beholde the cleare glistering bryghtnes of his Godheade and partly bicause they shulde nat delude deceyue and blinde theÌ„ selfes with none outwarde apparance and similitude of thynges to auoyde the great incouenyence of Idolatry to be committed vnder any spiritual or godly colour ¶ With this worde were all the Prophettes and godly kinges illumined and set a fier with the loue and knowlege of God vnto the tyme of the son of God be comming man which declared thê word by mouthe and myracle that therby he might be knoweÌ„ perfectly what he was and is in dede This worde had the disciples and Apostles committed vnto theÌ„ with a speciall coÌ„mandement to declare this worde nat theyr owne phantasies or imaginations the worde I say of preching the Gospel to al creatures that is to say Repentance and remissioÌ„ of synne for Christ sake the hope of our saluatiuÌ„ by Christ only and his merites This word the holy most vertuously disposed Apostles moste faythfully putting in writing did leue behind them to our discipline and saluation as witnesseth Paull sayinge the Gospell is the power of God to saluation of all them that beleueth commaunding also vnder the payne of bytter curses neyther to minisshe or plucke awaye neyther to adde nor ioyne one worde or tytle to this worde as Iohn in the last of his reuelation sayeth If thou wylt be so bold to enlarge his worde adding any thyng to this boke of lyfe wherto nothing can or may be ioyned more than it is or els to plucke any thinge from it I do beare witnesse sayeth he the lord shal encrease on the the plages conteyned and written in this boke and for his boldnes to take away any thing from this boke the lorde shal take away from him his parte and portion out of the boke of lyfe oute of the holy eytye neuer to be partaker of any thing coÌ„teyned in this boke Against this worde our mortal enmy hath continuall warre and battayle this is the castel which he goeth about to vndermine coueting to ouerthrowe it if he myght At fewe worde the euerlasting being of God without begynnynge al his power as muche as maye be perceyued by man that he created the world with al thing there in conteyned that he sent downe his only begotten son moued with compassion of our imprisonment and captiuitie to set vs at liberty with ful saluation and what is there els that is nat knowen by this worde Considerynge then that lykewise as in our corporal bodies corruption and putrefaction commeth of corrupt matter as sometyme the cause of corruption beinge without vs by the corrupte infection of the ayre and poisonous sauours doth cause the inwarde partes to be infected and corrupted sometyme the cause beinge within the body as raw and indigested humors comming of yll dyet of surfetinge with other kindes of vnhonest and inordinate ordre of lyfe so proceding from corruption to putrefaction from putrefaction to mortification and sleynge of the matter which is fyrst corrupted Euen so the cause why we lacke the loue and fear of the lord is the want of the knowlege of God spiritually wherby we shulde glorifie God as Paul wytnesseth to the Romains Yet muste there folowe an other cause why we knowe nat the lorde and that truly is bicause we embrace nat him with our armes in his word bicause we do nat make muche of him in his worde bicause we kisse him nat with the mouth of our herte earnestly and hartely in hys most blessed worde and so to folow him in lyfe with al purenesse and godlynesse of liuinge What is the occasion of all these our spiritual infyrmities that we may lerne and know the original cause and fountayne that hereafter we may be preserued from this most poyson and pestiferus infectioÌ„ the better being as the prouerbe sayeth ons warned and so half warned ☞ He that was sometyme an Aungell the father of pryde the olde enmy of god and man SathaÌ„ the chyld of euerlasting wrath and dampnation he I say whiche made to our sauiour many great promises and gay if the lorde wolde haue fallen downe and worshipped him of whom Sathan knew wel his head shuld be broken he worketh al this mischiefe al our sorowes he enuieth vs to be the chyldren of God he wolde fayn haue vs to be as he is in extreme miserie he plucketh from vs the lyuely and most holsoÌ„ fode of the soul he knoweth that as our bodies beinge destitude of bodily sustenance can nat chose but dye so the bodye of the soule being without the heuenly and most comfortable fode of the worde of God of pure necessitie must perysshe As Christ the ryght scholemaister of helth answered Breade is nat only c. Thys is our aduersary wel ware of he knoweth hê power very weke and feble where the worde of God is in place ⧠Some Antechrist therfore lyke to him selfe muste he styrre vp and ordeyne as he knowethe