house to dwel in or a shyp to sayle with or that he shuld make an ende and finishe his worke All men truly myghte most iustly laughe hym to skorne Lykewise howe long tyme shulde that man lyue or that any kynde of vertues shulde take any rote in him whiche endeuoreth all that he may to make the Scriptures for his owne purpose of lyfe and nat rather framinge his lyfe to the Scriptures Howe great blasphemye is it to Goddes worde when we go about to flatter our owne selfes in our most detestable vices by the exaÌ„ple of the falles of godly men which by fraylnes of this flesshe after they haue fallen didde nat long lye styl but with sorowfull repentaunce and perfect confidence in the only mercy of God by the helpe of the holy spirite did rise vp maÌ„fully agayn This is the lacke both of the feare and of the loue of god This lacke of fear and loue is thorowe out al the earth begynnyng at them which haue the keys delyuered to them of the opening of the Scripturs vnto the very lowest and most to seme to vyle and abiect person that lyueth Bysshoppes What a great nombre of soules are committed to the cure and charge of the Bisshoppes to be fedde and made fatte with the pregnant worde of God What great liuinges haue they gyuen to them for none other cause but that they shulde be diligent therin What rentes what fees haue they more lyke Earles and Dukes than pore spirituall pastors of Christ hê shepe And nat vnworthy forsoth but ryght wel bestowed if they wolde declare them selfe no lesse desyrous of the helth of theyr flocke than they be gredy in gatheringe of theyr reuenewes and rentes God forbyd al shulde be of that mynd Some Byshops without doubt I knowe of the contrary mynde and study whom I pray the Lord preserue and coÌ„tinue in theyr good purpose I thinke verely and you may say and affyrme also that theyr be but some nat many the lesse the nombre the more to be lameÌ„ted The thynge it selfe euery where declareth and openly testifieth howe slacke and loose they be in doyng of theyr duety As though to be a Byshop were nothing els but to be mytred to be promoted with great rentes and knyghtes fees and fynally to be called my lorde Bysshop These glorious tytles many naye the most part do gape on both sides for they wyl nat lese one â—ote of theyr dignitie they wyl nat part with one locke of wolle to the comforte and succoure of theyr shepe ye though any of them of whom they had the wolle of shulde perysh for colde They wyl lyue of the profites and commodities of the aulter but they wyl do no seruyce to the alter they wyl eate corne with the Oxe but they wyll nat tread it forth of the strawe with the Oxe They wyl finally haue al thynge but they wyl do nothinge ¶ Yet me thynketh to be a thyng reasonable that they shuld do some thyng for theyr great liuinges otherwise they appeare to be consumers and deuourers of those liuinges which by most godly and noble prynces were prouided and ordeyned for good meÌ„ which wold be glad to do theyr duties They do thiÌ„ke but they are deceyued that they haue done theyr duty sufficiently if ones or twyse in the yere they do go about on visitatioÌ„ wheÌ„ the pore creatures were better to haue them away than among them For the Euangel or Gospel of god is nat a whit the more preferred nor set forth the repentance for sinne the truste and confydence of mercy for Christ sake only nat so often as ones mencioned The commandementes are nothing taught how they shulde be kept They do no more but seke and serche if a fewe of mannes traditions be thorowly obserued and kepte that the infringers and breakers therof myght be with most rygor and al extremytie punished They do rebuke no vyces as whordom aduoutry fornication blasphemy agaynste the name of god extorcion neglect of the holy blessed word of god as thynges perteyning nothing to theyr offyce And at theyr departing they do leue ouer the pore flock beinge neuer the better for theyr comming suche pastors and shepeherd as to whom for theyr knowledge and lerning and muche lesse wytte and muche worse conuersation of lyfe a wise man wolde be lothe to commytte the kepinge of his Swine more mete to be scourers of foul masers than to haue the cure of soules These be no curates but gaylers and tormenters keping the consciences souls of men laden downe with yrons of their owne traditions keping them in greate famyn and hungre as leane as rakes perishing for lacke of the heueÌ„ly fode and cryeng out to your good lordship meate meate for pore prisoners nat of Newgate but of the Pope his foule stinking and darke dungel being by most gracyous pardoÌ„ quite and our fees payed and yet for al that kept in most cruel duraÌ„ce lieng and rotting in colde yrons that no man is able to abide the sauour O that your good lordshippe mighte with your merciful eyes se and beholde howe pitifully howe bare and leane they loke howe they be eaten with vermine for lacke of kepinge there is no doubte but your good lordship wolde take pitie and compassion on them wolde se them sette at large And the lorde whiche doethe se your compassion on them for his sake wyll a thousande folde rewarde you agayne that you shulde nat thynke youre labour yll bestowed What is the cause of al these miserable calamities whiche the pore soules do abyde and susteyne what is the cause the Bisshops PersoÌ„s and Curates do nat theyr dueties Forsoth the lacke and want both of the fear of the loue of the lord whosmost high maiestie if they had in feare eyther for his threateninges and curses considering al the woes conteyned in the olde and newe Testament for theyr negligeÌ„t administration or els if they had hym in loue for his great and vnspeakable goodnes declared vnto vs al they wolde be sore ashamed ones to be espied with so great a fault But they feare neyther God nor the Deuill They loue him nat for his great goodnes nor yet they do feare him for his threateninges I feare me that there be many I pray god that there be none which do thinke the speaking of God and of the Deuyll to be as it were but an olde wyues tale or fable inuented by the policie of man and natural reasoÌ„ to kepe men in an ordre while they be in this lyfe as did thinke manye of the blynd Philosophers the Epicurs thinking none other lyfe after this present Epycures did de liue in al kinde of delites and plesures I trust in the lorde that he hath sent an angel among vs with a two handed swerde to cut away cleane these discordes and abuses to his glory eternal What nede I speake of men of power which by theyr power and strength by no equitie nor
