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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18193	The lamentacion of a synner, made by ye most vertuous Ladie, Quene Caterin, bewayling the ignoraunce of her blind life: set furth and put in print at the instaunt desire of the righte gracious ladie Caterin duchesse of Suffolke, [and] the earnest requeste of the right honourable Lord, William Parre, Marquesse of North Hampton	Catharine Parr, Queen, consort of Henry VIII, King of England, 1512-1548.; Burghley, William Cecil, Baron, 1520-1598.	1547 (1547)	STC 4827; ESTC S108944	34,896	122

great zealebearers to god Yf this were the greatest euill of these younglinges it were not the moste euyl but I feare they be so blynde and ignoraunte that they are offended also at good thinges and iudge nothing good but suche as they enbrace esteme to be good with murmuringe against al suche as folow not their wayes Yf there be any of this sort the lord geue thē light of his truth y t they may encrease grow in godly strength I suppose if suche yōglinges vnperfect had sene Christ and his disciples eate meate w t vnwashed hādes or not to haue fasted with y e Phariseis they would haue ben offēded seīg him a breaker of mēnes tradiciōs their affections dispose their eies to se through other men they se nothing in thēselues where charitie although it be moste fullest of eyes to see the faultes of others whome it coueteth to amēde thinketh none euil but discretely and rightly interpreteth all thynges by y e which more iustly truly euery thing is takē Now these supersticious weaklinges yf they had ben cōuersaūt with Christ seen him leade his liefe sumtime with wemē sumtime with Samaritanes w t Publicanes sinners with the phariseis they woulde haue murmured at him Also yf they had sene Mary powre vpon Christ the preciouse oyntmente they would haue sayde with Iudas this oyntmente might haue bene solde and geuē to the poore Yf they also had sene Christ with whippes driue out of the temple those that bought and sould they woulde furthwith haue iudged Christ to haue ben troubled and moued with angre and not by zeale of charitie How would they haue bene offended yf they had seen him gooen to the Iewes feast heale a syckeman vpon the Saboth daye practyse with the woman of Samary ye and shew vnto her of his moste diuine doctrine and life They woulde haue taken occasion to haue hated and persecuted hym as the Scribes and Phariseis dyd And euen so shoulde Christe the Sauioure of the worlde haue bene to them an offence and ruine There be an other kynde of litleones vnperfect which are offēded after this sorte and maner as when they see one that is reputed and estemed holy to commit synne furthwith they learne to doe that and worse and waxe colde in doing of good and confirme thēselues in euil then they excuse their wicked lyfe publishyng the same with the sclaūder of theyr neyghbor If eny mā reproue them they saye suche a man dyd this and worse So it is euident that suche persōs would denye Christe yf they sawe other men do the same If they went to Rome and saw the enormities of the prelates whiche is sayde to reigne there emonges I doubte not yf they sawe one of them sinne which were reputed and takē for holy theyr fayth shoulde be loste but not the fayth of Christ which they neuer possessed but they should lease that humayne opinion whiche they had of the goodnes of prelates For yf they had the faythe of Christe the holye ghoste shoulde be a witnes vnto them which should be mighty in them that in case all the world would denye Christ they woulde remayne firme stable in the true faith The phariseis also toke occasion of y e euil of others to waxe hautie proude taking thēselues to be men of greater perfection thē any other bicause of their vertue euen as the Pharisei did whē he sawe the publicanes submission and so they be offended with euerye litle thinge iudging euill murmuring agaynst their neyghbour and for the same they are of manye reputed and taken for the more holy and good wheras in deade they be the more wicked The most wicked persons are offended euen at themselues for at their litle stabilitie in goodnes and of their detestable and euill lyfe they take occasion to despayre Where they oughte the more to commit themselues to god asking mercye for theyr offences And furthwith to gyue thankes y t it hath pleased him of his goodnes to suffer them so lōg a tyme. But what neadeth it any more to saye the euyll men are