what makethe for his purpose making and constituting hym as god in earth lorde ouer al the worlde felowe and chekmate with God forgyuer and holder of sinnes hauing the keies of Heuen and of Hell nat beinge vnder any â–ª but holding the heades of al princes vnder his gyrdle crowned with the crownê nat of glory as he wolde haue them betaken but with the crown of the world of the flesshe and of the Deuyl aboue all potentates in power hauing his power in euery kyng his dominioÌ„ more stroÌ„ge than the most natural and lawful kingê them selfe and for none other cause but to remoue frome the hertes of men thys stomblinge blocke the worde of God by his power threatening and cursyng the rowe his most wicked ministers which shulde be the vpholders and defenders of this most holy and blessed worde puttynge into princes heades that it is nat lawful for the lay and common people to meddle with the Gospels with the secretes of God to knowe the wyl of god to knowe by whom they are created by whom they do obteyne saluation and remission of sinnes declaring many more greate inconuenyences and hurtes that wyl folowe therof if they be suffered to haue it at lybertye ascribing and imputing to the knowlege and redinge of the worde of God those thinges and vyces which are clene contrary to the nature of the worde of God making the magystrates and rulers beleue that it wyll cause sedition tumultes and insurrections in the common welth O most cruel sect of vipers whiche doeth shut vp the kingdome of Heuen from men neyther wyllynge to enter in your selfes nor coÌ„tent that any els shal most lyke vnto baÌ„dogges which lye tyed at the maunger nat feding of the hay that therin is nor yet sufferinge the pore Oxe or Horse to eate and fed of it to theyr sustenaunce What thing doth teache peace but the word of God What preacheth tranquillitie in feldes townes cytyes and realmes ye thorowe all the worlde but the worde of God What meanethe these wordes
and good workes from our lyfe Good workes as the Papystes and Hypocrytes do continuallye barke and blaspheme but excludynge them from the cause of our iustification The cause of our iustification whiche cause is only Christ and his merites These be those men which wolde fayne that Christ had hys ryghte and hys honour nat mynyshed these men wyll and teache him to be a whole sauioure nat scanteled mangeled peced and botched Of these sort of newe learned men was Iohn Baptyste Iohn Baâ—tyst whiche for all that he taught the people repentance and knowleginge of theyr sinne yet for al that he declared that all that wolde nat serue them dyd they neuer so muche shewing to the people with his fynger him whiche shulde be theyr sauiour which came downe for none other cause but to take awaye the sinne of man If there hadde bene any other thinge beside him wherin our saluation shulde consist he wold nat haue sayde beholde the Lambe of God whiche take the away the sinne of the worlde he wold haue ben wel ware of it he wolde nat haue spoken these wordes so playne to be any maner of occasion of heresye or diuision he wolde haue sayde loke yender is he whiche may do muche in thys cause he shal be a greate part of youre saluation but yet take good hede and truste nat to muche to hym Iohn fyrsâ— preached â—â—pentaunceâ— afterwarâ— the Gospeâ— trust to your workes also or els ye may be deceyued This or suche lyke oration wolde he haue made to his hearers But he was wel assured of the contrarye And therfore he shewed to them theyr synne that they myght se and abhorre theyr abhomination of lyfe theyr fylthynes of maners to the entent they myght be the more apte to receyue comforte of the Gospell whiche is the glad tidinges And so after he had rebuked them of theyr sinne with lyke counsell to repent and to forsake theyr vnhappy lewdnesse then he taught them the Gospell that â—hriste shulde take awaye the sinne nat of one or twayne or of a fewe in nombre but of all the whole world To this brasen walle he commaunded them to leane harde whiche is vnable to be broken If he hadde spoken these wordes within these fewe yeres in London Smithfeld â—ger sanâ—uinis I thynke nat the contrarye but Smythfelde wolde haue bene to whote for hym he shulde haue learned what it is to roste a faggot he shulde haue bene taught to knowe howe Iudicare came to Crede for hys true preachynge ¶ Thus the people beynge taught .iii. maner of sundry wayes euerye teacher hauynge his patron hys heade hys bearer hauynge and makynge the Scriptures for theyr purpose howe is it possible moste noble and Godlye disposed Lorde that the poore and simple people shuld be in an vnitie Diuersitie â—f preaâ—hynge cauâ—ethe dysâ—orde concord and loue Howe is it possible the carte shulde go forwarde