat it, to them that muse in it day and night. Therefore this is an unjust complaint. That self same thing and these our days, nature her self also hath as it were shadowed unto us, and lively expressed in the Sun. What? do we not see in our Sun before his rising a certain brightness to go before by certain degrees through our whole Hemispherie: and the beams of his light, as it were sent before, before the appearing and seeing of the body of the Sun it self: So truly, before the rising and returning again of Jesus Christ, of that true Sun, before his moste glorious appearing in the Hemispherie, or compass of his Church, we see it come to pass, and do now plainly feel. We see the beams of his brightness sent before, through the whole world, through all things, through all Arts, through all countries: this light, this brightness increaseth every year more and more, we our selves do plainly perceive this.

When Wyckliffe and Hus preached, this light began, in the midst of most thick Popish darkness. When Erasmus and Luther preached, this light was increased, as in the dawning, or in the day break. When Calvin, Bucer, and Bullinger preached, it was spread far and wyde. But now truly, all darkness being dispersed, it hath filled all the world, it hath entered into every think, it hath lightened all the air. And it increaseth every day, and is more brighter and clearer. This is a moste certain sign, (as also in that material Sun) even now of Christ's drawing near, of appearing in his majesty, and standing as it were in the last degree. And as S. James saith, standing at the door: yea, now at the very threshold. And is not this the very true Image of our time?

O howe happy were were we, if we knew our own good things, but we are like Israel, plainly under the government of Moses, both for God's blessings, and for our own blindness, unthankfulness, and murmurings. Pharaoh's Egypt, was not better than the Wildernes: his meats not better than Manna: His Leekes not better than the Law of the Lord: The waters of Nilu • , then that, which flowed out of the Rock: the harbours of their houses, than the ouershadowing of the dark cloud: the Torches and lights of the Egyptians, than the Pillar of fire which could not be put out. But yet, the blind, unthankfull and wicked Israelites, do not accompt these things so? Howe often would they have gone back to Egypt again. Howe often did they wish for it again? Howe often in their mouths did they highly commend it. We plainlye are in the same case? What good things they had in the shadow, we have them in the truth: What things they had painted unto them, as it were, we have the things them selves, lively given unto us: What things they had in their bodies, we have them in our souls. And yet we complain, we murmur: we are not thankful: we wish for the former Egypt again: We commend thick darkness: We would have four and twenty Egges for a pennye: We have that true Manna, the bread which came down from Heaven, the Gospel of Jesus Christ: But we had rather have the flesh pots of Egypt, their Egges, and Onyons: Oh it was a good world then we say.

We have the armourie of God's word̄, the whole armor of God, but we would rather have Python, and Raamses, of Egypt Pharaoh's armories. We have the Lord our tower, our Castell, our defense: but we would rather have the tower of Babel, and the strong castels of Babylon. These are now overthrown amongst us, and we live without wall, without Bulwark: and yet (the Lord be thanked) peace is established amongst us: the enemy is vanquished: Mars is vanished. The Lord him self (as he did the Ark of Noah) hath made fast the bars of our gates. Noah may build the Ark, he may enter into the Ark, but the Lord alone must shut it up, must make fast the door thereof. We have Christian sufficiency, as much as we stand in need of, of all things, of Corn, of Wyne, and Oil: although not that great superfluity, and great plenty of Egypt, or of Sodom.

But to let this plenty pass, they had task Masters, overseers, Bishops, which compelled them to make Brick, which laid great burdens upon them: We have sheepeheardes, which do not compel us, but exhort us, not to make Tyles, to build and maintain the Popes Babylon: but Pearls of the Gospel, to build the Church of Christ, which do not burden our consciences as they did, but vnburthen them and settle them in most sure peace of salvation, of health. Without all doubt, all the works they did in Popery, they were but brick, so painful, so hard, so costly, fit for the fire: not for the praise of God, because they were not commanded of him. Who will praise that work of his servants which he commaundes not: and so although they labored and sweet much in those days, they did but make brick and wash brick (as it is in the proverb) that is, they lost their labor: I fear they lost their reward. We have not Pharaoh's, Princes, maiestrates, which do burden their subjects above their power, not only with rents, but with labors and toylings with their bodies: but Moses, gentle Magistrates and courteous, which like sheep by the hand lead the people of God, and for the need of the common wealth, lay tributes and taxes upon them, as they are able to bear. Which do not lay that tribute upon our husbandmen, as I have heard by custom the kings of the Scots do, that are bound to bear armor with the King a certain number of days in the wars, of their own proper costs and charges at his pleasure: which do not lay that tribute of victuals of the French men upon their subjects, which without a pension or payment cannot eat the fatlings which they have fedd: Which do not enjoy that Turkish slavery, where none, no not their Noble men can give their lands to their children without their Princes pleasure: and that under charge of Soldiers, ever ready to serve in the wars at an hours warning. What should I reckon up here the tributes and taxes of the Romans. Octauianus took the eighth part of all free men, of all their goods. When Caesar was slain, everyone of the Senators were commanded to pay for every tyle of their house, six farthings: and everyone of the citizens, the four and twentieth part of all their goods. Our subsidies and taxes are light & easy, and to be borne withal in comparison of these ancient payments and other later exactions in other countries. We have not now Toll gatherers which sit at the receipt of custom, who as in times past, amongst the Jews, so amongst our ancestors gathered and scraped together our silver, our gold, their Peter pence, as they called them, the first fruits of our Bishops, that they might carry them out of the Realm: But which do long before give warning of our payments, and gather them by small portions, nor do not transport them anywhere else, but lay them up in the Princes treasury.

I would to God we did not complain without cause. These be our good things and we see them not, and yet men do complain and find fault, and are not content. The greatest parte of men were never so rich, never so gentlemanlike prepared and furnished with all things, both within and without. I would to God we did not impoverish our selves by unlawful buying and wearing of silks and veluets, against all reason and laws, only to satisfy our own fond pleasures: and of very many persons, for no other cause but to follow the vain fashion of the world. They must do as other do, & they must be in the fashion, although they be beggars for their labors, and greatly offend the majesty of God, who commands us most straitly obedience to our Princes, and willes us not to be careful for our apparel, and to be content with coverings, or happings, as we call them, to cover our nakedness, and not so earnestly to seek after every vain fashion of apparel that shall be devised. This maketh us poor: this transporteth our treasure out of the Realm, although some there be, which are pinched of cruel landlords. And yet all men do complain of great penury, of great poverty, of want of all things. But this want, and this complaint amongst very many in my opinion, is covetousness, which will never have enough, which flourisheth amongst all men, and not truth, to whom that wants as well that which he hath, as that which he hath not, as the Philosopher said truly.

But many do lament the pulling down of Abbayes, they say it was never merry world since: They highly commend their liberality to the poor: their courtesy to their tenants, their commodity to the common wealth: their planting of woods, their setting of trees. I do not here excuse our cruel landlordes, our oppressors of their tenaunts, our pullers down of towns, of whom as every age hath had some, so our age hath too many: and from which faults the Abbayes themselves are not free, as I suppose, as their granges do testify. But I speak generally of the state and condition of our days. In such great scarcity of all things, in such a great multitude of people, in such a great price of all things: they are not able to show I believe in our age, so great liberality toward so many, as we have tried these many years next going before, and especially this dear year last past here in England. The which dear year truly, I think the Lord sent to this our England, one amongst so many, to the trial of our riche men, & to the glory of his name. And here in deed, was proof and trial made of all men. The Lord be praised for that his excellent gift, which so well disposed the hearts of a great many) our country, towns, and villages, sent their contributions and collections to our Cities. Our gentlemen, some of them sent waynes loaden with corn of their own to the markets to be sold only to the poor: and that by a smaller price than the common rate was. Others which had not so good store of their own, bought corn in the market, that they might help to supplye the wants of their poor neighbors at home which stood in need, and that also by an indifferent price.

Such buyers and sellers, our Lincoln shire, and other shires adjoining, famous gentlemen, worthy of eternal memory, had in that hard time. Then it was worth God have mercy, to help the poor. Then it was acceptable to the Lord: Then it was thank worthy, when all things were dear, scarce and hard to be gotten. Here was trial of mercy: here was commendation of liberality. Here the poor widows myte in the Gospel: and the little barrel of Oil and flower of the widdowe of Sarepta shined and came again into the world. These men gave more in this penury, and even of their own scarcity and want, than all these Monks of their abundance and great superfluity: neither of that year only, but of every year, the same now may truly be pronounced.

The earth now waxeth old and barren: it doeth not give his increase, as under that black horse in the sixth Chapter of the Revelation of Saint John, When all things were plentiful: when it was in his flourishing youth: his virtue, his strength, his force, now decayeth. And as the decaying, vading, and death of old men is sudden: even so is it of the world it self, of the earth, and of the Heavens: now they all wax old as doeth a garment, and are changed suddenly from their old glory, fruitfulness and fertility. Wherefore these years next going before, our husband-men have not reaped so great plenty of corn as they were wont to do. And yet we all must needs confess the number of poor to increase. Wherefore our liberality is of a morsel with Job, not of a Barn stuffed full for many years: of the Widows myte, not of thousand thousands of Munkish revenues: of the little Oil of the Widowe of Sareptha, not of the superfluity of the Pharistes. And in this great scarcity and dearth of all things, in the frosen charity of a great many, no man perished for hunger. No man died for want, as we have read in their Histories, many have done, in that bountiful and liberal kingdom, which they commend so highly.