offended euē at the workes of god They see god suffer synners therfore thinke they sinne displeaseth him not And because they se not the good rewarded with riches oftentymes they imagin that god loueth them not it seameth to them god is parciall because he hath elected sum and sum reproued And therfore they saye that the elected be sure of saluacion takyng by y t occasion to do euyl ynough saying whatsoeuer god hath determined shal be perfourmed Yf also they see the good men oppressed and the euill men exalted they iudge god vniust taking occasion to lyue euelly saying inasmuche as god fauoureth the naughty men let vs doe euyll ynough to th entent he dooe vs good Yf then the wicked be offended euen at god it is no wondre yf they be offended at those that folow walke in his pathes and wayes Nowe I will speake with greate dolour and heuynes in my harte of a sorte of people whiche be in the worlde that be called professors of the gospell by theyr wordes doe declare and shewe they be muche affected to the same But I am afrayed sum of them do builde vpon the sand as Simon Magus did making a weake foundacion I meane they make not Christe their chiefest foundacion professing hys doctryne of a sincere pure and zelous mynde but eyther for bycause they woulde be called gospellers to procure sum credit good opinions of the true and very fauourers of Christes doctrine eyther to finde out sum carnall libertie eyther to be contencious disputers fynders or rebukers of other mennes fautes orelles finally to please and flatter the worlde suche gospellers are an offence and a ●klaunder to the worde of God and make the wicked to reioyce and laugh at theym saying behold I praye you theyr fayre frutes What charitie what discrecion what godlynes holynes or puritie of life is amongst thē Be they not great auēgears foule glottons slaunderers backbyters aduouterers fornicatours swearers and blasphemers yea and wallow and tumble in al sinnes These be y e fruites of theyr doctrine And thus it may be seene how the worde of GOD is euill spokē of through licencious and euil liuing and yet the worde of God is all holye pure sincere and godlye beyng the doctryne and occasion of al holie and pure liuing It is the wicked that peruerteth all good thinges into euill for an euil tree cannot bring furth good fruite And whē good seed is sowen in a barreyne and euill grounde it yeldeth no good corne and so it fareth by the word of god For when it is heard and knowē of wicked mē it bringeth furth no good fruit but when it is sowē in good ground I meane the hartes of good

secretes as were not cōuenient mete to vtter to men but counted all hys workes doinges as nothing to winne Christ. And I most presūptuously thinking nothing of Christ crucified went about to set furth mine owne righteousnes saying w t the proude Pharisey Good lord I thanke y e I am not like other mē I am none adulterer nor fornicatour so furth w t suche like wordes of vaynglory extollyng my self dispising others working as an hired seruaunt for wagies orels for reward not as a louing childe ōly for very loue w tout respect of wagies or reward as I ought to haue done neyther did I cōsidre howe beneficiall a father I had who dyd shewe me his charitie mercie of his owne mere grace goodnes y e when I was most his ennemie he sent his only begottē welbeloued Sonne into thys world of wretchednes misery to suffre most cruel sharpe deathe for my redempcion But my hart was so stony hard y t this great benefite was neuer truly liuely printed in my hart although w t my wordes it was oftē rehearsed thinking my selfe to be sufficiently instructed in y e same and being in dede in blind ignorance And yet I stoode so wel in mine owne iudgement opiniō y t I thought it vayne to seke y e encreace of my knowlege therin Paule calleth Christe the wisedome of god and euen the same Christe was to me folishnes my pryde blindnes disceyued me the hardnes of my hart withstode the growing of truthe within it Suche were the fruites of my carnall and humane reasons to haue rotten ignoraunce in pryce for rype and seasonable knowlege Suche also is the malice wickednes that possesseth the hertes of men suche is the wisedome and pleasing of the fleshe I professed Christe in my baptisme whē I beganne to liue but I swarued from him after baptisme in continuaunce of my lyuing euen as the heithen whiche neuer had begunne Christe was innocent and voyde of all sinne and I wallowed in fylthie sinne was free from