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
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
tyranny of the Deuyll and extreame death Therfore when that lyfe euerlastinst is begon in vs then we do obaye the Lawe and kepe the commaundementes as it is wrytten I wyl poure forthe on the house of Dauid the spirite of Grace and of prayer ¶ IF I hadde in me all Fayth The thy tâ— obiectyon â–ª and nat loue I am nothinge Which is thus to be answered as before is sayd I coÌ„fesse that loue is necessary but the loue of God can nat be nor be acceptable except fyrst by Fayth we do receyue remissyon of sinne imputation of iustice Euery man maye inuente and deuyse of theyr owne braine a loue of God but the very loue of god which is a perfect loue must be referred to the wrasteling of the minde and to the true motions in our inuocations and perylles Some men there be whiche do doubte whether God doethe passe or regarde mannes necessitie and causes whether that eyther prosperitie or aduersitie doeth chaunce and happen by fortune withoute any prouision and gouernance of God or nay Some men feling and perceyuyng in them selfe the angre and wrath of God doeth in theyr afflictioÌ„s trobles fal down dispairiÌ„ge rayling against the iugement of God Of these great stormes and bytter shures of the mynde preacheth the heauenly voyce comforting the mindes of meÌ„ in the middes of the great waues sourges of theyr troubles with the promise of the Gospel When the mynde of man doth comfort and lyft vp him selfe with this Fayth kowledginge the mercye of god then foldweth loue It is necessary therfore that Faythe doethe go before whiche askethe remyssyon of synne The whiche feyth dothe not leane and depende of our worthynesse or deseruinges Therfore thoughe that loue dothe folowe it is not consequente that for that loue we be iustified but for Christ sake only Men commonly do expounde this word loue of the loue of god and of our neyghbour therfore I haue answered as touchynge the loue of god But Paule in this place speaketh not of the loue of god but of the loue of our neighbour which much lesse can meryte remission of sinne Forgiue and thou shalt be forgiuen Ergo. The fourt obiection By our forgiuenesse remission to other we merite to vs our iustification These wordes be exhortynge to repentaunce as be many suche lyke in the prophettê as Esai the .i. Cap. Cease and leaue you of from doyng euil and lerne to doo good Then shall your synnes be wyped from you The fyrste part of this is a precepte of repentance The second part conteyneth a promise Precept Christ doth not say you shal obtein pardon for your pardon but he commaundeth only that we do pardon and forgiue our neighbour Promise Afterward he doth giue vs knowledge of a promyse which promyse is dependinge of an other thynge than of the worthynesse of our workes what a trouble and vexacion wold it be to our consciences if we shuld thyncke that the pardon of god shoulde depende on the purenes and worthy dignitee of our forgiuenesse pardon to other whiche haue offended vs For be they neuer so well made frendes those which were at variaunce yet remayneth some scarre grudge of the old displeasure Therfore it is necessary some other cause waye of remission of our sin to be sought and so to kepe the true sence and mynde of the Gospel concerning the free forgiuenes of sinne There is also such an other saienge in Daniel The fyrst part whereof perteynethe to pennance or repentance as this Loue and enbrace iustyce helpe the miserable wroÌ„gfully oppressed and defend the church against tyrantes and persecutours The seconde part conteyneth the promise as this And thy sinnes shal be forgiuen thou shalt be heled and made whole of thy infyrmities Repentaunce must nedes be and yet our forgiuenes and pardon must be frely giuen and receyued by Faythe For if the promise shulde be none otherwise a promise than we are worthy depending on oure worthynes then it shulde be made voide and no promise as Rom. viii ¶ Loue is the pryncipall and chifest of all vertuse Ergo. The fyft obiectyon for loue we are reputed iuste I doo denie plainly the consequent the reason is manifest for it wold folowe muche better if you wolde saye Loue is the chefest and godliest of al vertuse Ergo. Bycause we canne not perfourme that loue as we ought to do we are nothing iustified for that vertue If we had the vertues whiche the lawe of god doth require and were without syn then we might be sayde well to be iuste for loue other vertues but bycause of our wekenesse and gret infirmite is far from that parfection of the law not begynnyng in loue as we ought to do therfore the gospel setteth forth an other iustice teaching vs not for our owne vertuse but for some other thyng that is not in vs that is for our mediatours sake the sonne of god to be reputed iust but vnder a condition that by feithe we do assure our selfe that god is merciful to vs for his sonne sake It foloweth that we be by imputation that is to saye bycause it pleaseth hym to impute it to vs of his only goodnes and fauour beinge made iuste nat for oure owne vertues though we seme to haue some beginniÌ„g of them in vs. But if a man wyll demaund and knowe the difference of vertues marke well Fayth Hope Faythe receyuethe in this life remission of sinne Hope is a lokinge and a trusting in dede after that thinge whiche is promised that is oure cleane deliuerance whiche is to come Fayth is a consent wherwith the wyll of man wylleth and receyueth the promise so beinge made quiet and at rest wel setteled in his minde for the mediator the sonne of God his sake And when the wyl is so contented then the hert is at rest and wel pleased receyuyng comfort and gladnes which is the beginniÌ„g of a newe life These motions foloweth Hope and Loue. ¶ Bycause that Faythe doeth make vs certayne that God is merciful to vs we do call and loke for the other benefytes promised to vs. Loue. And so loue doth ryse bicause we do knowledge that God is nat ydle as the folyshe reason of man doeth feyne and that he is our frende and no enmye to vs as the Lawe doeth declare And that he is a merciful father taking pitie of our great affliction calamitie coueting to deliuer vs. Bearing thereto his selfe witnes by an other sayinge I do liue and wil nat the death of a sinner By this way we knowledginge that we are receyued into Grace and our inuocations harde and granted to vs of god We do submit our selfes vnto him and so is kyndeled in vs a certayne reuerent loue and desyre to him ward preferring God before all other thinges Whiche loue in this lyfe is nat brenninge as it ought to be but very weake and colde ¶ They do
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
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
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