when the horse drawers do plucke and drawe sundry wayes What tyme shal a shyppe be brought to her viage ende yf euerye maryner styrrethe a contrary course what tyme wolde it be or these foure persons shuld mete if the one goeth East another West the third Northe the fourthe Southe we muste all go one waye we must kepe the kyng his highe waye nat turnynge into by pathes and lanes for lesyng and goyng forth of the ryght way which is Christ We must kepe all one course to the port of saluation ¶ I do offer therfore exhibite to your grace the mynd iugement and sentence of that noble clarke and Godlye deuyne Phylyp Melanchton Phylypp Melanchton a man for his intollerable payns and sweat in settynge forthe the woorde of God susteyned by hym worthy to be hadde in most hyghe estymatyon touchynge the artycle of oure iustyfycatyon by me translated forthe of the Latyne into Englysshe by hym so playnly so openly set forthe his argumentes reasons examples and auctorities beynge so manye and so manyfest that euerye plowman whiche can fynde in hys herte to learne to knowe to whome he shal cleaue for his saluation may with no great payns ye in passing of his tyme come to the knowledge whereto he shal stande and stycke to for his saluation Whose doctryn in al matters and specially in thys iâ— so conformable and correspondent to the Scriptures bothe olde and newe nat writhen nor wrasted as shall appeare to the readers that I thinke there be no man which can be so peruerse and malicious that can fynde any faulte therewith Excepte he wyll denye vtterlye Christe to be Christe and the Gospel to be trewe If there be any suche as there hath ben in dede and I feare me there be many whiche louynge the Deuyll as well as the Gospell wyll put awaye theyr seruauntes yf they maye knowe that they do but ons smatter therof such I wold wyssh to be banyshed foor from al mens company suche wolde I desyre to be in lowe auctoritie rule that they might do lytell harme or none I wolde wisshe I saye that God of hys infinite mercye wolde open theyr eyes that they myghte se the lyghte of theyr saluation that theyr eyes shoulde be nomore bleared with the phantasies and auctorities of men ¶ Thys worke bycause the learned as well as the vnlearned myghte be full instructed and ledde as it were by a lyne to the perfecte knowledge and vnderstandynge of thys proposition Onely faythe iustyfyethe Therefore it is deuyded into foure partes ¶ The fyrste conteynethe the declaratyon of this vocable and word Iustice howe it is taken in the Phylosophers and howe with the Gospell and what they be bothe in effecte shewynge what the lawe of God doth requyre of vs and what we can perfourme of oure owne selfes And at the laste what remedy by what meanes is to be hadde for oure infyrmytye ¶ The seconde parte doethe teache the ryghte vnderstandynge of these vocables and wordes The lawe the Gospell Synne Iustification Grace and faythe howe and in what maner after the sincere doctryn of the Gospel euery one of these vocables must be taken The blyndnes and ignoraunce wherof hath broughte so greate darkenesse into the worlde that the cleare bryghtnesse of the Gospel coulde nat be perceyued but made darke clowdye and so mysty that men hadde no lyst to haue the worde of God in theyr handes as a thynge most asperous and bytter and fore frome all comforte The whiche thinge did cause the vngracious and peruerse maner of interpretacion of the sayde vocables and wordes contrary to the ryght sence and meanynge of them The ryghte vnderstandynge and meaninge therof perceyued and knowen that whiche semyd before darke and cloudye shall appeare nowe bryghte shynynge lyke the sonne as cleare as any Christall that whiche was harde and rogged shall be founde softe and tender and fynally which semyd to be as bitter as Gall shal be more swete then any Honye So great an all teratyon shall the worde of
sayinge The law causeth angre and wrath that is to saye the lawe driueth into thy stomake and herte horrible terrors and feare suche as the psalmyst descrybeth And Ezechias also sayenge Lyke as a Lyon hathe crusshed togyther and broken all to pouder my bones These tormentes excepte that faythe doeth comforte and gentylly lyft vp the mindes of men lokinge and beholdynge onely the promises of Christ and so as it were holdethe Christ fast shulde brynge them into vtter dystruction and euerlastynge death These battayles Coâ—trition or sorowfulnes without faythe dryueth into desperatyoâ— howe huge and greate they be we maye learne in the psalmes beholdynge howe great a battayle Dauyd stroke with him self when he cryed Lorde do thou nat correct me nor rebuke thou me in thy furye Haue mercye and compassion on me There is no man among the deade