God brynge with it ⧠And bycause that the Papystes do beat into the heades of the simple plain and vnlearned people to styrre them to the hatred of the worde of God sayeng and beatynge theyr handes that these newe felowes they do teache no good workes they bydde you do no more but beleue and you shall be saued lyue you neuer so licensiously so lewdly To coÌ„uince them therfore of theyr most deuelyshe malice and open sclaunder in the thyrde parte he speaketh and teachethe good workes what workes and howe they muste be done howe they shal be pleasaunt and acceptable to God The whiche workes he callethe a Christian mannes obedience A christian mannes obedience which commeth necessary after faythe In the which parte he shewethe howe venyall sinne is to be taken and what sinnes they be whiche makethe vs destytute of grace and the holye Ghooste ¶ In the fourthe and laste parte lyke a moost diligent Scholemayster be settethe forthe one after an other all theyr Sophistical cauillations and croked argumentes where with they myght deceyue and begyle a ryghte good clerke that bothe you maye knowe what they be and howe they are to be dissolued and put awaye whiche thynge shall be very necessary to be marked that when men do heare them in theyr reasonynge wryenge and wrastynge the woorde of god thei may stop theyr mouthes with the ryghte vnderstandynge of it that at the laste they shal be ashamed to brynge anye more suche durte before men At thys poynt this Godly clerke finisheth his worke very profytable and necessarye for all men The whiche woorke I wolde exhorte all men to rede earnestly and to marke the auctorities of the scriptures by hys Godly laboure gethered togyther for the vse of other men that they may haue them at all tymes in a redynes to ferche them forthe of theyr brestes as it were shaftes oute of a quyuer to serue theyr purpose to the mayntenaunce of the trewe worde and glorye of God agaynst the whole rabble of the Papystrie ¶ In consideration therfore of the most propensed and redye good wyll and fauoure whiche youre grace alwaye hath borne and doeth beare styll to the most heauenlye worde of God and to the furderars thereof I coulde deuysing with my selfe fynde no man more fytte to whome thys treatyse shulde be dedicate and gyuen better than to youre grace Whose naturall inclynatyon to al goodnesse to be very Godly the mooste lucky and prosperous successes of all your affayres the Lorde declarynge his especyall fauoure and loue to youre grace warde that agayne in hys defence you shoulde haue a stronge stretched oute arme agaynste hys enemyes do giue so trewe and manyfeste euydence and testyfycatyon that all Chrystendome speakethe moste honourable thereof ⧠To the whiche worke of Iustyfycatyon I haue annexed and sette to a lyttell matter nat vnfruytefull I truste called an Apologye or Defence of the worde of God declaryng and prouynge howe nedeful it is that the word of God be in the handes of all men and common for al persones shewynge also what great inconuenyence commeth by the lacke thereof beynge the only cause of al the detestable enormities and vices whiche are wroughte and commytted thorowe all the worlde Wherewith as with an apple of myne owne tree moost lowly with all reuerence I submitting my selfe vnto youre grace do presente and gyue trustynge in the Lorde that accordyng to your olde accustomable gentylnesse you wyll with no lesse good wyll receyue and accepte thys myne enterpryse than it was with a most pure and louynge herte offered vp Whereby I am surely certayned of .ii. commodytyes thereby receyued Fyrste that the purenesse and sinceritie of my herte to your grace ward is hereby declared and also accepted Secondelye that all they whiche shall receyue any profyt of this translation shall most thankefully next to God ascrybe the occasyon thereof to your grace whome I beseche the Lorde long to preserue to the safe tuition and good gouernaunce of oure soueraygne Lorde and vyrgyn Kynge and to the comforte of all the realme and dyscomforte of al those whiche are Goddes and his grace his enemyes and specyally to the furderaunce of the worde of God Whose excellente Maiestie I pray God manye yeares to contynewe with increase of all hys Godlye gyftes that his grace may sprynge and growe of a lyltell swete tender plante to be a strong olde tree with many goodly and comfortable braunches ⧠AMEN ☞ THE IVDGEMENTE OF PHILIP MELANCHTON concernynge the artycle of the iustyfycatyon of man which is by fayth only IN MY BOKE ENtytuled the common places of the scripture my mynde and entente was to declare and make open with all simplicitie and plainnesse as nighe as God wolde gyue me leaue all that the Prophettes and Apostles haue written and taughte concernynge the artycle of iustification entendynge nowe the selfe same thynge bycause that that kynde of matter is mooste peculyer and proper vnto the Epystle of Paull vnto the Romains purposynge in some places thereof to speke more playnly THE Phylosophers do call Iustyce a certayne Obedyence vniuersal as touchyng to al vertues that is to saye an outwarde honeste dyscyplyne the