In England, here in the days of king Henry the sixth, there was such a dearth, that some were compelled to make bread of Beanes, and bracking or Fearne roots, which cast many their lives. In the latter ende of Queen Marie her reign, in that great dearth which was then, as I have heard, many of the poor had perished for hunger, if the funeralles of the riche had not relieved them better than their alms or gifts. And as I have heard, the Acorns that they did eat then, killed many for all that. But amongst us, this I can truly report, that I heard say, very many were not ashamed to confess, that they could get more by begging from door to door weekly, than they could yearn by working for wages continually. The Lord doeth so open the hearts of his secrete ones, that his poor should be relieved, that his Gospel should be fruitful, even now also, as in the days of the Apostles. And that his name should be glorified. But in the former cheapness of all things, in their great plenty, and in not so great number of poverty: What was it to give their bread and cheese, (for they seldom gave money) and such like. And such were those days, they themselves being witnesses.

But to return to our Monasteries again. It is pity saith one that the houses were pulled down, the houses might have stand, the abuses might have been taken away. But whosoever speaketh thus, they speak unadvisedly: for they open their mouth against the Lord. The pulling down: the defacing: the sacking of these houses was the Lord's doing. It was not the power of any Prince, of any mortal man. These men were famous sinners against the Lord (as were the men of Sodomah) and their sins, as it were heaped one upon another, reached even up to Heaven: although they were perchance to them selves and their neighbors bountiful and beneficial. The sins of Sodomah reigned amongst them: Such sins Ezekiel describeth unto us, (that is to say) Pryde, Idleness, fullness of bread, and unmercifulness. In so much that the fatness and haughtiness, and idleness of Monks, came into a Proverb amongst all men: In so much, that idle persons were called Abbey lubbers: fat men were said to have Abbots faces.

But there was greater sins than these amongst them: Idolatry the first sin in the tenth commandment: Blasphemy of the name of God, the next sin also, by their vain & rash oaths, by things of no value, as by the Mouse foot, and such like (which they counted no sin:) yea, & the third sin also was amongst them, the breaking and profaning of the Lord's Sabaoth: whose observation and keeping, is chiefly in preaching and hearing the word of God. As our Lord Jesus himself, being here on earth taught us to keep it. He preached every Sabaoth day, Luke 4. For so he spent his Sabaothes: In doing good to our neighbors, not in idleness of the body, as the Pharisees taught? not in singing Odes, & Hymns, without understanding, as they were wont. What shall we reckon up here their other sins beside these. There was one amongst them, notable, and deadly sin, as they term it, and chief of all other, both against God, and against man, which truly they shall never wash away with any sacrifice. And that is this: that under show of holiness, & for covetousness of gain, they seduced the people, & teaching a false way of salvation, they threw headlong (as much as in them lay) into hell, even thousands of souls, without the great mercy of God. Through covetousness, making merchandise of men, as S. Peter saith, and selling souls, as saith S. John. This selling of salvation, of Masses, of pardons, shall condemn the covetous deceivers, before the Lord. If they had given these freely, perchance their simplicity might have made a place of pardon for them, but now their covetousness, must needs be condemned.

Should God have let these remain? Nay, should he suffer their houses to stand? Their cry now, even as of Sodom was great and had ascended into the ears of the Lord of hosts. They were sinners against him, though they seemed simple, and beneficial to others. Although, what liberality I pray you call you this? To fill the belly and to kill the soul. Such surely was their hospitality, even as Satan's Apple: all their curtesies, as Judas kiss, an unhappy present to mankind: a cruel courtesy, and a pestilent liberality.

But yet for all this, saith one: some of the houses might have stand, it pitieth many to see their ruins: he might say the same of Sodom. Sodom was a pleasant place profitable to men, as it were a Paradise of God. But the Lord for their sins, did overthrow this pleasant Sodom, and their possessors forever. And the same hath the Lord pronounced by his Prophet Jeremiah in his 50 Chapter, of our Babylon, and spiritual Sodom, which is also called by the same name by S. John in his Revelation. As the Lord hath destroyed Sodom and her Cities adjoining, so shall he surely destroy our Rome and spiritual Sodom. Now the destruction of Sodom was terrible, wonderful & sudden: In the compass of viii. miles to this day, as witnesseth Strabo: The earth yieldeth nothing where it stood but fiery smoakes of brimstone and such like. And even so suddenly & forcibly shall Rome one day be destroyed. The Lord hath begun her destruction already, by pulling down these her high walls: Her plagues shall come in one hour as S. John saith, and she shall be as a Milstone cast into hell, never to rise up again. Therefore cease to marvel at her desolation, or to lament her fall, but with speed rather fly out of her everyone, lest you be partakers of her plagues.

But the Abbeys were good to their tenants, they were good land lords. Well, suppose they were so: It is no courtesy which is by compulsion. It is no benevolence, which is violent, when one can neither will nor choose. They were in these days compelled almost to this courtesy: for by continual wars, which these Popes many times raised, and by grievous plagues which the Lord laid upon them for the contempt of his word, men were so consumed, and so few left alive, so few honest substantial men, and good husbands remaining, which would pay their rentes, & till their grounds, that many houses stood without a tenant: many fermes without husbandmen: yea many lordships without any to dwell in them. The landlords in those days were glad to seek their tenants: yea, as I have heard to hire them that should till their grounds and be their tenants. A good tenant was then hard to be found. Every man then kept that his father occupied, and desired no more. Then there was such plenty of all things, and so few men, that they were scant able to pay very easy rents of very good fermes. This we have heard of our ancestors, in so much that for this cause many Fermes have line untilled.

And I pray you then, what courtesy was this. They sold then as dear as they could all things, they would loose nothing of their price. They sold all things cheap in deed, but there was good cause why: because they could get no more for it. They let their lands for easy rents: but such, as often times they were glad to put the key under the door and depart, not being able to pay them. And who would not then let a Ferme for a coople of Capons, rather then have it stand without a tenant. Who would not sell 24 Egges a penny, then keep them till they be rotten. Surely such was the benevolence of those days: rather of the time it self, than of the men: of necessity, then of free will, among the best sort: Although I do not deny in that blind age, there were some which with the Pagans & heathen Philosophers, in those moral virtues of liberality and charity, were famous. But because they did that without faith, without the light of God's word in the darkness, they did not please God no more then did those Heathens. But what do they commend their liberality to their tenant. Pharaoh the Egyptian, their pattern & patron in this point far excelled them: who coming by his lands, not by free gift, as they did commonly, but buying them with his corn, let them it again for the fifth parte a great deal easier then they did. Surely a good bountiful landlords. For so Joseph his steward declared his pleasure unto the people. Then Joseph said to the people: Behold I have bought you this day, & your land for Pharaoh. Lo here is seed for you: sow therefore the ground: and of the increase ye shall give the fifth parte unto Pharaoh, and four partes shall be yours for the seed of the field & for your meat, and for them of your household, and for your children to eat. Behold the goodness of this Pharaoh to his tenants, he was content that they should occupy his land, & he would find them seed, and they should pay but the fifth parte of their profits and no more to him whether it were great or smalle for his rent. He had care of their families and children, which a great sort of our landlords in letting of their lands at this day have not. The four partes saith he, shall be for your wives and children. We now a days will scantly let our land to half part, with many reservations and bonds. Joseph did not decree this without Pharaohs mind, else he had been an unfaithful Steward. But this Pharaoh so good to his subjects, which did not change the rentes of his ancestors, only he changed his mind toward the people of God, which put from him Moses and Aaron the Lord's ministers, which neglected and set lightly by the Lord's law & his commandments, is afflicted with many plagues, is counted the Lord's open enemy, and at length is drowned in the red Sea, Our Bishops and Abbots were not so courteous as this Pharaoh was to their tenants: neither were they good to so many as he was: he was good to all his whole realm. But to hear the word of God, to receive courteously his Ambassadors, to obey only his commandments, is the only work and chief work of all other. And this is a work of the ears to hear, not of the earerings to make an Image: of God's word, not of our will. And without the work of hearing and obeying God's word: Pharaoh's goodness to his tenants: Saul's sacrifices to God himself: David's ready and willing mind to build God's house: the strait laws and ceremonies of fasting and living of the Pharisees, received by tradition from their fathers, are vain worshippings, are as the sin of witchcraft, are abominations unto the Lord. And because they lacked this work, so were all their works, so were all their goodness to their tenaunts, so were all their strait rules of fasting, and of their rough apparel, and scourging of themselves.

What shall I repeat or rip up here, the cutting down of woods, the spoiling of vestments & coapes, the breaking of Images, the expulsion of Monks & Nuns, the ransacking of those rich goodly houses, which things many complain of, grieve very many to remember at the hearts. We shall find in the books of the Chronicles of the Kings of Israel far greater spoils & expulsions, & breakings & hewing down, and ransacking of those good kings Hezekiah & Josiah then these were. Wherefore these things now should not seem strange or wonderful unto us. And these Kings of Ecclesiasticus, in the greater number of other Kings which built those high places, which planted those groves, which ordained these Priests: these Kings I say, which pulled down their buildings, & cut down their plantings, and expelled their Priests, are counted only famous not infamous, only religions not impious, not spoilers but reformers of God's house. These be his word: All kings, except David, Hezekiah, and Josiah, have done wickedly. For the kings of Judah forsaking the law of the Lord, have forsaken God himself. These three kings did lay wast groves, altars, high places, but they forsook not the law of the Lord: and therefore their horn is exalted with glory: and their remembrances is forever. So truly with the Lord & with all godly & faithful men, which dare ground their faith on God's word. Our kings which have pulled down the Abbeys, & expelled their Munkes, are also famous and in great estimation. We may say: O thrice happy and fair Sunneshine days of ours, the which all the clouds of ignorance being dispersed, all the veils of superstition being rent in pieces, all the monuments, and pillars of Idolatry being pulled down, have Jesus Christ the true Son of righteousness, of salvation and truth, moste clearly shining, and with his beams most plainly glistering in them.

