❧ THE JUSTIFICATION OF MAN BY FAITH ONLY: MADE AND WRITTEN by philip Melanchton. and Translated out of the Latyn in to this our mother tongue by Nicholas Less of London  
AN APOLOGY OR DEfence of the word of God, declaring what a necessary thing it is, to be in all men's hands, the want whereof is the only cause of all ungodliness committed thorough the whole earth, made by the said Nicholas Less.  Augustinus in Psal. 31. 
Si vis esse alienus a gratia jacta merita tua.   

❧ TO THE mighty AND VICTORIOUS PRINCE Edward by the grace of God duke of Somerset, Lord governor most fortunate of the King his highness own proper person, and Lord Protector of the Realms of England and Ireland, with the rest of the King his dominions on both side the Seas. Nicholas Less of London desireth good health both of body and mind with long continuance therein to the pleasure of the Lord.  
COnsidering and pondering with myself (most noble Lord and very friend of God) the great diversity of opinions not only in this Realm but in all other realms and dominions, risen and sprung for lack of the true knowledge of the word of God, concerning the justification of man, beside the great variance and mortal hatred, not only between man and man but also between Realm and Realm that almost no country, no region, or place, is void of this and such like kind of controversies, to no small destruction of Christians: the matter being in the time of Lent last passed (which was in the year of our lord. 1547. by the King his grace his own subjects before his highness in his Chapel most clerkly and cunningly declared and made open that nothing could be desired more: it seemed to me a thing very necessary and expedient: among many, which have written on this article: according to good and sincere doctrine, to select and choose on 〈◊〉 doing: whose labour and pains should seem to me so fruitful: whose reasons so pl●●ne, so meet for the capacity of all men to be perceived and understanded: that for the common profit and learning of all men (which are willing to know and learn the truth): it should seem to me no labour, no pain, but great pleasure and comfort, to translate it into this our mother tongue. That like wise as they have been instructed and taught by the lively voice of godly and learned preachers: so they may being at home in their houses, certify and confirm their own conscience, every man as God will give him grace to receive it.  
¶ OF the which article of justification: for as much as there be three sundry opinions and minds of men, so divers so contrary and different one from that other that almost no blak●i●s more contrary to white, being no likeness of similitude and agreement in them every man for his persuasion with to the and nail strivinnge and contending: that almost the whole some of our belief is now come to that case that it is nothing else but a bare contention, it is needful (I say) therefore that there be set abroad to all the king his most loving subjects in writing some perfect instruction (all other fantasies and opinions said aside (wherein being learned they may know certainly whereto they may-stycke and confirm their minds.  
¶ There is one kind of men which contend that by their own works and merits, they are justified, to whom their saviour and redeemer is of none effect and serveth for no purpose except it be to their condemnation, because they do refuse so gentle and loving a saviour, making and devising to themselves, every man after his own fantasy a sundry saviour and redeemer, some one thyngesome an other. 
Papists, jews.  The which sort of men are the foul and stinking papists, and also the jews. Of the which twain the jews are least to be blamed: for as much as the papists professing the name of Christ do utterly deny Christ in buying and selling the salvation of man: none otherwise than judas did buy and sell his master. I fear me, that like mischief will happen to them, as did to judas, which for sorrow most desperate, went a 〈◊〉 ●●●●ed himself. The Lord give them g●●●● to repent while they be in the way. And as for works they do drown men's conscience in them so much, that without they do them as they be prescribed there shall remain no hope of salvation: more ready to drive men headlong into desperation, than to any trust of the blood of Christ. The jews are no jews in comparation to these. They have the Scriptures to serve for their purpose at the least they do make them to do them service as the devil, what time he tempted the Lord. If it would please God to open the eyes of the jews, that they might behold and see the light of the right Messiah, which is come all ready to us: whom they yet look after, they would detest and abhor these foul cancers they would not know them to be any of the flock of Christ: but of Satan: to whom they do service of whom they shall be rewarded.  
¶ An other sort there is, to whom Christ is somewhat more beholding not so openly malicious as they be: but no less dangerous, for as much as they do come more under colour of virtue. At whose hands Christ loseth not all his labour, being allowed as yet for half a saviour. Our salvation being cut of in the mids: that one half to Christ: and that other to their own works ascribed. 
Hypocrites  These be the holy Hypocrites which perceiving and seeing the light of the Gospel so shining abroad all the world, that their abominable traytery to God can no longer be hid, do now at the last mitigate and suage some thing that great and foul error, wherein they made Christ to lose all his labour, all his pains, all his bloodshed as much as lay in them. They do sauce it (I say) with Sewgar: they do mix Honey with Poison to beguile the poor souls the more craftily and subtly, saying that with works and faith together they must or justified, so that from our justification in no case they will exclude works: for none other purpose, but to maintain and hold up the filthy dignity of those works which they have invented by their own brains for lucre sake The word of God, 
The word of God is treacle to the soul.  which is the most finest treacle that may be: can not chose but expel this deadly Poison from the heart of man.  
¶ T● third sort knowledging and confessing Christ in his own kind: that he is the only saviour, the only redeemer, 
True preachers.  our only mediator and advocate, which showeth to his father in our cause his bloody pains, which he hath suffered and passed for us these men do teach that only by faith every christian man is justified in the blood of the Lamb, which is Christ. Nat there by excluding repentance and good works from our life: 
Good works.  as the papists, and hypocrites do continually bark and blaspheme: but excluding them from the cause of our justification, 
The cause of our justification.  which cause is only Christ and his merits These be those men which would fain that Christ had his right and his honour not minished: these men will and teach him to be a whole saviour: not scanteled, mangled, peced and botched Of these sort of new learned men was john baptist: 
john Ba●tyst.  which for all that he taught the people repentance and knowledging of their sin, yet for all that he declared, that all that would not serve them, did they never so much, showing to the people with his finger him which should be their saviour, which came down for none other cause but to take away the sin of man. If there had been any other thing beside him, wherein our salvation should consist: he would not have said, behold the Lamb of God which take the away the sin of the world, he would have been well aware of it: he would not have spoken these words so plain to be any manner of occasion of heresy or division, he would have said: look, yonder is he, which may do much in this cause: he shallbe a great part of your salvation: but yet take good heed and trust not to much to him: 
john fyrs● preached ●●pentaunce● afterwards the Gospel  trust to your works also or else ye may be deceived. This or such like oration would he have made to his hearers. But he was well assured of the contrary. And therefore he showed to them their sin, that they might see and abhor their abomination of life: their filthiness of manners: to the intent they might be the more apt to receive comfort of the Gospel: which is the glad tidings. And so after he had rebuked them of their sin: with like counsel to repent and to forsake their unhappy lewdness: then he taught them the Gospel: that ●hriste should take away the sin, not of one or twain: or of a few in number: but of all the whole world. To this brazen wall he commanded them to lean hard: which is unable to be broken. If he had spoken these words within these few years in London, 
Smithfeld ●ger san●uinis.  I think not the contrary but smithfield would have been to hot for him: he should have learned, what it is to roast a faggot, he should have been taught to know: how judicare came to Crede for his true preaching.  
¶ Thus the people being taught iii manner of sundry ways: every teacher having his patron: his head: his bearer: having and making the Scriptures for their purpose: how is it possible (most noble and Godly disposed Lord) that the poor and simple people should be in an unity, 
Diversity ●f preaching causeth dys●orde.  concord, and love. How is it possible the cart should go forward when the horse drawers do pluck and draw sundry ways. What time shall a ship be brought to her voyage end, if every mariner stirreth a contrary course: what time would it be or these four persons should meet, if the one goeth East, another West, the third north, the fourth south: we must all go one way: we must keep the king his high way, not turning into by paths and lanes for losing and going forth of the right way, which is Christ We must keep all one course to the port of salvation.  
¶ I do offer therefore: & exhibit to your grace the mind, judgement and sentence of that noble clerk: and Godly divine philip Melanchton: 
Phylypp Melanchton.  a man for his intolerable pains and sweat, in setting forth the word of God sustained by him: worthy to be had in most high estimation: touching the article of our justification: by me translated forth of the Latin into english: by him so plainly: so openly set forth, his arguments, reasons, examples, and authorities being so many and so manifest: that every ploughman, which can find in his heart to learn to know to whom he shall cleave for his salvation: may with no great pains ye in passing of his time come to the knowledge: whereto he shall stand and stick to for his salvation. Whose doctrine in all matters: and specially in this, i● so conformable and correspondent to the Scriptures both old and new: not writhe nor wrested (as shall appear to the readers) that I think there be no man, which can be so perverse and malicious that can find any fault therewith. Except he will deny utterly Christ to be Christ and the Gospel to be true. If there be any such (as there hath been in deed: and I fear me there be many: which loving the devil as well as the Gospel will put away their servants: if they may know that they do but once smatter thereof) such I would wyssh to be banished forth from all men's company: such would I desire to be in low authority & rule: that they might do little harm or none, I would wish (I say) that God of his infinite mercy would open their eyes that they might see the light of their salvation that their eyes should be no more bleared with the fantasies and authorities of men.  
¶ This work because the learned as well as the unlearned might be full instructed and led as it were by a line to the perfect knowledge and understanding of this proposition. Only faith iustyfyethe. Therefore it is divided into four parts.  
¶ The first containeth the declaration of this vocable and word justice how it is taken in the Philosophers and how with the Gospel, and what they be both in effect, showing what the law of God doth require of us: and what we can perform of our own selves. And at the last what remedy by what means is to be had for our infirmity.  
¶ The second part doth teach the right understanding of these vocables and words. The law, the Gospel, Sin, justification, Grace, and faith, how and in what manner after the sincere doctrine of the Gospel every one of these vocables must be taken. The blindness and ignorance whereof: hath brought so great darkness into the world: that the clear brightness of the Gospel could not be perceived: but made dark, cloudy, and so misty that men had no list to have the word of God in their hands, as a thing most asperous and bitter and fore from all comfort. The which thing did cause the ungracious and perverse manner of interpretation of the said vocables and words contrary to the right sense and meaning of them. The right understanding and meaning thereof perceived and known: that which seemed before dark and cloudy, shall appear now bright, shining, like the son as clear as any Crystal: that which was hard and rogged: shall be found soft and tender: and finally, which seemed to be as bitter as Gall, shallbe more sweet than any Honey. So great an all teratyon shall the word of God bring with it.  
❧ And because that the papists do beat into the heads of the simple plain and unlearned people to stir them to the hatred of the word of God, saying and beating their hands that these new fellows they do teach no good works: they bid you do no more but believe, and you shall be saved, live you never so licensiously, so lewdly. To convince them therefore of their most devilish malice and open slander in the third part he speaketh and teacheth good works, what works, and how they must be done, how they shallbe pleasant and acceptable to God. The which works he calleth a Christian man's obedience, 
A christian man's obedience.  which cometh necessary after faith. In the which part he showeth how venial sin is to be taken, and what sins they be which maketh us destitute of grace and the holy ghost.  
¶ In the fourth and last part, like a most diligent schoolmaster, be setteth forth one after an other all their Sophistical cavillations and crooked arguments, where with they might deceive and beguile a right good clerk that both you may know what they be, and how they are to be dissolved and put away, which thing shall be very necessary to be marked, that when men do hear them in their reasoning wryenge and wresting the word of god, they may stop their mouths with the right understanding of it, that at the last they shallbe ashamed to bring any more such dirt before men. At this point this Godly clerk finisheth his work very profitable and necessary for all men. The which work I would exhort all men to read earnestly and to mark the authorities of the scriptures, by his Godly labour gathered together for the use of other men. that they may have them at all times in a readiness, to ferche them forth of their breasts as it were shafts out of a quiver to serve their purpose to the maintenance of the true word and glory of God against the whole rabble of the Papystrie.  
¶ In consideration therefore of the most propensed and ready good will and favour, which your grace alway hath borne, and doth bear still to the most heavenly word of God, and to the furderars thereof. I could devising with myself find no man more fit, to whom this treatise should be dedicated and given better than to your grace. Whose natural inclination to all goodness to be very Godly, the most lucky and prosperous successes of all your affairs (the Lord declaring his especial favour and love to your grace ward, that again in his defence you should have a strong stretched out arm against his enemies) do give so true and manifest evidence and testification, that all Christendom speaketh most honourable thereof.  
❧ To the which work of justification I have annexed and set to, a little matter: not unfruitful, I trust, called an apology or Defence of the word of God, declaring and proving how needful it is that the word of God be in the hands of all men and common for all persons, showing also what great inconvenience cometh by the lack thereof, being the only cause of all the detestable enormities and vices which are wrought and committed thorough all the world. Wherewith as with an apple of mine own tree most lowly with all reverence I submitting myself unto your grace do present and give, trusting in the Lord that according to your old accustomable gentleness, you will with no less good will receive and accept this mine enterprise, than it was with a most pure and loving heart offered up. Whereby I am surely certayned of ii commodities thereby received. first that the pureness and sincerity of my heart to your grace ward is hereby declared and also accepted. secondly that all they which shall receive any profit of this translation, shall most thankfully next to God ascribe the occasion thereof to your grace, whom I beseech the Lord long to preserve to the safe tuition and good governance of our sovereign Lord and virgin King, and to the comfort of all the realm, and discomfort of all those which are Gods and his grace his enemies, and specially to the furtherance of the word of God. Whose excellent Majesty I pray God many years to continue with increase of all his Godly gifts, that his grace may spring and grow of a lyltell sweet tender plant to be a strong old tree with many goodly and comfortable branches.  
❧ AMEN.   