whiche a man by hys owne strength may and can perfourme The whiche Iustyce Iustyce of workes Paull doeth call the Iustice of the lawe and the Iustice of workes We haue often tymes declared to you that God wyllethe and commaundethe that all men shal be bounde and as it were tyed faste with an outewarde honest dyscyplyne as Paull witnesse the sayinge The lawe is made for the vniuste and the Lorde doethe punyshe those which be offenders and brekers of this dyscipline as be those whiche are swearers periurous personnes blasphemers of the Lorde seditious manquellers horemongers thefes and lyers It is true that Arystotle sayethe Neyther Hesperus nor yet Lucifer the nyghte and the daye starre are nat more beautifull and goodly thaÌ„ Iustice that is to say honest discipline It is forsoth a good ornameÌ„t of man beyng no thyng in the world that thys weak nature of man can or maye perfourme more excellente than thys But yet for all that we muste be certaynly assured that this dyscyplyne can nat by any meanes satysfy and perfourme all that the lawe doethe requyre Oure outewarde workes are nat perfect as the very lawe but that thys discipline is nothiÌ„g els but as it were a smal shadowe of the lawe bearynge thereto witnesse excellently Paull the 2. what is to behold moyses vnder a vayle Corinth 3. Cap. sayeng these wordes The Iewes do beholde and loke vpoâ— Moyses with a couered face vndeâ—vayl that is to say nat hauing the very lawe shynynge in them I do meane the knowledge of God and a perfect obedyence suche I saye as can be no more requyred but onlye a fewe outewarde workes The lawe of God doethe aske at our handes No man for hiâ— workes is iust before God nat only externe and outwarde workes
of God conteynyng no maner of folyshe questions but settyng forth the glory of Christ and makynge open the great infyrmitie and weaknes of man being in al pointes agreable to the scripture both of the olde and newe Testament and for as muche I say as in all ages in the churche all godly disposed people do find by experience this consolation and comfort to be trewe most necessary and expedient I meruayle greatly that our aduersaries be so blynd that they can nat fynd in theyr hert to alowe it and muche more that they be full of furye and madnes that with toothe and nayle they do openly resist it But the Deuyll is in the cause whiche diuers wayes doth poure in errors into maÌ„nes mynde to the entent that the glory of Christ myght be obscured made darke ⧠LET godly men therefore praye that it wold please the Lord to preserue his owne worde and Gospel that he do nat suffer it to be forsaken and put oute of the waye that it wolde please hym to gouerne vs with his lyght and that in settynge and shewynge forth his truthe and veritie vnto al men the foule darke cloudes which the Deuyl hath brought in maye by the bryghte clearenes of his worde be vtterly expulsed Finally that the contagious and stinkynge myste of his traditions full of rotte and all infection with this brennynge heate may be dryed vp frome the face of the earth ⧠LET our industry and diligence prouoke and styrre vp Christ towarde vs. Let lerned men endeuor them selfes to set forth this great cause and matter plainly openly and diligently that our posteritie maye haue at oure handes without knottes or knorres withoute Sophisticall and deuelysshe elusions let them nat refuse neyther payne nor labour in lerning therof nor yet no kinde of punishment in professing and confessing therof For without lerninge thys matter can not be made playne And to beare the hatred and displesure of great heades and wordly wyse men which do resist the word some for one cause some for an other cause improuing and condempning this matter it is requisite to haue a manly herte and a good stomake Good and godly men must contende and fyght spiritually vnder the banner and standerd of the Gospel as Christ witnesseth In this my father heuenly is glorified if ye be my disciples bringing forth fruite bounteously Wherfore lette vs set forthe this doctryne faythfullye and truly with al simplicitie and plainnesse making our inuocation to the Lord that it wold please him to gyue to vs his holy spirite and graunt vs increase therof ¶ TO this matter we wyll adde and ioyne certayne argumentes and obiections wherwith the aduersaries of God doth impunge this our iudgemente and mynde ¶ THE fyrst principal of theyr obiections is borowed forth of the epistle of Iames nat takinge him as he mente but to make him for theyr dogged stubborne proude stomakes purposes and intentes ⧠NAT by Faith only but by workes c. Wherto it is very easy and lyght to make answere being no great difficultie to him which doeth vnderstande Iames aright The fyrst obiection of the papistes wheroâ— thei dâ—â—onâ—de theyr iustificaâ—â—â—n by workes Iames in thê place doth cal faith the hystorycal knowledge of Christ for he sayeth The Deuyl doth beleue But Paul speaketh of fayth in his other signification which is the certayne confydence and trust of mercy promised to vs for Christ sake Wherfore Iames doeth reprehend and rebuke the error of those which do suppose them selfes to be iust in that they do professe the knowlege of the hystory and lyfe of Christ which is a thinge very necessary in dede as all other good workes be but that is nat the truste and confidence whiche we haue wherby we do receyue remissioÌ„ of sinne as it is manifest And where he sayeth that Abraham was iustified by his workes you muste marke and obserue the maner of speakynge ⧠HE meaneth nat that Abraham for his workes is reconciled but that the workê of Abraham being by Fayth recoÌ„ciled to God ar after his reconciliation pleasant and acceptable to God For the workes are a certayne outwarde iustice of the Lawe and are acceptable in them which be reconcyled but they deserue nat remission of sinne