Neither do I here justify or allow the wickedness of the world, which daily increaseth: the charity of many, which is waxed cold, nay plainly frosen. Neither do I commend all the ground which we the Lord's husbandmen do till, but the fourth parte only which receiveth the seed and keepeth it. We must needs confess we have much thorny ground, much stony ground, many high ways, wherein we are some time compelled to throw the Lord's seed. Therefore I do not allow here or commend that old beaten way of Papistry, which many do follow when they come to the Church to hear the word of God thinking thus with themselves: what seed soever shall be sown in their hearts, they will not receive it. They will believe as they have believed. Neither the stony ground of time seruers, which ground their religion upon the Prince and not upon God: and will turn which way the Prince turneth. Neither the thorny ground of covetous men, which in the Church receive the word of God gladly: but when they come home, or into the field, their chestes and their hedges choke it. All these grounds I allow not. And these are too too common in every field, in every town. That same beaten way, moste old men follow: that same stony way, hypocrites tread: that same thorny way, covetous misers trace. And these being put altogether, they will make a great show. But there shall be such always. Our Savior hath told us before. Therefore the faithful marueil not, when they meet withal, and see many such. But yet for all this, their barrainnesse and vnfruitfulnes cannot, nor ought not to defraud or deprive the fourth ground, the good ground, the Lord's field, of his just praise and commendation, which of one seed yields unto the Lord, some thirty, some sixty, some an hundred fold of fruit. This land is worthy of praise, and such lande, the Lord be thanked, we have amongst us. I may justly pronounce our days happy, and our selves unhappy, of whom now very many of us stumble at noon day, and slyde in the light, & run headlong into the pittes of sin in the Sunneshine, who would not praise the clearenes of our time, our Sunneshine, our great light and knowledge. And again, who would not wonder at the foolishness and sottishnes of many men: the blindness of their eyes, the stumbling of their feet, their falling down (even groveling) for all this light. Who would believe that charity should wax cold in such daily kindling of the Lord's fire amongst us: that covetousness should once appear amongst us, being so daily and diligently wed out and plucked up by the roots: that usury durst once show her face, being arraigned and condemned so often in all courts, by all laws, in all languages both in Latin and English. That oppression of any landlordes to their tenants should be once named, thought on, or felt amongst us, in such great knowledge of brotherly love. These are the blockishness of men. These are the blindness of their eyes, whose minds (as the Apostle saith) the Prince of this world hath blinded, lest the glorious light of the Gospel should shine unto them. This is no just complaint, or condemnation of the days, then the which days the Lord gave to the world never anymore clear, more blessed, more laden with all blessings, the lantern of his word, the sun of his Gospel, so many clear and innumerable stars of his ministers, shining, glistering and flourishing amongst us.

They therefore that stumble in such great light, may condeme themselves, not the times: the men, not the days: their willful negligence, not our wonderful Sunshine.

But the greatest and most grievous and dangerous complaint (of all) followeth. Manye urge the discentions of our time, and the sects, that like Tares are sprung up with the Gospel, and the bitter speeches and sharp contentions of the professors of the Gospel amongst thenselves. They remember not, that amongst the Parables of his kingdom, our Savior also intermingled this, of the Tares, sown by the envious man, even in the midst of his wheat: & to have stopped the mouths of his disciples, which marvelled at this, and were greatly troubled at this matter, by his commandment and authority: And also in his doctrine to have many times taught this principal point to strengthen their faith, and to avoid the offenses of the wicked chief of all other.

Do ye think that I am come to set peace upon the earth? No, but rather division: and this division is the overthrow of Satan: the breach of his peace, the overthrow of his kingdom: For Satan the devil himself hath a peace in his kingdom: as in another place our Savior doth teach us, or else his kingdom could not stand: and the world loves her own. This peace, the doctrine of our Savior Jesus Christ breaks, and quite takes away. The bounds of Laws shall be broken for my name, saith our Savior, nay the bonds of Nature, and that into two partes, nay into twenty partes: from henceforth, there shall be five in one house divided, three against two, and two against three. A small number was wont to be the mother of love, and a great many the mother of sedition and quarrels: but here, neither frwnes of number, nor nighnes of kindred shall make peace: for the father shall be at variance against the son, and the son against his father. And the mother against her daughter, and the daughter against her mother: the daughter in law against her mother in law, and the mother in law against her daughter in law. And even now the world marueiles, slanders, and complaineth at these discentions of sons and fathers against the Gospel and name of Jesus. This thing in my opinion that Satan goeth about, is that he might quite abolish and take away credit from the Gospel. Our Savior Jesus hath foretold us the same thing so often that we should not be offended thereat. The Lord by this means trieth some, whether they will rather stick to their old father Zebebe mending his nets, or with James and John, forsake all and following Jesus Christ calling them. Whether at the Lord's commandment they would forsake Sodom with Lot and his daughters, or for their own pleasure with his wife, they would look back, and be turned into a pillar of salt. Other some, by this means, the Lord quite refuseth and casteth of, who being well brought up of their parents, and in true religion, yet they had rather quite cast off the fear of God and obedience to their parents, & to shake hands with the Prince of darkness, God's utter enemy, then to tread the trace of God's holy commandments, and of their fathers wholesome instructions. And are not such children, both of God their father & of man their father, justly to be forsaken. Neither the agreement & concord of all men in the darkness and ignorance of the Popes religion, whereof they brag so greatly doeth avail any thing to the confirmation and truth of that blind and superstitious religion. For in the night season, if we mark well as things are quiet and peaceable. Nay, the quietness and peace of the night is far greater then the quietness of the day: But who would then therefore commend the night before the day. Such was their blind and dark peace, concord, and agreement which they had.

Again, Satan himself hath a certain kind of unity in his kingdom, as our Savior witnesseth in the Gospel. If Satan should rise against Satan, and be divided, saith he, he could not continue but should have an ende. Satan therefore in his kingdom hath a peace, and surely to our outward senses a far greater peace then the Church of God hath, which outwardly in this world like a ship is tossed hither and thither, and is never at rest. But he lacketh that inward peace, that peace of conscience which the Church and household of God only enjoyeth. Though Satan & his members do make a fair show of peace and quietness outwardly: yet they are tormented and vexed inwardly. So that outward peace, is no argument of truth, but rather that other inward peace. For that crafty serpent creepeth softly, and goeth stilye, and bringeth in under hand like a crafty iuggler without any noise, without any words, all his trishe trashe: But this peace overthrows the works of God, denounceth war to his word: this creeping stealeth the word of God from the hearts, nay from the ears, from the eyes, and knowledge of all Christians. Hitherto tendeth all his stealing steppes to this end, his quiet times. Such was the unity, or security, or drowsiness, rather of the former times.

And here by the way, because they find fault with our agreement, I pray you note the consent and agreement of the devil and of the Pope together, most manifest, that no man of indifferent judgment can deny. The devil (saith our Savior) When the word is sown in the heart of man, he comes privily and stealeth it away lest it should take root there.

The Pope, he stealeth and plainly conveyeth the word out of the Church, so that it shall neither come into the ears, nor into the heart. And is not this manifest? Doeth not the Pope forbid the word of God to be read in the Church, but in Latin, in a tongue unknown to the hearers. So that it were as good not red to them at all: they are never a whit the better for the reading of it. And shall we not say then? that the Pope and devil in stealing God's word from our hearts do agree. Is not this too too manifest? Such is their peace and agreement they have, quite contrary to Jesus Christ. But the house of Jesus Christ is built upon an hill, it hath many cold blasts, and sharp storms. His ship sailing in the Sea of this world, hath many storms, quick sands and rocks.

That same Whirlewinde whereof Saint Mark speaketh in his fourth Chapter, which from out of the earth is suddenly carried upward to Heaven, would as it were, blow the ship out of the world. All God's children, all his servants are of the day, and of the light, they sustain troubles, cares, they are vexed they are pinched. They carry their cross with their Master Jesus Christ. They are never as long as they continue in this wilderness, free from the pinchings of hunger, thirst, and scarcity: from the perils of enemies, both at home, as of Corah, Dathan, & Abiram: and abroad, as Amalech, Balacke and such like. They are still in the field, their life is a warfare, and this is their trial, this is their crown, this is their victory. This is the wisdom of the serpent, which the Gospel commandeth, who stop their ears to all the voices of the charmers, charm they never so wisely, that they may hear their Jesus alone, which believe not the doctrines of these false Prophets, for all their miracles, which will nat depart from the word of the Lord: For the Lord suffereth some time false Prophets to do miracles, as Moses doeth teach us, to try us whether we will stick to his word alone or no.

Hereby their Egles eyes are tried whether they can behold Jesus Christ the true Sun without twinkling of their eyes or no? Only the Eagles can do so: The eyes of other birds cannot endure it: these turn their eyes aside to flies and mottes in the Sun, to fat prays, which the tempter castes in their way. The Christian Eagles respect only the glory of Jesus Christ. Therefore David prayed: O Lord, turn away mine eyes, lest they behold vanity, and quicken me in thy way. These vanities, these flies, these motes in the Sun are left in the air, to try the zeal of true Christians. The which Moses taught before his death, all the Levites of Israel, and our Savior Jesus, all his disciples, which say to their father and mother, we know you not: aus to their brethren, we care not for you, no not for their own children: But they keep the word of the Lord, and his covenant. These faithful Levites prefer Jesus Christ and his Gospel to all Counsails, Fathers, yea, to their own natural fathers, to their beloved wives, to their dear children: yea, to their own soul and life. This great courage of theirs could not so clearly appear without some light skirmishing at home amongst their brethren. And without open war abroad against Heretics, from whence that trial of spirits which Saint John commandeth to all his children is had. From hence that spirice of discretion and judgment, whereof all the servants of God in some measure are partakers appeareth. He that is spiritual, saith the Apostle, judgeth all things, and now all Christians are spiritual. For they which have not the spirit of Christ, are none of his. And all the sons of God, are led with the spirit of God. And they all by this holy bond, are knit to their head Jesus Christ. And therefore the holy Ghost is called the bond of peace. They all can discern light from darkness, Christ from Belyall: They are not without sense, without spirit, fleshly, not having the spirit as are those false Prophets, whereof S. Jude prophesieth, as are those Idolaters, of whom David saith, Their Idols and graven Images are without sense & understanding, and so are they that made them, and so are all they that put their trust in them. And surely such was the insensibleness of many Idolaters in times past, they were as void of true sense of God, even as the Image which they worshipped. But the true Christians all have hereof a feeling and understanding: and they must use their senses, they must try their feeling, they must use their discretion. The Lord hath not given them these his graces in vain.