no sinne Christe was obedient vnto his father euē to the death of the crosse I disobedient and most stubburne euen to the confusion of truthe Christ was meke and humble in harte and I moste proude and vaynegloryous Christe dispised the worlde with all the vanities therof and I made it my god bicause of y e vanities Christ came to serue his bretheren I coueted to rewle ouer thē Christe dispysed worldlye honor and I much delited to attayne the same Christ loued the base and simple thinges of the world and I estemed the moste fayre and pleasant thinges Christe loued pouertie and I welth Christ was gentle and merciful to the poore and I hard harted vngentle Christe prayed for his enemies I hated mine Christ reioysed in y e conuercion of sinners I was not greued to see their reuerciō to sinne By this declaraciō all creatures may perceyue howe farre I was from Christ w tout Christe yea how cōtrary to Christ although I bare y e name of a Christian. In so muche y t if any mā had sayde I had ben w tout Christe I woulde haue stifly withstande the same And yet I neyther knewe Christ nor wherfore he came As concernyng the effecte and pourpose of his comming I had a certayne vayne blind knowlege both cold dead which may ●e had with al sinne as it doth playnly appere by this my confession open declaraciō What cause nowe haue I to lament mourne sigh wepe for my life time so euil spent w t howe much humilitie lowlines ought I to cum knowlege my sinnes to god geuing hī thākes y t it hath pleased hym of his haboundaunt goodnes to geue me time of repentaunce for I know my sinnes in y e consideracion of thē to be so greuouse in y e number so exceding y t I haue deserued very oftē eternal damnaciō And for the deseruing of goddes wrath so manifoldlie due I must vncessantly geue thankes to the mercy of god beseching also that y e same delay of punishment cause not his plage to be the sorer since mine own cōscience condēneth my former doinges But his mercy excedeth al iniquitie and if I shuld not thus hope Alas what should I seke for refuge cōfort no mortal man is of power to help me for the multitude of my sinnes I dare not lyft vp myne eyes to heauen where the seate of iudgement is I haue so muche offended god What shal I fal in desperacion nay I wyll call vpon Christ the light of the worlde the fountayne of life the releife of al carefull and the peacemaker betwene god and man and the only health and comforte of al true repentant sinners He can by his almighty power saue me delyuer me out of this miserable state and hath will by his mercy to saue euen the whole sinne of y e world I haue no hope nor confidence in any creature neyther in heauen nor earth but in Christe my whole and only Sauiour He came into the worlde to saue sinners and to heale them that are sicke for he sayeth the whole haue no nede of a Phisicion Beholde lord howe I come to the a sinner sycke greuously wounded I aske not breade but the crummes that fall from the childrens table Cast me not oute of thy sight although I haue deserued to be cast in to hell fier If I shoulde looke vpon my sinnes and not vpō thy mercy I shoulde dispayre for in my selfe I fynde nothing to saue me but a donghill of wyckednes to condemne me if I shoulde hope by myne owne strength and power to cum oute of thys mase of iniquitie and wickednes wherin I haue walked so long I shoulde be disceyued For I am so ignorant blinde weake feble that I cannot bring my selfe out of this intangled weyward mase but y e more I seke meanes wayes to wind my selfe out the more I am wrapped tangled therin So y t I perceyue my striuing therin to be hynderance my trauayle to be labour spent in going backe It is the hand of y e lord that can will bring me out of this endles mase of death for without I be preuented by the grace of the lorde I can not aske forgeuenes nor be repentante or sory for thē There is no man can auowe that Christe is the only Sauiour of the world but by the holy ghost yea as Saynt Paule sayeth no man can say the lorde Iesus but by the holy ghost The spirit helpeth our infirmities and maketh continuall intercession for vs with suche soroful groninges as can not be expressed Therfore I wyll first require and pray the lorde to