☞ THE JUDGEMENT OF PHILIP MELANCHTON concerning the article of the justification of man which is by faith only.  
IN MY BOOK Entituled the common places of the scripture, my mind and intent was to declare and make open with all simplicity and plainness, as nigh as God would give me leave, all that the Prophets, and Apostles have written and taught, concerning the article of justification, intending now the self same thing because that that kind of matter is most peculiar and proper unto the epistle of Paul unto the Romans purposing in some places thereof to speak more plainly.  
THE Philosophers do call, justice, a certain Obedience universal, as touching to all virtues, (that is to say) an outward honest discipline, the which a man by his own strength may and can perform. The which justice, 
justice of works.  Paul doth call the justice of the law, and the justice of works. We have often times declared to you that God willeth and commandeth that all men shallbe bound and as it were tied fast with an outward honest discipline, as Paul witness the saying. The law is made for the unjust, and the Lord doth punish those which be offenders and breakers of this discipline, as be those, which are swearers, periurous persons, blasphemers of the Lord, seditious, manquellers, whoremongers, thieves, and liars. It is true that Arystotle sayeth. Neither Hesperus, nor yet Lucifer, the night and the day star are not more beautiful and goodly, than justice, that is to say honest discipline. It is forsooth a good ornament of man being no thing in the world that this weak nature of man can or may perform more excellent than this. But yet for all that, we must be certainly assured, that this discipline can not by any means satisfy, and perform all that the law doth require, 
Our outward works are not perfect.  as the very law, but that this discipline, is nothing else but as it were a small shadow of the law bearing thereto witness excellently Paul, the 2. 
what is to behold moyses under a veil.  Corinth. 3. Cap. saying these words. The jews do behold and look vpo● Moses with a covered face, vnde●vayl, that is to say, not having the very law shining in them, I do mean the knowledge of God, and a perfect obedience, such I say as can be no more required, but only a few outward works. The law of God doth ask at our hands, 
No man for hi● works is just before God.  not only extern and outward works, but also a perfect obedience, whereby it is easy to be perceived that no man can be just before God, that is to say accepted for the outward discipline, as the said Paul witnesseth plainly, by the works (sayeth he) of the law, no flesh shall be justified. The which saying doth minish, nay pluck away clean, the commendation and praise of justification not only from ceremonial works, but also from moral works, speaking of the whole outward discipline. And where as the Philosophers and laws human, do dispute and reason of this outward discipline, which is the covered face of Moses, they do not search how, or which way a man may be just, that is to say accepted be for God. Furthermore we may not compare, and set together, as of like estimation, the sentences and minds of the Philosodhers with the holy learning and teachings of Paul. Let this carnal justice have his place. 
What rule beareth this outward justice of the Philosophers.  That is to say, let the lewd wicked and carnal people be bridled and plucked in with this outward discipline. let the teachyngꝭ of the Philosophers be in the mids of the great multitude of the people, let them behold the face of Moses covered not ascending up into the mount unto God Let Origenes and such as be of his sect continue still among the blind people, 
Origen.  not beholding the clear and open face of Moses, teaching and preaching none other but a carnal outward and fleshly justice. For as much then as the natural reason of man can not see by what means, nor how, we should be reputed just before God, the Gospel prechethe an other kind of justice, 
The justice of the Gospel.  not known to man's reason, but revealed and made open to the fathers, first by God himself, and afterward by his Prophets more and more declared, and last of all by Christ himself and his Apostles manifested to the whole world Therefore john said: God no man did ever see but only the son of God which is in the bosom of the father, he hath declared him to us. As though he would say, this will of God that God would forgive freely, and give life everlasting for his sons sake, no creature, no re●son human could attain to understand and perceive, but only by his son manifested and declared. Of the which most marvelous and excellent benefit, Paul preacheth, whose saying briefly in the declaration of the epistle I intend to expound and declare, ye and Christ his self, as it becometh him, which is a cunning crafts master, in few words comprehending the whole sum and discipline of the Gospel, commanded his disciples to preach repentance and forgiveness of sin in his name. 
The total sum of the preach is of the Gospel's is repentance and fo●gyuenes of sin fo● Christ sake only.  By the which words you may perceive that the ministry and office of the Gospel is first to reprehend and rebuke sin as witnesseth our master christ saying. The holy Ghost shall reprove you and rebuke the world for sin. etc. And so the mind and conscience of man, recognizing and knowledging of old his sin, and for that, the dreadful anger and wrath of God, 
Repentance  then is moved and stirred with no counterfeit and feigned fear, but with most heavy tears and sorrows (that he quaketh again) which with heavy and deep sighs, being once perceived and felt, the Gospel doth lay and set before him that thing which is full of all comfort uttering and pronouncing that voice which is proper only to the Gospel, which is the promise of Christ his benefit, declaring the son of God to be the mediator, after that manner that john did set him forth and describe him, saying. Behold and see the Lamb of God, him I say which taketh away the sin of the world. He commandeth you to be certainly assured and persuaded that for this mediator his sake, which is the son of God our Lord jesus Christ we do obtain remission of our sins: being imputed just not for any of our works or merits but freely by faith, that is to say, when we do believe without any wavering that we do obtain those great benefits for Christ his sake, 
when do we obtain remission of our sin by whom and how.  when we do life up ourselves standing upright, being underset with this faith, looking on no thing else but on Christ, then do we obtain remission of our sins, and are reputed just, that is to say. God for his mercy sake doth accept us, and sendeth into us the holy Ghost making us the sons of God, and heirs of life everlasting. Bearing thereto witness john. 1. cap. He gave to them the pour to be made the sons of God, to them I say which do believe in his name. These thing are plain and easy to be thoroughly perceived, and most fytteste for the use of our consciences, 
david.  as by divers examples may appear. david being a king for his abominable Adultery committed and murder, being accused of the Prophet: did feel in himself so great torment and fear, that he was not able to stand under it, but was borne down to the ground, the torments of his conscience were so heavy, whom afterward the Prophet comforting, with this voice of absolution, did lift him up as it were taking and lifting him from the ground by the hand, said. 
The ryght● manner of absolution.  The Lord hath taken away thy sin. Thou shalt not die. At the which voice david did believe his sin to be forgiven not for his own dignity, 
The faith of david.  deserving or merits, but freely for the mercy of God his sake. And so he was thoroughly taught and learned, that the deliverance from sin and death is promised for the saviour sake, that was to come, believing steadfastly, that Christ should be the only oblation and sacrifice for the sin of man. As the psalm bearing witness sayeth. Thou art the priest everlasting. etc. with this faith david steyinge and bearing himself up was made just: that is accepted before God to everlasting life. 
what/ and how is this word just, taken with the scripture.  Luke also. 7. cap. The woman came weeping to Christ knowledging her sins, and heard of Christ: go thy way in peace, thy faith hath saved the.  
☞ SO these two motions fear and faith are set forth and described in our conversion. 
Fear and faith are together in our conversion.  The which fear, men use to call contrition: which, (believe thou verily). can never merit remission of sin. Nay except thou be propte up with faith, thy mind being oppressed and overwhelmed with tears, heaviness, & fear: than must needs run headlong to everlasting death. Even so did saul and judas perish for ever: 
Saul. judas.  not comforting themselves in the mids of their anguish and sorrow: with faith and knowledge of the mercy of God. And this is the sense of Paul his saying. The law causeth anger and wrath that is to say the law driveth into thy stomach and heart, horrible terrors and fear: such as the psalmist describeth. And Ezechias also: saying. Like as a Lion hath crushed together and broken all to powder my bones. These torments except that faith doth comfort, and gently life up the minds of men, looking and beholding only the promises of Christ: and so (as it were) holdeth Christ fast should bring them into utter destruction and everlasting death. These battles. 
Contrition or sorrowfulness without faith driveth into desperatyo●  how huge and great they be: we may learn in the psalms: beholding how great a battle david stroke with himself when he cried. Lord do thou not correct me: nor rebuke thou me in thy fury. Have mercy and compassion on me. There is no man among the dead creatures that can remember thee, nor yet in Hell any that can praise thy name. Cast me not among the dampened creatures, which do burn in horrible and everlasting hatred of thee: and curse yt. Let me not be thrown into the company of thine enemies. And also psalm. 41. O my soul why art thou sad and heavy: why dost thou thus trouble me. Trust and put thy confidence in the Lord: for yet I will laud and praise him.  
❧ OF such kind of fight and battle Paul doth speak, 
The law doth fear the conscience.  not of swine's flesh only and such other like rites and observations. He crieth out aloud saying. All men are under sin In the which words he preacheth fear unto us. But afterward he doth show Christ saying that we are justified freely by faith. And that we may perceive and understand, that he speaketh not of an idle thought or cogitation of the mind but of a strong faith, 
Faith.  which doth fight with the fearful torments of our conscience, he doth say furthermore. Being justified by faith we have peace, and attomment: and free passage unto god.  
¶ For as much then as this sentence of Paul doth agree so well with the teachings and preachings of the Prophets. What frowardness is it, to give to Paul an other clean contrary understanding or sense?  
❧ Furthermore I do say that for as much as this sentence by me rehearsed concerning the conversion or renewing of man: and of our justification is so plain and manifest (the use whereof is here in this world, while we be in this life) being the firm, steadfast, and immutable sentence and mind of the Gospel declared and made open to our fathers: I can not tell well whether the great blindness of Chryst his adversaries is more to be bewailed and lamented: than the froward, crooked, and way ward stobbornesse of them is to be most beynyouslye of all men detested and abhorred in that they do reprehend: nay utterly condemn this good: true, and right interpretation.  
¶ AND here I do most heartily desire and pray all virtuous and chartable men diligently to expend and mark, what on both parts may be said and alleged. Our adversaries do confess, that there must needs be terrors and torments of the mind: but as concerning faith they be of a contrary opinion. They be content also, and confess the historical knowledge of christ: but as touching the remission of sin, 
An objection of the adversaries.  they do bid and command: that men should not have to much confidence: but rather to doubt. And if perchance a man doth obtain the remission of sin (say they) it is not for faith sake, but for thy merits. By the which words they do utterly extinc and abolish the light and comfort of the Gospel, which teacheth us that for Christ the benefit of remission of sin, is obtained. Being thereto (to make us the more certain and sure) added a promise, where God commandeth us both to give trust, and also to clean steadfastly thereto: as men thoroughly persuaded, that that same promise doth pertain to us. That this is the true, and sincere meaning thorough out all the Gospel: will we, or nill we, we must needs grant. For Paul his self doth refute and reprove that foul & erroneous opinion of dubitation or doubting whether thy sin be forgiven the ye or nay, 
¶ The promise must be received by faith.  saying: that the promise is none other way to be received but by faith: Rom̄. iiii. cap. And therefore by faith freely (saith he) that the promise may be made firm and out of all doubt. He commandeth also that we should give and ascribe to God only the praise and commendation of all verity and truth. Likewise as Abraham did not doubt with any mistrust, and john 1. the .5. cap. Who that doth believe in the son of God, beareth witness in himself: who that doth not believe God, he maketh God a liar. etc. Ergo, when we do say, that by faith the benefits of Chryst are obtained, we must needs understand that we have them for Christ his sake. To the which promise of God there is no remedy but we must give our whole assent and consent and full belief, that god for his sons sake will perform all that he hath promised. Wherefore faith doth not signify only the knowledge of christ hystorycally: that is to say, that christ was borne of a virgin immaculate, that he lived here in earth most poorly: that he preached: that he fasted and prayed: that he was betrayed to the priests of the jews: that he suffered most sharp and bitter passion and death: that he did rise again the third day from death to life: and such other like things as are contained in the history. But faith doth signify also a strong and steadfast confidence and trust in the mercy of God promised to us for christ his own sake, to us (I sa●) consenting and agreeing to the promise of God. Such a faith Paul doth require of us as believeth with heart and mind all the articles of the Crede which is our belief that they be true, that is to say: that for the son of God his own sake, which did suffer and rise again for our sakes: we have the remission of our sin given to us freely. For unto this article all other articles which by order are set before in the Crede, 
The final cause of our belief.  are to be referred, as unto the final cause of our belief.  
¶ Wherefore the contrary part rehearsing in their daily devotion and prayers this article of our belief (I do believe the remission of sin) doth show and declare: how their own selves doth not consent and allow that thing which they do pronounce and speak with their own tongues in their prayers. In that they command to doubt of the remission of sin, their own lips declaring the contrary: that we should not doubt but that we have remission of our sin. I do know divers men, which by the comfort only, which they have received of this article contained in our Crede, have clean cast away the most damnable doctrine of the Monkyshe and popish sort, concerning dubitation, and merits, committing themself all together to the comfortable promise of christ our most merciful Lord.  
¶ But for what cause I pray you, is this word freely which is called in latin gratis, 
freely.  only added by Paul, & not these words also (by our works) but for christ his sake. About the which words, not only the consciences of men, but also the Prophets and Apostles have spoken largely. It doth comprehend in itself ii things most highly to be noted. It doth exclude all meriting of ourselves and our own deservings, setting as it were before our eyes the deservings and merits of christ. In the which place specially above all other is to be observed and marked the dreadful anger and wrath of God against sin, 
The great wrath of God.  in so much that no kind of oblation or sacrifice could pease and suage his wrath, but the death only of his own son. 
The unspeakable love of God.  On that other side the greatness of his love toward us is declared in giving his only begotten son for our sake, which was an exceeding love far passing all other loves. The which both as well the wrath of God as the love of him (together) we must comprehend and hold fast: what time our consciences being in the conflict and battle against sin, are most sorrowfully pained and grieved. To God must we lay for us the merits of Christ, 
what law must we wage with God.  for whose sake we must both ask and surely trust, and look for pardon: not for our merit's sake In this point consisteth the whole end of this conflict and battle. The mind being in great fear of the wrath of God doth not seek to know whether God will be merciful to them which have sufficiently merited, and can show many godly deeds and other gay virtues. For that thing the mind knoweth well enough without any question that is to say, that God is good and merciful to them, that are worthy and without sin for the knowledge of the law, which we do bring into the world to us (as soon as we are borne) doth teach us that God is good and merciful to them which are good, it is not that thing which the mind and conscience seeketh after, but an other manner of tring, that is: whether God will be merciful to the unworthy, and to the sinner, ye or nay: wherein this word freely, doth declare what difference is between the Gospel and the law. For the law doth teach that God is good and merciful: 
The law requy●●●●e our own worthiness.  but beside that it doth set forth a condition of our own worthiness and merits: saying, that god is merciful to them which are without sin, or which be least defiled therewith. As for the Gospel it doth remove and put away the condition of our worthiness and merits, bearing witness that God is reconciled again to us freely for the merits of christ his own sake: and not for our meriting: considering that this faith: that is to say the sure confidence of the mercy of God doth lean and depend only on Christ and his merits. We use otherwise in the Scripture in the stead and place of this exclusive (freely we are justified by faith) to speak after this manner, 
Freely by faith, only by faith/ and by faith we are justified is all one.  saying. Only by faith we are justified. The which word, only, doth not exclude all other kind of virtues and good deeds, that we should not do them. But it doth remove from our minds that damnable opinion of hope and trust in our merits and the condition also of our own worthiness, excluding it clean and shutting it forth from the cause of our justification or acceptation to God, as here after I will speak more largely. And verily it is all one thing to say: By faith we are made just, and by faith we are made just freely: And by only faith we are made just. For it could not be called faith, if our confidence were set in our own worthiness and merits as the papists do dream. Faith is clean banished away: if I should think that God will be then merciful to me, 
On what thing dependeth our faith.  when I have done works enough, and merited sufficient lie, it followeth therefore that faith can depend on no thing, but only on the promise of God, which promise doth show to us christ, for whose sake the father hath promised that he will with our any fail be merciful unto us.  
¶ ALSO when Paul (in reasoning this matter) doth demand whether by faith or by works we should be justified: 
The mercy of God and our worthiness are contrary.  he doth mean by that word faith: the perfect trust in the mercy promised for christ sake: the which trust of mercy he doth lay against and as, clean contrary unto our worthiness. As though he would say to the these words following. How dost thou think that thy sins are forgiven thee, and that thou art made the child of God, for the dignity and worthiness of thine own works virtues & other good qualities, or else by the most tender mercy of God only for Christ sake. Therefore truly he doth exclude the dignity of our works, saying, that by faith we are justified.  
❧ WHEREFORE without doubt this sentence is exclusive and barring of all our worthiness, when Paul saith By faith we are justified: that is to say not for our dignity and desert: so that who that will truly judge and dame on this thing, may easily perceive, that it is all one thing to say. By faith we are justified: by faith we are justified freely: and by only faith we are justified. Thus much have I spoken that the phrase and manner of speaking of these words might be perceived and weighed diligently. But how so ever we do use our speaking and words: let us take heed and beware, that the thing and matter itself be not confounded, and made dark: but that this sentence exclusive of all worthiness: may be kept in his right sense far from our free acceptation, whereby we please God the father for christ his sake. For that maketh the difference between the law and the Gospel as I have said. Therefore I have spoken of this word, freely, that the virtuous and Godly may consider, 
Our merits must be repelled from our free acceptation.  all merits to be taken and cast away. Nat to make us to be the more idle in well doing abstaining from good works. But to make the promise certain, which promise should be uncertain if it should depend on the condition of our merits, and to render to Chryst the honour due only to him, beside that it maketh us see and understand, that all our deeds, be they never so glorious, are never able to attain to the perfectness of the law. For faith doth spring forth of the word of God: that is from the Gospel: 
From whē● cometh faith.  which Gospel is the promise: wherein the benefit of Chryst is both promised to us and also exhibited. For the wit, and reason of man, by itself could never come to the knowledge of the remission of sin: if God had not opened his will in a certain word, or a certain promise to us.  
¶ WE must also be certainly assured that this promised of the Gospel is universal: 
The promise of the Gospel to universals.  wherefore it is most necessary of all thing that good and Godly men be informed thereof and taught that it is so: because, that feeble and fearful minds, and weak consciences, be always with these ii questions cumbered, of worthiness, and of election, as by example.  

worthiness  ¶ first they doubt whether that God will receive to his mercy those which be unworthy, 
election.  or nay. On that other side in case that they be worthy, they do mistrust and think, that God hath chosen certain special friends whom he favoureth above other willing to bestow his benefits on them. They do fear also: lest that those benefits do not pertain to them, doubting that they be not of the number of the elected. And thus the reason of man hangeth as it were in a pair of balance, wavering hither and thither in doubt fullness and mistrust of the will of God. For the philosophers be of that opinion that God doth favour and love a few in number, 
The blind opinion of the Philosophers ●onceruynge election.  of those which be noble men, governing and prospering their affairs in especyallye at ou● all other, all other kind of men neglected and not regarded. And this is the mind of some men concerning predestination (as they call it) which foolish and weak opinion of man the heavenly voice of God reprehendeth, In this point dyfferethe the Gospel from the opinions of the Philosophers, and from the law, 
wherein doth the Gospel differ from the law.  declaring to us after an other manner of fashion: the will of God, than the law doth set forth to us, shewing and teaching that God willingly doth receive to him, ye those which be unworthy, offering to all men his spirit with this condition, that they do believe steadfastly in the promise.  
¶ WHEREFORE let all christen men learn to know that the promise is universal pertaining to all men, as witnesseth many sayings in the Gospel, as. Come you to me all that labour and are burdened. And to the Romans the iii. cap. The justice of God thorough the faith of jesus christ in and on all men which do believe. And to the Romans the x cap. The self same Lord of all men, and rich for all men. Let us therefore under this general and universal word comprehend all and every one of us together jointly and severally: believing that no man is excluded from the promise which pertaineth to all men indifferently. 
predestination.   
¶ WHEREFORE in our communication of justification we have nought to do with predestination. We must begin at the Gospel: which first rebuking sin doth afterward extend and hold forth to us, the grace and pardon promised for christ his sake: and that freely: so it be received with faith. Look we up therefore all and every one of us, on this general word, taking good heed that we be not with the speculations and reasoning of predestination separated and plucked away from the promise. 
By what way is the will of God searched.  For the will of God may not by any man's blind reason, but by his own word only be searched, judged, and deemed. And likewise as the promises be general, so do I understand this saying. God willed all men to be saved: the which salvation in his promises he doth offer to all men. But man's foolish will in those things, which they will not believe doth repoung, and goth against the promises. And contrariwise those which do hold up and underset themselves with the promises, they do not doubt, but that the benefits of christ doth pertain to them, and be theirs, because they will not make God a liar. So that when in receiving of the Gospel, they do erect and coragyously life up themselves, comforting them therewith. Then worketh the holy ghost effectuously in them thorough the voice of the Gospel, according to that saying. Faith is by hearing. And to the galatians iii cap, that we may receive the promise of christ by faith. And thus when the sick, feeble and fearful minds be comforted, helped, and made strong by faith then do they receive the holy Ghost. The which is the true conversion, being called in the Gospel the regeneration or new birth, containing in it three things most notable, and for us expedyente. 
Remission of ●ane ou● iustificatio● and the gi●● of the holy Ghost a●● together 〈◊〉 our conversion.  Remission or forgiveness of sin. Our justification, that is, that we be accepted of God and imputed just. Thirdly the gift of the holy Ghost with life everlasting. I have now spoken of the sharp motions, torments & terrors of the conscience, and also of the comfort which we do receive by faith. Where fore this sentence of Paul is to be received of all men, being not entangled with foolish and idle questions, but plain, open, and agreeable to all the preachings and teachings of the prophets and Gospels, giving us knowledge of great and weighty matters, which good and Godly men in this life by experience do find true. The knowledge whereof is so necessary to the church, that nothing is more.  
¶ NOW therefore I intend, with as few words as the matter will give me leave, to make plain and declare unto you, what these vocables and terms following do signify. The law, Gospel. Sin, justification, Grace, and Faith.  

Law.  ¶ THE Law from the Gospel doth differ no small thing. For the law is a doctrine by the which we are taught and commanded of God what manner of men we ought to be, what things we are bound to do and observe, and what the contrary. And albeit that the common weal of Moses is utterly extinc and now nothing at all, yet the moral law abideth and remaineth still, being at all times one thing that it was at the beginning. The knowledge whereof we are not so soon borne, but we are endued with it. 
The law of nature.  For God would that some knowledge should remain in man natu● to know and perceive what is sin: beside that, at all times the voice of the law doth rebuke sin what time it preacheth repentance. Which thing Paul well perceiving was induced to say, by the law is the knowledge of sin Nat meaning and speaking only of the ceremonies, but also of the moral laws, and of the commandements accusing alway at all times all manner of men. We may not reason of the divine law of God as we do when we do talk of a moral law, and of the manners of a civil life.  
¶ FOR the civil life doth require but an extern and an outward discipline only that we might outwardly appear honest and just. 
civil life  
what doth the law o● god requir●  But the law of God doth require a perfect obedience, both an inward and an outward as well a spiritual obedience to appear just before God: as a corporal in the outward obedience of the laws, where to beareth witness the commandment. Thou shalt love the Lord thy God with all thy heart. And so Chryst his self in Mathewe .v. cap. doth expound the law.  
¶ FOR as much therefore as the nature of man being infected and corrupted by the natural corruption and disease of sin, which did spring from Adam, can not possible perform a perfect obedience, the law declareth the wrath of God against sin accusing and condemning all men (christ only except) which hath delivered us from the malediction and curse of the law. He hath delivered not only the jews and all other which lived after the law was given forth, but also the fathers, which were before Moses. Wherefore it doth follow that these fathers, 
The fathers before Moses were saved by their trust to the promise.  which were before Moses were under a law And so being accused and brought into great fear, had utterly perished, if they had not styckt and cloven fast to the promises of christ. For whose sake they knew well they should be delivered from sin and death. These worldly, politic, and cyvyl wise men, peradventure will deride and make a mock at that we do say, that the law of God doth require a perfect and an absolute obedience: and that we do say that no man can satisfy and perform all that the law doth require of us because that naturally the great blindness, ignorance, and contempt of God is so rooted in us, which doth seem and appear to the Philosophers and to them which do use their judgements after the wordly fashion nothing else but folly and madness. But how so ever they do take it, I do assure you that the Prophets and Apostles mente none otherwise than I have declared to you, Therefore the prophets will, that men do know the greatness of sin: because they do not know God in deed as they ought to do, no nor glorify him as witnesseth Paul. This ignorance and contempt of God is the sin which the Prophets and Apostles do show and teach to be the cause of all our calamities and miseries, 
The ignorance of God is the root of all mischief.  wherewith this weak and feeble nature is oppressed they do teach (I say) that we should seek the true justice and deliverance from sin and death freely given by christ. As touching all other things of the law that I might now speak of: I do refer and send all them which are studious and desirous to know them, unto the book of common places of the scripture which I did write and gather together. Wherefore now I will speak of this vocable Gospel.  

¶ Gospel.  
THE GOSPEL DOTH preach repentance, 
The promise of the Gospel is not to be joined with the promise of the law.  promising forgiveness of sin and life everlasting. The which promise we must be ware that we do not joint with the law. For though the law hath certain promises annexed to it, yet they do differ and vary much from the promises which are peculiar and proper only to the Gospel, for the promises of the law are promised condicionallye, requiring a perfect obedience, as witnesseth the first precept, (The Lord saying I will be good to thē●hat love me with all their heart. Where as the promise contained in the Gospel doth declare to us the remission of sin, our justification, and life everlasting freely without any condition of our merits and worthiness, but for Christ sake only. No man's voice or tongue can declare this great benefit, which the Lord thorough his son jesus Christ doth bestow on us, that is to say: that the great blot of sin by h●s blood scraped and rasshed forth, and death utterly vanquished we may have the fruition of the sight of the Godhead in everlasting life justice and glad joyfulness. The promise of this benefit by no man but from heaven is declared to us, as john sayeth. The son which is in the bosom of the father he hath declared and made manifest to us. 
another difference of the Gospel and of the law.  And although that there is a certain knowledge of the law in us even from our birth, it is not so with the knowledge of the Gospel, for the knowledge thereof we have not naturally. Man's reason of itself being not able to perceive and know the will of God: that God will send his son down to be oblation and sacrifice for the church, and forgive sin freely without the deserving of our merits. This is far from man's understanding. Therefore the words of the law, and the promise of the Gospel must be divers and sundry ways taken and perceived. In the writings of phocilides and Hesidus: o with such other like writers a man shall find many sayings of the laws: but as touching the promise of the free forgiveness of sin and of the son of god, it is never to be found among them. Which in their writings did imitate and follow the judgement and natural reason of man only. Moreover for as much as a certain knowledge of the law is natural to us, ye from our first birth and nativity, our own minds and conscience accuseth sin in us, 
what doth our own conscience ●udge our sin.  thinking and be leaving no thing else, but that God will punish, and also cast forth of his sight those men which be unjust and sinners. This is the judgement which the law doth give, being both a just and a right judgement according to the mind of the law. Against the which heavy sentence of the law: in the time of knowledging thy sin and repentance thou must object again and lay for thee, the most liberal and free promise of mercy, which ought to be preferred before the law. As by example: when Adam after his offence, 
Adam.  was accused, he could think none other thing in himself but that which was the law. that he should perish, because he obeyed not the Lord. But straight way the Lord: (notwithstanding that he had made him subject for his disobedience unto the death of the body) which was before immortal: and to other miserable calamities, 
The promise given to Adam.  yet God gave to him a comfortable voice promising deliverance from sin and death, and the restoring again of mankind, saying that the seed of a woman should break the head of the Serpent. The which voice spoken and declared by God: straight way the son of God moving and stirring the heart of Adam: did pour into him a new life and light. At that time the son of God was constituted and ordained to be a keeper, a governor, and a saviour of the church. Then began the son of God to give battle to the devil: That likewise as the devil most cruelly doth rage over all mankind in the despite and hatred of God, to deface and put out of all remembrance his most holy and blessed church, fastening his most venomous teeth in our hells and flesh. So on that other side, the son of God is strong and mighty in them which believeth, treading down under his feet the fury of the devil, restoring and delivering the faithful from the tyranny of his enemy. The world hath not the grace to consider and see this battle, but the great falls of many with the most heavy and tragical calamities and miseries and again afterward, the most glorious and triumphant deliverance (example of david and of many other) do manifestly declare and show what manner a kind of fight and battle this is.  
¶ THESE words also which are written in the Genesis. The seed of a woman shall tread down the head of the Serpent, hath none other meaning than those words which john did pronounce, saying. For this purpose the son of God is exhibited unto us to destroy and break the works of the devil. Thus did Adam take and understand the promise. So did all the fathers after him believe, that for this seed sake which was promised, they should obtain remission of their sins, with deliverance from sin and death. By this faith they were made just, not by fulfilling of the law. This being that same faith whereby in all their perils and terrors they were comforted and hold up. For they knew well that this Lord was always at their hand to help them as jacob most lively did express the xlviii of Genesis, saying. The Angel which delivered me from all evil: bless these children. In the which words he declared that same Lord by whom he was delivered from all evils desiring and praying to bless and keep his posterity. All those words can be of none other than of the son of God meaned. As witnesseth Paul. The son of God was in the tents of the people of Israel where soever they went. And john also. By this son of God all thing was made, by whom light did shine in darkness. All triumph and victories got and won against, and over the devil, was by none other than by this son. No was reserved, Abraham was defended, joseph was wakened up. The people was delivered forth of Egypt, and Daniel also did speak with him. After this fashion the preachings of the Apostles do teach of Chryst: witnessing that he is the sacrifice: the deliverer and saviour, counseling and commanding us to set our whole trust and confidence in this captain. The which thing many places in the prophets doth testify: as the second psalm, kiss you the son. Blessed be all they that trust in him, with out the which faith otherwise called the certain confidence of the trust and mercy of God promised for Chryst sake all the prayers in the world seem they never so holy, never so long, all the worshipful worshipping that ye can do, are in effect as much as nothing. For this is the same bishop by whose means we must come to the father, as it is written in many places. The blindness therefore, of them which do imagine and dream that the Gospel is a law containing certain precepts of amity or mutual love which require the faith, that is to say, a bare and naked knowledge of the life of christ hystorycally, and that men should take God as a teacher of good precepts, as they did use to take Socrates and phocilides: I say again the deep and profound blindness of them is to be detested, execrated and of all creatures abhorred. Such like is their blindness in phantasying that men are made just for their own good deservings being for all that in doubt, whether God doth forgive us our sins, whether he doth hear us or whether he will have any thing to do with us, ye or nay, as one, which nothing regardeth what doth or shall become of us. Thus the great gorbellied Monks, and now, our great supercyliouse & proud popish Philosophers do transform, 
The doctrine of the Popish clerks.  translate, and make, the Gospel, which is the most pure and sincere word of God, to be a Philosophy Academical, disputing and reasoning of good works, commanding men to doubt in the promises of God. But of faith which leanneth on christ and the promises made for his sake, not once for a thousand pound they will neither think nor speak: herein they be as dumb as stones, and as dry as a stock fish. Therefore I pray and desire with all my heart, all gentle readers that they would weigh and consider the difference of the law and the Gospel, of Moses: and of Chryst. And to mark diligently what is the glory of God: what was the right honour, service, and worship done to him by our old fathers Adam: jacob, the Prophets and the Apostles. Of these men let us learn, that christ is always the valiant Captain, the only governor: deliverer: saviour: protector: an dedfender of his church against the devil with all his members. Let ●s learn I say, that by faith we must perceive and receive the benefits of Christ Let us have in remembrance and not for get that the gospel is a sweet voice, which promiseth and showeth to us, as it were putting into our bosoms these great benefits: Paul bearing thereta witness, saying. The gospel is the power of god to salvation to him that doth believe. That is as much to say, as the gospel doth offer unto us pardon of our sins and life everlasting freely for Christ his sake, and not for the law. By this gospel god worketh in us effectuously, giving to us his holy spirit: he beginneth in us a new life, and giveth us life everlasting.   