or acceptation to eternal life Therfore he sayd that Abraham by his workes is iustified that is as much to say as the workes of Abraham are pronounced iuste the which is true in Abraham being iust and reconcyled and beleuing And truly it is necessary that workes do folowe in the whiche our Fayth may be lyuely and put in practyce Let vs go vpright in this matter and handle it in his owne kind with out Sophistical bablinge Iames doeth nat treat and medle with that argument that Paul speaketh of but of that fayth whiche is the belefe of the hystory of Christ whiche the Deuyll as wel as the faythful had Wherefore the wordes of Iames are nat contrary to the wordes of Paul nor yet to be alledged agaynste him or agaynste any other parte of the Scripture ¶ An other obiection â—he second â—biection ☞ IF thou wylt enter into lyfe kepe the commaundementes Ergo then for our workes is gyuen lyfe euerlastinge and nat frely to him which beleueth you must marke distinction betwene the wordes of the Lawe and the wordes of the Gospell ☞ THESE be wordes of the Lawe which must nedes be expounded by the Gospel for no man shulde be saued yf he shuld be iudged by the Lawe as by thys reason folowing appeareth The keper of the commaundemente shall enter into lyfe but no man kepeth the commaundement and Law being therfore nat with out sinne and so no man which is without sinne shal be saued bicause he caÌ„ nat kepe the commaundement as he oughte to do Solutyon ⧠Therfore you muste adde to those wordes yf you wyll enter into lyfe c. that is to say after the Gospell whiche promiseth forgiuenes of sinne and iustification or imputation of Iustice for Christe sake and so begynneth in vs a newe obedience which the Lorde doeth approue and allowe ye though it be vnperfect nat that it shulde be the pryce of lyfe euerlastinge And so it is necessary that the commaundement be kept and the Lawe taught that repentaunce and fayth may growe in vs. But the Lawe alone is nat to be taught without the promise which promise being taken away the Lawe is nothinge els but a minister of wrath bringinge death euerlastinge without ende It is playne that Christe is the ende of the Lawe Wherefore we may nat consyst and byde styl in the law But when we do heare the Lawe preached to vs trymblyng and quakyng therat we maye nat thynke that we be accused bicause we shuld perishe but bicause we shulde thereby haue occasion to seke our mediator the sonne of God whome let vs take to be gyueÌ„ to vs that by him we may be deliuered frome sinne frome the
from our syght the true comfort and consolation of our sycke myndeâ—â—â—d consciences If when we do make our inuocation and prayer we do beholde our owne selfe thinking that the â—â—we shall come to God when we are fâ—ll of godly vertues we muste nat loke for the kingdome of Heuen before we do se these great vertues and perfectnes in vs. Truly our myndes wolde abhorre our impurytie and fylthynesse and dispayre of the helpe of God And the more that our myndes are vexed and troubled Thoughe thou be vnworthy lett nat to comâ— boldlye to Christe the more they do ponder and consyder theyr owne vnclennes wekenes of nature Paul therfore bycause he doth perceyue that we can nat bring me rites worthy saluation vnto God therefore he doth set forth Grace that is free pardon and acceptation for Christ sake Therfore although thou canst nat bring worthines and come worthily to Christ let nat for al that to come boldly in with a sure confidence in our mediator Christ hauinge him therefore as Paull sayeth our Bisshoppe let vs drawe nere to the throne and mercyful seate of his Grace ¶ These refutations I haue nowe ioyned to the matter of iustification that they which do reason and dispute of the propre signification and meaning of this proposition by fayth we are iustified may hereby be sufficiently instructed For I entende alway God is my recorde nothinge more than to speake and declare that thynge which is both true and ryght voydynge al maner of subtyl reasonynge to instruct them whiche be learners howe they maye the better put away these crafty cauilations whiche they do vse in the scholes ¶ Therfore I wysshe and desyre that these examples may be profitable to many both that the matter which we haue handeled and spoken of may be the playner and that they whiche be studious of knowledge may with the better wyl gyue them selfe and theyr whole mindê therto For these refutacions do declare that those men which shulde open these controuersies beinge so intrycate and doubtful had nede both to be lerned and also wel exercised in suche matters ¶ Let nat those men which do take on them the office of true opening and settinge forthe of the doctryne of Christe thynke that they haue taken a smal matter in hande Therfore I pray God that it wolde please him to gouerne the studyes of the vertuosly dysposed and nat to suffre in his church the true knowledge of Christ and the lyght of his Gospel to be obscured and made darke to the glory and prayse of him for euer ¶ AMEN ¶ AN APOLOGY OR DEFENCE OF THE VVORDE of God declarynge howe necessarye a thynge it is to be hadde in the handes of all persons which do beare the name of Christe and beinge called Christians are wyllynge to knowe his veritie To the myghtie and victoryous prince Edwarde by the grace of God Dukes grace of Somersette Lorde gouernoure of the kynge hys highnesse owne propre person and Lord protector of the Realmes of Englande and Irelande with the rest of the kynges dominions on bothe syde the Seas FOR AS MVCHE as there is nothynge in this worlde more necessary and expediente for man most godly disposed Prince The feare and loue of god than the feare and also the loue of God bearynge thereto wytnesse the wyse man sayinge The begynnynge of wysdome is the feare of the Lorde nat a seruyll and a bondmans feare