people it bringeth furthe good fruit aboundantly so that the want faute is in men and not in the worde of god I praye god all men women may haue grace to becum meete tillage for the fruites of the gospell and to leaue onelye the iangling of it for only speaking of y e gospel maketh not men good christians but good talkers excepte theyr factes and workes agre with the same so then theyr speache is good because they re hertes be good And euē as much talke of the worde of God without practising the same in our lyuing is euill and detestable in the sight of god so it is a lamentable thing to heare howe there be many in y e worlde that do not wel digest the reading of scripture doo commende and prayse Ignoraunce and saye that muche knowlege of gods worde is the original of al discencion scismes and contencion and maketh mē hawte proud and presumptuous by readynge of the same Thys maner of saying is no lesse than a playne blasphemie agaynst the holy gost For the spirite of God is the authour of his worde and so the holy goste is made the authour of euill whiche is almoste great blasphemie as the scripture sayeth a synne that shal not be forgeuen in this worlde neyther in the other to cum It were al our partes and duties to procure and seeke all the wayes and meanes possible to haue more knowledge of goddes wordes set furthe abrode in the worlde and not allowe Ignoraunce and discommende knowledge of gods woorde stopping the mouthes of the vnlearned with suttle and crafty perswasions of Philosophie and Sophistrie wherof cōmeth no ●ruite but a greate perturbacion of the mynde to the simple ignoraunt not knowing whiche way to turne theym For howe is it not extreame wickednes to charge the holy sanctified woord of God with thoffences of man To allege the scriptures to be perillous learnyng because certayne readers therof fall into heresies These menne might be forced by thys kynde of argumente to forsake thuse of fyer because fyer burned theyr neighboures house or to absteine from meate or drynke bicause they see many surfeyte O blynde hate they sklaunder God for mans offence and excuse the man whom they see offende blame the scripture whiche they cannot improue Yea I haue heard of sum that haue very well vnderstande the latin tong that when they haue hearde learned men perswade to the credite and beliefe of certeyne vnwritten verities as they call theym whiche be not in scripture expressed and yet taught as doctryne apostolike and necessary to be beleued they haue ben of thys opinion that the learned menne haue mo Epistles written by thappostes of Christ then we haue abrode in the Cannon of tholde and newe Testament or knowen of any but only to them of the Clergie Whiche beliefe I did not a lytle lament in my harte to heare that any creature should haue suche a blinde ignoraunte opiniō Some kinde of simplicitie is to be praysed but this simplicitie without the veritie I can neyther prayse nor allowe And thus it may be seen howe we that be vnlettered remayne confused withoute god of his grace lightē our hartes w t a heauenly light and knowledge of hys wil for we be geuen of our selues to beleue men better then god I pray god sende all lerned menne the spirite of god aboundantly that theyr doctryne may bryng furthe the fruites therof I suppose there was neuer more nede of good doctryne to be setfurth in the worlde than nowe in thys age for the carnall children of Adam be so wise in theyr generacion that if it wer possible they woulde deceyue the children of light The worlde loueth hys owne and therfore theyr factes doynges be highly estemed of the world but the children of god ar hated because they be not of the worlde for they re habitacion is in heauen and they do dispise the worlde as a most vile slaue The fleshly children of Adam bee so politicke subtil craftie and wise in they re kynde that the electe should be illuded if it were possible for they are clothed with Christes garment in vtter apperaunce with a fayer shewe of all godlines and holines in they re wordes but they haue so shorne nopped turned Christes garmente haue so disguysed theym selues that the children of light beholdyng theym with a spirituall eye accounte and toke theym for men whiche haue solde they re masters garment haue stolne a pece of euery mans garmēt yet by theyr subtill arte and craftie wittes t●ey haue so sette those patches and pieces together that they do make the blind worlde carnal mē to beleue it is Christes very mantle but the children of light knowe the cōtrary for they are led by the spirite of god to the knowledge of the truthe therefore they di●cerne and iudge all thinges right and knowe from whence they cū euen fro the bishop of Rome his membres the head spring of