¶ Sin.  
THIS VOCABLE AND word Synon doth not signify naughty corrupt & vicious manners only, 
Under this word sin is comprehended our Original sin.  as the Philosophers do take it: but it comprehendeth under the same vocable also the great feebleness and weakness which is brought into this world with us and in us being called original sin, The which sin though carkles men do not much pass for regarding and setting it light as though it were a very small trifle, or rather no sin at all, as the Philosophers do judge it, yet we may not so mistake it, but must make an other manner of reckoning thereof. For the dark blindness with dubitation and ignorance of God, being uncertain whether God doth pass and regard mortal men, ye or nay: whether he doth punish offenders or not: whether he nourisheth, feedeth, and helpeth, or harkeneth to men and their invocations and cries ye or nay: to be without the fear and dread, and love of God, to set much by ourselves and our painted shethes to make much of our own wits, not regarding the Lord mocking and dalyenge with this opinion, and that opinion of God, as the superstitious holy hypocrites, and the deintly fed epicures useth to do daily, to have divers and sudden motions and styrringes in us clean contrary to God and his law. These I tell you plainly be no small evils and vices. Nay that they be great and sore vices: the bitter and sharp pains ordained by God, and prepared, for the commytters and offenders, doth sufficiently declare to us. For these abominable vices, God did make man subject and thrawl to death, punishing and chastening him straightly, with many and marvelous kinds of calamities and miseries. considering therefore that the wrath of God for these offences might by no manner of sacrifice be peased and pleased, but by the death of his own son only, it doth follow of necessity that that vice is a great vice, which requireth so great a ransom to be redeemed with. It is a marvelous thing to see that the dullness of man is so great, that he can not perceive and see this his own disease being so great. Wherefore sith that man is so blind that he can not nor will not see and knowledge it: God his self with his own voice and doctrine hath made it open to the eyes of all men. Let us hear him and believe his word, setting at light all Sophistical cavillations, which with their mocking and mowing do make of original sin but a trifle, and a thing small to be regarded and taken heed of: not much setting by, nay utterly refusing and despising our sacrifice, which is chest. From the which most pernicious doctrine: let us both with the inward and outward ears, with heart and mind abhor and fly from, as the most dangerous pestilence of man's soul.   

¶ justification.  
NOW TO COME TO justification, and to declare that this word, to justify after the Hebrew Phrase is used commonly for to pronounce or to repute just. As if a man would say after the manner of speaking of the Hebrews. The Romans did justify Scipio, which was accused of the tribune's, which is as much to say, as: the Romans did quite Scipio pronouncing him just, and wrongfully accused. After the self same manner in Paul his reasoning must we understand justification, to signify remission of sins, and free receiving or acceptation unto life everlasting, as it is manifest the four cap. to the Romans. In the which place he doth define justification to be the remission and forgiveness of sin. So that this sentence by faith we are justified: is as much to say as we are reputed of God just, for christ sake: when we do believe. And this word justice doth not mean in this place the justice of the law, or the obedience universal and our own qualities 
justice.  when we do say (by faith justice is given). But it doth signify the imputation of justice, and acceptation of God, that is to say, though we be not of our own worthiness clean and just: yet, it doth please God for Chryst sake to take in good worth our unworthiness calling and making us just if we do believe, and so accepteth our good will, 
A just man  making his justice our justice, his worthiness our worthiness. So that by this understanding a just man is taken respectively for him that is accepted of God to life everlasting. We must note also that as soon as we do obtain remission of sin, we have also given to us the holy Ghost, when with faith we do comfort us after our fall. So that to our justification is annexed and joined the gift of the holy Ghost, which doth not begin to work in us one virtue only, but also all other virtues, as the fear and love of God: the love to the truth, pureness of life, patience, right dealing with our neighbour, as here after I will declare more when I do speak of works. 
wherefore 〈◊〉 we not just for our virtues.  The which virtues do not merit remission of sin, nor yet are our justice: or justification, for the which a man is accepted, and pleaseth God: because those virtues be not thoroughly perfect and good.  
¶ FURTHERMORE when our conscience is full of anguish and torment for sin, and doth seek wherefore we are justified, it doth not inquire what virtues we have, and what good deeds, but it doth seek how we may attain to remission of sin, and reconcilyatyon with God. Our conscience is vexed and troubled about the will of God, not beholding what we ourself have done that is good or what virtues we have in us. But in case we have any virtues which be of any estimation, yet our conscience doth not lay and compare them with the judgement of God.  
¶ THEREFORE they which do interpretate this word justification to be an infusion of virtues they do not attend and mark that in this case we reason of the remission of sin, only, of the peace of conscience, and reconciliation with God. For we do seek how we may be justified, which is how we may have remission of sin, making one necessary conclusion, that God is merciful to us. 
justification  It followeth therefore necessarily that justification is to be taken for the remission and forgiveness of sin, for the free acceptation of god, and for imputation of justice.   

¶ Grace.  
GRACE. DOTH Signify the free acceptation and mercy of God, promised to us for Christ sake, wherewith is joined the gift of the holy Ghost, as witnesseth Paul Rom̄. v. cap, how much more the grace of God and the gift in grace, by the which grace is understanded the free reconciliation and by the gift in grace is mente the gift of the holy Ghost, with the renewing and beginning of a new and eternal life. For in the forgiveness of sin as I have said is contained the gift of the holy Ghost. It is the profane and ungodly Philosophy of Pelagian to be detested, which holdeth opinion, 
Pelagians doctrine.  that without the operation of the holy ghost men are made the sons of God and heirs of life eternal. Oftentimes therefore under the vocable of grace, is signified the help and work of the holy Ghost. 
Grace.  But the principal signification of grace is free acceptation, as is said. Paul by Grace obtained remission of sin, being as much to say as Paul for Chryst sake obtained forgiveness of sin. Wherefore the monkish and popish exposition is clean to be refused, 
Grace after the papists doctrine doth signify virtues and good qualities which are in a ma● as when we say he is a gracious man which is full of good deeds  which inventing and devising a declaration clean contrary to the mind of Paul saying that by grace we do purchase remission of sin, which is as they say, for our own virtues.  
¶ AND that grace doth signify the reconciliation and free acceptation promised for Chryst sake, many sayings of the Scriptures do bear witness. As, ye are not under the law, but under grace, perceiving that the just man, though he be not clean and pure from all sin, yet is not accused, because he is under grace, that is to say, accepted and pleasant to God for Christ sake. For he will not that man shall think himself accepted and pleasant to God for his own virtues and good qualities: but only for Christ his sake. As Paul Rom̄. iiii. cap Therefore by faith and thorough grace that the promise might be made firm, certain, & stable. Our own qualities and virtues can not make our conscience certain of remission of sin, but only for the free mercy promised for Christ. Wherefore: for this place, the gloze of the popish sect, teaching that grace doth signify our own virtues, is far unmeet and nothing agreeable. The .v. cap. to the Romans, witnesseth the self same saying. Where as sin was most abundant: there was grace most plenteous, that is the free mercy of God did then shine most clear, when the greatness of our sin is most perceived and seen. We also then do feel that for none of our own merits, we do obtain pardon and remission of sin but for Christ. And to the Ephes. i cap. Predestening us thorough jesus christ: after the pleasure of his will, to the praising of the glory of his grace: meaning none other thing by these words, than that the free mercy of God, not our virtues out to be commended and praised. And to the Galathians ii cap. I do not contemn and dispraise the grace of God, for if so be that our justice is of the law, than Christ hath suffered in vain. He sayeth not, I do commend and boast myself of my virtues and perfectness: but I am proud (sayeth he) of the mercy of God: Whereby I do believe thorough the death of jesus Christ that God is merciful to me. And the second Epistle to the Thessalonians ii cap He gave us good hope in grace. He biddeth us not hope and trust in our virtues, but in the free mercy of God, promised for Christ sake. And to the Hebrews the four cap. Let us draw near with a sure trust and confidence unto the throne of grace, that is of the mercy which is promised. It is evident by this to see that by grace is not meant our own virtues. To be short what this word grace after the Hebrew phrase doth signify all learned men doth know. Which manner of speaking observed it is easy to know the signification of the vocable. There is no man also so ignorant and blind, but that knoweth that Paul for none other cause did incolcate and beat into our heads this vocable Grace, than that we should be surely persuaded that we are acceptable to God for Christ sake, and not for our own virtues. Which sense and meaning, by their dirty gloss and wrestlings, is clean inverted, teaching that we are justified by grace, that is to say, by our own virtues. It is also to be noted that in this word Grace doth lie hid a partycull exclusive, which as I have said must be diligently observed. For these words gratis propter Chriust, that is freely for Christ, doth make the difference between the law and the Gospel. And albeit that I do speak thus much of this word exclusive, I do not mean that repentance for our sins with other virtues should be excluded, but only the condition of the dignity and worthiness of our merits, that the fearful conscience may have a firm and strong comfort in Christ. For all our promises of remission of sin etc. without we do add and include this word freely, they be unsavoury and nothing pleasant. All men which do make their invocation and call on the name of God shall be saved. To the which words, if I should join these words (if they be worthy) their minds should be thereat astoned and made afraid. Wherefore the Gospel doth cry out aloud this word, freely, 
The unworthy must call on Christ.  that thou mayst call on him, ye though thou art unworthy. For thorough Chryst all they which call on the Lord shallbe saved. More over the psalmist sayeth. With the lord is mercy. If I should say toward them which be worthy: in what case would the poor conscience stand: it would run away for fear if it could tell whither. Finally the Gospel willeth that by this word Grace, should be understand the free mercy of God promised for Christ. As though he would say, fly not away, but draw near unto the Lord, and receive with faith the gift offered unto the. For God will freely for Christ forgive us, which decree is certain and immutable: if there be any which do doubt in that, what soever they be: they do great injury and despite to the son of God, which is the only pledge of this promise, which promise by faith must be received.  
¶ THESE words have I rehearsed the oftener: because it maketh much for the purpose, that this exclusive be known of all men, whereby they learn to know well what difference is between the Law and the Gospel. And that virtuous minds and faithful hearts may think berelye that they have a sure and substantial comfort offered unto them that they may rise up theyr selfes unto faith and invocation in the time of all their hard business and dangers.  
¶ FOR in our daily troubles this faith must be practised and put in use. Neither the Gospel without these exercises can not be understand, no nor yet true prayer can not be made without this faith. As Christ himself witnesseth saying. What soever you shall ask the father in my name, that is with a sure trust and confidence of my name I will perform it. Here may you see how far the Christian invocation and prayer doth differ and pass the prayer of the Ethnyckes. 
Our prayer must be with out mistrust   
¶ FOR they praying be in doubt, whether God regardeth the prayer of man, whether God be moved and hath compassion on man's calamities, yea or nay. On this manner to pray & to make thine invocation: thou dost nothing else but dishonour and displease God. And yet for all that thus contumelious and spiteful are the invocations of the wicked, being taught and learned of the Monkyshe and romish hypocrites to make their prayers, with dubitation and mistrust, which is a thing most desperate. Against the which most wicked opinion we must ponder and lay the sentences of Paul Rom̄. v. cap. By him (meaning Christ) we have free passage and way in faith. And to the Ephesians v. cap. Thorough whom we may boldly by faith in him to come nigh. And to the Rom̄. viii. which sitting on the right hand of God doth continually pray for us. Therefore no man can come to God but thorough this mediator and bishop which beareth our prayers to him without any stop or let of any other. As to the Rom̄. x. cap. How can they call on him on whom they believe not. james also teacheth, let the man ask in faith not doubting. And Matthew xxi what soever you ask in your prayer believing you shall have it. Therefore the way to make thy service to god and worshipping of him true, perfect and pleasant, and also acceptable, is of necessity to learn to know this doctrine of faith, and mercy which is given freely.   

¶ Faith.  
about THIS VOcable and word of faith: many do make much a do against us, which maketh us to marvel that there hath been and is so great darkness in the church, that the very natural signification of this word, which is in every man's mouth, that all men's ears are full of it, is so lost, forgotten, and unknown, that few do understand it aright. The which loss of the right meaning of faith being much to be lamented: hath associated to it another greater and more evil: that it is hard and almost unpossible, to pluck the enueterate and old erroneous opinion out of men's heads. The which certain railers, as Cocleus and certain other (which do show themself to be of a more sad and demure sort) do most stiffly and strongly defend and maintain, with whom because they seek not for the knowledge of the truth, but how they may serve their own appetite and foolish blind disease: we intend not for to brawl and scold: referring us to the judgement of virtuous and learned men. For the Prophets and the Apostle do declare and show so plainly the very true signification of faith, that of no man which hath his right wits it can be denied. faith therefore is not only a knowledge of the history of Chryst: but it is a steadfast trust also in the mercy of God promised to us for Chryst sake. 
Grace.  And to believe that likewise grace which is the free mercy of God: the gift of the holy Ghost, and life ever lasting is promised to us and that even so it shall be performed. Thus to believe and to be agreeable to the promise coveting and desiring this heavenly comfort, and there in for to have our repose and rest: when we do hear that god will be merciful to us for jesus christ sake, it pertaineth to the inward part of man the heart and mind. Wherefore when we do hear say that by faith we are justified, we may not imagine and think that we are justified because that faith is a Godly and a worthy virtue. But when we say that by faith we are justified, we must understand this saying relatyvely, having respect to that thing which I do receive by faith, being the free mercy promised to us for Christ sake, by the which we are made just, pleasant, and acceptable to God. By this faith we apprehend, receive, and knowledge the mercy of God making it fit and meet for our necessary use. 
Faith is a vocable relative.  For faith, and confidence, although I grant them to be qualities: yet they be as all other vocables and words of affections to be taken relatively, that is to say, to be referred having respect to an other thing beside itself. As by this example. This word love, is respectively taken to that thing which is loved. Fear hath his abject that thing which is feared. So the abject of faith or confidence is that thing which is trusted and hoped after. This manner of dialectical reasoning and proof, not so much as children but do know it to be true. The which that unshamefast and foul mouthed person Mensenger as bold as Gavin within tempest audacity and out of all season did reprehend. But I do appeal to the whole judgement of them that be learned men which know that vocables. relative, are to be understand respectively, as it is said in latin. Secundum dici, perceiving how necessary is the use of these small and trifling (to seem to) precepts in matters which be of great import and weight.  
❧ LIKEWISE as these words following are to be taken respectively. The confidence of his treasure, maketh the rich man in time of de●th & scarsty to be of a quiet mind, and stomach, that is to say. Thorough his treasure the rich man is quiet. So when we say that by faith we are justified, straight way thou dost remember the correllatyve, being thorough mercy for Christ sake promised we are made just. I remember that I have been sometime demanded and asked this question: Wherefore we must say. By faith we are made just, if we will that man shallbe just by the mercy promised for Chryst. Whereto I answer saying, that these words are correllative that one having respect to that other. By faith we are just, and by mercy we are just. There must needs be mention made of faith, for as much as by some motion and mean we must receive this gift of mercy applienge it to our commodities. And when we do speak of faith, our mind doth look straight way on Chryst, beholding the mercy which is freely promised for him, being thoroughly persuaded that we are made just, not for our own virtues and deeds: but for some thing else which is without us and nothing of ourself: that is for Christ, the mediator, which sitteth on the right hand of the father calling and entreating for us. This faith being in our minds is not a fantasy or an idle cogitation, but it is a thing which striveth and wrasteleth with the terrors and torments of our conscience, with sin, with death, and with the devil, which by huge and wondrous crafts doth besiege our sick minds: to drive them if he might into the contempt of God, which contempt, utter and most to be wailed, desperation doth follow. As cain, saul, judas, with a great many more, which reckoning themselves abject from God: did incontinent lie with all furious and outrageous madness begin to hate and despise God. There be an other sort which passing not for God do think that there is no God at all, living like epicures as Pharaoh, which when they be in the stormysh and troublous brunts and dangers, do not regard, nay they do despise the word of God, and the heavenly comfort, not aiding themself with faith, but being as men broken and clean overcome, do give place to the devil, which sayeth to them, there is no God which hath any power, and that the world with all the contents thereof is not governed by God, but that all things doth live and die again, come and go again naturally. Contrary wise they which do give ear to the Gospel, that, to be cast down into the extreme calamities and miseries, as it were into the bottom of Hell, and to be thence brought out and restored again, are the very works and ordinance of God. Those men do stay and comfort themselves with faith, they have their refuge unto their captain Christ. Him they know to be the conqueror: which breaketh the head of the Serpent, which (as is before said) doth destroy the works of the devil, being and continuing always from the beginning with his faithful lovers. For they which be helped of the son of God, are they which do vanquish and overcome the devil, not forsaking the Lord. And this is the thing, for the which the devil doth make all this stirring and great rumble, striving with us to make us to deny the Lord, our faith steadfastly withstanding, and commanding us to stick and to cleave fast to him, which is our captain, teaching us also that there is a Lord, which though he doth punish sometime, yet be giveth also a free promise of mercy for his son sake whom he hath given to us to be our helper, and promising to his beloved everlasting life and felicity. God therefore is both seen and known in and by his words: whereon man's mind steadfastly with a perfect faith fired, doth not forsake God but knowledging his mercy, doth call on him looking for deliverance, submitting himself all together to the will of God. Who hath the praise of the victory but only Christ, which saith without me you can do nothing. Those men which have proved this by experience in their own living and invocation may understand this doctrine of faith, and also judge that we are just, that is to say accepted for Christ sake only. 
Faith must be kyndel●d with the knowledge of God.  The which faith must be kindled in us with the true knowledge of God, which faith I say can not be kept and defended without great battle and fight.  
❧ NOW will I declare to you bringing forth the testimony of the Scriptures, testifying and teaching us that faith doth not signify only the knowledge of Christ hystorycally, but also a sure and steadfast confidence of mercy, which doth strive continually against desperation and contempt of God. 
Rom. iiii. i.  Paul to the Romans the four cap. doth confer together the promise and faith as correllatives, that one responding to that other, teaching that the promise of necessity must be received by faith. Ergo, Faith doth signify a confidence which dependeth only on the mercy of God. The which testimony is so clear and plain, that the devil of Hell can not withstand it. Therefore (sayeth he) by faith and thorough grace and favour that the promise may be certain, that is: I do require faith where by the promise of our reconciliation may dereceyved. 
Eph. iii.ii.  To the Ephesians iii cap. By whom we have boldness and courage with free entrance by the confidence, which is by faith in him. What testimony can a man have more excellent I have not now to do with jesters and railers, but with virtuous and gentle redars, whom I do exhort and desire for the very glory of Christ, that they would weigh diligently the testimonies and witnessings of the Scripture. Paul in this place doth excellently declare the nature of faith with iii goodly vocables. By faith (he sayeth) that we have boldness, we have entrance, we have confidence. The which vocables do not pertain to the historical knowledge, which should discomfort us if we should think, that then we shall come to Christ, when we shallbe found worthy. It followeth that faith is to be understanded, the trust of mercy, though Cocleus would burst for anger, with all his cavillations. If faith (sayeth he) and confidence, or trust in mercy be all one, wherefore should Melanchton join unto faith, confidence or trust of mercy, as effects of foythe. Wisely forsooth and full of lively wit. As though that one motion of the heart can not be expressed and declared with sundry and divers vocables. And for as much as faith is a motion of the heart, whereby we have entrance to the Lord, it can not be taken only for the historical knowledge of Christ, which as I have said would rather discomfort the minds and consciences of men which are weak, then to comfort them and make them strong, as to the Romans .v. Thorough whom we have entrance by faith. 
Rom v. two.  The third testimony, to the Romans .v. cap. We being justified by faith, have peace. etc. Now the historical knowledge of Christ doth not set the conscience of man at rest and quietness, nor at peace with Christ, but rather doth augment and increase terrors and fear in us, so long as we do hold and keep the opinion of the law. For what sign or token more terrible of the wrath of God can we have, than to consider that he neither could nor would be pleased with no kind of sacrifice, but only with the blood and death of his son.  
☞ THUS for to think that the merits of Christ pertaineth to none but to them, which of themself have sufficiently merited, doth not minish the terrors of our conscience, but increaseth them. Ergo, 
Faith doth comfort the sick consciences.  than it followeth that if faith doth work this Godly feat and deed of comfort in lifting up and comforting of the diseased and sick conscience, why should not we then call this faith to be, and to signify the confidence and trust of mercy. And for as much as Paul his self doth show and declare that he doth speak of that faith which doth fight and strive with the fear and torments of the mind: how can our adversaries say that by this faith is understand the knowledge historical of Christ. The fourth testimony. To the Colosenses. In whom you are also risen again thorough faith, which is wrought by the operation of God. He doth say that we are sanctified thorough faith, that is as much to say, that God thorough a sure and steadfast confidence in his mercy is effectuously in us. 
john. u.u.  john also the v. cap. Who that believe the not in the Lord his promise maketh him a liar because he believeth not the testimony and witness of God, that God hath given us everlasting life, and eternal felicity. Wherein he doth remit and refer faith to the promise, requiring us to give faith and trust to the promise which who that believeth not maketh God a liar. As though the lord would not perform that which he hath promised. 
what is to believe the promise. Rom. iiii. vi.  To agree to the promise is nothing else but to have confidence and trust of mercy for Christ sake. The sixth testimony. And to the Romans four Which against all hope, where nothing was to hope, believed upon hope. I pray the most gentle reder, can in this place this word faith and belief be otherwise expounded, than of the confidence and trust of mercy by the promise. We need not go far about to seek the signification of the word. Abraham is commended because he believed that God would perform his promise, 
Abraham hi● faith  although to him naturally it seemed unpossible. On this manner must the good and Godly christians be instructed and taught in their faith, that when we be most destitute of man's help, we may look most surest after the help and aid of God, and so to keep and hold God fast. It doth follow afterward in the self same chapter, 
Faith and mistrust are two. con●aries  where Paul doth confer faith and dubitation together: as laying ii contraries one against an other saying. He doubted not on mistrust, or else, he was not feeble in faith: where he speaketh of faith, which wrasteleth with dubitation or mistrust in ceceyving of the promise. The seventh testimony. Mark the ix chap. I do believe Lord: 
Mark. ix.vii.  help thou mine unbelief. In the which place the evangelist speaketh not of the historical knowledge, but of the perfect and sure confidence and trust, which doth ask, call, look, and hoop steadfastly after the benefits of christ. As the history of the woman of Canany Mathewe xu 
The faith of the woman of Canany.  cap. which being put twice from Christ: ye and with rebuke: did not for all that cease to call and make her petition with a marvelous discrete wisdom and soberness, refuting the saying of Christ, confessing herself to be in deed unworthy of the benefits of Christ: yet for the goodness of the lord she trusted steadfastly after his benefit. The faith of the which Ethnycke woman: Christ with his own mouth did extol, praise, and commend highly, an swearing to her O woman thy faith is great, so be it to the as thou dost desire Wherefore should we not only in this place: but in many other such like histories of the Gospel not doubt, but be certainly persuaded that faith doth signify a confidence which both doth ask and also trusteth after the benefits of Christ. Which faith, sith that it ought to shine and be as most principal in all our invocations and prayers: it is necessary that all men be instructed the right way of it. But contrary wise the enemies of god's word biddeth us to look on the life of Christ: they counsel us to doubt & to be in mistrust, whether god will be merciful unto us, and here out petitions ye or nay. The which doctrine is clean contrary and repugnant unto this most godly example of the woman of Canany, and such other like, utterly abolishing the true worshipping and right invocation of god. 
H. br● xi viii.  The description of Faith to the Hebrews xi capi. doth teach us that Faith doth signify a confidence and trust, with these words. Feythe is a certain expectation of things looked and trusted after. This is an exposition of this word faith after the bare grammar rule, as all learned men doth know. If it be an expectation: than it is a true confidence, or trust of a promise to be performed. Also, 
Ac●. xv, ix.  the Acts xu By faith purifying the hearts of them. By this it is evident and plain that the hearts are not purified & made clean by the historical knowledge. For it followeth afterward as it were an exposition of that same, with these words Neither our fathers, nor yet any man had ever their hearts clean thorough the justice of the law. But clean contrary he sayeth, that their hearts are cleansed and made pure: if they be made clean thorough the favour of our Lord jesus Christ: witnessing, that by faith is signified a certain confidence depending on the mercy of God promised for Chryst sake.  
¶ Romans ten cap. 
Rom x.x.  All they which do believe in him shall not be confounded or made frustrate and voyde of their belief. Here Paul doth separate the benefit of the Gospel from the law, speaking not of the knowledge historical only, but of such a confidence which maketh us certain that God is merciful to us for Christ his sake, and not for the law. Which sentence is often time repeated in the Prophets, as psalm ii kiss you the son. Blessed be all they which trust in the son. By these words, the confidence and trust in the son must needs be understand. We are commanded to knowledge and take him to be the son of God. On the which lord we are commanded to put and set all our confidence.  
❧ FOR as much as the condition of the law may not be added thereto (for Faith can not be part on Christ, and part on the Law) we must of necessity take Faith to be a confidence, whereby we ac● persuaded that thorough the son of God we are delivered from sin and tyranny of the devil. 
two. Para. xx. xi.   
☞ THE second of the Paralip. and xx. cap. Trust you to your Lord God, and you shall not fail but be safe. The army was commanded to call and to trust certainly for help from the Lord In the which place there is no speaking of the historical knowledge: but we are commanded to have confidence, which doth both call and also look for help of God. These testimonies I think do sufficiently declare that Faith doth signify confidence or trust in the mercy of God. And many more examples, they which will read may find. 
There is no testimony of the scripture so plai● but it may be p●ru●te●  I know very well that the devil with all his babes can devise cautels and crafts enough with cavillatione, whereby they would go about to delude, peru●rce, and invert, and corrupt the right sense of these testimonies.  
❧ SUCHE is the wanton idleness now a days of wits, that some ambitiously in hope of praise and honour, and gaping for promotion, some maliciously for evil will, and some for mere hatred against the truth will after their corrupt, malieiouse, and envious judgements, reprehend and falsify these and all other testimonies of the Scripture, be they never so manifest. But ones again, for Christ sake: I desire and pray all gentle and good readers that they would ponder and weigh with all diligence this interpretation: and to consider what great inconvenience and danger would ensue and follow to our souls if we should admit the contrary, and wrong sense thereof: that thereby all hope and comfort is clean taken from our consciences: all true invocation clean abolished: and Christ his most profitable benefit, not darkened only: but also plucked away. Wherefore we must wipe and with most sharp pikes put of from all our life, & in specially from the church all Sophistical delusions and cavylations, and not to suffer every man: nay no man to fantasy otherwise of this vocable Faith than we have declared, as they do now at their own liberty and pleasure, like to painters with their colours, some this way, some that way. Let the simple and plain verity most necessary for the church be maintained and delivered interly, whole, and pure, to our posterity. This duty doth God require and demand of all men: but in specially of them which be the wells and heads of learning and governors of the common wealth: most due of right to the church of God. Being certainly assured that there is no service or worshipping more pleasant and acceptable to God: than is this. For after this manner are the sentences of Paul to be understand. Abraham did give confidence to the Lord his promise, and therefore he was reputed just. As who should say, Abraham knowledged that he was not just for the law sake, or his own virtues, considering his own natural infirmities, which is the mother of many vices, that is to say, of mistrust of God's promise, of many wandering and wavering desires and lusts. He remembered the offences committed by him, when he was among the Called is defiling himself with most ungodly worshippings. But after that he heard of the seed that was promised (the lord saying to him) I will be thy protector and defender: then he believed that thorough the favour and mercy promised of God he should obtain remission of sins and to have God a merciful defender and saviour. By that means was Abraham pronounced just by Faith, that is by the confidence and trust in the mercy of God, although he perceived his nature, to be corrupt, weak, naughty, and vicious. faith also doth not only pertain to remission of sin, and free acceptation of God: but also sometime it hath his outward objects, being about extern things. 
faith some time is about outewa●de things.  As was the Faith of david about the fight and battle with Golyathe. The which examples do serve also for this our purpose. For this Faith which looketh after corporal aid, must needs be after that other Faith, which goeth before, which receiveth remission of sin. For the mind of man: can not be persuaded in himself that he shall obtain help and secure of God, before he be surely certayned that God is and will be merciful to him. The which rule doth show and declare that Paul doth allege the testimonies and scriptures of Faith aright, giving us instruction, how we shall behave ourselves in our invocation and prayer.  