creatures that can remembre the nor yet in Hell anye that can prayse thy name Caste me nat amonge the dampned creatures whiche do burne in horrible and euerlastynge hatred of the and curse yt. Let me nat be throwen into the company of thyne enemyes And also psalme 41. O my soule why art thou sadde and heuy why doest thou thus trouble me Trust and putte thy confidence in the Lorde for yet I wyll laude and prayse hym ⧠OF suche kynde of fyght and battayle Paull doeth speake The lawe doeth feare the conscience nat of swines flesshe onely and suche other lyke rytes and obseruations He cryeth out aloude sayinge All men are vnder sinne In the whiche wordes he preacheth feare vnto vs. But afterward he doth shew Christ sayenge that we are iustified freelye by faythe And that we maye perceyue and vnderstande that he speakethe nat of an ydle thought or cogitation of the mind but of a stronge fayth Faythe which doth fyght with the fearefull tormentes of our conscience he doeth saye furthermore Beynge iustified by faythe we haue peace and attoÌ„ment and fre passage vnto god ¶ For as muche then as thys sentence of Paull doethe agree so well with the teachynges and preachynges of the Prophetes What frowardnes is it to gyue to Paull an other cleane contrarye vnderstandynge or sence ⧠Furthermore I do saye that for as muche as thys sentence by me rehersed concernynge the conuersion or renewynge of man and of our iustification is so playne and manyfest the vse whereof is here in thys worlde while we be in thys lyfe beynge the fyrme stedfast and immutable sentence and mynde of the Gospell declared and made open to oure fathers I can nat tel wel whether the great bliÌ„dnes of Chryst his aduersaryes is more to be bewayled and lamented than the frowarde croked and way warde stobbornesse of them is to be most beynyouslye of all men detested and abhorred in that they do reprehende naye vtterlye condempne thys good trewe and ryght interpretation ¶ AND here I do most hertely desire and praye all vertuous and charytable men diligentlye to expende and marke what on bothe partes may be sayde and alledged Our aduersaryes do confesse that there must nedes be terrors and tormentes of the minde but as concerning faythe they be of a contrarye opinion They be contente also and confesse the hystorycall knowledge of Chryste but as touchynge the remyssyon of sinne An obiectyon of the aduersaries they do bydde and commaund that men shuld nat haue to much confidence but rather to doubte And yf perchaunce a man doth obteyn the remission of sinne saye they it is nat for faythe sake but for thy merites By the whiche wordes they do vtterlye extyncte and abolysshe the lyghte and comforte of the Gospell whiche teacheth vs that for Christe the benefyte of remyssion of sinne is obteyned Being therto to make vs the more certayne and sure added a promyse where God commaundethe vs bothe to giue trust and also to cleane stedfastlye therto as men thorowly persuaded that that same promise doeth perteine to vs. That this is the true and sincere meanynge thorowe out all the Gospel wyl we or nyll we we must nedes graunte For Paull hys selfe doeth refute and reproue that foule erronyouse opinion of dubytatyon or doubtynge whether thy sinne be forgiuen the ye or nay ¶ The promyse muste be receyued by faythe saying that the promise is none other way to be receyued but by faythe RomÌ„ iiii cap. And therfore by faythe frely saieth he that the promise may be made fyrme and out of all doubt He commaundeth also that we shulde gyue and ascrybe to God only the praise and commendation of all â—eritie and truthe Lykewise as Abraham dyd nat doubte with any mystrust and Iohn 1. the .5 cap. Who that doethe beleue in the sonne of God bearethe wytnesse in hym selfe who that doeth nat beleue God he maketh God a lyer c Ergo when we do saye that by faythe the benefytes of Chryst are obteined we must nedes vnderstande that we haue them for Christe hys sake To the whiche promyse of God there is no remedy but we must gyue oure whole assent and consent and ful belefe that god for his sonnes sake wyll perfourme all that he hath promised Wherfore fayth doeth nat signifie onely the knowledge of Chryste hystorycally that is to saye that Chryste was borne of a vyrgyn immaculate that he lyued here in earthe moste poorely that he preached that he fasted and prayed that he was betrayed to the preestes of the Iewes that he suffered most sharpe and bytter passion and death that he did rise agayne the thirde daye from deathe to lyfe and such other lyke thynges as are conteyned in the history But faythe doeth signifie also a strong and stedfast confydence and trust in the mercy of God promised to vs for Chryste hys owne sake to vs I saâ— consentinge