al pride vain●glorie ambicion hipocrisie and fayned holynes The children of god be not abashed although the worlde hate theym they beleue they are in the grace and fauour of God and that he as abest father doeth gouerne theym in all thynges putting away frō theym al vayne cōfidence trust in theyr owne doinges for they knowe they can doe nothing but sinne of theym selues they be not so folish childish not to geue God thankes for theyr eleccion which was before y e beginning of the worlde for they beleue moste surely they be of y e chosen for the holy gooste doeth witnes to their spirite that they be the childrē of god and therfore they beleue god better than man They say with saynt Paule who shall seperate vs from the loue of god shal tribulacion anguish persecucion hunger nakednes peryll or swearde as it is written for thy sake are wee kylled all day long are counted as shepe appoynted to be slayne Neuertheles in al these thinges we ouercum thorowe hym that loueth vs for I am sure y t neyther death neyther life neyther aungelles nor rule neyther power neyther thinges present neyther thinges to cum neither quantitie or qualitie neyther any creature shal be able to departe vs from the loue of god whiche is in Christ Iesu our lord They are not by this godly fayth presumptuously enflamed nor by the same becum they leuse idell or slowe in doinge of godly workes as carnall men dreame of them so much the more feruent they be in doing moste holy and pure workes whiche god hath commaunded theym to walke in They wandre not in mennes tradicions and inuencions leauing the moste holye and pure preceptes of god vndone whiche they knowe they be bounde to obserue kepe Also they worke not like hierlinges for meede wagies or rewarde but

as louyng children without respect of lucre gayne or hyer They be in suche libertie of spirit and ioye somuche in god that theyr inwarde consolacion can not be expressed with tongue all feare of dampnacion is gone frō theim for they haue put their whole hope of saluacion in hys handes that will can performe it neyther haue they any poste or piller to leane to but god and his smothe and vnwrinkled churche For he is to theym all in all thinges and to him they leaue as a most sure square piller in prosperitie and aduersitie nothyng doubting of hys promises and couenaūtes for they b●leue most surelye they shal be fulfilled Also the childrē of god be not curiouse in searching the highe misteries of god whiche be not mete for thē to knowe neither do go aboute w t humayne and carnall reasons to interpret scripture perswading men by theyr subtill wittes and carnall doctrine y t muche knowl●dge of scripture maketh menne her●●ikes without they tempre it with humayne doctryne Sophistrie Philosophie and Logicke wherwith to be seduced according to the tradicions of menne after y e ordenaunces of the world not after Christ. Saynt Paule doeth moste diligently admonish vs which artes are not conuenient meete to be made chekmate with scripture for the scriptures be so pure and holy that no perfeccion can be added vnto them For euen as fine golde doeth excell all other mettals so doeth the woorde of god all mens doctrines I beseche the lord to sende the learned and vnlearned suche aboundaunce of hys holy spirit that they may obey and obserue the most sincere and holye worde of god shewe the fruites therof whiche consisteth chieflye in charitie and godly vnitie that as we haue professed one god one faith and one Baptisme So we may be all of one minde and one accorde putting away all biting gnawing for in bacbiting slaūderinge and misreporting oure christen brethren wee shewe not our selues the disciples of Christ whom we professe In hym was most high charitie humilitie and pacience suffering most paciently al ignominie rebukes slaūders praying to hys eternall father for his enemyes with moste feruent charitie and in al thinges did remit his wil to hys fathers as the Scripture doeth witnes whan he prayed in the mounte A goodly example and lession for vs to folowe at al times and seasons aswell in prosperitie as in aduersitie to haue no will but goddes wil committing and leauing to hym all our cares griefes and to abandon al oure policies and inuencions for they be moste vayne and folish and in dede very shadowes dreames But we be yet so carnall fleshly that wee cum hedlyng lyke vnbridelled coltes w tout snaffle or bit Yf we had the loue of god printed in oure hartes it woulde kepe vs backe from runnyng