Augustine.  ❧ UNTO the testimonies of the scriptures I will add and join the minds and iudgementis of the old writers. Augustyne, doth say. The Law make the us to fear God, but Faith causeth us to fly to his mercy: wherein Augustyne declareth very well that Faith is not the historical knowledge only.  

Chrysostom  ¶ CHRISOSTOM also in his commentary which he did write on the epistle to the Romans the third chapter. By Faith (sayeth he) we do not only love God, but also we do believe that we are beloved of him, be we never so guilty, and that our sins be forgiven by him for his son sake. There is no kind of worshipping more excellent than this. No though thou shouldest abstain from theft and murdre: that same deed can not be more pleasant and acceptable to God. Hitherto the words of Chrysostome, which though he do some time err and go out of the way, yet for this point he deserveth no small praise and commendation. For he hath set forth and painted this word and vocable Faith in his own colours so lively and so manifest (in that he sayeth that we must believe that we are beloved of God, ye though we be faulty and full of filthiness, and that we through our belief do receive remission of sin) that no man can more. The faithful man rejoiceth and is proud, not only because he loveth God, but also because he findeth at his hand again great love and profit. For likewise as he loved God giving and putting great confidence in him, being a token of a great love, so likewise God loved him being a great sinner not only not punishing as the sin deserveth: but for his steadfast confidence and trust in his mercy making him just and rightwise.  
¶ bernard also is no less worthy of commendation: 
bernard.  for that he writeth concerning faith, whose words are these following, written in his sarmon of the Annunciation. It is necessari (saith he) first of all to believe that thou mayst and shalt obtain remission of thy sin: none other way than by the pardon and most gentle favour of god. Thou must also add this unto thy belief and trust of remission of sin: that for Christ sake thi● sins are forgiven the. This is the testimony and witness that the holy ghost beareth in thy heart, saying to thee: thy sins are forgiven the. After this manner did the apostle dame and judge, that a man freely by faith is made just. This far goeth the words of Barnard, which hath many such like sentences: being but of late, & not very many years past a writer, not ignorant nor void of these spiritual exercises and motions, whereby he did perceive that the conscience could not be satisfied and set at rest without the trust of the mercy of god by faith, which faith he called as we do, the confidence or trust of mercy. I have said before, that we do comprehend under this vocable of faith, the historical knowledge also of the life of Christ, with all the circumstances thereof: and all the articles of our faith: so that when faith doth conceive and comprehend this article of remission of sin, then do we straight way give trust and confidence without doubt that we shall receive this benefit. Where as other, which going no further than the bare historical knowledge of Christ: at this point making their stay, do not believe of the remission of sin, (according as they do teach and preach) that is: that men shall doubt whether their sins be forgiven them ye or nay.  
¶ I HAVE spoken sufficiently (I think) of this word Faith, which to them that be lovers of the truth were sufficient, Therefore now I intend some thing to touch the Sophistical clusion of Origen, and many other, which do think that this saying and proposition (by Faith we are justified) is spoken figuratively by a figure which is called Synecdoche, meaning that we be by the knowledge of the history of Christ justified Thus they do understand Faith, thinking that Paul doth only commend our profession (that we be called Christians) because that the name of our profession (which is common to the evil persons as well as good) causeth (as they think) our virtues to be pleasant and acceptable to God, which virtues in the Turks and Infidels should not be pleasant nor acceptable. Thus this figure doth transform and transpose the Gospel into the Law, turning the glory and praise of Christ into our virtues and that thing which is the comfort of our conscience: to our great discomfort and sorrowfulness, lere abolishing the doctrine of Faith which is the trust or confidence of mercy. And wherefore do they doubt in this article of remission of sin? because they do perceive and feel that our nature is week, feeble, and full of all doubtfulness and mistrust of the will of God. Therefore they do confirm this doctrine of dubitation, because they do persuade themselves, that the blindness and darkness which we do bring naturally from Adam with us into the world: to be no vice nor sin. As the Academical questioners: Philosophers which other have done. The which figure being all together contrary to that doctrine of Paul in the exposition of this epistle to the Romans. I will refute and take away: with so manifest arguments and and profess: that they their own self shall see and also say that all together is a wry and amiss. We will bide by the words of Paul, which sayeth that we be justified by Faith freely, that is that we do obtain remission of our sin, being reputed just before God not for any of our merits, but by Faith, which is the trust of mercy promised to us for Christ sake only. We will not make Paul speaking here in figures: we do not change his words, but we do learn of him to take the true meaning, as the nature of the word, and the matter which the Apostle taketh in hand to dispute, doth require. It is very profitable and necessary to all good men to have certain sure testimonies of the Scripture wi●h the confirmations of this proposition, always ready and at hand: both to instruct other and also to stir up true Faith and perfect prayer The which vocables by us declared and perceived of you. I trust in the Lord that this proposition. (By Faith we are justified) is easy and light for every man to understand. For the which cause at other times we have gathered together forth of Paul many places for this purpose. Wherefore at this present it shallbe sufficient to have touched the principal. In the end of the third chapter to the Romans. Paul most like a cunning clerk, propounding this proposition: By Faith we are justified freely: useth weighty and clerkly confirmations, which most of all are to be printed in men's minds to kindle up our Faith that in all our perils and dangers they may be always before our eyes.  
¶ THUS much have I spoken of justification and of Faith. 
works.  Now will I declare some thing concerning the doctrine of good works, which are called the new obedience: 
Dure new obedience.  which necessarily followeth Faith. There be four things that we will speak of. The first what works are to be done, the second: how they may be done. Thirdly, how they may please God. In the which third part we will discuss whether we be justified, that is to say accepted of God to eternal felicity for that new obedience sake, which be borne again in a new kind of life, and whether we be without sin and worthy everlasting life for our own pureness. fourthly we will treat of deadly sin which maketh us void of Grace, of Faith, and of the holy Ghost: consequently declaring what are called venial sins, and which they be.  


●hat wor●es are to ●e done.  TO THE FIRST Question, what works are to be done, wherein it is right that we do lead the minds of men to the word of God, that they may know that all their life as well concerning the conflict of conscience as their outward deeds must be governed and ruled by the word of God, as witnesseth the Prophet, saying. The candle or lantern to my feet is the word of God. I do answer therefore to this question, 
word of God.  that those works which are commanded to us of God are to be kept and done: and that by the manifest word of God. As the ten commandments in manner and form as they be declared and also expounded in the new testament: yea and also if there be any other precepts or commandments pertaining to the outward life: in the teachings and lessons of Christ and his Apostles. This I do say because I would not that men should make and feign no new worshippings and works with out the word and commandment of God. As did the Monks, Canons and Friars, nuns, 
Monks.  with other popish prelate's, and now of late the anabaptists, which not taking the word of God to council, did invent and pike out for themselves, works after their own judgement and fantasies, making men believe afterward. that they were stirred thereto by the holy spirit. The which may in no case be resisted or contraried, but obeyed by allawes, right & reason. This was the cause of the dissolute and unlawful living of the anabaptists. 
Anabaptystes  Wherefore here after it shallbe declared to you: what is to be understand and meant by this words (to be delivered from the Law) purposing now in few words to show, that they which be regenerated and new borne by Faith as I have said, do receive the holy Ghost, that there may be begun in them a new obedience or better manner of living, a new light, and life eternal, which is a beginning and an entrance into the law of God.  
¶ THEREFORE the Prophet sayeth. I will give and put my law into their hearts. Faith of necessity must needs go before this new life, the which life must also follow as necessarily. Many sentences in the Scriptures bearing thereto witness. Example. If thou wilt enter into heaven keep the commandements Also. Except the justice of you do abound above. etc. Fornicators and adulterers shall not possess the kingdom of God. And. The holy Ghost doth move and stir the hearts of men by the word of God: to the which word we must give all our obedience. As Paul witnesseth, we are debtors, that we do not live after the flesh. For Faith can not stand in us without repentance. For by Faith we must receive the remission of sin. And that man doth not in deed ask and call for remission of sin, which against his own conscience delighteth in mischief. It is not the outward discipline only which is required of us. But the beginning of the inward obedience, that is to say, the godly motions of our heart agreeable to the law of God. A man may see that the adversaries of the truth, when they do cry and bark good works: they do play as though they should teach children how they should behave themselves in modest and honest wearing of their garments, in their eating & drinking. Now and then peradventure they do speak of alms deed. But touching the works commanded in the first table: they do play mum: not one word for a good pound: being as dumb as a fish. Wherefore is the: but because they know not the doctrine of Faith: therefore they can give no good instruction. But God commandeth and requireth of us the works of both the tables.  
❧ HE willeth that we do fear and dread the anger and wrath of God against our infirmities & innumerable offences. He willeth also that we being reconciled by the son of God do believe that he hath received us to his favour, that he will save us, that he will help us. With this Faith will he be called on. He willeth that with this Faith we do both call and surely to look and trust after help, as the psalm. Call on me. etc. He willeth with this Faith, that we do depend and hang on him, and not to seek other aids & helps contrary to his word and will. These are the secret and most proper works of a christian man which we must needs understand. The examples whereof are seen in those Godly men which God hath set before us as masters and teachers. In Abraham, Isaac, jacob, joseph, Samu●l. David, jeremy, Danyel, and such like. He commandeth us also that we have a hot and an ardent desire: both to know and also to set forth abroad to all men the Gospel. This is the worshipping which he teacheth: for the which we are all chiefly ordained, created, regenerated and called. As Peter writeth. Being called from darkness, to show and set forth to all men the benefits of God, and the psalm .34 I will confess to the etc. and psalm .95 I will render and perform to the lord before all the people my vows: in the porches of the house of our god. He willeth, that in the profession of the gospel we be constant, and in afflictions obedient, calling and trusting for help and secure from him. He willeth us to take heed, that with our ill examples of life we do give none occasion of slander. He commandeth us to refute, hate and abhor all wicked doctrines: and not to corry favel with the instruments and membres of the devil: which do go about to obscure and darken the most clear, pure, and wholesome doctrine of the Gospel. I go not about now to make none exposition of the commandments: but yet I would council all men always, to look earnestly on them, and to consider how many, great, and hard matters they do comprehend.   

¶ How works may be done.  
TO the second question: by what reason and how may so great works: both the inward and the outward works be performed and done, our weakness being so great as it is. Although that the outward works by man's power and diligence may be somewhat likely, and scant so so performed, yet the inward discipline & work being in the spiritual motions agreeing to the word of God: without the working of the holy Ghost can by no means be done as they ought to be. Therefore when that with Faith the hearts of men are erected and lift up with comfort, then is given the holy Ghost to kindle in the minds of men godly motions respondent to th● law of God, according to the saying of Paul, that we may receive the promise of the spirit by faith Zachary the four cap. I will pour out upon the dwellers of jerusalem the spirit of my grace, favour, and pardon. Very godly forsooth did this Prophet set forth and declare, the office & works of the holy Ghost in the hearts of the virtuous, and also the right worshippings that we ought to do. He doth name the spirit of Grace because that when by Faith we are lift up: then we are helped of the holy Ghost, whereby we are persuaded that God is merciful to us, and again that we are acceptable to him.  
❧ FIRST therefore he doth declare and signify to us that Faith is stirred up in us by the holy Ghost, in the which motion and stirring the holy ghost doth give us testimony and witness. As Paul sayeth. For as much (saith he) as by faith we do knowledge the mercy and presence of god, we do th●n also call on him, we do submit ourselves to him beginning all other true worshippings which under the name of pra●e● the prophet doth comprehend. For this is the chief honour that can be done and exhibited to god. It is therefore easy enough to be perceived, that Faith of the which we do speak, is the beginning of the inward obedience, good purpose or intentes, (as men use to call it). Neither can the first precept which teacheth of the wrath of God against sin, and also of his free pardon, have any root or beginning in us, except thorough the hearing of the word of God, which is the Gospel with a strong Faith we do certain ourselves that for Christ sake. we do obtain remission of our sin. For Faith doth behold the son of god in his kingdom, knowing perfectly that he is not idle: but always giving bat tail to the devil, which continually raging over mankind: never ceaseth with his cautels and giles to illure and provoke him to sin, and other misfortunes, for none other cause but to draw him into desperation, with divers kinds of errors and other epicuris opinions, which do flatter and deceive gentle and soft wits. On that other side he stirreth up tyrants for to put down and to suppress withal cruelty the name of Christ. For as much therefore that it is manifest that the nature of man is so weak and feeble, that without the heavenly help it is not able to vanquish and overcome so cruel & fierce an enemy, which never sleepeth. Therefore Faith calleth to remembrance the kingdom of Christ, believing steadfastly that he hath been continually with his faithful even from the time of his first promise, which was, 
The first promise.  the seed of the woman shall tread to powder and dust the head of the Serpent. The which promise by john is made plain, saying. Christ appeared to destroy the works of the devil. The Lord was at hand with jacob and blessed him with the holy Ghost: he was by Danyel, and talked with him: he doth reign so, that he is always present with his members confirming them with the holy Ghost, guiding them against the crafty guiles and deceits of the devil with all his assaults. What manner and how glorious these victories be: The examples of david, Ezechias and Danyel do declare, ye and Christ at the resurrection of the dead shall show those gorgeous triumphs, which the world doth make light at: nay they do openly deride and laugh to scorn.  
☞ BUT to good men these battles are well enough known: which in the times of perils and dangers must practise this Faith: knowledging and calling on Christ their captain: and so having confidence in him to fight with the devil, remembering the words of john. Christ came down among us to destroy the works of the Devyli. By this, men may see that Faith is not an idle speculation or fantasy, but that it is a light which governeth all our acts, ye and all our perils and dangers. We may therefore by the help of the son of God, which reigneth, begin this new obedience, which like a valiant captain never forsaketh his beloved, putting into them his holy spirit. We may not think that Christ liveth and reigneth in Heaven idly, as the poets feigned jupiter to banquet and to make merry in Heaven, nothing regarding what is done in earth. Such darkness is in the mind of men, contemning and setting light by God. The which errors by the light of the Gospel and by Faith must be redressed. Of this practice and exercise of Faith with true invocation of God: what can the adversaries of god say, and speak, which in the stead of the Gospel and of Faith doth inculcate and teach us the Pirrhonious philosophy of dubitation and mistrust.  
¶ Now followeth the third question which the old writers have not spoken of, so largely and plainly as they have of that other twain, being no less, nay more necessary   