What? this variety of judgments and opinions doth only beautify the Church of God. Hereof was the great glory and beauty of Moses Tabernacle, of the diversity of oblations, of the variety which everyone offered. If they had all brought things of one kind, it had not been so glorious and pleasant to the eyes. Hereof when as they all agreed in the manner of their offering, in this one thing, that they offered willingly, and freely, as for the matter, not only gold and silver, but also brass, not only blew and purple, but also scarlet, not only linen and fine silk, but also Goats hair, were accepted and received. All these being aptly joined together, according to that form which Moses saw in the Mount, did give great glory and beauty to this Tabernacle. Solomon's temple also contained in it diverse furnitures of nature, diverse functions, and helps of art. And hereof was the glory of it contained, what also meaneth that meeting of all men in unity of faith, in the Church of Christ, but the diverse ways, and diverse judgments of many. What meaneth this prophesyings of two or three in the Church, and congregation, and the judgment of the rest, but diverse senses, and sentences of holy Scripture, what meaneth that prophesying or interpretation of scripture, according to the Analogy of faith which Saint Paul maketh mention of 12. Rom. But that there is a certain compass of discenting & varying in the Church of God, so that it be within the bounds. What meaneth that marriage garments of the Church her self. 45. Psalm, which Solomon's wife no doubt did shadow out unto us. The Queen stood on the right hand in a vesture of gold wrought about with diverse colors: and what meaneth that needle work that followeth, all the glory of the kings daughter is within: In a vesture of gold wrought with needle work, shall she be brought unto the king. What I say, mean all these varieties, all these diversities, all these needle works, but wholly a diversity of judgments, and as it were the soft stinginges of Bees one towards another, which make the Lord's honny.

And yet all this without death, without destruction, without damnation.

Therefore in vain cry our adversaries, and urge this as Hercules dart. Luther and Calvin, do dissent concerning the Lord's Supper. Therefore if Luther be saved, Calvin is damned. Therefore in vain do many whisper this into the ears of the simple people, they strive amongst them selves and that very bitterly, of certain rites and ceremonies of the Church, of abuses of Ecclesiastical matters, of the garment of this Queen. Therefore their religion is naught, and no credit is to be given to their Sermons, therefore there is no truth amongst them. For say they, there is but one truth, and that simple and peaceable. In deed to confess the truth, they strive of the vesture of the Queen, (that is to say) of Sacrifices and Ceremonies, but not of the life of faith, they quarrel amongst them selves in deed, of the building upon of gold and silver and precious stones, but not of the foundation of Jesus Christ. For truly besides faith in Jesus Christ all the other pointes of our religion are but the garments, ornaments, exercises, iewelles, badges, fruits, companions, waiting maids of this our mother of true religion. Not her substance, not her life, not her salvation. And therefore first of all as concerning faith, only saith our Prophet Habakuck. The just shall live by faith, and the same saying the Apostle Saint Paul repeateth often after him. The first to the Romaines the seventeenth verse: and the third Chapter to the Galatians, and the tenth to the Hebrews: as an undoubted truth without any addition of works, or anything else. And our Savior Christ him self teacheth us the same thing. He that believeth in me, though he were dead shall live. And he that believeth not shall be damned. And also the Apostle Saint John. He that hath the son hath life. But as concerning Sacraments, the Apostle Paul to the Galatians saith: as many as are Baptized have put on Jesus Christ. And of good works the same Apostle saith to the Collossians, Put upon you as the elect of GOD, bowels of mercy, &c. And to the Hebrews of the same he saith: But we hope better of you, and things accompanying salvation. Therefore works accompany salvation, they are not salvation it self. And godliness he calleth the best exercise: and circumcision, a seal of righteousness: These names do declare the nature of all these.

Then truth in deed is but one, but as long as she is here on earth, she is not without a veale, without a mufler. If truth were so easy to be met withal, then all labor of seeking, of searching, of studying, was but in vain. If either the Church it self, at any time could embrace truth in her perfect age, absolute in all respects, then there should be no increase of knowledge, as long as we live here in this world. The which growing in knowledge, that it should be in us all, the Apostles Peter and Paul, do very earnestly exhort and command. If the millitant Church here on earth could clyme up to the highest degree of knowledge, then in vain were that perfection in knowledge, and not proper to the triumphant Church in heaven. But as yet the Scriptures are to be searched of us day and night, besides the light which the fathers have left us, They are written for our further learning and instruction. As the Church of the Israelites had many mansions, and going forwards, even till it came to the bounds of the lande of Canaan to that lande of the Lord's rest, so no doubt the Church of God shall have as long as it is in this wilderness, until it come to the very limitres of that spiritual lande of promise: I mean the kingdom of heaven, in this wilderness though it have some abode, some stops, some stays, as yet no continual rest, no continual stop prefixed, no not of knowledge: In this veil of darkness we have only shadows, Images, dark speeches, parables, degrees, gresings, as it were of knowledge of things. But on the top of a hill, whether we shall ascend there is a perfection of all things, the absolute knowledge of the things them selves, the very naked face of truth, the highest degree, the very crown of understanding and knowlenge her self. Why therefore do we marvel here, the diverse searchings of men after the diverse degrees of knowledge and understanding, the diverse leuelinges and roauings of many, although at the mark, ye sometimes beside the mark. But as long as they shoot at one mark, that is to say Jesus Christ, as long as they tread his way of truth, as long as they seek for Jesus Christ, and preach him, as long as they bear no weapons against him, and the salvation which he purchased with his own blood, they are to be borne withal, they are not to be condemned, they are not to be forbid̄, they are to be admitted as soldiers into his campe: but besides all these things how unequally they weigh all things here, and how smally do they consider in all arts the Lord's diverse ways and judgments: Of Physicians, in diseases of the body diverse medicines are prescribed in one disease. Shall we therefore condemn Physic. Also of lawyers in the self same cause there are diverse allegations, diverse proceedings, sometimes diverse sentences: shall we therefore abrogate laws, shall we not use the helps and counsels of both these in our necessities and causes. This variety is man's frailty: from whence cometh that old Proverb. As many heads, as many devises: as many men, so many minds. Nay in my opinion this variety is a certain print or footesteppe of the Image of God left, and is yet remaining in the mind of man. That of the same matter, of the same cause, of the same theme, two excellent wise & well learned men shall never write think or speak the same things. But diverse, and yet truth: sondrie, and yet excellent: Of such sentences in the same causes, of such diverse handling of the same matter, very excellently of diverse men, we have many examples. But to let this pass in this thing me thinks the great wisdom of our heavenly Father most clearly appeareth, who as in the faces of so many men, being such a small part, in so many countries, thorough so many ages, hath put a beautiful kind of difference, so that of countrymen, of kinsmen, of twins: there is no two, one like another in every respect. And yet all their countenances very comely and beautiful: even so likewise in the mind of man, he hath put a certain comely and divine difference that they shall think and speak and devise diversely, and yet all to the purpose, and yet cunningly, and yet wisely. Neither this thing only clearly appeareth in all arts, and in the workemanshippe of God the Father: but also in the divine inspiration, and wonderful framing of the holy scriptures, by the holy spirit. As in the writings of the Prophets and Evangelists, there is a most beautiful harmony: So there is also a pleasant variety, and a wise diversity intermingled. The fathers also had among themselves this variety of opinions and diverse interpretations of places of scripture, as we may see in their works: yet for all this those fathers which were at discention amongst themselves were not by and by Heretics and damned and judged to hell fire.

Our Savior Jesus Christ called himself a vine, and all his branches. And the Apostle S. Paul calleth him an Olife, and us all wild Olifes, which should be grafted in him. Now we see in the vine, and in the Olife, that all branches do not grow out straight, nor of one side, nor are all of like height: but some are crooked, some are straight, some are heigh, some are low, some are stretched forth, some are bowed in: yet all are fast in the root, all are fixed in the body, all are partakers of the sap, and this diversity of the bowghes, is the beauty of the tree. So truly in the vine Jesus Christ, in the true Olife, although all his branches be not plain, although all his bows be not straight, although all his grafts be not low: yet as long as they remain in the vine, as long as they are partakers of that sap, which cometh from the root, and as long as the words of Jesus remain in them, and by faith they are grafted in him: yet they live all, both crooked and straight, both stretched out, & drawn in, both high and low, and they flourish without doubt, neither do they wither, neither as they which hate the Gospel would gladly have them, are they cast out into the fire. This crookedness of the boughs, as it is manifest in every man's eyes and apparent, so they are not ashamed to confess it with their own mouths, but the root is as certain, and the grafting in as sure, and the unity or joining with the stock no less manifest. The faith of the Gospel is that thing by the which alone we are grafted into the truth. As the Apostle teacheth us plainly in the 10. of the Romaines. An incredulity or unbelief is that thing, by the which the Jews although they were old men and fathers, and kin to Christ Jesus according to the flesh were broken off. Hereof then is the life of the bowghes, wherefore although some of them be so far stretched out a sunder, that they cannot be brought together, although other some do grow a loft, and will bow to none, being wise in their own eyes, although other some be crooked, being made crooked of the crafty serpent, and being turned out of the straight way, of the law of the Lord: yet as long as they have this grafting in of faith, as long as they draw that lively sap from the root, as long as the words of Jesus remain in them, as long as they believe them, love them, read them, muse on them day and night, so long they are branches, so long the children of Abraham, so long boughs of the true Olife. Let our adversaries take heed here which do offend at the very knotte of the grafting, which devide and part in sunder their faith, which do not suck only the sap of Jesus Christ, that is, his words, as necessary to their salvation: but also the Popes cold water, and the vain doctrines of men, and the uncertain traditions of their fathers. Let them take heed I say least they wax rotten, least the bark of the stock do not cover them, least they be not safe and sound: and so as rotten & corrupt branches be hewn off and quite thrown away, of the heavenly husbandman God the Father himself: for not to believe the gospel is a mark of the reprobate, a badge of those that shall be damned, a certain sign of the bowghes broken off. As both the Apostles Peter and Paul, may teach us. If judgment begin of the house of God saith S. Peter, what shall be the end of those which will not believe the Gospel of God. And S. Paul saith, the Lord Jesus shall be revealed from heaven, with the Angels of his power in a flame of fire, giving vengeance to those which know not God, & which do not hearken to, and obey the Gospel of our Lord Jesus Christ. All such are not of the Lord's family, all such are withered boughs, thrown forth to everlasting fire. And here let our recusants take heed they be not such.