astray And vntill suche tyme as it please god to sende vs thys bit to holde vs in we shall neuer runne y e right way although we speake and talke neuer somuche of god and hys worde The true followers of Christes doctryne hathe alwayes a respecte and an eye to theyr vocacion If they be called to y e ministerie of Goddes word they preache teache it sincerely to the edifiyng of others shewe theym selfes in their liuing folowers of the same If they be maried men hauing children and familie they norish bring them vp without all bytternes and fiercenes in the doctryne of the lorde in al godlynes and vertue committ●ng the instruccion of others which apperteyneth not to theyr charge to the reformacion of god and hys ministers whiche chiefly be kinges princes bearing the swerde euen for that porpose to punishe euyll doers If they be childrē they honour theyr father mother knowing it to be goddes commaundement that he hath therto annexed a promise of long life If they be seruaūtes they obey and serue theyr masters with al feare and reuerence euen for the lordes sake neyther with murmuring nor grudgyng but with a free herte and minde If they be husbandes they loue their wifes as theyr owne bodies after the example as Christe loued the congregacion and gaue hym for it to make it to hym a spouse without spot or wrinkle Yf they be women maryed they lerne of Saynt Paule to be obedient to theyr husbandes and to keepe silence in the congregaciō to learne of theyr housbandes at home Also they weare suche appare●l as becummeth holines and comly vsage with sobernes not beyng accusers or d●tractours not g●u●n to muche eating of dilicate meates and drynking of wyne but they teache honest thinges to make the youg womē sobre minded to loue theyr housbandes to loue theyr children to be discrete chast huswiflie good obedient vnto theyr husbandes that the worde of god be not euil spoken of Uerely yf all sortes of people would loke to theyr owne vocacion and ordeyne the same according to Christes doctrine we should not haue so many eyes eares to other mennes fautes as we haue For we be so busye glad to finde espie out other mennes doinges that we forget can haue no time to weye ponder oure owne whiche after the woorde of god we ought first to refourme and then we shall the better help an other w t the strawe out of hys eyes But alas we be so muche geuen to loue and to flatter our selfes and so blinded with carnall affeccions that we can see and perceyue no faute in our selfes And therfore it is a thing very requisite necessarie for vs to pray all with one herte and mynde to god to geue vs an heuenly light knowlege of our our owne mis●ries calamities y e we maye see them acknowledge them trulye before hym Yf any man shal be offended at thys my lamenting y e fautes of mē which be in the worlde fantasiyng with theym selues that I do it eyther of hatred or of malice to any sort or kynde of people verely in so doing they shall dooe me greate wrong for I thanke God by hys grace I hate no creature yea I woulde saye more to geue witnes of my conscience y e nether life honour riches neyther what soeuer I possesse here whiche apperteyneth vnto myne owne priuate commoditie be it neuer so deerlie beloued of me but moste willinglie and gladly I woulde leaue it to winne any manne to Christ of what degre or sorte soeuer he were And yet is this nothing in comparison to the charitie that God hath shewed me in sending Christe to dye for me no yf I had all the charitie of Aungelles and apostles it shoulde be but like a sparke of fyer compared to a greate heape of burning cooles God knoweth of what intent and minde I haue lamented mine owne sinnes fautes to the worlde I trust no bodye

will iudge I haue doon it for prayse or thanke of any creature since rather I might be ashamed then reioyce in rehersall therof For yf they knowe howe little I esteme and wey the prayse of the worlde that opinion were soone remoued taken away for I thanke God by his g●ac● I knowe the world to be a blinde Iudge the prayses therof vayne of little moment And therfore I seeke not the prayses of the same neither to satisfie it none other wise then I am taught by Christ to dooe according to Christen charitie I woulde to god wee would al whē occasion do●h serue confesse oure faultes to the world al respectes to our owne commoditie laied aparte But alas selfe loue doeth so muche reigne among●st vs that as I haue sayde before wee can not espie our owne fautes And although