which engendreth hatred and malyce rather then loue but suche a feare as the chylde bearyng to his natural father for loue feareth to do that thynge which myght displease his father the whiche loue and feare of God being nat only for any coÌ„moditie or displeasure wordlye no nor yet for any thyng which might be commodious or contrary after this presente lyfe but to declare and shewe our selfes nat to be ingrate and vnthankful for so great and manifolde benefytes whiche we haue and do daylye receyue at his most plentifull and liberal hande at the hande I say nat of a nygard but of such â—on whiche nat only thynges cadewke and mortal al thynges being of hê goodnes but also that thing which for oure ryght helth was most necessary and to him most paynfull nat against his wyl vouched safe to gyue ye to the bloude of his hert that we shuld no more but loue and feare him ¶ The perfect knowlege wherof what thinge can or may better teache and instruct vs The reding â—f the worde â—f god is the â—eachinge of 〈◊〉 to feare â—â—d and to â—ue him alâ—o withoute â—he whiche â—ou canste â—o neyther which wolde be fayne Christyan men in dede than the contynuall reading of his most blessed wyll declared left vnto vs of him selfe by the mouthes of the holy and vertuous men the Patriarkes and Prophettes beinge inspired with the spirite of his most heuenly god hede and after by the mouth of the right Messias promised to vs and exhibited according to the promise to the confyrmacion and stablishing of al his behestes louing promises which at no tyme hath promised any thyng which he hath nat ye with auauntage perfourmed with much more than we coulde of our frayl weaknes desyre or wyshe The want of the which loue and feare howe great ruine and decay it doth cause and bring in to the cytye of the Lorde The câ—tye of the lord which is the church or congregation vniuersal of all them which professeth his name taking on them to do his wyl it is so manifest and open the more is the pitie that almost in a great nombre a man shal scant fynde one that lyueth in the true loue and feare of the Lorde in so much that he may wel say If I do fynde but one iust man in the cytye I wyl ceasse my wrath from it contrary wise innumerable almost al the world which passeth nat good haw which ende of the staffe doth go forward whether God or the Deuyl be better man which neyther for the loue of god for his merytes sake nor yet for the sharpe thonderboltes and threateninges of his wrath ones begynneth to redresse and reforme to better theyr lewde and vngracious kynde of lyfe nat squayring and playning it after the ryght lyne and rule of his most blessed worde but clean contrary euery man as the Deuyll putteth into his head doth hacke maungle and choppe this most blessed and pure worde al to peces to serue theyr owne purposes and most dampnable affectioÌ„s going about nat to make the stone fyt to the lyne as the prouerbe maketh mention but the lyne and rular to the stone ¶ O what a goodly pece of worke and wel framed buylding wold this be how euen and well proporcioned a matter how excellent a frame A frame worthy forsoth to be put in paterne for an example to al them which are most expert and cunnynge workemaysters Howe longe tyme wolde it be if a man wolde thus begyn to buylde an
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
against our conscience which we do coÌ„myt for the nones wyllyngly And Paull sayeth The workes of the fleshe are manifest that is when a man againste hys conscience willingly doth breake the coÌ„maundementes of God nat resistinge temptation but flatteringe with his owne vices and noughty desyres Pryuely as Saull hatinge Dauid or elles opeÌ„ly and outwardly in outward actes and deds As Dauid in taking away the wife of an other man They whiche offende on this maner do lese Grace they shake of the holy Ghost from theÌ„ They do cast away theyr Fayth from them in so muche that without they do repente turninge againe to Faythe departinge forth of this lyfe beinge in that miserable case they shal perishe for euer ¶ VVE nede nat in this place reason and dispute of predestination We wyll iudge and pronounce of our dedes and of the wyl and iudgement of God as the worde of God expressely doth teache If Dauyd had nat repented he had ben cast into euerlastinge tormente as Saull Mannes mynde is so ydle and negligent that it regardeth passeth for nothing Wherfore we must take good hede that we do nat flatter with that euyl which may be couered with many colours and clokes to make it appere to be good honest and vertuouse Let vs set before our eyes the word of God as he saieth The lanterne to my fete is the word of God The which word beareth wytnes that for such sinne committed grace is gone away and the holye Ghost cast of as to the Romaynes viii If ye lyue after the flesshe ye shall dye Example we haue in Mathewe .xii. The Deuyll returnynge backe agayne to them frome whom he was caste out doeth bringe .vii. spirites with him of a more mischeuous nature then himself and so entring in causeth the later parte of theyr lyfe to be muche worse than that which was past Mathewe also in the .xiii. chap. speaking of the sede which was suffocated and strangled with the enticementes of the world and Paul the fyrst Epistle and .vi. chap. to the Corinthians Go nat out of the way for whormongers Idolaters Theues c. shall nat possesse the kyngdom of God Where he wytnesseth that he precheth to them which before hadde receyued the benefites of Christe Than he warneth nat to lese those benefytes Also the fyrst Epistle to the CorinthiaÌ„s x. chapiter Be you nat ydolaters let nat vs be whormongers as some of them were and perysshed in one day .xxiii. thousand men And the .v. cap. to the Galathians They which so do shal nat attayne to the kingdom of God It foloweth He that soweth