and agreinge to the promise of God Such a fayth Paull doeth require of vs as beleueth with herte and mynde all the articles of the Crede whiche is oure belefe that they be true that is to say that for the sonne of God hys owne sake whiche dyd suffer and ryse agayne for oure sakes we haue the remission of oure sinne gyuen to vs frelye For vnto thys artycle all other artycles which by ordre are set before in the Crede The fynall cause of our belefe are to be referred as vnto the fynall cause of oure belefe ¶ Wherfore the contrary parte rehersynge in their dayly deuotyon and prayers thys artycle of oure belefe I do beleue the remission of sinne doeth shewe and declare howe theyr owne selfes doeth nat consent and allowe that thing whiche they do pronounce and speake with theyr owne tonges in theyr prayers In that they commaunde to doubte of the remission of sinne theyr owne lyppes declaringe the contrary that we shulde nat doubt but that we haue remission of oure sinne I do knowe diuers men whiche by the comfort only which they haue receyued of thys artycle conteyned in our Crede haue clene caste
tyranny of the Deuyll and extreame death Therfore when that lyfe euerlastinst is begon in vs then we do obaye the Lawe and kepe the commaundementes as it is wrytten I wyl poure forthe on the house of Dauid the spirite of Grace and of prayer ¶ IF I hadde in me all Fayth The thy tâ— obiectyon â–ª and nat loue I am nothinge Which is thus to be answered as before is sayd I coÌ„fesse that loue is necessary but the loue of God can nat be nor be acceptable except fyrst by Fayth we do receyue remissyon of sinne imputation of iustice Euery man maye inuente and deuyse of theyr owne braine a loue of God but the very loue of god which is a perfect loue must be referred to the wrasteling of the minde and to the true motions in our inuocations and perylles Some men there be whiche do doubte whether God doethe passe or regarde mannes necessitie and causes whether that eyther prosperitie or aduersitie doeth chaunce and happen by fortune withoute any prouision and gouernance of God or nay Some men feling and perceyuyng in them selfe the angre and wrath of God doeth in theyr afflictioÌ„s trobles fal down dispairiÌ„ge rayling against the iugement of God Of these great stormes and bytter shures of the mynde preacheth the heauenly voyce comforting the mindes of meÌ„ in the middes of the great waues sourges of theyr troubles with the promise of the Gospel When the mynde of man doth comfort and lyft vp him selfe with this Fayth kowledginge the mercye of god then foldweth loue It is necessary therfore that Faythe doethe go before whiche askethe remyssyon of synne The whiche feyth dothe not leane and depende of our worthynesse or deseruinges Therfore thoughe that loue dothe folowe it is not consequente that for that loue we be iustified but for Christ sake only Men commonly do expounde this word loue of the loue of god and of our neyghbour therfore I haue answered as touchynge the loue of god But Paule in this place speaketh not of the loue of god but of the loue of our neighbour which much lesse can meryte remission of sinne Forgiue and thou shalt be forgiuen Ergo. The fourt obiection By our forgiuenesse remission to other we merite to vs our iustification These wordes be exhortynge to repentaunce as be many suche lyke in the prophettê as Esai the .i. Cap. Cease and leaue you of from doyng euil and lerne to doo good Then shall your synnes be wyped from you The fyrste part of this is a precepte of repentance The second part conteyneth a promise Precept Christ doth not say you shal obtein pardon for your pardon but he commaundeth only that we do pardon and forgiue our neighbour Promise Afterward he doth giue vs knowledge of a promyse which promyse is dependinge of an other thynge than of the worthynesse of our workes what a trouble and vexacion wold it be to our consciences if we shuld thyncke that the pardon of god shoulde depende on the purenes and worthy dignitee of our forgiuenesse pardon to other whiche haue offended vs For be they neuer so well made frendes those which were at variaunce yet remayneth some scarre grudge of the old displeasure Therfore it is necessary some other cause waye of remission of our sin to be sought and so to kepe the true sence and mynde of the Gospel concerning the free forgiuenes of sinne There is also such an other saienge in Daniel The fyrst part whereof perteynethe to pennance or repentance as this Loue and enbrace iustyce helpe the miserable wroÌ„gfully oppressed and defend the church against tyrantes and persecutours The seconde part conteyneth the promise as this And thy sinnes shal be forgiuen thou shalt be heled and made whole of thy