sometime we finde our owne gilte eyther wee be fauourable to interpret it no sinne orelles we be ashamed to confesse our selfes therof Yea and we before offended grieued to heare our fautes charitablie godly colde vs of other putting no difference betwene charitable warning and malicious accusinge Trulie if we sought goddes glory as we should do in al thinges we shoulde not be ashamed to cōfesse our selfes to digresse from goddes preceptes and ordinaunces when it is manifest we haue doon and dayly doo I pray god our owne fautes and deades cōdemne vs not at y e last day when euery māshalbe rewarded according to hys doinges Truly yf we dooe not redresse and amende our liuing according to the doctrine of the gospell we shall receiue a terrible sentence of Christ the son of god whē he shal cum to iudge condemne al transgressours and breakers of hys preceptes cōmaundementes to rewarde al his obedient louing children we shall haue no manne of lawe to make our plea for vs neyther can wee haue the day deferred neyther will the iust iudge be corrupted w t affeccion bribes or rewarde neyther will he heare any excuse or delaye neyther shal this Saynt or that martir helpe vs be they neuer so holie neyther shal oure ignoraunce saue vs frō damnacion But yet wilful blindnes obstinate ignoraunce shal receyue greater punishment and not without iust cause Thē shall it be knowen who hath walked in the darke for all thinges shall appere manifest before him Noo mannes deades shal be hiddē no neyther woordes nor thoughtes the poore simple obseruers of goddes cōmaundementes shal be rewarded with euerlastyng life as obedient children to the heuēly father And y e transgressours adders and diminishers of the lawe of god shall receyue eternal damnaciō for theyr iust reward I beseche god we may escape this fearfull sentence and be founde suche faythfull seruauntes and louing children that wee maye heare the happy comfortable moste ioyfull sentence ordeyned for the children of God which is Come hither ye blessed of my father and receyue the kingdom of heauen prepared for you before the beginning of y e world Unto the Father the Sonne and the Holy goste be all honour glory worlde without ende Amen Finis ¶ Imprinted at London in Flete strete at the signe of the Sunne ouer agaynste the Conduyte by Edwarde Whitchurche the .v. daye of Nouember in the yeare of oure Lord. 1547. Cum priu●legio ad imprimendum solum By knowelege of sin cōmeth confession Charitie is not abashed The argument of the booke The authors sinnes Psal. ii● The goodnes of god Lu. xix God ī goodne● maruelouse Mā in euilnes wonderouse Ihon. iii. The iugemēt of man is corrupt in all thing●● Euery man● syn accuseth hym selfe A blind guide ●or a blind way The number of people may not be folowed but the goodnes A fleshly man r●gardeth not spirituall thinges Marke a nōber of Idoles The sinne against y e. i. cōmaūdement Deut. vi The blood of Christ. The word of god is onely y ● doctryne of saluation B. of Rome is an euyll vsurpou● of Christes powe● The father is honored ī hi● sonne Hebre. x. The most horrible sī The hono● of God aboūded vpon y e cross● Hebre. i. i. Cor. ii To knowe Christ crucif●ed is y e conningest lessō in diuinitie Philip. iii. Lit. xviii Man of hys owne proud nature is easely made a Pharisey Child●ē l●rne to be thankeful to your father Rom. v. Harde hartes receyue no print i. Cor. ii Two yoke fellowes Blīdn●s hardnes of harte Profession ī baptisme Christ innocent Esa. liii mā sinful Philip. ii Christ obedient Man stubburne Math. ix Christ humble Mā proud Iohn viii Math. iiii Christe heuenly Mā wordly Iohn xiii Iohn vi Ma. xviii Ma. viii ii Cor viii Christ pore Man riche Luk. xiiii Lu. xxiii Iohn viii Math. ix Many chr●stians know● not theyr patrone Ignorant wisdome W●thout the cause nothīg is rightly k●owen Rom. ii Lamētacion God sheweth goodnes in differring his wrath Psal. ciii Psal. cviii Lu. xviii Christ draweth man from desperacyon i. Ihon. i. Iohn iiii i. Iohn ii Iohn iii. Math. xxviii The power will of god Iohn iii. No sauior but one Lu. xix Math. ii Mans humilitie Math. xv ▪ A mase o● synne Psal. xviii Phil. ii ii Cor. ●ii God beginneth w t man Math. xvi i. Cor ●ii Rom. viii The teching of the holy spirite IESUS Actes iiii God is onely the helper i. Iohn ii Christ is the onely meane betwene god and man Obiection What maketh mā bold Solucion The promise of Ch●ist Math. xi Apoc. xvii Math vii The giuer The gifte The taker Th● goodnes of God