¶ How our works may please God.  
FOR as much as in them which he regenerated remaineth yet great imbecility and weakness, not having the fear (which they ought to have) of God: not brenning in Faith and love, seeketh the help of man, more than the word of God permitteth, being seducted with errors, and negligent in doing their duty and office, being proud and puffed up with immoderate affections of love and hatred, courting unhonest and unlawful pleasures: and in their afflictions & troubles bending their brows against the lord, doubting, or rather despairing of his mercy, are inflamed with unjust desire of vengeance, doth not with heart declare themself to God gentle and loving: not thanking him heartily for his great benefits, passing not much whether the Gospel doth go backward or forward, not bewailing the calamities and miserable state of the church, and of the common wealth, not praying for the church, and for princes: but being set a fire with unjust desire of gathering together of richesse, honours, and of power, hating them which do shine in godly virtues and godly gifts, or rather caysing up slanders on them: as the contention of superiority between the sister of Moses and Aaron did cause stubborness.  
¶ FOR as much I say as these great vices do yet reign in them: ye which are borne again in a new birth, vices I say much contrary and repugnant to the law of God, worthy death everlasting, springing from the most pesty●ent well and fountain of all mischief. I say Original sin, that is the ignorance and want of the knowledge of god, and froward turning thyself away from the will of God, (of the which vices Paul speaking describeth no small deformity: but a great and monstrous evil, saying, the sense, feeling, and pricking of the flesh is mortal enemy to God), it is manifest therefore that no man can perform and satisfy the Law but only Christ, and that in the new borne by Faith, there doth remain sin contrary to the Law of god, and worthy everlasting death without they be forgiven. Sith that this is true: not only in the schools, but also in men's minds this question being reasoned causeth no sma● perils and contention within man, reasoning with other, yea, and with their own selves, whether they please God ye or nay: secondly how this impure, and imperfect new life can please God being so full of uncleanness.  
☞ IT is necessary therefore that men be taught to understand and perceive both of these doubts. For the hypocritis (so feeble and weak is their nature) d● stand much in their own conceit regarding and setting much by they● own virtues, thinking that they b● strong enough of themself, making the natural vicious inclination of the flesh no sin or very small: do think themselves without sin, that they be able of their own strength to perform the law of God, and worthy to obtain the life everlasting for their own deserts and merits. This is the mind not only of Hypocrites, but also of those which in their judgements do follow their own blind reasons and fantasies. Such was the reasoning of Plato and of tully of the immortality of souls, saying that those souls which departed forth of the bodies most purist having least part of the dregs and filthiness of the bodies did fly up to the air. Contrary wise: those souls, which departing, were full of all filthy lusts and foul desires of the fleshly bodies, did continue still on the earth being about the sepulchres and graves where their bodies were laid and buried. Is not all one matter that our religious fathers, boasting and setting un of their merits seemeth for to do Do they any thing else than Plato or Tully. Although that the reason of man by his own light and knowledge of himself can none otherwise judge, yet the word of God doth testify, that no man can satisfy the law, accusing all men, and setting before us our mediatur, the only son of God. It is necessary therefore that those proud, arrogant, and carkles stomakꝭ of Hypocrites be rebuked, as much as it is requisite, that the fearful consciences and weak minds are to be comforted with the true comfort not to mistrust the mercy of God (for that he hateth) but to have a steadfast Faith: and to learn how the life, manners, & works may please God. Peter: when he was in the boat, being afraid, said: go from me Lord, for I am a sinner. Though that Peter being in great fear did not mark what he said his self, yet as it doth happen often times unwares to a man being suddenly moved, he did simpelly declare with his mouth what his heart thought. For he fled from God, beholding and considering his own unworthiness. Likewise all men beholding their own unworthiness, do fly from God, thinking that in so doing they do well to go from him, because they do seem to theyr selfes' unworthy. The which error being fixed in men's minds, the gospel doth reprehend, commanding all men though they be unworthy, to come boldly unto him, trusting steadfastly on the mediator, which is the son of God.  
¶ AND although as I have declared a new obedience, (which is the justice, in declaration of a good conscience) is very necessary, yet for all that they which be regenerated and new borne again in Christ in a new life by Faith and inspiration of the holy Ghost, neither do nor can fulfil all that the law doth require. For in them (for all their new birth) remaineth our first and original disease: not to be set light by, bredinge and causing innumerable ill affections in us. Considering then that these vices are worthy and deserve everlasting death, ye those which be new borne again are not just, that is to say accepted or pleasant to god for their own proper virtues, but thorough mercy, and that freely: by a full trust in the mediator Christ. Also they do not merit eternal felicity by their own works and virtues: but they must be of this opinion that they be heirs of everlasting life by Christ, freely by Faith: although they have the new obedience, or the good works which consequently must follow this Faith.  
¶ TO prove that none of all the godly and most virtuous men that ever were, can not perform the request of the law and that there doth remain in them sin: ye after their regeneration this sentence following doth prove.  
¶ Psalm. 143. Thou shalt not enter in to judgement with thy servants, for no living creature shall be justified in thy sight. The first epistle of john, and first cap. If we should say that we have no sin, we do beguile ourselves, and the truth is not in us.  
¶ ALSO Romans. 7. cap. I do se and feel another Law in my members striving against the Law of my mind making me bond under the Law of sin. And often times Paul doth repeat the word of sin, signifying to us that it striveth in us always against the Law of God, 
Sin.  deserving eternal death: except by Faith, our pardon be obtained, meaning by that word sin, not only the small motions, styrringes and prickingꝭ of the flesh, but also the sharp motions of the mind, that is to say, the mistrust of the will of God, abhorring the cross not being lift up and erected with trust and gladness in the Lord, as we be when we do find ease and help of our bodily diseases and sickness. From the which diffidence and mistrust, riseth many evil and naughty minds. Therefore the Apostle useth ii vocables in the same text to the Romans, very proper and meet for this purpose. The first is this word striving or fight against: signifying thereby that like a most cruel enemy in an open field: it doth fight against us and seeketh all means & crafts to wound our mind with mistrust in the mercy of God, with terrors and great fear, with pride, with trust unto our own wit, and rightwiseness of ourself, putting us out of all care of God, and kindelingin us the flame of all naughty lusts and filthy desires. The second vocable is this, (going about to make me captive) the which is so said because thou shouldest take the better heed of him, whose study is to have us in bondage, oppressing the weak minds, and at the last taking us prisoners, though we be again delivered by Christ. As when Moses was snared and taken at the rock, he doubted and mistrusted. david also was taken when he commanded to number his people, either deceived by error, or else by vainglory that he had augmented and increased his kingdom so mightily or for some such like cause. We shall not need to bring forth many examples: every virtuous man hath enough of such examples within his own doors, by their own experience, feeling and seeing how diligent and busy our enemy is to seduce and oppress our mind with our own opinions and fantasies. For the devil doth never cease to besiege the virtuous and faithful men in specially.  
❧ PAUL to the Corinth's the first epistle. 4. 
i Corin. i  cap. I know nothing in my self whereof I am guilty: but I am not for that justified, which is as much to say, though I have good works, which is the outward justice and witness of a good conscience, yet for all that I am not therefore made just, that is acceptable and pleasant to God to eternal bliss. But only by Faith in jesus christ.  
❧ CHRIST also biddeth his holy ones to call for remission of sin with these words, and forgive us our debts etc. commanding them also to say: We be unprofitable servants. Also the 129 psalm. If thou wouldest mark & observe our iniquities (good Lord). Lord what man should be able to withstand them: he knowledged that he was burdened with sin, yet for all that he persuaded himself that he was pleasant and acceptable to God by mercy, and so did trust and look after help and health, saying these words. My soul hath stand fast and continued in his word, that is to say, by the heavenly promise I do sustain and hold up myself. I do go to no creature but to him: I look for health of none but of him: I do rest altogether in him, trusting in his goodness that he will save me. Also. Psalm. 18. Who doth know mine offences and faults? from my secret and privy hid filthiness make me clean. It doth appear not only by this place of the Scripture, but also by many other places of the said prophet, that he spoke not these words in his own person only, but in the name of all saints, faithful and Godly men. Nay those men their own selfꝭ whom he calleth the servants of God, sanctified by the holy Ghost, replenished with excellent gifts continuing in exercise of Faith, having governance and rule over great matters (As Abraham, joseph, Moses Samuel, David, Esay) all together with one voice they do cry (I say) these words. What man doth know all our offences: from our secret and privy vices make us pure and clean, good lord. Wherefore the arrogant and proud boldness of the hypocrites, is much to be detested, which do boast and crack that they do deserve eternal felicity by their own merits and works, and as they do say, both worthily and of duty.  
¶ Psalm. 31. I have said. I will confess and knowledge against myself (Lord) mine iniquity and unrightwisnes, and thou shalt remit and forgive my sin. For this shall all men make their invocation and prayer, they shall call and cry (for remission of their sin) unto thee, in time convenient. Which words witnesseth that all men of what perfectness soever they be, must call for pardon of their vices and offences. job. 4. cap. sayeth. I mistrusted and feared all my works. Exodus 33. The innocent before the is not innocent, that is to say. Although by man's reason he hath not deserved to be accused, yet thou mayst accuse him.  
¶ TO the Lord be all rightwiseness: to us pertaineth confusion and utter shame, that we are not able to show abroad our faces, which is as much to say. I knowledge that we have sinned, and that we are justly punished of thee: it followeth. Confusion to us is proper, to the truly belongeth mercy and pity, that is to say. I knowledge that we are sinners, but thou for thy mercy sake, which is promised here ones again to our prayer and deliver us. The which sentence, the Prophet afterward repeating, sayeth. We pray the not for our rightwiseness sake, but for thy great mercy. These manner of teachings and preachings are repeated to us with one consent of all the old fathers in the scriptures. Our weakness is always accused, we are commanded by Faith to fly to mercy, thorough the son of God, promised which is our mediator. Likewise Paul doth not accuse one certain kind and sort of men, but without any exception he affirmeth all men to be guilty of sin, only Christ excepted, before god, saying these words, that all men's mouths may be stopped, and all the whole world guilty before God. He concluded all men to be under sin, to the intent that all men should know themself needy of mercy. Also Paul sayeth He that is proud and rejoiceth: let him be proud in the lord. These and such other like sentences set good men set before them, that they may learn to know their infirmities to be sin without doubt, and that they may fear the wrath of God, which is against sin, and so let repentance grow in us. It is said in the Genesis concerning the latter judgement. Sin shallbe at rest till it be revealed and made open. Wherein the carklesnes of mankind is described, which doth neither fear nor regard the judgement of god. He saith sin shallbe at rest, that because the lord which doth prolong and differ his punishments: all men will be slogardes without care: despising the threteningꝭ of god, but at the last their sin shallbe laid forth and set abroad that it can not be hid. There it shall not rest, but it shall bring to man's mind everlasting terror and fear with horrible and sore pains.  
¶ TO make our new obedience and good life acceptable to God, 
what is required to make our works acceptable to God.  three things are required. first we must believe that man freely for Christ sake is acceptable. second to knowledge our own infirmities and weakness to be very sin, being sorry and repentant for those great vices. Thirdly to comfort ourselves, believing that those sins be for given us for Christ sake, after that by Faith we are made the sons of God, being certain that our new obedience and work pleaseth the Lord, not for their own dignity or worthiness, but for the mediator Christ. Who being our Bishop doth offer up and carrieth to his father our prayers & worshippings as Peter writeth. Offer you spiritual sacrifice acceptable and pleasant to god by jesus Christ.  
❧ THIS Apostle setteth forth good works goodly calling them sacrifices that is to say, 
Spiritual sacrifice.  the movings and affections stirred in our hearts by the holy Ghost. And yet for all that, this kind of worshipping being so holy: is none otherwise accepted nor pleasant to the Lord, but only for jesus Christ sake our redeemer and Bishop, which daily doth sue to the father for us.  
¶ THUS must Christian hearts be instructed and stirred up to good works God made and created man to be as a fellowship and company together, to the intent that he would be known among men, and to teach one an other the doctrine and knowledge of god and of the son of God, as witnesseth Stigellius in his verse as followeth.  
Vtque alios alii, de religione docerent  
Contiguas pietas, jussit habere domos.  
GOD also for man hath ordained divers kinds of degrees & orders as some to be the heads and rulers of the churches, some of universities and schools, and so forth in all other kind of rulers and offices. He ordained Matrimony for the bringing up of children. The guvernaunce of the common wealths, and the kings to be the heads and chief rulers: he hath ordained wares and buying and selling between man and man. He hath ordained the church to be subject to great afflictions and troubles. For what intent was so great a diversity of things ordained, but that our Faith might shine bright in all our dangers & perils, ye and then to increase most, and that we should believe that we are not made to be destroyed, but to be received of him and saved by Christ. To call on him: to believe that Christ is our captain, which putteth away the brunts and assaults of the devil, helping us, both in our private and public business He that is a bishop, 
bishop.  parson, or parish priest must cry: Lord open thou my lips, 
schoolmaster.  and my mouth shall pronounce thy praise. The schoolmaster shall consider how sore that Christ threateneth them which giveth slanderous occasion of life to children, 
Houscholders.  praying that Christ would vouchsafe to be in their studies & to govern their manners. Householders: let them consider their charges likewise. Good Princes also must set their churches in a good and conform unity, 
Princes.  and concord, punishing the epicurious persons, living in all voluptuousness of life, passing neither for God: nor for the Devil, and to see good order and rule among the people: chastening thieves, unchaste livers, and liars: to se● that the right be ministered, every man to have his own. The devil stirreth about labouring to disquiet and disturb the quietness and tranquillity of the church, the common wealth: arming tyrants against the word of god Wherefore let Princes be burning in Faith: believing that Christ is their helper and destroyer of the work of the devil.  
¶ TO be short likewise as invocation and prayer: so must Faith glister and shine in all our works & deeds. Although that the virtues and works of good men do not deserve and merit eternal felicity, and remission of sin, being not able to buy and to purchase everlasting life (for no man can fulfil the Law, being contrary to all reason, that the merits of Christ should be referred to our works and merits, making the promise uncertain if it should depend on the condition of our worthiness) nevertheless a new obedience otherwise called good works must necessarily follow Faith, 
Faith doth go before and good works doth follow.  which obedience then, and not before hath the beginning: when by Faith we do receive the holy Ghost, which faith and holy ghost we do cast away from us as often as we do lose this new obedience, 
faith and mind to d●yl are neue● together.  transgressing the commandementꝭ of god against our conscience. For these twain, Faith, and a will to do or to work against conscience, can in no case dwell together. To this effect pertaineth many sayings of works, with heart we believe to our justification, with mouth we give knowledge to our salvation. All our whole obedience must be a knowledging and a confession, that is must be referred to the glory of Christ, and furtherance of the gospel. For albeit by Christ we are made just, and heirs of life everlasting: yet must we have still this obedience, which is pleasant and acceptable as I have said, being not possible that Faith can be without this obedience. Paul bearing thereto witness saying Let us be cledde with an other garment: lest we be found naked. For Christ his sake, life everlasting is given to none but to them which do believe, in the which Faith beginneth everlasting life, which beginning is the new obedience and works. 
wherefore armour works excluded from justification.  Our works be excluded that Christ may have his own honour and praise, that the promise might be certain, and that we may have a sure comfort and consolation against desperation. The thief hanging on the cross being converted had this new obedience repenting and lamenting his sin. 
The Thief on the cross  A great light of Faith did shine to us in this abject person, the Lord declaring by this example to us, that he doth preserve and restore the church when it seemeth most destitute of help, and like to be overthrown. 
he compareth and cōfer●ethe the steadfast Faith of the thief with the d●uot●umes of the Apostles.  The Apostles seeing and perceiving the great troubles and pains that their master was in, doubted of him: thinking that he was forsaken of God. But this poor thief was not discomforted, for all that he saw Christ on the cross, but called on him for help, hearing him before say. Father forgive them: he hard of the works of Christ: and what he professed. He marked the natures of things, hearing witness to that same, the darkness of the son and the earthquake. Therefore with a strong heart he called on him, saying. Remember me Lord when thou dost come into thy kingdom. What a great matter of Faith was this, that he would knowledge him which suffered like punishment with him: which should die with him, to be the Messiah the forgiver of sin: the giver of life everlasting: and that should (death being overcome) reign a kingdom after this life. The Apostles before the time did think that the Romans being expulsed, he should be an earthly king: but this thief declared, that he which there suffered death with him: after death should reign. Whereto Christ giving evidence said that he his self should reign, that he was the giver of life eternal, giving to him absolution, and the Gospel of everlasting life, to kindle and confirm his Faith, saying. This day thou shalt be with me in Paradise. Wherewith this poor thief being made strong and confirmed did knowledge and confess that he had life everlasting given to him, not for his own merit and deserving, but for this Lord sake declaring as soon as he had this Faith and comfort the new obedience toward God. Mark therefore I pray you and see how that this Apostle hanging on the tree did teach not only those which were there present, but also the church which was to come. ¶ What a good spectacle is set before us, whereby we may learn that by Faith freely we are saved by Christ, not excluding for all that repentance and other good works.  

what are to be noted i● the thief.  ¶ In the which thief is to be noted, repentance, faith, invocation, confession, and the office of a preacher. Which forsooth are the chief and principal good works and kind of worshipping that we can do to God. There is also an other marvelous godly lesson to be observed and in especial necessary, in that this good thief rebuked with sharp words, that other thief his fellow, which there was hanged with him: defending the glory of God: 
what is to be understand by that this these rebuked his fellow  because he spoke blasphemously of God, giving us example how to rebuke and reprehend the teachers of wicked learning contrary to the word of god with tyrants and all such other which are full of blasphemy persecuting and speaking ill of Christ in his members. The which preacher may well be likened to them in these our latter days. Wherefore let us hear him diligently both considering the example and also following of that same.  
¶ FOR as much therefore as our new obedience is pleasant and acceptable to God as I have showed you: although that the life everlasting is given freely for Christ his sake, yet he doth recompense our labours, deeds, 
Our good deeds are rewarded  and troubles sustained for his sake, as he doth testify, pour reward is great in heaven. And natwithstanding that of just merit they deserve not life everlasting, yet they deserve other rewards both corporal and spiritual. For the Lord entending to maintain and preserve his church doth liberally give and distribute many corporal benefits, as maintaining life with living competent, giving also a civil peace and tranquillity, with other things necessary and profitable for this life. We have also need of spiritual benefits, as wisdom, learning, strength, good success to every man in his calling Therefore Christ said, first seek the kingdom of god, and then all thing shall be thrown to you. Paul saith also, that pitifulness and charity hath her promises both in this present life and in that other to come. Mark the .10. chap. He shall receive an hundredfold more in this life, but not without persecution. The fourth precept saith that thou mayst live long on the earth. And Christ saith, give you and you shall receive again. Math x. He that giveth but a cup of water to one of these for the doctrine, he shall not lose his reward. Every where in the prophets promises of corporal and spiritual benefytis are contained, 
These are goodly rewards.  as Esay 33. speaking of the good and virtuous sort. Bread shallbe given to them, and they shall see their king flourish: they shall lack no food, their comonwelth shall prosper and be quiet: 
faith. work. Reward.  The widow Sarepton received into her house the prophet Ely, when there was great scarsite of victuals. In the which deed, first the faith of the woman, secondly her work and third her great reward are to be noted and marked. The Prophet commanded her to give to him some meat, if she had any left, adding thereto a promise as the history declareth. The woman gave to him for to eat, when she had no more in her house for herself. This woman would not have extended to so great liberality, if she had not been of a strong Faith, thinking first that God must be obeyed, and the Prophet succoured, and so did look after the reward and benefit promised of God. Therefore she received a reward of faith and charity. For her house was maintained, and fed from heaven by the power of the Lord till that victuals were better cheap, and waxed more plenty. Her child which was dead, was restored to life again: by the which great miracle her Faith was made strong and steadfast and the young man called unto virtue. Whom Epiphomius doth write to be jonas the Prophet, 
jonas.  which afterward preached to the king of Assyrians in Ninive, promoting and setting forth the word of God. Likewise at all times godly and virtuous men have received not only spiritual benefits, but also many corporal, to the preservation of the church, some this gift, some that, 
Paul.  as it pleaseth the Lord to give, The lord preserved Paul from all dangers, providing for him both house & meat, and all to her things necessary, so long as it pleased him that he should serve him in his ministry and office. So Paul to the Corinthians writeth concerning the plague of pestilence, saying, that god punished them with that plague for their offences, and if they would repent be said, that then the plague would cease, Such like are the words of Zachary. Be you converted to me, and I will turn my face to you, that is as much to say, as I will suage and mitigate your calamities and plagues, if you will repent, not meaning of one work only to be done, (as though it were satisfaction) but of the true conversion and fruit, and declaring that same. By these examples rehrrsed, you may perceive after what fashion this new obedience is acceptable to God, and what kind of rewards it hath. There be many things that may kindle a man's heart to well doing. 
There is no greater plague than blindness ●nd sin.  first the commandment of God. Secondly, Faith is clean extinguished if you do neglect this new obedience, that is to say, if new works follow not this Faith. The third is, considering that the lack of this Faith, and all other vices are punished with plagues in this life, and with pains to come. Blindness, and sin are great plagues to us: although there were none other. Furthermore it is not only the promise which moveth us to believe and to be in a steadfast Faith, but also the commandment of God, which doth command us to give credit and belief to the son: it doth courage us to practise our faith in good works, because that without such exercise and practise our Faith doth not grow and increase, as it is declared, by the talon. Augustine saith. Love deserveth again to be increased with Love, speaking not of our acceptation but of gifts. Gifts do grow by use of giving, and deserveth to be increased. The greatness of the mercy of God also doth encourage us, because it pleaseth him to allow this our miserable beggarly, and s●lender obedience, and not only allowing it, but also reputing and taking it to be high honour unto him. Many other things do courage us thereto as the rewards necessary and expedient for this life, for the maintenance of the church, with rewards offered to us of the Lord at times convenient for our Faith, and the practice thereof, as certainty of meat and drink: peace good success in all our callings, in our studies, in the governing of the church and of the common wealth, honest and virtuous children. etc. These be great rewards: but the blindness of the world is so great, that the commandment of god, and mention of eternal pains doth not much move and stir their minds. They know not how necessary these corporal benefits are for us and how much it skilleth to use them well.  
¶ LET us pray therefore unto God for our lord jesus Christ sake, which doth pray for us, to stir up virtue in us, to teach and govern us in his holy spirit, even as he promised to give the holy Ghost to them that would ask and call for it.   