Now followeth the common complaint, but not so bitter as the former, nor so properly a complaint, as of weeping & bewailing of the simple sort, and especially of women. Who going into the Churches, & seeing the bare walls, and lacking their golden Images, their costly coapes, their pleasant Orgaines, their sweet frankinsence, their gilded chalices, their goodly streamers, they lament in themselves, & fetch many deep sighs, & bewail this spoiling and laying waste of the Church as they think. The like bewailing of the people of the Jews, and of those old men which now returning frō Babylon, had seen the glory of the first temple with their eyes is repeated unto us, in the 2. chap. of the Prophet Aggey. They missed Solomon's gold, his marble, his Cedars his c • ruings, they accounted y ^e house which Zerubbabel built as nothing to it. But what did the Lord teach them by the Prophet, what glory did he promise to the second building, what kind of ornaments did he prepare for it. It followeth in the Prophet.

The same word which I covenanted with your fathers, when I brought them out of the lande of Egypt, & my spirit shall stand in the midst of you, fear you not now saith the Lord of hosts. Yet once again (seemeth it but a small thing unto you? ) And I will move the heavens with the power of my holy spirit, & with the preaching of my word, & the earth, & the sea, & the dry land. And I will move & make quake for fear all Nations, and the desire of all Nations shall come, and he shall fill this house with glory saith the Lord of hosts. What do ye wish for gold? Golds & silver are mine saith the Lord of hoostes. If it please me I could employ these to beautify this house, but I will give it greater glory. The glory of this latter house having nothing but bare walls, is greater then of the former, so gylted, so carved, saith the Lord of hoosts: and in this place I will give peace saith the Lord of hoosts. This is the glory of the second temple, this is the glory of our Churches, although the walls be not painted, although their vestures be not silk, although their rood lofts be broken down, although they want their frankinsence & Orgaines, yet the word of the Lord and his spirit shall stand steadfastly in the midst of them. The Gospel of Jesus Christ ringeth in thē, although their Orgaines cease, that sweet savor of life to life is felt, although that earthly frankinsence be put out, that pearl of the Gospel, which our Savior counsailleth all wise merchants to buy, though they sold all that they had, is present, is set forth to, & offered to all men freely. Although the pearls of this world, and jewels, which are but clay & mire are absent, these things alone decke and adorn our Churches, delight the souls of the faithful, above all harmony and music in the world: please the ears better then all Orgaines, are sweeter in their noses, than all frankinsence, & do refresh all their senses w ^t a heavenly kind of chearefulnes & liuelines. Their Images do not so lively picture out Jesus Christ unto us as his Gospel doth. Their Images were all false, their roodes were lies, their pictures painted out a false Christ unto us: for they painted him like a goodly young man, comely, beautiful & well favored in all respects, as fine as the Painter, or caruer could devise: but y ^e Prophet Isaiah, who indeed painteth out Christ unto us truly, & his true countenance & shape of body, describeth him far otherwise, as we may read in his 53. chap. For he did grow before the Lord like as a branch, and as a root in a dry ground, he hath neither beauty, nor favor when we look upon him, there shall be no fairness, we shall have no lust unto him. He is despised and abhorred of men, he is such a man as hath good experience of sorrows and infirmities. We have reckoned him so vile, that we hidd our faces from him, such a one in deed was Jesus Christ: this was his true picture, and what beauty can there be of a tree that groweth in a dry ground, what comeliness in a monster of men and the outcast of the people. For so David also calleth him in the Psalms. Their Orgaines of brass do not so much delight the ears, as the trumpets of his preachers doeth. Their golden coapes as they termed them, put upon their Priests backs did not so much adorn the Church, as the book of God's word in their hands. We bring forth this pearl of the Gospel more precious then all their Vestmentes, Chalices, Censours, Images, broken, rent, sold (the losses whereof they do complain) and we put it against all their complaints. And they which are wise will cease to complain or murmur anymore, and will say we have made a happy exchange. What shall I reckon up here the moving of all Nations, the desire of all Nations, Jesus Christ the peace of conscience, the fullness of heavenly glory, which all that word of the Lord and his spirit as in time past to the Jews temple, even so now have brought unto us. This word hath roused up the Nations which before was a sleep, this voice of the Lord hath called them up even from the dead sleep of blindness and bondage. Now that which David said of Israel coming out of Egypt, the same may we say of the people of Christ, coming out of the spiritual Egypt. When Israel came out of Egypt and the house of Jacob from amongst the strange people: Judah was his sanctuary and Israel his Dominion: the sea saw that and fled, Iordaine was driven back. The mountains skipped like Rammes, and the little hills like young sheep. So truly even now in our days the Lord being present in Judah his Sanctuary, which confesseth his name alone: and in Israel his dominion, which wrestleth with prayers and supplications, and not with his own strength, and merits. The sea of all people and Nations almost have fled back from our Pharaoh, the Pope: and Iordaine that most commodious river of sailing to Rome for pardons, and dispensations, is driven back. And these same great mountains of kings and noble men, have skipped like Rammes, and revolted from him At the presence of the Lord & his holy spirit, which is in the midst of our churches: & the little hills of the people like young sheep. This desire of all nations Jesus Christ hath so inflamed the hearts of all men, hath so set them on fire, & kindle in them an unspeakable zeal. For what other cause can be givē of the sudden forsaking of the Popes yoke & obedience, almost now of the best in every country in his so great power & cruelty: in theirs so great perils and dangers, which do forsake him that they should hazarde and venture, not only their goods and possessions, but also their own lives. Surely it must needs be some great matter that should thus move themselves to venture their lives to this extremity, and that voluntarily and not by compulsion. Besides this moving of all Nations, the word of God hath given to all men peace of conscience, which believe it and receive it. That now they fear not to die merrily and joyfully without any 〈◊〉 or pardons, or Diriges, to be song yearly for them after their death. That now with their captain Jesus Christ they dare boldly commit their souls into the hands of God their father, without any singing or ringing, or massing of Popish Freers. This is the peace of the gospel: this is the peace in death: this of all other peace is the greatest.

And are not our churches adorned and decked? are not they very glorious: are not they very famous. Are not these strange things and wonderful, which in our church the Lord worketh? Do we account this moving of all Nations, this knowledge of Jesus Christ: this presence of his holy spirit: this preaching of his word: this greatest peace of all other: peace of conscience to be matters of nothing, to be matters of no weight?

Many there be that make many other complaints, but these are the most grievous and most common. Some do find fault at our evil lives. They do not follow say they the word of God which they profess, and they commend to the skies the holiness and good works of our forefathers. Some other do accuse the baseness of our births, the obscurity of our stock. They are upstarts, strangers, of base parentage, youthes not of the ancient Nobility. Some other do fear and blase abroad the sturres and storms of our times, the invasions of our enemies. See, say they 〈◊〉 what dangers they have brought us in: howe many and howe mighty enemies they have plucked on our backs. Some mislike with our often marriages, and that maketh so many beggets, say they: Some other do condemn especially the marriages of Ministers, and they cannot abide that they should purchase any lande for their children. Others which would seem more devout stand only on this point. They condemn all our forefathers, say they, and therefore they will never be on our opinion. So that there is almost no man but he hath something to complain of, something grieveth him. To which all, he that would fully satisfy, should never make an ende. Yet, lost by our scilence they should seem to have gotten the victory. I will say something to everyone of these. And first of all, these which talk so much of their forefathers, do little consider with David the days of their forefathers in deed. These did not go into the Tabernacle of God: they do not receive the congregation with David: for then they would judge rightly: they pronounce like blind men of colors without light of virtue.

But that I may answer briefelye to this great Chaos, and heap of quarrels, this is my opinion. First, concerning our lives, that they so greatly find fault withal, and our works. We have one work almost daily amongst us in many places, which doeth surmount and surpass all their works of the whole year, nay of their whole lives. The which only work God the Father commandeth from heaven (that is to say) the hearing of the word of Jesus Christ. This is my beloved son (saith God the Father) hear him.

God the Father was never heard to speak to any man before in this world, so properly in his own person: as in Matthew 3.17. and in the 17. Chapter, and fifth verse, teaching this doctrine. Therefore his voice is worthy to be marked diligently. And he commandeth nothing but this: Hear him. And our Savior Christ hath pronounced of his ministers to the end of the world: lest our Recusants should say, they refuse not to hear Jesus Christ:) He that heareth you, heareth me: He that heareth me, heareth him that sent me. And I am with you to the end of the world. This work we have: This only we do: This is our glory.