in flesshe shall repe distruction he that soweth in spirite shal repe euerlasting lyfe And the fyrste Epystle to Timothe .v. cap. He that taketh no care and charge for his owne familie doth deny hys fayth and is worse than an infydel To the Hebrewes .xiii Aduouterous persons and whoremongers the lorde shal iudge and the second Epystle of Peter and seconde chapiter If when they haue receyued the knowledge of God and of theyr sauiour Iesu Christ they haue ones escaped fledde from the fylthynes of this world and afterwarde agayne do suffer them selfe with the same vices to be entangled and ouercome theyr latter tyme is made much worse than the fyrst Mathewe .x. He that denieth me before men I wyll denye him before my father in Heauen Mathewe .xxiiii. He that continueth til the ende shal be saued Mathew .xxv. Go you from me ye cursed into fyer euerlastinge I hungred and you gaue me no meat c. and .i. Corinth xiii And I had al Fayth and nat Loue I were nothing Although that for our own vertues and workes we are nat iust that is to say accepted before God yet must we haue a newe obedience in vs though it be nat perfect as men which be ruled and led with the spirite of God as the sonnes and chyldren of God As the fyrst epistle of Iohn .iii. cap. In this are knowen the sonnes of God and the sonnes of the Deuyl He that doth nat iust is nat of God He that loueth nat his brother abideth in death My litle babes let no man deceyue you He that doth iustly is iuste be that worketh sinne is of the Deuyll The nature of man is so weake and redy to euyl that it doth alway extenuate and make smal the greatnes of theyr offences makinge them eyther to be none as they do flatter with them selfes or els if they be offences to be very small But marke what bytter threateninges these be What might be sayde more sore more terrible than these wordê He that worketh sinne is of the Deuyll that is to say he is bonde to the Deuil he is led and gouerned by the Deuyl being forsaken of the holy Ghost and out cast from God as the ende of him doth testyfy ¶ VVHAT a great heape of sinnes calamities and miseries did the on fall of Dauyd cause After that the noughty desyre and fylthy luste hadde ones got the vpper hande in him theÌ„ he toke an other mannes wife He commaunded her husbande to by kylled and with him many Citezins good godly and vertuouse meÌ„ were also destroyed The name of God susteynynge and sufferynge great blasphemy Then nat longe after the son moueth sedition agaynst his father He taketh vseth his fathers wyfe in whordome so consequently folowing a most lamentable and pyteous distruction of many thousandes of the Citezins To be short sedition is the mother of many euyls The ydolatry of Salomon By the ydolatry of Salomon what mischefe did insue and ryse ¶ THE kingdom of Israel was torne a sonder The fall of Adam they continued in perpetuall ydolatry and deadly warres The fal of Adam did it nat bringe great and many euyls into this worlde ¶ THIS is the mynde of the Deuyl to worke suche craftes for vs when he perceiueth that we make light of sinne flattering our owne affections giuinge to them the brydle and reyne at large wherby Fayth is extinguished For Faythe which asketh remission of sinne can nat be in them whiche haue theyr delyte in sinne nat being sory nor repenting theÌ„ selfes as witnesseth this saying Where shal God dwel In a contrite hert which fearethe my wordes They wyl nat be deliuered from sinne which wyllyngly delyteth therin The teachinge of Iohn warneth vs from whens sinne commeth howe great an enmy we haue declaring what is the entente and purpose of oure aduersary that we may learne to practice Fayth and that Christe in vs maye ouercome this great and cruel enmy ¶ Hytherto haue I declared to you the whole summe of the teachinges of the prophetes and the doctryne of the Gospell concerning iustification or Grace concerning our reconciliation concerning Faith and good Workes Wherfore for as much as this is playne and open hauing no darknes or perplexitie without Sophistical cauilations when it speaketh of the motions and stirringes which be knowen to vertuouse mindes in the church
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
sercheth with the instrument of his spirite the very reynes of our backes ye the depest thoughtes and cogitations of our hertê declared the cause the very principall cause and cause efficient of all our malydes with these wordes Quia non cognouerunt me neque patrem meum bicause they knew neyther me nor yet my father It foloweth therfore that if we knowe him and his father we wolde both loue and feare both him and his father And contrary wise bicause we know neither we loue and feare neyther nay we hate and persecute both The ignorance then of God being the cause that we be voide of all feare and loue of the lorde what maruayle is it if we do runne headling into all kinde of mischefe if we sette nought neyther by God nor by the world if we regarde nat his precept his fruyt full teachinges and most beneficial promises Nay truly Sathan the father of ignorance is nat so contented to leâ— hys disciples rest at that point of lytle regardinge of the lorde his goodnes but he doth styrre them to high treason against his maiestie to open contempte and manifest blasphemy to the defiance of his godhed proclayming warre against his infinite power with trompettes and heraldes of armes of his owne begettinge and sendinge dishonouring him minishing of his godly and imperiall tytles those I say which do belonge of ryght by his own purchase and great coÌ„quest to the heuenly crowne I do meane the titles of our creation of our redemptioÌ„ of our iustification and free acceptatioÌ„ they giuing honor vnto the creatures in the stede of the creator with lyke detestable most dampnable and hereticall persuasion and opinion in