infyrmities Repentaunce must nedes be and yet our forgiuenes and pardon must be frely giuen and receyued by Faythe For if the promise shulde be none otherwise a promise than we are worthy depending on oure worthynes then it shulde be made voide and no promise as Rom. viii ¶ Loue is the pryncipall and chifest of all vertuse Ergo. The fyft obiectyon for loue we are reputed iuste I doo denie plainly the consequent the reason is manifest for it wold folowe muche better if you wolde saye Loue is the chefest and godliest of al vertuse Ergo. Bycause we canne not perfourme that loue as we ought to do we are nothing iustified for that vertue If we had the vertues whiche the lawe of god doth require and were without syn then we might be sayde well to be iuste for loue other vertues but bycause of our wekenesse and gret infirmite is far from that parfection of the law not begynnyng in loue as we ought to do therfore the gospel setteth forth an other iustice teaching vs not for our owne vertuse but for some other thyng that is not in vs that is for our mediatours sake the sonne of god to be reputed iust but vnder a condition that by feithe we do assure our selfe that god is merciful to vs for his sonne sake It foloweth that we be by imputation that is to saye bycause it pleaseth hym to impute it to vs of his only goodnes and fauour beinge made iuste nat for oure owne vertues though we seme to haue some beginniÌ„g of them in vs. But if a man wyll demaund and knowe the difference of vertues marke well Fayth Hope Faythe receyuethe in this life remission of sinne Hope is a lokinge and a trusting in dede after that thinge whiche is promised that is oure cleane deliuerance whiche is to come Fayth is a consent wherwith the wyll of man wylleth and receyueth the promise so beinge made quiet and at rest wel setteled in his minde for the mediator the sonne of God his sake And when the wyl is so contented then the hert is at rest and wel pleased receyuyng comfort and gladnes which is the beginniÌ„g of a newe life These motions foloweth Hope and Loue. ¶ Bycause that Faythe doeth make vs certayne that God is merciful to vs we do call and loke for the other benefytes promised to vs. Loue. And so loue doth ryse bicause we do knowledge that God is nat ydle as the folyshe reason of man doeth feyne and that he is our frende and no enmye to vs as the Lawe doeth declare And that he is a merciful father taking pitie of our great affliction calamitie coueting to deliuer vs. Bearing thereto his selfe witnes by an other sayinge I do liue and wil nat the death of a sinner By this way we knowledginge that we are receyued into Grace and our inuocations harde and granted to vs of god We do submit our selfes vnto him and so is kyndeled in vs a certayne reuerent loue and desyre to him ward preferring God before all other thinges Whiche loue in this lyfe is nat brenninge as it ought to be but very weake and colde ¶ They do
iustice Men of â—ower agaynst coÌ„science and right care nat a beane what wrong and iniury they do to the meane sorte if that eyther house or lande pastures or woddes doth lie commodiously for theyr purpose and specially when it ioyneth to any part of theyrs Such as doth thus haue nat red the blessing in the olde Testament conteyned with the reward prepared for them which do ioyne house to house felde to felde farme vpon farme some one maÌ„ .xx. some .xxx. some .xl. scant xx good meÌ„ which shuld be able to serue theyr prince at nede maynteyned where in tymes past hath nat ben so fewe as .v. hundred as by experience in places nat long dayes paste was almoste founde to true As for fynes and incoms with reysinge of theyr rentes they be so importable so tedious and so heuy that the pore tenantes or theyr yeres be halfe expyred shall be glad to lay the keye vnder the dore and runne theyr wayes ¶ Such is the pitie we haue of our christian bretherne so lytle is the feare and loue of God among vs ye which professeth the Gospell which thinge makethe wel for the Papistes to the sclaunder of the worde of God As for the office of a iudge Iudges what man can saye but it is moste iustly executed vpright without parcialitie nat fauouringe of one man more than an other nat prolonging of sutes in the fauor of the ryche to the vtter vndoing of the pore nat takyng of gyftes worthy to be compared to the courte of the Ariopagittes which to auoyde percialitie iudged al causes by night darkling If it be any otherwise thaÌ„ I haue declared it is to be ascribed and imputed to none other thing more nay to nothiÌ„g so much as to that they be nat in feare of the iudgement of the lorde which doth commaunde with these wordes Iudge and ministre right iudgement you sons of men There is no man that can