But they had one sin in those days, which surpesseth all the sins of the whole world, which like that leaven of the Pharisees, corrupted all their works, so many in number, so costly, so strict, and so severe: and that was, Incredulity. They believed not the Gospel of Jesus Christ. They durst not ground their faith, and venture their lives upon it.

The Holy Ghoste, when he shall come into the world, (saith 〈◊〉 Savior Christ) shall rebuke the world of sin. But of what sin? of that great sin of all other because they believed not in me (saith our Savior.) Because they have not believed in the only begotten son of God.

Because they have not believed his Gospel, his joyful tidings of salvation. This sin was common to them, with the Pharisees: and therefore all their works were unsavory. Nay, they were sins before the Lord: For without faith, it is impossible to please God. And what so ever is not of faith is sin.

And as conseruing the small fruit of hearing the word of God, which they find fault withal, because it is not fruitful in all, or in the moste parte. Let them remember, our Savior Christ himself hath told them: that not all his seed but the fourth parte only, should bring forth good fruit.

Let them remember, the Apostle Saint Paul, rebuking them which so curiousely prye into other men's lives, and for the moste parte neglect their own. Who art thou that doest judge another man's servants? Every man stands or falls to his master. The praises or disprayses of men, he himself nothing regards. He runneth his race by good reports, and evil reports, as he teacheth the Corinthians. And so surely, must all his companions, and fellow servants. That servant is happy whom the master commendeth.

Satan is ready to pinche the heel of the woman's seed, of the servants of God; as of 〈◊〉 Job. The sins of all the other Idolatrers in that country, he not so much as touched them: he hid them, he covered them: he accused the elect of God. His own children he rocks in the cradell of security. It is to be feared, lest be so concealed heretofore their works of darkness. And they which now find fault at staws, and m • ates, in our eyes, at that great day of account, let them take heed, lest there be great Beams found in their own eyes, and in those, whom they so highly commend.

Then besides this, almost all their works which they so greatly brag of, and commend to the ignorant: they were of the will of man, not of the Law of God: They were devised of them selves, not commanded of their master.

They were voluntarily done, not enjoined them in God's word, they were supplies of Christ's •• rites, as though he had not paid our ransom sufficiently:) Not testimonies of his grace, signs of our duty, and arguments of our thankfulness. And what worshipping of God is this I pray you? what obedience of his servants? what reward of his grace and mercy can be looked for at his hands, for such works? All their works were done for the salvation of their souls. This they have put down in their Authentical instruments, and writings, to all posterities: not for the love of Jesus, which mark he set down to us for all our works. If any love me, saith he (his perfect Savior and redeemer) let him keep my commandments. He doth not say: if any one will be saved, let him keep my commandments. Besides this, their works were not done for the glory of God, the which he maketh the chief and of them all: as in the seventh of Matthew: Let your light so shine before men, that they may see your good works, and glorify your father which is in heaven.

These two ends we find principally set down in the Gospel to all our works, and none other, not for the salvation of our souls. Wherefore, when as in the Hebrew tongue, to sin, is nothing else but to miss the mark. Surely, all their works, though they were very glorious and costly, and praise worthy in the eyes of man, yet indeed, they were but sins, because they missed these two marks: because they were not done to the glory of God, and for the love of Jesus Christ. Our Savior in the Gospel saith: He that heareth my words and doeth them, is like unto a wise man that built his house upon a Rock, and the 〈◊〉 r • se, and the winds blue, and they could not move it, because it was builded upon a Rock. Surely, they built all their works, all their Nonries, all their Abbeys like foolish men, upon the sandes of the Sea, according to the doctrine and devices of men: not upon the Rock of Jesus Christ, and upon his word. Therefore they could not stand forever, nor endure the forces and storms of winds and floodes. The Abbeys had no commandment in the Gospel: no plat form among the Saints of God. Moses never saw them in the Mount. They were the buildings of man's brain. They were man's devises. Wherefore they were not founded upon that sure foundation Jesus Christ.

As conserning the baseness of our Parentages, and newness of our Nobility, which they object: this hath been an ancient complaint of wicked and desperate men, against the elect servants of God and followers of virtue, always both in the church and in the common wealth. So Catiline amongst the Romans bragged that he and his adherents were Senators and ancient Citizens, but Cicers was an upstart gentleman: one that come but yesterdaye: a new found Citizen. So the Sodomites taunted Lot drawing them to virtue: Will this stranger be a Judge amongst us? So Corah, Dathan, and Abiram, the eldest sons of Reuben and Leuie, the chief of the Civil and Ecclesiastical company, rose up against Aaron and Moses. These men in birth in deed, were the chief amongst all the Israelites. So Ishmael mocked Isaac, and Cain the elder brother, disdained Abel and slew him. So the Athenians said to Saint Paul, when he preached Jesus Christ. What new doctrine is this? To morrow we will hear thee again of this matter. But worship, honor, authority, nobility, as David telleth us, cometh neither from the East, nor from the West, nor yet from the South. (Neither the Northern men, nor Southerne men, can make a king, though they be stout, valiant and expert Soldiers) But from the Lord. And he is tied to no man's kindred, to no man's stock. He exalteth and bringeth down whom please him, and whensoever it shall please him.

The hundred and thirteenth Psalm, doeth give unto us two notable arguments and causes to praise the Lord, in all lands, from the Sun rising till the Sun setting. Praise the Lord ye servants: O praise the name of the Lord. Blessed he the name of the Lord from this time forth for evermore. And that not only amongst us: but the Lord's name is praised from the rising up of the Sun, unto the going down of the same.

And what is the cause of this so great and universal and everlasting praise? because the Lord humbleth himself, to behold the things that are in heaven and in earth. He taketh the simple out of the dust, and lifteth the poor out of the mire. That he may set him with the Princes, even with the Princes of the people. He maketh the barren woman to keep house and to be a joyful mother of children.

These two things are as it were spurs, and prouokements, to prick men forward to praise the Lord in all ages, amongst all Nations. Here is the well head of true Nobility, even the Lord God himself.

Even those same ancient noble men, which brag so much of the antiquity of their Petigrees, they were once in the dust, and perchance in the mire. Let them remember their first estate, and from whence they came. Let them acknowledge their creator and lifter up, and not despise others, their equals, whom the same God hath exalted also. For there is no power, no worship, nor Nobility but of the Lord. And they which do resist these powers, resist the ordinance of God. And they which rail upon, and blaspheme, and scoff at those which be in authority, are Heretics, are children of Satan, as Saint Jude doeth tell us.

The Lord God of Hosts, and King of Kings, and Lord of Lord's, hath ever dealt thus from the beginning. He hath ever exalted from moste base and simple estate. He exalted Syrus the great Monarche of the Persians, from a sheepeheardes cottage. And Romulus the first founder of Rome, was glad to have a Woolfe (or woman strumpet) as some think, for his Nursse. He drews Moses the great Captain of the Israelites out of the Water. He chose Saul the first King of the Israelites, a Beniamite, and one of the least Trybes, from seeking his fathers Asses. He made Alexander the great, being the son of King Phillip, who was but the third son of Amintas, and a pledge amongst the Thebanes: of a very boy, almost in twelve years space, the swiftest, and moste famous conqueror that ever was in the world. Even so also be exalted that wicked Mahomet, the Popes king fellow (as I may term him:) For their kingdoms begun both in one year, of a Merchauntes factoure, to be a great and mighty Emperor.

The Sophye also of the Persians, had for his Father, a learned man, not a Noble man, as his name also doeth signify.

And all these, amongst all Nations, in all ages, til our times; have been the greatest Princes and famous Monarchs that ever were in the world. Wherefore, whosoever doeth carry at, or find fault withal the base parentage of any, that be in authority: they do plainly mislike, accuse and condemn, the very hand of God himself. For it is not our Kings, but that King of Kings, which maketh Noble man, Judges and Potentates: though some time the Lord use these as his instruments in 〈◊〉 them.

But they object the storms and sturres of our days: the rage of the Anabaptists: the discention in France, the wars in Flaunders, our invasions, prepared, concluded, and vowed, and this last year attempted. They dare be bold to say, that all these plagues were laid upon us, for the reformation of Religion. But here also (which is the chiefest point of Wisdom, they neither look behind them, they are carried like brute beasts headlong, to that which is before their feet. They do not weye the old ways of the Lord, which ground much of antiquity: Measuring their antiquity, not of the written truth of God, but of the vain tryalles and reports of men. But such antiquity is counterfeit, is deceivable, is like to that of the men of Gibea: Not true, sincere, and Christian.

They do not remember Moses, that delivered the people out of the hands of Pharaoh, but not without great perils and dangers: Pharaoh at his very heels, pursuing him with a great army: The red Sea before his eyes, almost no way, left of deliverance, of escaping: and yet he the Lord's servant. This true liberty, his cause good. They do not remember, Hezekiah purging the Temple: refourming Religion: vanishing superstition: yet for all this, invaded of Sennacherib: His Cities many of them sacked: Jerusalem besieged: yet Hezekiah a good King: his reformation just: his religion pure, and undefiled before God.

They do not remember Jehoshaphat, which sent his Princes with the Priests, having the book of the Law of God with them, through all his Cities, to teache and instruct them. (A notable parte of a King, thus to countenance the Preachers of the word of God:) and yet afterward, besieged, and in great peril of the Amonytes, and Moabytes, and many other, which were confederates against him.

Neither did all these invade his kingdom only, but they gote his Haven towns, and gote his lande, and pitched their camps at Engaddi, a City on the Sea coasts, before his knowledge: And yet Iosophat was a good King: a godly King, and one that feared God.