ascribinge part of our saluation ye sometyme altogyther to our own worthy deseruingê and merites the prayse whereof he hys owne selfe lyke a most valiant captayne with no feyned sweate of his owne body with no counterfeyted bloude with no mocking death for he was a right naturall man and no man dyd euer offer so much as he dyd obteyne and wyn ¶ What meruayle is it though such as they be are traytors against theyr prynces here in erth if they do worke in huggar muggar theyr most pitiful and lameÌ„table distruction to the ouerthrowe of whole realmes to the vtter castinge away and decay of common welthes to the impouerishinge of al the worlde to the mayntenans of theues murtherers of theÌ„ that are voyde of al pytye against theyr fathers and mothers of whormongers aduouterous persons rauishers of vyrgins breakers and dispysers of the most holy state sacrament of wedlocke and finally the very roted sede of al kind of mischiefe ¶ If therfore the knowledge of god causeth the loue of god so that without we knowe him we can nat haue neyther him nor none of his benefites in estimation and valour of a good strawe it foloweth consequently of necessitie that the lacke of the knowledge of him causethe the hatred and lytle good affection towarde him or any of his workes So that it foloweth that the cause that we loue him nat is the cause we know him nat Nat as Iudas knewe hym whiche alway was present in coÌ„pany with hym familier with hiÌ„ at borde table with him which kyssynge his blessed mouthe and knowinge him corporally betrayed him Nat as the Iewes knewe him whiche scourging and beating of his blessed body commytted al kynde of vilany nayled his body to the crosse and so forth as the hystory maketh most godly ghostly mention For that corporal knowledge howe lytle it profiteth nay howe much it hurteth if you do rest there and go no further the mayster of al heuenly knowledge Christ declareth with verye playne wordes speakinge of his owne flesshe and bloude saying the flesshe profiteth nothing at al it is the spirite that gyueth lyfe and quickeneth The lorde dyd speake playnly nat meaninge any other thing then he did with his mouthe speake and declare To mannes iudgement what thing coulde be more heuenly more blessed as it is in dede than to haue the body of our sauiour forty wekes within our owne bodies as the vyrgin Mary had But if that she had nat knowen him in her spirite a lytle more perfectly than her corporal knowlege might haue gyuen informatioÌ„ forsoth it shuld haue profited her very lytle or nothinge she had ben no mete vessel habitacle or mansion place for that sacred body But gyuinge credyte at the last forsakinge her owne reason and iugement wherby she coulde nat attayne to the knowledge of God his wyl plesure being of her selfe counseled to the contrary by natural reason as by these wordes appeared Quoniam virum non cognosco I neuer had flesshely knowledge and company with man I knowe nat what it meaneth I can nat tell whiche way it shulde be so most lyke a playne simple and vertuous mayden felinge her spirites moued and newe altered in her selfe for the holye Ghost wrought merueylously in her and strongly nature gaue place reason quaked fayth relyued so that to the wordes pronounced by the Aungell Thou shalt conceyue c. she made no more a do but yeldinge herselfe vp cleane as one hauing no power of her selfe answered these wordes here I am the handmayde of the lorde let the lorde do with me as it shal please him This worde whereto Mary gaue credit and belefe did get her with chylde this word was made flessh this worde came into the worlde naturally sinne excepted To this worde before any thinge was nothinge did gyue place to be made some thing and of nothing al thing To this worde if Adam had gyuen credit and belefe by the whiche worde he was made and created he had nat fallen nor many more after him This worde the holy fathers froÌ„ Adam to Moises had nat writen but declated and pronounced by the mouthe of God wherby they knewe God and beleued God to be God and the Messias to come To this worde Moyses gaue credyte which was gyuen to him in the mounte in the tables of stone written with the fynger of God that he shulde gyue them to the people that they might be his people a people that shuld feare and loue the lorde This word Moyses dyd wryte in the boke called the Deuteronomium This worde the lorde commaunded to be in the handes of his people and neuer to be left out of theyr handes to be alway with them in al places at al tymes at theyr eatinge and drinkinge ye and at theyr slepinge hauing it for a pyllow to lay theyr hedes on and in theyr iurneys to be theyr companion to comfort them to be theyr staffe to staye them and holde theÌ„ vp And finally in al theyr pastimes to be theyr reioyse delyte This worde was harde of the people in the mounte wherby they knewe God by the whiche he wolde be knowen and nat by any out ward vision bicause partly oure flesshe and corrupt carnall nature can nat aryse vp into the mount to