¶ The fourth question.  
AS concerning the diversity of sin: when we say that the dregs of the old sin remaineth in us after our new birth, and Faith also, it is necessary that we make a distinction of sin, because that no man shall think that adultery and such other devilish abominations can be in place where Faith is. In my book of common places I have written large, as touching deadly and denial sin. Wherefore now briefly I will show & teach the reder thereof. When we be once justified by Faith: then must the justice of our good conscience in good works follow and appear of necessity. This thing doth the teaching and doctrine of Christ teach and command often times openly, and Paul the first epistle and first chapter to Timothy. The whole sum of the commandment is a perfect love from a pure heart, and from a good conscience, and from a faith not feigned. It followeth in the said chapter, see that thou dost fight a good fight, having Faith and a good conscience. Also the second epistle to the Corinthians and the first chapter. This is our glory and rejoice the witness and testimony of our conscience. And the first epistle of john the iii chapter. If our heart doth not condemn us, we have a good trust and confidence to god ward Whereby we are taught that they can not call and make their invocation on God, which have their intent to break his commandment against their conscience. Also the first Epistle of Peter and iii chapter. With all soberness and fear, having a good conscience. And to the Galathians the .v. chapter. The works of the flesh are manifest, adultery, whore hunting, worshipping of forbid things, which is Idolatry. They which so do shall not inherit the kingdom of heaven. Therefore he calleth them manifest, because he condemneth all the witting and with their knowledge do commit any thing of these against their conscience. Wherefore Paul to the Romans viii. chapter doth make a distinction of sin saying. If you do live after the flesh you shall perish and die. If you mortify the deeds of the flesh with the spirit you shall live. There be in godly men operations and deeds of the flesh which are corrupt affections against the which when we do fight in spirit that is to say, not feigning and in Hypocrisy, but refreyninge them with the true fear of God, and a perfect Faith we do abide still in Grace, having still in us the holy Ghost and Faith, which thing can not be without great Faith in the mind, so manifold are the enticements and troubles of the world and sudden motions of the flesh.  
¶ THE devil is always seeking occasions, wherewith he may entice our minds and draw them to him. Wherefore we had need be always watching continuing in Faith and invocation For the victory of this battle is Christ which doth overcome the devil in us.  
¶ BUT for all that our discipline and obedience must be present and ready calling for help by Faith. As Peter sayeth. Be you waking for the devil goeth still about like a ravening Lion seeking whom he may devour. And as touching our discipline it is said. I do chasten my body bringing it into bondage. Let the fear of God continually resist our desires and temptations. Let faith call for help and pardon of our infirmity. Let us mark the examples which do declare the greatness of sin. and the pains both perpetual and also present in this life therefore. As joseph being tempted and moved by the tentation of his Lady and masters: not with out great battle and fight of mind did resist the fury of the woman and the crafty assaults of the devil, he perceived that the devil went about first to pollute him with sin, and so to pluck him from God: to spill and rob him of the gift of prophecy, to make him naked of all heavenly ornaments and gifts to raise up a slander whereby the doctrine of joseph should be had in less estimation and regard, that God should be evil spoken by, and finally that the true religion, which was but new sprung up should be utterly extinguished and put out of memory.  
¶ SO great a ruin and decay should so little, so small, and so foolish a pleasure have brought with it. For the devil doth see a far of, working snares to our destruction, which be inextricable and unpossible that thou shouldest ever come forth of them, if thou dost once fall into them. As david & many other virtuous men have had the experience thereof. joseph considering all this matter what would follow, did stand up strongly with Faith against these enticements and perils using this outward discipline, and calling for the help of God. So our captain the son of God by joseph did overcome & break the purpose of the devil.  

venial sin.  ¶ ON this fashion when good and virtuous men do strive against this infirmity, the infirmity is commonly called venial sin.  
¶ OTHER sins there be committed against our conscience, which we do commit for the nonce willingly. And Paul sayeth. The works of the flesh are manifest, that is when a man against his conscience willingly doth break the commandments of God: not resisting temptation, but flattering with his own vices and naughty desires. privily, as saul hating David, or else openly and outwardly in outward acts and deeds. As David in taking away the wife of an other man. They which offend on this manner do lose Grace, they shake of the holy Ghost from them. They do cast away their Faith from them, in so much that without they do repent, turning again to Faith, departing forth of this life being in that miserable case, they shall perish for ever.  
¶ WE need not in this place reason and dispute of predestination, We will judge and pronounce of our deeds, and of the will and judgement of God, as the word of God expressly doth teach. If david had not repent he had been cast into everlasting torment, as saul. Man's mind is so idle and negligent that it regardeth & passeth for nothing. Wherefore we must take good heed that we do not flatter with that evil, which may be covered with many colours and cloaks, to make it appear to be good, honest and virtuous. Let us set before our eyes the word of God, as he saith. The lantern to my feet is the word of God. The which word beareth witness, that for such sin committed: grace is gone away, and the holy Ghost cast of, as to the Romans viii. If ye live after the flesh ye shall die. Example we have in Mathewe xii The devil returning back again to them from whom he was cast out. doth bring vii spirits with him of a more mischievous nature than himself, and so entering in, causeth the later part of their life to be much worse than that which was passed. Mathewe also in the xiii chap. speaking of the seed which was suffocated and strangled with the enticements of the world and Paul the first Epistle and vi chap. to the Corinthians. Go not out of the way, for whormongers, Idolaters, thieves. etc. shall not possess the kingdom of God. Where he witnesseth that he preacheth to them, which before had received the benefits of Christ. Than he warneth not to lose those benefits. Also the first Epistle to the Corinthians. x. chapter. Be you not idolaters, let not us be whormongers, as some of them were, and perished in one day xxiii thousand men. And the .v. cap. to the Galathians. They which so do shall not attain to the kingdom of God. It followeth. He that soweth in flesh, shall reap destruction, he that soweth in spirit shall reap everlasting life. And the first epistle to Timothe .v. cap. He that taketh no care and charge for his own family, doth deny his faith and is worse than an infidel. To the Hebrews xiii Aduouterous persons, and whoremongers the lord shall judge, and the second epistle of Peter and second chapter. If, when they have received the knowledge of God, and of their saviour jesus Christ, they have once escaped & fled from the filthiness of this world, and afterward again do suffer themself with the same vices to be entangled and overcome, their latter time is made much worse than the first. Mathewe ten He that denieth me before men. I will deny him before my father in Heaven, Mathewe xxiiii He that continueth till the end shallbe saved. Matthew xxv Go you from me ye cursed into fire everlasting. I hungered and you gave me no meat. etc. and i Corinth. xiii. And I had all Faith and not Love, I were nothing Although that for our own virtues and works we are not just, that is to say accepted before God, yet must we have a new obedience in us (though it be not perfect) as men which be ruled and led with the spirit of God, as the sons and children of God. As the first epistle of john iii cap. In this are known the sons of God, and the sons of the devil. He that doth not just is not of God. He that loveth not his brother abideth in death. My little babes, let no man deceive you: He that doth justly, is just: be that worketh sin is of the devil. The nature of man is so weak and ready to evil, that it doth always extenuate and make small the greatness of their offences, making them either to be none (as they do flatter with themselves) or else if they be offences, to be very small. But mark what bitter threatenings these be. What might be said more sore more terrible than these words. He that worketh sin, is of the devil, that is to say, he is bond to the Devil: he is led and governed by the devil: being forsaken of the holy Ghost, and out cast from God: as the end of him doth testify.  
¶ WHAT a great heap of sins, calamities and miseries did the on fall of david cause. After that the naughty desire and filthy lust had once got the upper hand in him, then he took an other man's wife. He commanded her husband to by killed, and with him many citizens good, godly, and virtuous men were also destroyed. The name of God sustaining and suffering great blasphemy. Than not long after the son moveth sedition against his father. He taketh & useth his father's wife in whoredom: so consequently following a most lamentable and piteous destruction of many thousands of the citizens. To be short, sedition is the mother of many evils. 
The idolatry of Solomon.  By the idolatry of Solomon what mischief did ensue and rise.  
¶ THE kingdom of Israel was torn asunder, 
The fall of Adam.  they continued in perpetual idolatry and deadly wars. The fall of Adam, did it not bring great and many evils into this world.  
¶ THIS is the mind of the devil to work such crafts for us when he perceiveth that we make light of sin, flattering our own affections, giving to them the bridle and rain at large, whereby Faith is extinguished. For Faith which asketh remission of sin can not be in them which have their delight in sin, not being sorry, nor repenting themselves as witnesseth this saying. Where shall God dwell. In a contrite heart which feareth my words. They will not be delivered from sin, which willingly delighteth therein. The teaching of john warneth us from whence sin cometh how great an enemy we have, declaring what is the intent and purpose of our adversary: that we may learn to practice Faith, and that Christ, in us may overcome this great and cruel enemy.  
¶ Hitherto have I declared to you the whole sum of the teachings of the prophets, and the doctrine of the Gospel, concerning justification or Grace, concerning our reconciliation, concerning Faith and good Works. Wherefore for as much as this is plain and open, having no darkness or perplexity, without Sophistical cavillations, when it speaketh of the motions and stirrings which be known to virtuous minds in the church of God, containing no manner of foolish questions, but setting forth the glory of Christ, and making open the great infirmity and weakness of man, being in all points agreeable to the scripture, both of the old and new Testament, and for as much (I say) as in all ages in the church, all godly disposed people do find by experience this consolation and comfort to be true, most necessary and expedient. I marvel greatly that our adversaries be so blind, that they can not find in their heart to allow it, and much more that they be full of fury and madness, that with tooth and nail they do openly resist it. But the devil is in the cause, which divers ways doth pour in errors into man's mind, to the intent that the glory of Christ might be obscured & made dark ❧ LET godly men therefore pray that it would please the Lord to preserve his own word and Gospel, that he do not suffer it to be forsaken, and put out of the way, that it would please him to govern us with his light, and that in setting and showing forth his truth and verity unto all men, the foul dark clouds which the devil hath brought in, may by the bright clearness of his word be utterly expulsed. Finally that the contagious and stinking mist of his traditions full of rot and all infection, with this brenning heat may be dried up from the face of the earth.  
❧ LET our industry and diligence provoke and stir up Christ toward us. Let learned men endeavour themselves to set forth this great cause and matter, plainly, openly, and diligently, that our posterity may have at our hands without knots or knorres, without Sophistical and devilish elusions, let them not refuse neither pain nor labour in learning thereof, nor yet no kind of punishment in professing and confessing thereof. For without learning this matter can not be made plain. And to bear the hatred and displeasure of great heads, and worldly wise men, which do resist the word, some for one cause, some for an other cause, improving and condemning this matter. it is requisite to have a manly heart and a good stomach. Good and godly men must contend and fight spiritually under the banner and standard of the Gospel, as Christ witnesseth. In this my father heavenly is glorified, if ye be my disciples bringing forth fruit bounteously. Wherefore let us set forth this doctrine faithfully and truly, with all simplicity and plainness making our invocation to the Lord that it would please him to give to us his holy spirit and grant us increase thereof ¶ TO this matter we will add and join certain arguments and objections wherewith the adversaries of God doth impunge this our judgement and mind.  
¶ THE first & principal of their objections, is borrowed forth of the epistle of james, not taking him as he mente: but to make him for their dogged & stubborn proud stomachs, purposes and intentes.  
❧ not by Faith only but by works etc. Whereto it is very easy and light to make answer being no great difficulty to him which doth understand james aright. 
The first objection of the papists whero● they d●●on●de their justification by works.  james in this place doth call faith the historical knowledge of Christ: for he sayeth. The devil doth believe. But Paul speaketh of faith in his other signification, which is the certain confidence and trust of mercy promised to us for Christ sake. Wherefore james doth reprehend and rebuke the error of those which do suppose themselves to be just in that they do profess the knowledge of the history and life of Christ (which is a thing very necessary in deed as all other good works be, but that is not the trust and confidence which we have whereby we do receive remission of sin as it is manifest. And where he sayeth, that Abraham was justified by his works you must mark and observe the manner of speaking.  
❧ HE meaneth not that Abraham for his works is reconciled, but that the works of Abraham being by Faith reconciled to God, are after his reconciliation pleasant and acceptable to God. For the works are a certain outward justice of the Law, and are acceptable in them which be reconciled, but they deserve not remission of sin, or acceptation to eternal life. Therefore he said that Abraham by his works is justified, that is as much to say, as the works of Abraham are pronounced just, the which is true in Abraham being just and reconciled and believing. And truly it is necessary that works do follow, in the which our Faith may be lively and put in practice. Let us go upright in this matter and handle it in his own kind with out Sophistical babbling. james doth not treat and meddle with that argument that Paul speaketh of, but of that faith which is the belief of the history of Christ, which the devil as well as the faithful had. Wherefore the words of james are not contrary to the words of Paul, nor yet to be alleged against him, or against any other part of the Scripture.   

¶ An other objection. 
●he second ●biection.   
☞ IF thou wilt enter into life, keep the commandments. Ergo, then for our works is given life everlasting, and not freely to him which believeth, you must mark distinction between the words of the Law and the words of the Gospel.  
☞ THESE be words of the Law which must needs be expounded by the Gospel, for no man should be saved if he should be judged by the Law, as by this reason following appeareth. The keeper of the commandment shall enter into life: but no man keepeth the commandment and Law: being therefore not with out sin (and so no man which is without sin shallbe saved) because he can not keep the commandment as he ought to do.  

solution.  ❧ Therefore you must add to those words (if you will enter into life. etc. that is to say after the Gospel, which promiseth forgiveness of sin, and justification or imputation of justice for Christ sake, and so beginneth in us a new obedience which the Lord doth approve and allow, ye though it be unperfect, not that it should be the price of life everlasting. And so it is necessary that the commandment be kept, and the Law taught, that repentance and faith may grow in us. But the Law alone is not to be taught without the promise, which promise being taken away the Law is nothing else but a minister of wrath, bringing death everlasting without end. It is plain that Christ is the end of the Law. Wherefore we may not consist and bide still in the law But when we do hear the Law preached to us trymbling and quaking thereat, we may not think that we be accused because we should perish, but because we should thereby have occasion to seek our mediator the son of God, whom let us take to be given to us, that by him we may be delivered from sin, from the tyranny of the devil, and extreme death. Therefore when that life everlastinst is begun in us, than we do obey the Law, and keep the commandments, as it is written. I will pour forth on the house of. David the spirit of Grace and of prayer.  
¶ IF I had in me all Faith, 
The thy: t● objection.  and not love, I am nothing. Which is thus to be answered, as before is said. I confess that love is necessary, but the love of God can not be, nor be acceptable, except first by Faith we do receive remission of sin, & imputation of justice. Every man may invent and devise of their own brain a love of God, but the very love of god, which is a perfect love must be referred to the wrestling of the mind and to the true motions in our invocations and perils. Some men there be which do doubt whether God doth pass or regard man's necessity and causes, whether that either prosperity or adversity doth chance and happen by fortune, without any provision and governance of God, or nay. Some men feeling and perceiving in themself the anger and wrath of God, doth in their afflictions & troubles fall down dispairinge & railing against the judgement of God. Of these great storms and bitter shures' of the mind, preacheth the heavenly voice, comforting the minds of men in the mids of the great waves & surges of their troubles with the promise of the Gospel. When the mind of man doth comfort and life up himself with this Faith kowledginge the mercy of god, then foldweth love. It is necessary therefore that Faith doth go before which asketh remission of sin. The which faith doth not lean and depend of our worthiness or deservings. Therefore though that love doth follow, it is not consequent: that for that love we be justified, but for Christ sake only. Men commonly do expound this word love of the love of god and of our neighbour, therefore I have answered as touching the love of god. But Paul in this place speaketh not of the love of god but of the love of our neighbour, which much less can merit remission of sin: Forgive and thou shalt be forgiven. Ergo. 
The fourth objection.  By our forgiveness & remission to other, we merit to us our justification. These words be exhorting to repentance, as be many such like in the prophettis, as Esai the i Cap. Cease and leave you of from doing evil and learn to do good. Then shall your sins be wiped from you. The first part of this is a precept of repentance. The second part containeth a promise. 
Precept.  Christ doth not say you shall obtain pardon for your pardon, but he commandeth only that we do pardon and forgive our neighbour. 
Promise.  Afterward he doth give us knowledge of a promise, which promise is depending of an other thing, than of the worthiness of our works, what a trouble and vexation would it be to our consciences: if we should think that the pardon of god should depend on the pureness and worthy dignity of our forgiveness & pardon to other which have offended us: For be they never so well made friends, those which were at variance, yet remaineth some scar & grudge of the old displeasure. Therefore it is necessary some other cause & way of remission of our sin to be sought, and so to keep the true sense and mind of the Gospel concerning the free forgiveness of sin. There is also such an other saying in Daniel. The first part whereof pertaineth to penance or repentance, as this. Love and embrace justice, help the miserable wrongfully oppressed, and defend the church against tyrants and persecutors. The second part containeth the promise, as this. And thy sins shallbe forgiven, thou shalt be heeled and made whole of thy infirmities. Repentance must needs be, and yet our forgiveness and pardon must be freely given and received by Faith. For if the promise should be none otherwise a promise than we are worthy depending on our worthiness, than it should be made void and no promise, as Rom. viii.  
¶ Love is the principal and chiefest of all vertuse. Ergo. 
The fift objection.  for love we are reputed just. I do deny plainly the consequent, the reason is manifest for it would follow much better if you would say, Love is the chiefest and godliest of all vertuse. Ergo. Because we can not perform that love as we ought to do, we are nothing justified for that virtue. If we had the virtues which the law of god doth require, and were without sin than we might be said well, to be just for love & other virtues: but because of our weakness and great infirmity is far from that perfection of the law, not beginning in love as we ought to do, therefore the gospel setteth forth an other justice teaching us not for our own vertuse but for some other thing that is not in us: that is for our mediators sake, the son of god: to be reputed just, but under a condition: that by faith we do assure ourself, that god is merciful to us for his son sake. It followeth that we be by imputation, that is to say, because it pleaseth him to impute it to us, of his only goodness and favour, being made just, not for our own virtues, though we seem to have some beginning of them in us. But if a man will demand and know the difference, of virtues, mark well. 
faith. Hope.  Faith receiveth in this life remission of sin. Hope is a looking and a trusting in deed after that thing which is promised, that is our clean deliverance, which is to come. Faith is a consent, wherewith the will of man willeth and receiveth the promise, so being made quiet and at rest, well settled in his mind, for the mediator the son of God his sake. And when the will is so contented, than the heart is at rest and well pleased, receiving comfort and gladness, which is the beginning of a new life. These motions followeth Hope and love.  
¶ Because that Faith doth make us certain that God is merciful to us we do call and look for the other benefits promised to us. 
love.  And so love doth rise because we do knowledge that God is not idle, as the foolish reason of man doth feign, and that he is our friend, and no enemy to us, as the Law doth declare, And that he is a merciful father, taking pity of our great affliction & calamity coveting to deliver us. Bearing thereto his self witness by an other saying. I do live and will not the death of a sinner By this way we knowledging that we are received into Grace, and our invocations hard, and granted to us of god. We do submit ourselves unto him, and so is kindled in us a certain reverent love and desire to him ward, preferring God before all other things. Which love in this life is not brenning as it ought to be, but very weak and cold.  
¶ They do lay for them this word and vocable (Reward), saying. The life everlasting is called a reward. Ergo, 
The sixth objection.  good works do deserve life everlasting. I will not seek any crafty interpretation of this vocable reward, but the thing and matter itself must be substicially mayed and pondered.  
¶ The psalmist sayeth: Enter not into judgement with thy servant, for in thy sight, no living creature shall be justified Also what man doth know and under stand our offences, which declareth that by our virtues we can not merit life everlasting, making them to be the price and reward of the same life. Before I gathered together many testimonies which do teach us that in those men which be regenerated a new by the spirit of God there doth remain sin. which testimonies in this place we must lay before our eyes. And let every man examine his own conscience, whether he had rather that life eternal should be given to him for Christ sake, or to be paid to him as a reward for his merits. Thou would peradventure say to me.  
¶ If so be that life eternal should be given to him for Christ sake, them men would not care much how little good deeds they did. Whereto I answer. That contrariwise desperation doth cause great negligence in doing well. And verily they must needs despair, which do imagine that life everlasting is given after our deserving.  
¶ The which dangerous peril our fathers were well aware of. Therefore Augustine and bernard agreeing to the Apostle his writing, said that freely for Christ sake is given life everlasting to him that believeth, and as Paul further more doth testify with these words. The gift of God, is life everlasting thorough Christ jesus our Lord. This is no uncertain gift, the Lord commanding that we do believe, and that we shall receive life everlasting for Christ sake alone, as john the vi chap. This is the will of the father: that all men which believeth in the son shall have life everlasting. This Faith doth not consist without repentance, but it doth consider and behold both parts of the saying of Christ, which is. I live, I will not the death of a sinner, but I will that he repenteth and have life. But by which way? by the son, as he sayeth: this is the will of the father, that all men that believeth in the son shallbe saved, and have life everlasting.  
¶ Wherefore natwithstanding that repentance is required at our hand, we may not think that the condition of our worthiness is to be admitted.  
❧ But clean contrary, repentance and trust of our own merits, are repugnant and of contrary effects, and end, as it is written. He that rejoiceth, let him rejoice in the Lord. Thou wilt say to me again. Wherefore is it called a reward I say that although that life everlasting is given freely for Christ sake: yea after that it is given, it doth recompense our labours and troubles. I will make the to understand it more plainly. This is the manner of speaking of the Law. He shall give to every man after his works. Also their reward shallbe plentiful in Heaven. The scripture speaketh after the manner of the Law, concerning justice, as though it should be of our worthiness, and likewise of Faith as though it were our virtues, saying the reward is given to our virtues. But for all that, the Gospel teacheth us, that we are not just for our worthiness: but by free acceptation, and that by faith the benefits of Christ are to be received, not for the worthiness of faith, because it is a virtue: but because it doth depend of an other which is Christ. This is the most right and plain answer, that can be made, without any Sophistical cavillation.  
¶ I will to these objections of our adversaries, add and join certain of their crooked and sophistical arguments which being opened and made plain shall give much light to this disputation and matter that we have in hand.  
¶ The first argument of the Sophisters. justice is an obedience to the hole law Our good works be obedience to the whole law. Ergo.  
By good works we be justified.  