What shall I here remember Josiah, who had the same desire and earnest endeavor of banishing idolatry, or reforming religion, and of setting forth of the lawd of God. Who was also in the same case, in the same peril of war: Nay who lost his life in the war: and yet all these Kings were most famous amongst the kings of Israel: most religious, best liked of of God himself. And yet they all tasted these tumults, these storms, these strange chaunces and events in their adyes. Shall we therefore say their religion was naught: their reformation against the law of God, (God forbid:) nay these tumults and troubles, and hard happes (as they term them) are the continual companions of true religion, and of true reformation. And as we have borne the burden of these storms: so we have tasted the pleasant cup of salvation & deliverance: A cup of salvation and deliverance I say, hath our most gracious God both more full and more easy, and more pleasant offered unto us then unto them. That he might no doubt, stir up our thankfulness, and kindle our obedience toward him: For, who is there I pray you in all the world, that will not be bound with benefits and moved with good turns, and even as it were chayned with curtesies? Surely he is savage and fierce, and even flinty hearted whom these will not move. The Lord did not suffer the enemies to come into our hauens, but being now in great possibility to have taken them, he describe them. He suffered them not to pursue us at the very heels, as he did his own Israelites, but not so much as to come into our fight, not to besige us, as he did good Hezekiah? but he pinched them in their own ships, with cold, famine, lack of water, even as though they them selves had been besieged. This was the great goodness of God to us ward. This was our deliverance, more merciful, more myraculous, then was that of Hezekiah: then was that of Moses: then was that of Jehoshaphat. And that which was of all other most wonderful, without the loss and destruction almost of any of our men: And not without the loss and captivity of many: yea, almost of the best of our enemies. So the Lord hath made wonderful his goodness towards us, above the ancient days of those holy Saints and servants of God. And yet many here will not acknowledge the Lord's power, that the Lord fighteth for us: that the Lord hath put to fight these our enemies. And although perchance with their mouths they do confess it: yet with Pharaoh, they will not leave off from their set purpose, of persecuting the people of God, and of pursuing, with all their main and might, the true Israel. So great is the hardness, blindness, and obstinacy of their hearts.

But to let these old examples pass, they which complain at the strange rains, great floods and wonderful ouerflowings of waters & drownings of their pastures, of this last year. They do not remember the ship of Christ, wherein he himself was, how it was tossed in the seas, how it was beaten with waves, how it was hoised with y ^e whirlwind, and almost drowned. Insomuch that the Apostles cried out, Oh master doest thou not care for us, we perish. And yet in the midst of all these storms, this was the ship of Christ, this was his Church, here was he himself and his beloved, here his Apostles and Disciples were present: Therefore let not us now in the Church of Christ, in his ship, where he is present only by his grace, and not in person, as he was there. Meruaile at the like floods, the like storms, the like tempests, the like drownings, not of our grounds, but even of our selves. But rather with these storms let us be stirred up, with his Apostles to call upon him. These waves try our faith. Let us not distrust as they did, & think that the Lord doth not care for us, that he doth not regard us, that he doth not know our needs, yea our very s • ed furrows, & our haruests: yea truly, the Lord careth for us, and doth know that these things are necessary for us, & at his good pleasure will give them us. But he sends these strange & stormy & unseasonable times amongst us, to shake off our drowsiness, and our sleepiness.

They which will not be awaked with calling & with words, we are wont to raise up with pinchings: with prickings, and with blows. So the Lord dealeth with us. We which are deaf at the preaching of his word, we which regard not that, we which will not be awaked from the slumber of our sins, by the voice of his preachers, he beats us with these his sharp whips of war & plague: he pincheth us with hunger and famine: he even thundereth frō heaven unto us, with these strange tempests & weather, that we should awake, that we should fly unto him by prayer, that we should turn unto him by repentance, that we should learn to trust in him in all our perils. This is the end, this is the mark, this is the good we shall learn by all these storms, as truly as we feel them, so I would to God we would rise speedily from our former security & sluggishness, to prayers, repentance, & trust in him. Then as in times past, even so now also: the Lord Jesus will command these winds and tempests, that they should be still, and they would forthwith obey his word, and we should have a great calm, and his Church should enjoy the blessing of peace.

As concerning marriage which many complain is too common in these days, we lay of no man necessarily the law, or rather the share of virginity, or the yoke of marriage: they which cannot live chaste may marry: be they rich, be they poor, be they old, be they young, be they servants, be they masters, it is better to marry in this world, then to burn in hell fire forever. The Lord hath ordained marriage a remedy for all men, which cannot live chaste, as well to servants as masters, to poor as rich. But the enemies of the Gospel, the Papists, have ordained the stews as a remedy for poor men, for servants. They may not marry, for fear of filling the world full of beggars & overcharging them selves in relieving of them. And so while they respect their own gain, and this worldly reason, they send them headlong to the devil. For the harlots house is the gate of hell, as Solomon saith, and the stews are the devils schoolehouse: it is better with Tobias being married to lead a poor life in this world, then with Holofernes having his Concubines to ruffle and flow here in all kind of pleasures and superfluities, and after to live in hell forever. And even as unjustly they do condemn and complain of the marriage of ministers, when as the Apostle hath plainly pronounced, marriage is honorable amongst all men, and the bed undefiled. He that names all, excepts none, he that saith it is honorable, saith it is not damnable, filthy, detestable, as they are not afraid to avouch. And as in the law, it was lawful for all to marry, even for priests, even so no doubt, in the Gospel, this word all, comprehendes them now also, there is no restraint limited to them. he that can comprehend it, let him comprehend it, saith our Savior Christ in the Gospel to his Apostles, he doth not say, my will is that you should vow it. The Gospel doth bar no man from that sweet comfort and necessary help of marriage no more then the law. Let every man have his wife, saith the Apostle, for the avoiding of fornication, even to those ministers of the Church of Corinth, which wrote to him of the same matter, he doth not exclude those which moved this question unto him, he praising virginity dare not lay the same as a snare of any, by commanding it, but by commending it as a principal virtue he persuades it to all men. And is not there vow a plain snare? into the which a man may willingly go in, but he cannot willingly get out again. Therefore the Apostle wisheth all men to be like unto him self, that is unmarried, but he commandeth it to no man, not to ministers and pastors of the Church. And if this be true which the Apostle saith, those whom God hath coupled together, who dare separate a sunder. Then this is as true, that which God hath permitted and made free to all men, who dare restrain or forbid. The Apostle Paul durst not do it: and do we think the Bishoppe of Rome may do it? no truly. They which think he may do it, see how greatly they are deceived. And with this restrainte of vowing, see into what a horrible pit of sin and wickedness he hath cast headlong all his Clergy. Erasmus reporteth, who was a great traveler, that there was one Bishoppe in Germany, that found in his visitation, that there was eleven thousand priests that kept whores and Concubines. This Erasmus avoucheth for a truth. So that wicked Son of perdition the Pope, by these his hard laws, against the law of God, doth establish the kingdom of Satan, and doth draw men unto perdition. Was it not better to marry? was not a wife more holy then a woman? as they term her: is not God's liberty better then the Popes vow? Besides all this, the priests and ministers of the Greek Church, ever have had wives. And Saint Jerome reporteth, that the priests in France had wives in his days. Therefore this popish vow and interdiction of marriage was never universally received.

As concerning the purchasing and buying of lands of ministers for their children, what an unnatural and an unreasonable complaint is this? who will forbid a father to provide for his wife and children. He that will not do this, is worse then an infidel, as the Apostle saith. And here I do not allow, the nice bringing up of many ministers children, who would have all their children gentlemen, nor their immoderate purchasinges, but Christian provision: Such as is sufficient for every man's vocation and calling, that they may have whereof to live honestly and christianly after the departure of their fathers. Should not they which profess religion practice themselves in this chief point of religion? He that cannot govern his household, nor care for his family, how would he govern or care for the Church of God. Especially this provision is necessarily, in this wicked and hard world, where the charity of many is waxed cold. And that prophesy of our Savior is plainly fulfilled, you shall be hated of all men for my names sake: now the ministers of the Gospel are hated of all men: and shall they not provide for their children? I am ashamed (saith Saint Jerome) that the Idolatrous priests, that strumpets and harlots, should succeed in the inheritance of their fathers. But to only Priests and Clerks, this is not lawful. And that amongst Christian Emperors. Why is not that lawful to us, which is lawful to all men, yea to the very meanest sort of men. If all other men may purchase land, why may not Ministers purchase. In deed amongst the Jews, this purchasing for Priests was not lawful, because their children succeeded their fathers in the Priesthood: but now that succession is taken away. The Levites children were sure of living, were they learned, were they unlearned, were they unlearned, when their Fathers were dead: but so are not our Ministers children. God hath dealt better with us, then with the Jews, we are not tied to any one man's succession or stock, for our priests and Ministers, as the Jews were. We may choose the best and learnedst where soever we find them, whose sons soever they be. And shall our ministers children be worse provided for, then were the children of those Jewish priests? Seeing then their succession is taken away, which was a sure stay of living for them, I do not see but that our purchases are lawful. God gave everyone a lot in that land of Canaan, and I do not see, why our ministers children should be without their lot also in our Canaan.