boldeneth his Chosen Zacha. x. Iohn xvi Fayth is euer ne●●ssary Rom. ●iii Rom. iii. i. Iohn iiii ●erne wha● true fayth doth i● man Ose. ii ●phe ii Rom. v. Galat. iii. Iustification b● a Christiā faythe Roma iii. Galat. ii Galat. v. Dignitie of fayth hurteth no w●rkes Marke dililigently with out offence Rom. iii. Rom. v. Iohn iii. Obiection i. Iohn ii Solucion Charitie knoweth not Christ but by reporte of fayth i. Cor. i. Iohn i. i. Iohn ii Iohn xiiii Charitie immediately foloweth liuely fayth Secret obiec●ion A mylde and true solutiō How god sent his son Iohn iii. Philip. ii i. Iohn i. Roma viii The charitie of GOD toward man Rom. v. A godly med●●acion The beautie of the soule Iohn xi●ii The wor●te Uayne B●ynde Unkynde Sina● A christian mans boke Lessons of y e Crucifi●e Pa●ne of hel Ioye of Heauen i. Cor. ii Christes victory Collo ii Sapi. ●vii Dau●d and Christ compared in fight Spirituall Armure Ephe. v. Mat. xxvii Iesus stile Uictory ouer sinne Collo i. Actes vii· Rom. vi vii C●llo ii S●n hurteth not the electe Cōcup●scēce the ori●inall sinne Rom. viii Obiec●ion Solucion A similitude Applicacion of the similitude Uictory ouer the deuell Collo ii Genue iii. Uictory oue● death Phil. iiii ii Cor. i. All thinges proffit the chosen Roma viii The wisedō of the world i. Cor. ii iii Uictory ouer the worlde Iohn xiiii Iohn iii. Rom. xiiii How Christians regarde the worlde A conclusion of the victories Iohn xvii Collo ii Christ is Messias ii Cor. iiii Ro. vii The title of a christian Rom. viii Osee. xiii i. Cor. xv Saluacion by y e Crosse. Ro. iiii ●o xix Ro. viii ●he booke ●f the cruci●ix A presumtuous trewād A man is neuer glut with knowledge The first lesson in the booke Hie. xviii A christien complaynt Math. ix Rom. vi Io. xv Christ is ● fulnes of the god head Col. ii Io. iiii Ro. viii Paules argumēt Rom. v. Christian prayer i. Pet. i. True christians Ro. xii Ro. xii i. Cor. xii Eph. iiii Prayer Luke i. The clergy i. Cor. iii. i. Cor. iiii Math. v. Preachyng ●i Ti. iiii Kyng Henrye the .viii. Moyses Iudge Christēly Bishop of Rome Pharao A Godly wishe A sure lesson Good prechers i. Ti. ii Contencions in Religion The deuil Warre ī religion ●i Cor. i. One truthe Psal. i. Persecutours of the word Math. x. Heb. x. Ga. liiii Math. xi ii Cor. iii. Chris●en libertie Holy workes Few know the true holynes Math. xii Mat. xv Io. iiii Tradiciōs of men Math. xv The worde of god is y e onelye sure doctrine The cause of thestimacion of tradicions i. Cor. xiii Charitie Ephe. iiii A godly wishe Ephe. iiii Gala. v. Ro. viii Christened men Self loue Iaco. i. Worldes loue Simple wisdō in men Mat. x. Christen constātues Math. xi ii Cor. iiii i. Pet. ii Example of a christen man Christen cōtentacion Math. xvi The workes of god offende not the christiā Heb. iiii The workes of mē offend not the Christian Mat. vii Eph. v. The christian profiteth by synne Ps. cxlv weaklynges mislike al thīges Act. xiii Godly Mat. xv Mat. ix i. Cor. xiii mat xxvi Mat. xxi Io. vii Mat. xii Io. iiii Rom. ix A second sorte of weaklynges Ephe. i. Phariseis Lu. xviii Wicked men mislike good thinges Ps. xxxvii Offēce of Gods election Rom. ix Rom. xi Ps. xxxiii Roma iii. Uayne gospellers Actes xiii Gal. v. Roma ii Euil lyuing ●laundereth t●e best profession Psal. xii Math. vii A similitude Math. xiii Applicaciō Prayer Iohn i. Math. xii Psal. i. Readyng of the scripture The worde of God Iohn xvi Math. xii Knowlege wished against ignoraunce Like reason lyke conclusion Good latinistes and euil diuines Forged wrytinges The vnlerned be taught by grace This age requyreth lernyng Wordly children Mat. xxiiii Iohn xvii Gods children ii Cor. v Like garmēt l●●e men Crafty taylors Godes childrē be wise B. of Rome Roma vii· Ephe. i. Sure fayth Roma viii Roma viii Of Godly faythe no euil comm●th Math. xv i. Pe. i. Gods s●cretes Eccle. iii. Collo ii i. Timo. vi Prerogatiue of the s●ripture Similitud Applicaciō Christ is our ●xample Prayer Math Psal. xxxvii The loue of God Euery man attende to his vocaciō Preachers ii Cor. iiii Lay men Ephe. vi Roma xiii Children Deut. v. Seruaūtes Ephe. vi husbandes Ephe. v. Wyues Obedience i. Timo. ii Silence Apparell ii ●imo ii i. Petri. iii. Ouermuch ●ie sight Math. vii Selfe loue A conclusion with an answere to obiections It is lawef●● to bost in god Godly wish Shame hindereth confesc●on i. Cor. vi Math. xxv A trewe ●h●eruing Domesdaye compared to a lawedaye W●lfull syn is y e greatest Apo. xxii Rewarde of sinners Prayer Math. xxv