Our good works are no perfect obedience.  ¶ The second part of this argument called the minor, is to be denied, for our good works are not a perfect obedience unto the law, for as much as the nature of man is repugnant to the law of god. As to the first part called the Mayor. I say that is true, if we speak of justice of the law. For the justice of the law is obedience to the hole law. But because we can not perform this perfect obedience and justice to the whole law, therefore the Gospel doth offer to us free justice, ascribing to us freely of his goodness that, which we can not perform of ourself. As Paul doth declare by this word and vocable imputation. The which objection is very profitable, showing the difference of the justice, which is of the law, and of that justice which is of the Gospel. It doth teach us also that this word justice is taken sometime one way, sometime an other.  
¶ Wherein the masters of the sentence have been so foul beguiled, which learning in Aristotle that justice doth signify an universal obedience, 
The justice of Aristotle  do dream that it is alway to be taken in that signification in the writings of the Prophets and Apostles, which is false, as it is written in the Psalm. In thy justice they shall rejoice and be glad, not meaning the virtues which Aristotle did write of: but respectively saying. Thy justice, that is to say. The justice which thou dost impute to them, not of their deserving, but for thy mercy, making them just and accepted. The justice of the law doth signify obedience, as thus. I have done judgement and rightwiseness. But the justice whereof the Gospel speaketh properly doth signify respectively, 
The justice of the gospel.  the imputation or giving of justice to us which we have not of ourself, a free acceptation and receiving to life everlasting whereto is joined the free gift of the holy Ghost. So when thou dost hear this saying (to be justified), remember the manner of speaking of the Hebrews, whereby is signified that thou art reputed & pronounced just, or else made quite of thine accusation and unrightwisnes A just man doth signify that man which is accepted of god to life eternal. 
A just man.  As the second Epistle to the Corinthians .v. chap. He made him, which knew no sin to be sin, that by him we might be made the justice of God, which is as much to say, that Christ was made guilty for our sakes, that we might be acceptable and pleasant for his sake. This is grammatycally after the meaning of the bare words, For this word justice is sometime taken for the obedience of the law, sometime it is taken for imputation of justice being very expedient and necessary that every man should mark well the difference thereof.   

¶ An other argument Sophistical.  

Works which be against the law of God, are sin.  
Ergo. Good works are justice.   
☞ This consequent must be true (say they) for they be contraries: bad works and good works. And the knowledge of the one contrary, 
Contrari o● eadem est disciplina.  is the knowledge and declaration of that other. Wherefore it followeth that by good works men are justified, for as much as good works be justice.  
☞ This is very light and easy to be answered. It is true as they say, if that good works were a perfect obedience. But because they be far from a perfect obedience, you may soon perceive that the argument is not good, because they be not right contrary For naughty works are right nought in deed: but our good works, are not perfectly good works, for as much as they have much filthiness and corruption in them, where with they be corrupted. As by example. Pomponius Artycus: was both modest and just to the citizens. But he doubteth of the governance and provision of god: he is without the fear of God, which marreth the rest of his virtues.  
¶ The which argument may soon beguile and deceive them which are not warned and taught the subtlety thereof. Therefore the consequent of this argument is false because they be not clean and directly contrary. Like answer shall you make to this argument that followeth.   

☞ An other.  

Ill works do condemn us.  
Ergo. Good works do save us.   
¶ I do deny your consequent, affirming that it is no right contrariety. For ill works are thoroughly evil: our good works are not thoroughly good, being both corrupt and unperfect. Example. david hath many good works, and yet he hath many vicious affections, as somt●me in doubting of the goodness of God. The which darkness a great heap of vices doth accompany: as to be without care of God: to have confidence in thine own wisdom and justice, to be without the fear and love of God: not to be in Faith so ardent as he ought to be. I do know men which have made their boast, that with this argument they have broken down the walls of this opinion of justification. But how foolish & childish a thing it is, there is none which hath either eyes to see, or ears to hear, but can perceive, and judge this matter.   

¶ An other.  

Sin is the hatred of God.  
Ergo. Love is the justice of God.   
¶ With this argument Eccius thought to bind Bears, and to prove that by faith only we are not justified, 
The parvis ●f Oxford.  and I think no boy of the parvis schools, is so foolish and ignorant, but that can put this blow aside without any danger. I do grant that perfect love is the justice which the law doth require. But as I have said we are not just by the law. For it is unpossible that love should be before we are by faith reconciled. After the which reconciliation, followeth a beginning of a new obedience and life, remaining still in us great infirmity and weakness repugnant to the law of God, which doth disdain and rage against the judgement of God, as the Psalm. Be you angry, but sin not Therefore we must have an other manner of justice, which is the free acceptation of God.   

¶ An other.  

justice is in our will.  
But faith is in understanding.  
Ergo Faith is not justice.   
¶ The first part which is called the Mayor is true, concerning the justice of the law, which justice doth signify our own qualities and virtues which are in our will. But when that Paul doth speak of the justice of faith, he dotth not mean our virtues or qualities, but our free acceptation & imputation of justice, that is to say, that we be made right wise by faith, which are in deed unright wise. For he teacheth that men are reputed just, that is accepted to God, not for our own qualities, but for an other thing without us, and that is our mediator the son of God, only by mercy. The which mercy must be received by faith The which faith is not only a knowledge of the mind, but it is also a consentment and agreement to the promise, believing the promise to be true: whereto is required the motion and stirring of the will, as learned men doth know, which motion is both to will and also to receive the promise & so to rest in it.  
¶ This faith to conceived when we do assent to the promise of the Gospel wherewith when the troubled conscience doth comfort itself, in the self same moment the holy Ghost by the word moveth the heart to believe.   

¶ Another.  

By Faith we are just.  
Faith is a work.  
Ergo. By works we are just.   
¶ By faith we are justified: not because faith is a work, quality, invert in us, but because it doth take hold of mercy: cleaving fast to Christ: but to make it plain, you must turn this saying, by faith we are justified to his correllative, that is to say. By the mercy of God for Christ we are just, but yet by faith we must certify ourselves that the same mercy pertaineth unto us. And to the second part of this argument, called in latin the minor, I grant it true. For faith is a work, as other virtues be works as love, patience, chastity, and likewise as all other virtues be unperfect: so faith also sometime is week and feeble. Wherefore we are not just for the worthiness of the virtue faith, as for a work, but because it doth apprehend and receive the mercy of God. It is necessary that there be some instrument and mean, whereby the mercy of God must be trusted after whereby Christ must be looked on with the inward eyes, whereby also we must certain ourselves, that Christ will forgive us. Therefore we must answer to the minor, that faith is a work, for the which work sake, being taken as a work, we are not just, but because it doth take hold on the mercy of God. Therefore it doth not follow that for our works we are justified. It may also be answered that this argument is not good, because there is more concluded in the consequent or conclusion than is contained in the premises. For it maketh conclusion of justification, whereof is no mention made neither in the first nor second part of the argument, that is neither in the maior nor in the minor.   

¶ An other argument.  

By Grace we are just.  
Grace is a love poured into our mindis  
Ergo. By love we are just.   
¶ To the second part I answer, that the right and chiefest signification of Grace, is to be taken respectively, signifying the favour or mercy, or free acceptation for Christ, with the which free acceptation is joined the gift of the holy Ghost, which is the most propre and right interpretation of this vocable Grace. And therefore they which expound by Grace we are just, that is, for the virtues which be in us we are just, they make an exposition clean contrary to Paul, taking away from our sight the true comfort and consolation of our sick mynde●●●d consciences. If when we do make our invocation and prayer: we do behold our own self, thinking that the ●●we shall come to God: when we are f●ll of godly virtues, we must not look for the kingdom of Heaven before we do see these great virtues and perfectness in us. Truly our minds would abhor our impurytie and filthiness, and despair of the help of God. And the more that our minds are vexed and troubled, 
Though thou be unworthy let not to com● boldly to Christ,  the more they do ponder and consider their own uncleanness & weakness of nature. Paul therefore because he doth perceive that we can not bring me rites worthy salvation unto God: therefore he doth set forth Grace, that is free pardon and acceptation for Christ sake. Therefore, although thou canst not bring worthiness, and come worthily to Christ let not for all that to come boldly in with a sure confidence in our mediator Christ having him therefore as Paul sayeth our bishop: let us draw near to the throne and merciful seat of his Grace.  
¶ These refutations I have now joined to the matter of justification, that they which do reason and dispute of the proper signification and meaning of this proposition (by faith we are justified) may hereby be sufficiently instructed. For I intend always (God is my record) nothing more than to speak and declare that thing which is both true and right, voiding all manner of subtle reasoning, to instruct them which be learners how they may the better put away these crafty cavillations, which they do use in the schools.  
¶ Therefore I wish and desire, that these examples may be profitable to many, both that the matter which we have handled and spoken of, may be the plainer, and that they which be studious of knowledge, may with the better will give themself, and their whole mindis thereto. For these refutations do declare that those men which should open these controversies, being so intricate and doubtful, had need both to be learned, and also well exercised in such matters.  
¶ Let not those men which do take on them the office of true opening and setting forth of the doctrine of Christ, think that they have taken a small matter in hand. Therefore I pray God that it would please him to govern the studies of the virtuously disposed, and not to suffer in his church the true knowledge of Christ and the light of his Gospel to be obscured and made dark, to the glory and praise of him for ever.    
¶ AMEN.   

¶ AN APOLOGY OR DEFENCE OF THE WORD of God: declaring how necessary a thing it is to be had in the hands of all persons, which do bear the name of Christ, and being called Christians, are willing to know his verity. To the mighty and victorious prince Edward by the grace of God, Duke's grace of Somersette, Lord governor of the king his highness own proper person, and Lord protector of the Realms of England and Ireland, with the rest of the kings dominions on both side the Seas.  
FOR AS MUCH as there is nothing in this world more necessary and expedient for man (most godly disposed Prince) 
The fear and love of god  than the fear and also the love of God, bearing thereto witness the wise man, saying. The beginning of wisdom is the fear of the Lord, not a seruyll and a bondman's fear, which engendereth hatred and malice rather than love: but such a fear as the child bearing to his natural father, for love feareth to do that thing which might displease his father, the which love and fear of God, being not only for any commodity or displeasure wordly, no nor yet for any thing which might be commodious or contrary after this present life: but to declare and show ourselves not to be ingrate, and unthankful for so great and manifold benefits: which we have and do daily receive at his most plentiful and liberal hand: at the hand I say not of a niggard, but of such ●on, which not only things cadewke and mortal (all things being of his goodness) but also that thing which for our right health was most necessary, and to him most painful (not against his will) vouched safe to give: ye to the blood of his heart, that we should no more but love and fear him.  
¶ The perfect knowledge whereof, what thing can or may better teach and instruct us, 
The reading ●f the word ●f god is the reaching of 〈◊〉 to fear ●●d and to ●ue him also without ●he which ●ou canst ●o neither.  which would be fain Christian men in deed, than the continual reading of his most blessed will, declared & left unto us of himself, by the mouths of the holy and virtuous men the patriarchs and Prophets being inspired with the spirit of his most heavenly god heed, and after by the mouth of the right Messiah promised to us and exhibited according to the promise, to the confirmation and stablishing of all his behests & loving promises, which at no time hath promised any thing which he hath not ye with advantage performed with much more than we could of our frail weakness, desire, or wish. The want of the which love and fear, how great ruin and decay it doth cause and bring in to the city of the Lord, 
The city of the lord  which is the church or congregation universal of all them which professeth his name: taking on them to do his will: it is so manifest and open (the more is the pity) that almost in a great number, a man shall scant find one, that liveth in the true love and fear of the Lord, in so much that he may well say. If I do find but one just man in the city, I will cease my wrath from it, & contrary wise innumerable almost all the world which passeth not & good haw. which end of the staff doth go forward, whether God or the devil be better man, which neither for the love of god, for his merits sake, nor yet for the sharp thunderbolts and threatenings of his wrath, once beginneth to redress and reform to better, their lewd and ungracious kind of life, not squayring and plaining it after the right line and rule of his most blessed word: but clean contrary every man (as the devil putteth into his head) doth hack maungle and chop this most blessed and pure word all to pieces, to serve their own purposes and most damnable affections, going about not to make the stone fit to the line, as the proverb maketh mention, but the line and ruler to the stone.  
¶ O what a goodly piece of work, and well framed building would this be? how even and well proportioned a matter, how excellent a frame. A frame? worthy forsooth to be put in pattern, for an example to all them which are most expert and cunning workemaysters. How long time would it be if a man would thus begin to build an house to dwell in, or a ship to sail with, or that he should make an end and finish his work? All men truly might most justly laugh him to scorn. Likewise how long time should that man live or that any kind of virtues should take any rote in him, which endeavoureth all that he may, to make the Scriptures for his own purpose of life and not rather framing his life to the Scriptures? How great blasphemy is it to God's word when we go about to flatter our own selves in our most detestable vices: by the example of the falls of godly men, which by frailness of this flesh, after they have fallen, did not long lie still but with sorrowful repentance and perfect confidence in the only mercy of God by the help of the holy spirit did rise up manfully again. This is the lack both of the fear and of the love of god. This lack of fear and love is thorough out all the earth: beginning at them which have the keys delivered to them of the opening of the Scriptures unto the very lowest, and most (to seem to) vile and abject person that liveth: 
bishops  What a great number of souls are committed to the cure and charge of the bishops, to be fed and made fat with the pregnant word of God. What great livings have they given to them for none other cause, but that they should be diligent therein. What rents, what fees have they, more like Earls and Dukes than poor spiritual pastors of Christ his sheep. And not unworthy forsooth, but right well bestowed, if they would declare themself no less desirous, of the health of their flock, than they be greedy in gathering of their revenues and rents. God forbid all should be of that mind. Some Bishops, without doubt, I know of the contrary mind and study (whom I pray the Lord preserve and continued in their good purpose) I think verily, and you may say and affirm also that their be but some, not many, the less the number, the more to be lamented The thing itself every where declareth. and openly testifieth, how slack and lose they be in doing of their duty. As though to be a Bishop were nothing else but to be mitred, to be promoted with great rents and knights fees and finally to be called my lord bishop. These glorious titles many, nay the most part do gape on both sides for, they will not lose one ●ote of their dignity, they will not part with one lock of wool, to the comfort and succour of their sheep, ye though any of them (of whom they had the wool of) should perish for cold. They will live of the profits and commodities of the altar, but they will do no service to the altar, they will eat corn with the Ox, but they will not tread it forth of the straw with the Ox. They will (finally) have all thing but they will do nothing.  
¶ Yet: me thinketh to be a thing reasonable, that they should do some thing for their great livings: otherwise they appear to be consumers and devourers of those livings, which by most godly and noble princes were provided and ordained for good men, which would be glad to do their duties. They do think (but they are deceived) that they have done their duty sufficiently, if once or twice in the year they do go about on visitation, when the poor creatures, were better to have them away than among them. For the evangel or Gospel of god, is not a whit the more preferred nor set forth, the repentance for sin, the trust and confidence of mercy for Christ sake only, not so often as one's mentioned. The commandements are nothing taught how they should be kept. They do no more but seek and search if a few of man's traditions be thoroughly observed and kept, that the infringers and breakers thereof might be with most rigour and all extremity punished. They do rebuke no vices, as whoredom, adultery, fornication, blasphemy against the name of god, extortion, neglect of the holy & blessed word of god, as things pertaining nothing to their office. And at their departing, they do leave over the poor flock (being never the better for their coming) such pastors and shepherd, as to whom for their knowledge and learning and much less wit, and much worse conversation of life: a wise man would be loath to commit the keeping of his Swine, more meet to be scourers of foul masers, than to have the cure of souls. These be no curates, but gaylers and torments, keeping the consciences & souls of men laden down with irons of their own traditions, keeping them in great famine and hunger, as lean as rakes, perishing for lack of the heavenly food, and crying out to your good lordship, meat meat for poor prisoners, not of Newgate, but of the Pope his foul stinking and dark dungel: being by most gracious pardon quite, and our fees paid and yet for all that kept in most cruel durance, lying and rotting in cold irons, that no man is able to abide the savour. O that your good lordship might with your merciful eyes see and behold, how pitifully, how bare and lean they look, how they be eaten with vermin for lack of keeping: there is no doubt but your good lordship would take pity and compassion on them, would see them set at large. And the lord which doth see your compassion on them for his sake, will a thousand fold reward you again, that you should not think your labour ill bestowed. What is the cause of all these miserable calamities which the poor souls do abide and sustain? what is the cause, the Bishops, People and Curates do not their duties. Forsooth the lack and want both of the fear & of the love of the lord: whosmost high majesty if they had in fear, either for his threatenings and curses, considering all the woes, contained in the old and new Testament for their negligent administration: or else if they had him in love, for his great and unspeakable goodness declared unto us all, they would be sore ashamed ones to be espied with so great a fault. But they fear neither God nor the Devil. They love him not for his great goodness, nor yet they do fear him for his threatenings. I fear me, that there be many: I pray god that there be none, which do think the speaking of God and of the devil to be, as it were, but an old wives tale or fable invented by the policy of man and natural reason, to keep men in an order while they be in this life, as did think many of the blind Philosophers the Epicurs thinking none other life after this present: 
epicures.  did live in all kind of delights and pleasures. I trust in the lord that he hath sent an angel among us with a two handed sword to cut away clean these discords and abuses to his glory eternal. What need I speak of men of power, which by their power and strength, by no equity nor justice, 
Men of ●ower.  against conscience and right, care not a bean what wrong and injury they do to the mean sort, if that either house or land, pastures or woods doth lie commodiously for their purpose: and specially when it joineth to any part of theirs. Such as doth thus have not red the blessing in the old Testament contained with the reward prepared for them, which do join house to house, field to field, farm upon farm, some one man twenty some xxx some xl scant xx, good men which should be able to serve their prince at need maintained, where in times past hath not been so few as .v. hundred as by experience in places not long days paste was almost found to true. As for fines, and incomes, with raising of their rents they be so importable, so tedious and so heavy, that the poor tenants or their years be half expired shall be glad to lay the key under the door and run their ways.  
¶ Such is the pity we have of our christian brethren, so little is the fear and love of God among us, ye which professeth the Gospel (which thing maketh well for the Papists to the slander of the word of God). As for the office of a judge, 
judges.  what man can say but it is most justly executed, upright without partiality, not favouring of one man more than an other, not prolonging of suits, in the favour of the rich, to the utter undoing of the poor, not taking of gifts, worthy to be compared to the court of the Ariopagittes. which to avoid partiality, judged all causes by night darkling. If it be any otherwise than I have declared, it is to be ascribed and imputed to none other thing more, nay to nothing so much as to that, they be not in fear of the judgement of the lord, which doth command with these words. judge and ministre right judgement you sons of men. There is no man that can find fault with those kind of men, which are occupiers, 
Occupiers  living by their laborius venture and travail, so upeight is their dealing, so just, so indifferent, that almost no faith, no truth, no trust, no confidence is to be given to their oath, much less to their word and bare promise, 
thieves.  What Thief would steal and rob to be hanged on a gallow, if he were toched with the fear and love of the lord. 
Murther●  Who would be so stony hearted to quell and slay his brother, for whom Christ did suffer and shed his blood? 
Aduouter persons  What man would be an adulterer, a fornicator, a committer of rapt: if he had but one sperkil of the fear and love of God, knowing that they which do so shall not inherit the kingdom of heaven, judged by sentence definitive, without help of appellation to everlasting sorrows, except there be in this life or they depart, a true and perfect repentance, with trust in the mercy promised for Christ sake. 
Traitors.  What causeth so many rank traitors and rebelions against their most lawful kings and governors, constituted immediately under God, and by God over them, to keep them in a good rule, quietness, peace, and tranquillity, but, that they do want and lack the fear and love of the lord, the high king and governor.  
¶ The want whereof the more and greater it is, the more rank and poisonous are the treasons which are wrought.  