But they say we condemn our forefathers, if our religion be true, then all our fathers be damned say they. No, we condemn not our fathers, but we condemn all vnbelieuers, which now will not believe the word of God. Our forefathers, if they lived now in this great light, they would surely have condemned the great blindness of many of their children, they would have condemned their obstinacies, in the refusing this great goodness of the Lord so mercifully offered them, they would have condemned the hardness of their harts, in not being moved to turn to the Lord from their former superstition and ignorance, in such great knowledge, in such great light, in so many of the Lord's wonders shown amongst us. As our Savior Christ taught the Jews, they should have had no sin, if he had not spoken unto them: so we teach of our forefathers, that their sins was not so grievous, because they hard not the word of the Lord. But now our sin is in the highest degree of comparison, if we obey it not being so plainly taught us, that which S. Paul confesseth of himself. I being a persecutor, a blasphemer of the name of Jesus, yea the chief of all sinners, yet have obtained mercy, because I did it ignorantly: so we judge of our forefathers, that without all doubt they have obtained mercy. And that which Azaria the Lord's Prophet, being sent to Aza, taught him and all Israel, in the like case of their forefathers departed. This same we do teach and affirm of our forefathers. Israel hath been a great while (saith he) without the true God, without any priest preaching unto him, without the law: Surely in the like case was our forefathers, in the same state was the Church of God in those days: they knew not God, there was no priest to preach unto them the word of God. But what then? were they all damned that died in those days? no, God forbid (saith the Prophet:) but whosoever in their affliction turned unto the Lord God, and sought him, was found of him: so truly our forefathers, although in their life they trusted in their works, and called upon Saints, yet when they came to die once they forgot all these, and were wont to call upon the Lord, and to seek after him alone, and to have him in their mouths. And we do not doubt (but according to his promise) they found him: but we judge, and plainly affirm, the case and cause of those blind guides, of those covetous priests which sold their merits, and their masses to be far harder in the day of judgment. And that they for their willful blindness and great covetousness shall hardly find mercy.

No in truth, if they mark well they shall find that our religion, doth not condemn our forefathers, but that if ever any of them were saved, we show how they were saved, for we preach Jesus Christ such a one as he is in deed, a most merciful Savior, who will not quench smoking flax, nor break a bruised reed, have he faith as a grain of mustard seed, have he a sparkle of God's holy spirit, though he be not a stone with Peter, but a reed with Thomas, though he be not all a fire with Paul, but even smoking with Nicodemus. Our Jesus will not refuse him, he will not put him away, he will not break him: she which toucheth the hem of his garment was healed. This is the salvation of our fathers, thus they were saved, this we believe, this we teach, this is the Gospel, this is the glad tidings of our salvation. But the Popes confessors, bringing in again the law of Moses, as in their Jewish robes of Myters and Copes, and Tunicles: so also in their doctrine have taught another lesson. Do this, & thou shalt live say they, give thy lands to a chauntrie priest, to a morrow mass, build a Chapel, and so forth. Ouerthrowing the word of faith altogether, which the Apostles preached. And that continual practice of our Savior, to all that ever he cured or saved: who said not at any time, do this and thou shalt be saved, but thy faith hath made thee whole, very like that same naughty servant in the Gospel, who having but one talent, hid the same: even so did they that same small knowledge they had of Jesus Christ. Yea, more then this, belying him, saying he was a hard man, a cruel requirer, and exacter of his debts, even to the uttermost farthing, either in hell, or in their purgatory: that he was a severe, not a merciful Savior, that he was not affable or easy to be spoken to: that he had his Porters, his intercessors or mediators unto him: so that poor sinners could have no access unto him: such a Christ, such a Savior they made of our Savior Jesus, when as the Gospel plainly teacheth y ^e king of Zion our Messias to be most gentle, most meek, most merciful, most affable, most courteous, most lowly: which will not strive with sinners, which will not enter into judgment with them, which will put none from him: yea which with his own mouth calleth them which are slow and heavy loden unto him. Who is so far off, that he will not hear our prayers, that to this end and purpose, he is said to have ascended into heaven, and there even now to stand ready to receive all that shall be offered unto him, and putting unto them that sweet incense of his death and passion to present them unto his father. Such a one is our king, such a one is our Savior, such a one is our Mediator: but they have lyingly and falsely taught him unto the people, they have limited and set bounds to his infinite mercy, that they might sell their masses, their pardons, and their relics dearer: that men might trust in them, that they might get and provide them.

But mark I beseech you, how greatly the world was blinded. The good works of others which was commanded of God in his law, can profit none but them selves. And do we think that their works then, which were not commanded of God for the most part, can profit any? When as the Apostle Paul saith plainly, we must all appear before the judgment seat of Christ: and everyone, whether he be monk or mass Priest, or Pope himself, or people, shall receive according to those things which he hath done in his own body, and not according to those things which other hath done for him, or according to those things which he hath left by his will to be done for him after his death. While life remains according to our Saviors doctrine, there is a day allotted to every man, in the which he may labor, in the which he may work, and bring forth the signs of faith, merits of mercy, and fruits pleasant to the Lord. But when death cometh, then it is night, in the which no man can work anymore. Wherefore all their works done after death, done for them, bought so dearly, provided for so carefully, done so devoutly, in truth were nothing worth, were unprofitable unto them, did them no good, and were of no force with the Lord. What profiteth any man that is dead without faith, without repentance, now being in torments, masses, himnes, songs, meat to be divided yearly in remembrance of him, or some daily for his sake. After death there is no place of prayers, no place of repentance, no place of translation or alteration, no place of tears and good works to any man, as the Story of the rich glutton and Lazarus, doth plainly teach us: wherefore we must work our selves, in our own bodies, the works that must do us good at the day of judgment. When the tree is once hewed down, where it falls, there it lieth, whether it be towards the North, or towards the South, that is, whether it be in the pleasures of heaven, or in the cold storms of hell, as the wise man teacheth us. After it be cut down, it can flourish no more, neither can it bear fruit anymore. No more, no doubt can we: this tree is a parable of us. Then besides this, these Huxters, these selles of merits and works, and Masses, they do not only beguile others, but they beguile themselves. For though perchance you will say they are Virgins, and live straitly, and punish themselves more then other men do. Yet they are but foolish Virgins as the Gospel doth plainly teach us. The wise Virgins durst not diminish or lend any of the oil, of their good works, no not one drop. And what fools are these then, that dare be so bold to do it? They durst not give any of their oil, which was a work of mercy, commended and commanded of God him self in his law. And these dare sell theirs. They feared least they should want themselves, but these think that they have overplus, and to spare for others, and do make the dearest and gainful occupation of selling their works. No occupation ever got or purchased so much lande as they did, by this their trade of selling their Masses and merits. All the Saints of God cry and sigh with David, even from their hearts. Enter not into judgment with thy servants O Lord, for in thy sight shall no man living be justified. And in another place, If thou Lord wilt be extreme to mark what is done amiss, O Lord who may abide it. And with Job we are not able to answer one for a thousand. And having learned that good lesson of their master Jesus Christ, in the Gospel, all his servants whether they be Virgins or married folks, or Martyrs, say, when they have done all what they can, we are unprofitable servants, we have done but our duties. Wherefore this hope, in trusting to other men's works is death: this staff of leaning to other men's merits, is the staff of Egypt, it woundeth his hand that trusteth unto it. The other staff of Jacob, with the which alone he passed over that Iordaine of this life, that is Jesus Christ, and to trust to his merits, to his works, to his death and passion is a sure staff, is the staff of all the Saints of God. With this staff David leaped over the wall. Pleade thou my cause O Lord, saith he, with them that fight against me, and thou shalt answer for me, O Lord my God. And in another Psalm, And now truly, what is my hope, truly my hope is even in thee, and with the help of the Lord my GOD, I shall leap over the wall.

This staff our Fathers catching even at the pit brink of death. We do not doubt but they were saved: by this they went over Iordaine with Jacob safely, by this they leaped over the wall of their sins, and former superstition (which did separate them from God) with David, by this with the thief of the cross, they passed from death to life. All their former sins were covered, and they were even that day with Jesus Christ in Paradise. Thus we hope of our Fathers, and this was their salvation. Wherefore let us embrace the Gospel, and be thankful to God for the same. Our Fathers, nay many Kings and Princes, nay the ancient Fathers have not seen the things that we have seen, this great light shined not in their days. Let us express in our lives and conversations. Let us do all the things it commandeth. In times past how many things would they observe for men's pleasures, now let us be obedient for the Lord's sake. Let us forsake that Romish Babylon, with her Antichrist, and all his trumpery. They have not one title, nor jot for testimony of thy truth, in the word of God. But as you see, all their doctrine is flatly condemned in the same. Let us venture our lives for Jesus Christ & his Gospel, not for the pope and his Church, as his Jesuits do. We have no such commandment in the word of God. Let not the wickedness of the world, or of some carnal gospellers, which say, and do not, any whit dismaie us, or make us stumble. There hath been such and shall be such always. The seed is good, but the ground is naught. Let us be of the small flock of Jesus Christ, which hear his word and keep it. Let us in all things which chance unto us, either in the weather, or in our wealth and goods, or in our bodies, bless and praise the Lord with blessed Job. Let us possess our souls with patience. Let us arm our souls to temptation, for the Lord will try all that be his. Wilt thou be a Paul, thou shalt have an Angel of Satan to buffet thee. Wilt thou be a David, thou shalt have Saul to persecute thee. Wilt thou be Peter, thou shalt have Satan to sift thee.

And to be short, as many as will live godly in Christ Jesus, shall suffer persecution. Let us now wait for the coming of the bridegroom. The Cockes have crown a great while, the day dawneth, great knowledge and light is in the world: surely the Sun is not far off, I mean Jesus Christ, he is even now in a rising. Let our loins be girded up, not flaunting with our vain garments, and our torches of faith and good works in our hands: and let us be as servants every day and hour, waiting when our master will come from the marriage: who hath promised he will come quickly. And surely he will keep his promise. And the spirit, and the Bride said: Come Lord Jesus. And let him that heareth say Come, and let him that is a thirst come. And let whosoever will, take of the water of life freely: Even so come Lord Jesus as thou hast promised, and make us all ready against thy coming, and make us thirst, and long for the water of life, which is thy holy word, that we be not fruitless and dead at thy coming. To thee, the Father, and the holy Ghost, be all praise, power, and salvation, for evermore. Amen.