fynde fault with those kind of men which are occupiers Occupyerâ— liuing by theyr laborius venter and trauayle so vpeight is theyr dealinge so iust so indifferent that almoste no faith no truth no trust no confidence is to be giuen to theyr othe muche lesse to theyr worde and bare promise Theues What Thefe wolde steale and robbe to be hanged on a gallow if he were toched with the feare and loue of the lorde Murtherâ— Who wold be so stony harted to quel and sley his brother for whom Christ did suffer and shedde his bloude Aduouter persons What man wold be an aduouterer a fornicatour a committer of rapt if he had but one sperkil of the feare and loue of God knowinge that they which do so shall nat inherite the kingdome of heauen iudged by sentence diffinitiue without helpe of appellation to euerlastinge sorowes excepte there be in this lyfe or they departe a true and perfect repentance with truste in the mercy promised for Christe sake Traytors What causeth so many ranke traytours and rebelions againste theyr moste lawfull kinges and gouerners constituted immediatly vnder God and by God ouer them to kepe them in a good rule quietnes peace and tranquillitie but that they do want and lacke the fear and loue of the lorde the hygh king and gouernour ¶ The want wherof the more and greater it is the more ranke and poysonous are the treasons which are wrought Adam ¶ Howe great an euyll this is howe huge and foule a monster of howe innumerable calamities and sorowes which we haue and do susteyne this is a moste wicked mother what thinge can better set forth or paynt as it were in a table or in a glasse before your eyes more euidently more lyuely than the great fall of Adam beinge for lacke of the feare and of the loue of the lorde which broughte vs into thraldome bondage and captiuitie of the Deuyl For if he had loued him for his benefites bicause he was created by him a heauenly creature like vnto his owne image or if he had feared him for feare to displease him whom he found so good a lord or for feare of breaking of his commaundement as of hys heade and mayster for he that is commaunded is vnder him that doeth commaunde he wold nat haue transgressed whose transgression is our transgression whose fall is our fall Oure sinfull lyfe and corrupt maners beinge the relyques dregges and remenaunte of hys olde sore Cayn ☞ What caused cursed Cayn to slee so cruelly Pharao and vnnaturally his owne brother What caused Pharao to persecute the children of Israel Dauyd What made kynge Dauyd to commyt abhominable aduoutry nat contented with one mischeuous dede but also to ioyne and adde bloudy murdre to stynkynge aduoutry in sleying the husbande of the woman with the most lamentable distruction of many mo Iudas What caused Iudas to be a traytor to his most louing mayster To be truely certayned and assured there was nothinge elles in the cause but the want of the feare and of the loue of the lorde O cruel and dampnable mischiefe comminge from the bottomlesse pytte of Hell What remedy and salue is to be founde for this foule sore what is the cause that it reygneth so much among vs christiaÌ„s euery where that almost no feare nor loue of the lord is found in any place nay rather open contempt and blasphemy and dishonor to his most blessed and holy name what man can expresse the cause therof that this plage more to be feared than any pestelence hath so infected the ayre thorowe al the worlde that no man hygh nor lowe what state degree or dignitie so euer he be hath escaped it Iob. The foule botches and sores of Iob did neuer stinke so sore to the nose of man as thê maketh vs to be abhorred of god stopping his heuenly nose and turninge his merciful visage frome vs. Among our earthly phisicions which do take cure of bodyly deseases only which bodies being neuer so wel healed shall at the last go to corruption the cause of the disease and sicknesse knowen being the chefe point of theyr scieÌ„ce the parth which is sicke is halfe cured and holpen alredy For lykewyse as in ministration of medecines the cause of the bodily infyrmitie nat knowen perfectly they do kyl sley and murdre nat with knife but with poyson the party which seketh after helpe and remedy So the cause and rote of the sicknes perceyued the medycation is made therafter to the helpe and comfort of him that complayned and lamented his grefe and infyrmitie Euen so agayne of our spirituall infyrmities and sicknes which kylleth nat the body ye oftentymes doth sende both body and soule to the whorlpole of hell paste remedy and helpe if he commeth ones into that place speaking our Heuenly mayster and doctor and spirituall phisicion Christ whiche knoweth all our waters a litle better than we do our selfes to whom al our diseases and maladies are thorowly knowen which