Discite quia mitis et humilis sum Lerne of me for I am mek lowly and gentyl Also peace be with you loue you one another as I loued you in this men shal know that you be my disciples What thing sheweth forth true obedieÌ„ce of subiectes vnto theyr louinge kynges but the worde of God which declarethe to vs howe obedient howe subiect our mayster Christ shewed him self vnto Cesar sayinge to Peter let me se the coyne and stampe of Cesar knowledgynge and alowynge therin and also comfyrmyng the auctoritie of princes commaunding also to gyue pay and rendre vnto Cesar all that doth belonge to the emperyall crowne and dignitie of the Emperoure What doth Paul teach in commanding vs to be obediente to kinges and magystrates addinge thereto a cause of oure necessary obedience declaringe that he is nat ordeyned of man but of God as the hygh minister and officer of god and that he beareth nat the swerd in vayne Paul also which commaundeth the lawes to be kept teacheth nat disobedience ¶ What place of the Gospels and Pystles is nat euery where full of al maner of obedience Of the sonne to the father the seruant to the mayster with lyke exhortations vnto the maysters fathers towardes theyr seruantes and chyldren This geare is farre from rebelling froÌ„ seditions from risinges and insurrections Yet these hell houndes be nat a shamed to report belye and sclaunder most shamefully the holy worde of God bearing most false witnes agaynst it for to banyshe it to burne it to hange it out of the way that theyr mayster Sathan may haue ful swey and rule in the hert of maÌ„ whiche is the seate house and temple of God Such as these be are fyrst traytors to God and after to theyr princes and kynges For it standeth nat with reason nay it is vnpossible that ye or they shuld loue theyr kinge hartely which loueth nat God which taketh part with Antechrist They theyr owne selfes be those persons which wolde haue seditions with risinges and insurrections of the coÌ„moÌ„s and other heades to the maynteyning of the kyngdom of Sathan For I doubte nat to abyde by it that where the worde of God is there can be no such disobedience no nor mistrust of subiectes But where the word of god is nat there loke for no maner of goodnes no kind of vertue none obedience or loue but for feare nat from the hert but from the teche forwarde laughing as the Hare which haÌ„geth on the saddle bowe amonge them is the Deuyll with all his whole bande and rable Example we hadde nat many yeares past when Sathan his minister Antechrist with his retinue of Monkes Fryers and other of his chapleyns had thought to haue stroke a great stroke in this realme to the vtter vndoing of al the whole comiualtye of the said realme if the most mightie hand of the lorde hadde nat turned all theyr cogitations vppon theyr owne neckes I wolde they shulde answere me whether the worde af God was the cause of the insurreetion in the northe ye or nay If they be choked with this demaunde I wyll go a lytle more nere vnto them to se if they caÌ„ scape any way by any honest answere and excuse but that they shall be founde lowde and shameful lyers against god Which part was the fyrst mouers and styrers of thê most lamentable insurrectioÌ„ if the lorde had nat set his fote in the laytie or the spiritualtie of the north partes If they wyl put it from them and laye it on the lay mennes shulders I wyl answere theÌ„ and say that the cause of the seditioÌ„ was nat the lay cause but the spiritual cause as they cal it for to maynteyne and vphold theyr vngracious power kingdom and dominion and that the lay men were but ministers of theyr fury madnes prouoked by them with most false persuasions Wherfore they most iustly suffered nat lyke traytors but traytors in dede If it was nat the popyshe cause or cause of religion as they do cal it in the defence of theyr sodomiticall monasteries and mayntenance of the most stinking proud Babilon with the great crowned whore and al her harlottes for what cause dyd theyr chalyses crosses pyckes of syluer and golde which no lay or prophane seculer man myght touche for the holynes therof but nat to holye good to commyt treasoÌ„ with them flye so faste about to the mayntenance of this greate euyl with al theyr cattel as oxen shepe and grayne also that no thinge shulde lacke to the furtherance and setting forwarde of so euyl and deuelysh a purpose The badge and token that theyr souldy ours did were on theyr backes brestes for a knowledge and in theyr standerde was it nat the signe of the fyue wouÌ„des of Christ in token and significatioÌ„ that theyr rysynge was in the ryghte of the churche Then must you confesse that the spiritualtie there being was the whole cause of that tumulte and sedition howe soeuer the pore laytie did beare the bront nat vnworthily for consenting and ayding of theyr treason But such hath ben alway the practice of Antechrist and hys true sworne seruauntes to set kinges with kinges togyther by the eares to styrre the commons against theyr kynges plucking theyr owne neckes forth of the halters they haue wayes inoughe to shyfte for them selfe Yet they wyl and affyrme that among them only doth and must remayne the worde of god which hath nothing to do with any such matter no nor yet can nat nor wyll nat be where anye such feates be vsed and practised For coÌ„monly where the word of God is abseÌ„t there waÌ„teth no kind of mischiefe there is styrring mouing of hatred betwene the subiectê and rulers This is the practise of the Deuyl in his ministers This was the practise of Augustin the legate of Sathan his minister Antechrist with whome al kinde of Abhomination was brought from Rome the seate of all iniquitie into Englande takinge at the tyme this noble realme so great infection that it could neuer sence be thorowly purged Was it not with god his worde that this Augustine caused a thousande fiue hundred godly and true preachers to be slayne in one day was not this the practise of the holy shrined traytour Thomas Becket for the church right what shamfull contumelise and opprobrious despite hath diuers right noble and godly kynges of this realme at the handes of these wicked fyndes perforce susteyned and glad that they might so scape with no worse turne What shulde I remembre that godly kynge Iohn whiche for the loue he dyd beare to the lorde and ardent desire in settyng forth of his gospel was he not after most shamful haÌ„dlyng at the last with poyson depriued of his lyfe what cloke what coloure had they to bleare the commons eies but only that thyng which they thought shuld please the commons for theyr poore bellies sake saiyng nay beliyng and most falsely sclaunderyng the kyng that