haue shutte vp this worde frome the pore and handye craftê men as though they had no souls permitting it to ryche and great landed men wherin is a great point and pece of theyr leger demayne and craftye iuggeling to be noted They do shut and locke it vp frome the pore bicause they be alway most redy to receiue it they do giue and grant it to the rych nat that it shuld be set forth the more fruitfully by them but for .ii. other causes whiche they do kepe close within theyr owne bosomes to them selfe that one is knowing that the most part of the ryche sort ar so choked vppe with this worlde and the care therof that they passe nat for it which maketh well for theyr purpose that other cause is if any of the ryche do receyue the word thankfully knowleging the benefites of God yet they wyl be afrayed to professe it openly for daunger they shulde be entrapped with the losse both of theyr bodies and goodes ¶ These be the practices of the prelates of Antechrist hê church to suppresse and put downe the worde of God that Sathan his kingdome myght florishe God therfore declaringe his manifolde benefytes and vnspeakable loue toward this realme in the stede place of that noble kyng deceased nowe restynge in the bosom of Abraham hath sent downe to vs a lytle Dauyd to breake greate Golyath his heade with the stone of the worde of God to ouerthrow on the heades of the inhabyters hygh and proude Babilon nat leauing one stone or stycke standing but to burne it al to pouder with brymstone and wyld fyer And in the stede therof to buylde vp a newe the temple of God to sette forthe the righte honor and glory of God that we appere nat vnthaÌ„kfull to him for the preseruation of thys our yonge vyrgyn kyng from the handes of his mortall enemyes which lokinge and gaping for a day which shulde haue ben to vs blacker then any pytche more bytter then any gall were most luckely we may say deceyued made frustrate of theyr hope ¶ We nede make none other rekenynge but that his grace was deliuered plucked out by the myghty and strong hand of God forthe from betwene the iawes and sharpe tethe of the Lyon at the houre when his cruel enemies were taken and dystroyed beinge as greate a myracle wrought by God in his grace as was the deliuerance of the chyldren of Israel in the reade Sea from the tyranny of Pharao The lorde requyreth againe for his manifolde kyndnes no golde nor siluer nor any other kynde of wordly treasure but a thankful hert a knowledge of hys godly wyl open confessinge of his benefytes before al the worlde ☞ The lorde rebuked the chyldren of Israel for theyr vnkiÌ„dnes in forgetting and nat hauinge in mynde theyr deliuerance from the captiuitie in Egypt and from the tyranny of Pharao ¶ Your good lordship can do no better seruice to the lorde than to se his moste blessed worde Truste nat â—â—togyther â—o the Byshoppes most purely with al sinceritie sette forthe in his owne nature and kynde It is youre grace his offyce and duety to se that it be done in dede for as muche as it hath pleased God to cal you to so hyghe administration and gouernance This is one of the tytles perteyninge to the crowne of England the defence of our fayth whiche consysteth in seynge the worde of God ryghtly ministred and truly broken vnto al the kyng his grace his highnes most louing subiectes as your grace alway hathe declared your selfe most earnestly affectioned thereunto and so to procede to the honor and glory of God Then shal SathaÌ„ be banyshed with his adherentes and coÌ„missioners forth of this realme ¶ Then shal the worde of God florishe and bryng forth goodly fruyt that is to say the ryghte knowledge of god and of his benefytes a perfect loue and feare to offende his heuenly maiestie with godly liuing accordyng to his wyl and pleasure Then wyll he lette his worde be amonge vs to the comfort of our soules and honeste conuersation of oure lyfe This worde is the way the truthe and the lyfe who that doth nat go this way goeth forth of the way and is deceyued Who that teacheth any other doctryne teacheth nat the truth but false doctrin and lies who that seketh any other life can nat mysse but fynde most terryble death Let vs therfore kepe this truthe and we shall nat erre in opinions lette vs kepe this waye and we shall nat be deceyued of oure iurney Let vs seke after this lyfe and we shall nat fayle but fynde it to the only honor and glory of the lorde who be praysed for euer worlde without ende AMEN Domine saluum fac Regem ⧠Imprinted at London in Flete strete at the Signe of the George next to Saynt Dunstones church by VVilliam Powell In the yere of of our Lorde God M. CCCCC XLVIII the XI daye of October ¶ Cum priuilegio ad imprimen dum solum