Adam.  ¶ How great an evil this is, how huge and foul, a monster of how innumerable calamities and sorrows which we have and do sustain, this is a most wicked mother: what thing can better set forth or paint, as it were in a table or in a glass before your eyes more evidently, more lively than the great fall of Adam, being for lack of the fear, and of the love of the lord, which brought us into thraldom, bondage, and captivity of the devil. For if he had loved him for his benefits, because he was created, by him a heavenly creature like unto his own image, or if he had feared him, for fear to displease him, whom he found so good a lord, or for fear of breaking of his commandment, as of his head and master (for he that is commanded, is under him that doth command) he would not have transgressed, whose transgression is our transgression, whose fall is our fall. Our sinful life and corrupt manners, being the relics, dregs, and remanant of his old sore. 
Cayn.   
☞ What caused cursed cain to slay so cruelly, 
Pharaoh.  and unnaturally his own brother? What caused Pharaoh to persecute the children of Israel. 
david.  What made king david to commit abominable adultery, not contented with one mischievous deed, but also to join and add bloody murdre, to stinking adultery, in slaying the husband of the woman, with the most lamentable destruction of many more. 
judas.  What caused judas to be a traitor to his most loving master. To be truly certayned and assured, there was nothing else in the cause, but the want of the fear and of the love of the lord, O cruel and damnable mischief coming from the bottomless pit of Hell. What remedy and salve is to be found for this foul sore? what is the cause that it reigneth so much among us christians every where, that almost no fear nor love of the lord, is found in any place nay rather open contempt and blasphemy and dishonour to his most blessed and holy name? what man can express the cause thereof: that this plague more to be feared than any pestilence, hath so infected the air thorough all the world, that no man high nor low: what state, degree or dignity so ever he be, hath escaped it. 
job.  The foul botches and sores of job did never stink so sore to the nose of man, as this maketh us to be abhorred of god. stopping his heavenly nose, and turning his merciful visage from us. Among our earthly physicians which do take cure of bodily diseases only (which bodies being never so well healed, shall at the last go to corruption) the cause of the disease and sickness known (being the chief point of their science) the parth which is sick is half cured and helped already. For likewise as in ministration of medicines, the cause of the bodily infirmity not known perfectly, they do kill, slay, and murdre, not with knife, but with poison, the party which seeketh after help and remedy. So the cause and rote of the sickness perceived, the medycation is made thereafter, to the help and comfort of him that complained and lamented his grief and infirmity. Even so again, of our spiritual infirmities and sickness (which killeth not the body, ye oftentimes doth send both body and soul to the whorlpole of hell (passed remedy and help if he cometh once into that place,) speaking our Heavenly master and doctor, and spiritual physician Christ (which knoweth all our waters a little better than we do ourselves): to whom all our diseases and maladies are thoroughly known, which searcheth with the instrument of his spirit, the very reins of our backs, ye the deepest thoughts and cogitations of our hertis declared the cause, the very principal cause, and cause efficient of all our malydes: with these words. Quia non cognoverunt me neque patrem meum: because they knew neither me nor yet my father It followeth therefore that if we know him and his father, we would both love and fear both him and his father. And contrary wise because we know neither we love and fear neither: nay we hate and persecute both. The ignorance then of God, being the cause that we be void of all fear and love of the lord: what marvel is it, if we do run headling into all kind of mischief, if we set nought neither by God nor by the world if we regard not his precept? his fruit full teachings and most beneficial promises? Nay truly Satan the father of ignorance, is not so contented to le● his disciples rest, at that point of little regarding of the lord his goodness, but he doth stir them to high treason against his majesty, to open contempt and manifest blasphemy, to the defiance of his godhead, proclaiming war against his infinite power, with trumpets and heralds of arms, of his own begetting and sending, dishonouring him, minishing of his godly and imperial titles, those I say which do belong of right, by his own purchase and great conquest, to the heavenly crown, I do mean the titles of our creation, of our redemption, of our justification, and free acceptation (they giving honour unto the creatures, in the stead of the creator) with like detestable, most damnable, and heretical persuasion and opinion, in ascribing part of our salvation, ye sometime altogether to our own (worthy) deservings and merits, the praise whereof he his own self like a most valiant captain with no feigned sweat of his own body with no counterfeited blood, with no mocking death (for he was a right natural man) and no man did ever offer so much as he) did obtain and win.  
¶ What marvel is it, though such as they be, are traitors against their princes here in earth, if they do work in huggar muggar their most pitiful and lamentable destruction, to the overthrow of whole realms, to the utter casting away and decay of common wealths, to the impoverishing of all the world, to the mayntenans of thieves, murderers of them that are void of all pity, against their fathers and mothers, of whormongers, adulterous persons, ravishers of virgins, breakers and despisers of the most holy state & sacrament of wedlock and finally the very rooted seed of all kind of mischief.  
¶ If therefore the knowledge of god causeth, the love of god: so that without we know him, we can not have, neither him nor none of his benefits in estimation and valour of a good straw: it followeth consequently of necessity, that the lack of the knowledge of him, causeth the hatred and little good affection toward him, or any of his works. So that it followeth, that the cause that we love him not, is the cause we know him not. Nat as judas knew him, which always was present in company with him familiar with him, at board & table with him, which kissing his blessed mouth and knowing him corporally, betrayed him. Nat as the jews knew him, which scourging and beating of his blessed body committed all kind of villainy, nailed his body to the cross, and so forth as the history maketh most godly & ghostly mention. For that corporal knowledge how little it profiteth, nay how much it hurteth (if you do rest there and go no further) the master of all heavenly knowledge Christ declareth with very plain words speaking of his own flesh and blood, saying: the flesh profiteth nothing at all: it is the spirit that giveth life and quickeneth. The lord did speak plainly, not meaning any other thing than he did with his mouth speak and declare. To man's judgement what thing could be more heavenly, more blessed (as it is in deed) than to have the body of our saviour, forty weeks within our own bodies, as the virgin Mary had? But if that she had not known him in her spirit a little more perfectly than her corporal knowledge might have given information, forsooth it should have profited her very little or nothing: she had been no meet vessel, habitacle or mansion place for that sacred body. But giving credit at the last, forsaking her own reason and judgement, whereby she could not attain to the knowledge of God his will & pleasure, being of herself counseled to the contrary by natural reason, as by these words appeared. (Quoniam virum non cognosco) I never had fleshly knowledge and company with man: I know not what it meaneth: I can not tell, which way it should be so, most like a plain, simple, and virtuous maiden, feeling her spirits moved and new altered in herself (for the holy Ghost wrought marvelously in her and strongly) nature gave place, reason quaked, faith relieved, so that to the words pronounced by the Angel. Thou shalt conceive. etc. she made no more a do but yielding herself up clean, as one having no power of herself, answered these words, here I am the handmaid of the lord, let the lord do with me as it shall please him. This word whereto Mary gave credit and belief did get her with child, this word was made flesh this word came into the world naturally (sin excepted). To this word before any thing was, nothing did give place, to be made some thing, and of nothing all thing. To this word if Adam had given credit and belief: by the which word he was made and created, he had not fallen, nor many more after him This word the holy fathers from Adam to Moses had not written, but declated and pronounced by the mouth of God whereby they knew God, and believed God to be God, and the Messiah to come To this word Moses gave credit, which was given to him in the mount in the tables of stone, written with the finger of God, that he should give them to the people, that they might be his people, a people that should fear and love the lord. This word Moses did write in the book called the Deuteronomium. This word the lord commanded to be in the hands of his people, and never to be left out of their hands, to be always with them in all places, at all times, at their eating and drinking: ye and at their sleeping, having it for a pillow to lay their heads on, and in their iurneys to be their companion to comfort them to be their staff to stay them and hold them up. And finally in all their pastimes, to be their rejoice & delight. This word was hard of the people in the mount, whereby they knew God, by the which he would be known, and not by any out ward vision, because partly our flesh and corrupt carnal nature can not arise up into the mount to behold the clear glistering brightness of his godhead, and partly because they should not delude deceive, and blind themselves with none outward appearance and similitude of things: to avoid the great incovenyence of Idolatry, to be committed under any spiritual or godly colour.  
¶ With this word were all the Prophets and godly kings illumined and set a fire with the love and knowledge of God unto the time of the son of God be coming man, which declared this word by mouth and miracle, that thereby he might be known perfectly what he was and is in deed. This word had the disciples and Apostles committed unto them, with a special commandment, to declare this word: not their own fantasies or imaginations: the word I say of preaching the Gospel to all creatures, that is to say: Repentance and remission of sin for Christ sake, the hope of our saluatium, by Christ only and his merits.  
This word the holy & most virtuously disposed Apostles most faithfully putting in writing did leave behind them to our discipline and salvation, as witnesseth Paul, saying: the Gospel is the power of God to salvation of all them that believeth, commanding also under the pain of bitter curses, neither to minish or pluck away, neither to add nor join one word or title to this word: as john in the last of his revelation sayeth. If thou wilt be so bold to enlarge his word, adding any thing to this book of life: whereto nothing can or may be joined, more than it is, or else to pluck any thing from it, I do bear witness sayeth he, the lord shall increase on thee, the plagues contained and written in this book, and for his boldness: to take away any thing from this book: the lord shall take away from him his part and portion out of the book of life, out of the holy eytye, never to be partaker of any thing contained in this book. Against this word our mortal enemy hath continual war and battle, this is the castle which he goeth about to undermine coveting to overthrow it if he might. At few word the everlasting being of God without beginning: all his power as much as may be perceived by man, that he created the world, with all thing there in contained: that he sent down his only begotten son (moved with compassion of our imprisonment and captivity) to set us at liberty with full salvation, and what is there else, that is not known by this word. Considering then that likewise as in our corporal body's corruption and putrefaction cometh of corrupt matter, as sometime the cause of corruption being without us, by the corrupt infection of the air and poisonous savours doth cause the inward parts to be infected and corrupted, sometime the cause being within the body, as raw and indigested humours coming of ill diet, of surfetinge, with other kinds of unhonest and inordinate order of life, so proceeding from corruption to putrefaction, from putrefaction to mortification and slaying of the matter which is first corrupted. Even so the cause why we lack the love and fear of the lord, is the want of the knowledge of God spiritually, whereby we should glorify God, as Paul witnesseth to the Romans. Yet must there follow an other cause why we know not the lord, and that truly is because we embrace not him with our arms in his word, because we do not make much of him in his word: because we kiss him not with the mouth of our heart earnestly and heartily in his most blessed word, and so to follow him in life with all pureness and godliness of living. What is the occasion of all these our spiritual infirmities, that we may learn and know the original cause and fountain, that hereafter we may be preserved from this most poison and pestiferus infection the better: being (as the proverb sayeth) once warned and so half warned.  
☞ He that was sometime an Angel the father of pride, the old enemy of god and man Satan, the child of everlasting wrath and damnation: he (I say) which made to our saviour many great promises and gay, if the lord would have fallen down and worshipped him, of whom Satan knew well his head should be broken: he worketh all this mischief, all our sorrows, he envieth us to be the children of God, he would fain have us to be as he is in extreme misery: he plucketh from us the lively and most wholesome food of the soul: he knoweth that as our bodies being destitude of bodily sustenance can not chose but die, so the body of the soul, being without the heavenly and most comfortable food of the word of God of pure necessity must perish. As Christ the right schoolmaster of health answered. Bread is not only. etc. This is our adversary well aware of: he knoweth his power very week and feeble where the word of God is in place.  
❧ Some Antichrist therefore, like to himself must he stir up and ordain (as he knoweth what maketh for his purpose) making and constituting him as god in earth, lord over all the world fellow and chekmate with God, forgiver and holder of sins, having the keys of Heaven and of Hell, not being under any▪ but holding the heads of all princes under his girdle, crowned with the crownꝭ not of glory (as he would have them betaken) but with the crown of the world of the flesh, and of the devil, above all potentates in power, having his power in every king his dominion, more strong than the most natural and lawful kings themself, and for none other cause but to remove from the hearts of men this stumbling block the word of God by his power, threatening and cursing the row his most wicked ministers, which should be the upholders and defenders of this most holy and blessed word, putting into princes heads that it is not lawful: for the lay and common people, to meddle with the Gospels, with the secrets of God, to know the will of god, to know by whom they are created: by whom they do obtain salvation and remission of sins, declaring many more great inconveniences and hurts that will follow thereof if they be suffered to have it at liberty, ascribing and imputing to the knowledge and redinge of the word of God, those things and vices which are clean contrary to the nature of the word of God, making the magistrates and rulers believe that it will cause sedition, tumults and insurrections in the common wealth, O most cruel sect of vipers, which doth shut up the kingdom of Heaven from men, neither willing to enter in yourselves, nor content that any else shall, most like unto bandogs, which lie tied at the manger not feeding of the hay that therein is, nor yet suffering the poor Ox or Horse to eat and fed? of it to their sustenance. What thing doth teach peace? but the word of God. What preacheth tranquillity in fields, towns, cities: and realms, ye thorough all the world? but the word of God. What meaneth these words. Discite quia mitis et humilis sum. Learn of me, for I am mek, lowly and gentle. Also peace be with you, love you one another, as I loved you, in this men shall know that you be my disciples What thing showeth forth true obedience of subjects unto their loving kings but the word of God, which declareth to us, how obedient, how subject our master Christ showed himself unto Cesar, saying to Peter: let me see the coin and stamp of Cesar, knowledging and allowing therein, and also comfyrming the authority of princes, commanding also to give, pay, and render unto Cesar all that doth belong to the imperial crown and dignity of the Emperor. What doth Paul teach in commanding us to be obedient to kings and magistrates, adding thereto a cause of our necessary obedience, declaring that he is not ordained of man but of God, as the high minister and officer of god, and that he beareth not the sword in vain. Paul also which commandeth the laws to be kept, teacheth not disobedience.  
¶ What place of the Gospels and pistles is not every where full of all manner of obedience. Of the son to the father: the servant to the master, with like exhortations unto the masters & fathers towards their servants and children. This gear is far from rebelling, from seditions, from risings and insurrections. Yet these hell hounds be not a shamed, to report, belie, and slander most shamefully the holy word of God, bearing most false witness against it, for to banish it, to burn it, to hang it out of the way, that their master Satan may have full sway and rule in the heart of man which is the seat, house and temple of God. Such as these be, are first traitors to God, and after to their princes and kings. For it standeth not with reason nay it is unpossible, that ye or they should love their king heartily, which loveth not God, which taketh part with Antichrist. They their own selves be those persons which would have seditions with risings and insurrections of the commons and other heads, to the maintaining of the kingdom of Satan. For I doubt not to abide by it, that where the word of God is, there can be no such disobedience, no nor mistrust of subjects. But where the word of god is not, there look for no manner of goodness, no kind of virtue, none obedience or love, but for fear not from the heart, but from the teach forward, laughing as the Hare, which hangeth on the saddle bow, among them is the devil with all his whole band and rabble. Example we had not many years past when Satan his minister Antichrist, with his retinue of Monks Friars, and other of his chaplains had thought to have struck a great stroke in this realm to the utter undoing of all the whole comivaltye of the said realm, if the most mighty hand of the lord had not turned all their cogitations upon their own necks. I would they should answer me whether the word of God was the cause of the insurreetion in the north ye or nay. If they be choked with this demand, I will go a little more near unto them, to see if they can scape any way, by any honest answer and excuse but that they shall be found loud and shameful liars against god, Which part was the first movers and styrers of this most lamentable insurrection (if the lord had not set his foot in) the laity or the spirituality of the north parts. If they will put it from them, and lay it on the lay men's shoulders, I will answer them and say that the cause of the sedition was not the lay cause but the spiritual cause (as they call it) for to maintain and uphold their ungracious power, kingdom and dominion, and that the lay men were but ministers of their fury & madness, provoked by them with most false persuasions. Wherefore they most justly suffered not like traitors, but traitors in deed. If it was not the popish cause or cause of religion (as they do call it) in the defence of their sodomitical monasteries, and maintenance of the most stinking & proud Babylon with the great crowned whore and all her harlots, for what cause did their chalyses, crosses, picks of silver and gold (which no lay or profane secular man might touch for the holiness thereof, but not to holy & good to commit treason with them fly so fast about to the maintenance of this great evil: with all their cattle, as oxen, sheep, and grain also, that no thing should lack to the furtherance and setting forward of so evil and devilish a purpose The badge and token that their souldy ours did were on their backs & breasts for a knowledge, and in their standard was it not the sign of the five wounds of Christ, in token and signification that their rising was in the right of the church. Then must you confess that the spirituality there being, was the whole cause of that tumult and sedition, how soever the poor laity did bear the bront (not unworthily) for consenting and aiding of their treason. But such hath been always the practice of Antichrist and his true sworn servants, to set kings with kings together by the ears, & to stir the commons against their kings plucking their own necks forth of the halters, they have ways enough to shift for themself. Yet they will and affirm that among them only doth and must remain the word of god, which hath nothing to do with any such matter, no nor yet can not, nor will not be, where any such feats be used and practised. For commonly where the word of God is absent, there wanteth no kind of mischief, there is stirring & moving of hatred, between the subjects and rulers. This is the practice of the devil in his ministers. This was the practice of Augustin, the legate of Satan his minister Antichrist, with whom all kind of Abomination was brought from Rome the seat of all iniquity into England, taking at the time this noble realm so great infection that it could never sense be thoroughly purged  
Was it not with god his word, that this Augustine caused a thousand five hundred godly and true preachers to be slain in one day? was not this the practice of the holy shrined traitor Thomas Becket for the church right? what shameful contumelise and opprobrious despite hath divers right noble and godly kings of this realm, at the hands of these wicked finds perforce sustained, and glad that they might so scape with no worse turn? What should I remember that godly king john: which for the love he did bear to the lord: and ardent desire in setting forth of his gospel: was he not after most shameful handling at the last with poison deprived of his life? what cloak? what colour had they to blear the commons eyes: but only that thing which they thought should please the commons for their poor bellies sake: saying nay, beliing and most falsely slandering the king: that he went about to bring in & to make such a dearth of corn, as was never seen nor hard, with extreme famine and hunger into the realm. How long should a man stand in rehearsing all the practice of antichrist prelate's? How many kings lx or lxxx years paste durst ones open their lips against these holy servants of god: but they would have watched one time or other to have displeased them, that it had been less pain and displeasure for the kings and head rulers to have had open war with any other foreign prince: and less harm also for the commons: than to have angered but one of the least of this most vile generation of Antichrist. These are good and sufficient warnings for the kings and head rulars, to try them well, whether they be of Antichrist stock ye or nay: before they suffer them to be to bold or to near about them, for they cannot choose but practise their malice, their poisonous nature in so who● and rank Did not within this few years a sort of pyld friars obtain a commandment from the bishop of Rome, with a curse against their own natural and right king, which now doth reign in Portugal, for not fulfilling his father's will in building of their monastery, for a sort of sodomites (which is made all together of the feyrest and finest marble that may be) compelling their ointed king and head to perform it? where did they ever read this in Paul or any other of the apostles writings. And yet for all that they have the word of God with them, they be also of the spirituality. Wherein they do make no leasing. For there is ii kinds of spiritualties: that one is of God, that other is of the devil. The devil is a most damnable spirit, working spiritually, by his spiritual members. The devil also hath his church. the devil hath his spiritual ministers as well as God, the devil hath his commandments as well as God and this is the principal and first of his commandments, not to suffer the word of God to reign in the hearts of men.  
¶ What token can you have more evident, more plain to spy and know a bishop, an Archdeacon, a Dean, a Person a curate of his church, than when you do here him preach & teach the commandment of his master the Devil, the the word of God is not to be had in the mother tongue, is not to be common among all men as though the benefits of Christ pertained but to a few in number, and not in generally to all men. Such persons when you do hear on this manner teaching, straight way mark him up to be of Satan's church, and one of his chaplains be he Archbishop, or bishop, Suffrigan or Archdeacon, Deane, Person, or poor Cucate. We have a saying in our mother tongue. Thou shalt never make me believe that thou lovest me, when thou dost take my meat from me. It is in deed a token of very small love. How little then are they our friends, nay how much the they the enemies both of God & man, which do rob our souls, bought with so dear a price, taking the word of God from the people, which is the right to the of the soul, and the only preserve from all corruption,  
¶ This great enormity and abuse, or rather the great slander of souls, the king his excellent majesty, which late reigned of most godly and happy memory perceiving (being taught from god above): What a sort of rebellious conspirators, of god his enemies Antichrist's disciples and ministers, with the name and most falsely usurped power of Antichrist himself: did his grace, (nay god in him, for it passed man's power) as it were in a moment of time to be compared to so great an act, sweep away and shake clean forth of his realm and dominion. How many of them did rather choose to be hanged, drawn and quartered quick, then (forsaking the common tyrant of all the wide world) to cleave unto their most natural & loving king. What thing was thought among them to dear, for that bloodsucker and soul killer? and with their own king would scant find in their heart to part with a good will with the paring of their nails: if they thought it might have done him any good in prevailing against his enemies. Their abomination and deceitfulness perceived: his grace commanded the blessed word of god to be set at large for all men, not without great struggelinge and resistance of the seed of Antichrist: how hath this word sense that time been tossed from post to pillar, from the west end of the church, to the east, from the north to the south, from the body of the church, to the quere, and at the last was glad to skip forth of the church ●ore, or to be hid in the vestry for fear of tearing all to pieces or burning What grievous complaints hath been made against it, how the word of god hath let god his service to be song, in a tongue, that neither the singers nor the hearers understood or were the better for. I know a certain cathedral church in England, of no small rents and possessions, replenished and adorned with all kind of goodly ornaments, lacking neither poping nor singing, a temple worthy to be (as it is) the seat of a Bishop, called saint Augustins of Bristol in the which for the space of ix months after they had express commandment by the kings majesty, which is in glory a man might have seen Paul's steeple stand upon the high altar, as soon as the bible in the church, or any part there of. So great is the favour that they do bear to the word of god, so good is the example that they do give to the poor parish churches, which are in deed, much better disposed than those which should be the chief lanterns of light. These men do set forth the word of god gaily. These men did set so much by their kings commandment, that neither for fear and love of God, nor for fear of breaking the godly commandment of the king, could find in their heart to suffer it to be in the sight of his people If there should be a commandment that the people (for satisfaction and penance, because they have committed idolatry) should set up on every of their seats an image of this or that, with certain candles before it, to kneel down before it at certain times, to kiss and lick it, to say certain prayers to it. What looking and totinge: what prying and spying should there be: what diligent observation, who did observe: who did neglect this penance. Every one of Antichrist his birds would have had here in as many eyes as ever had Argus, th●y would never have slept, some should always have been waking. But against this most sacred and blessed word of God, how malicious they be, how spiteful and with what tyranny they do persecute those whom they know to embrace this word, it maketh christian men's hertrs bleed to see it. They have shut up this word from the poor, and handy craftis men, as though they had no souls permitting it to rich and great landed men, wherein is a great point and piece of their legerdemain and crafty juggling to be noted. They do shut and lock it up from the poor, because they be always most ready to receive it, they do give and grant it to the rich, not that it should be set forth the more fruitfully by them, but for ii other causes which they do keep close within their own bosoms to themself, that one is, knowing that the most part of the rich sort are so choked up with this world, and the care thereof, that they pass not for it (which maketh well for their purpose) that other cause is, if any of the rich do receive the word thankfully, knowledging the benefits of God, yet they will be afraid to profess it openly, for danger they should be entrapped with the loss both of their bodies and goods.  
¶ These be the practices of the prelate's of Antichrist his church to suppress and put down the word of God, that Satan his kingdom might flourish. God therefore declaring his manifold benefits and unspeakable love toward this realm, in the stead & place of that noble king deceased, now resting in the bosom of Abraham, hath sent down to us a little david to break great goliath his head with the stone of the word of God, to overthrow on the heads of the inhabiters high and proud Babylon, not leaving one stone or stick standing but to burn it all to powder, with brimstone and wild fire. And in the stead thereof to build up a new the temple of God, to set forth the right honour and glory of God, that we appear not unthankful to him for the preservation of this our young virgin king from the hands of his mortal enemies: which, looking and gaping for a day, which should have been to us blacker than any pitch, more bitter than any gall: were most luckily (we may say) deceived & made frustrate of their hope.  
¶ We need make none other reckoning but that his grace was delivered & plucked out (by the mighty and strong hand of God) forth from between the jaws and sharp teeth of the Lion, at the hour when his cruel enemies were taken and destroyed, being as great a miracle wrought by God in his grace, as was the deliverance of the children of Israel in the read Sea from the tyranny of Pharaoh. The lord requireth again for his manifold kindness, no gold nor silver nor any other kind of worldly treasure but a thankful heart, a knowledge of his godly will: open confessing of his benefits before all the world.  
☞ The lord rebuked the children of Israel for their unkindness in forgetting and not having in mind their deliverance from the captivity in Egypt, and from the tyranny of Pharaoh.  
¶ Your good lordship can do no better service to the lord, than to see his most blessed word, 
Trust not altogether ●o the bishops.  most purely with all sincerity set forth in his own nature and kind. It is your grace his office and duty to see that it be done in deed: for as much as it hath pleased God to call you to so high administration and governance. This is one of the titles pertaining to the crown of England: the defence of our faith: which consisteth in saying the word of God rightly ministered, and truly broken unto all the king his grace his highness most loving subjects: as your grace always hath declared yourself most earnestly affectioned thereunto, and so to proceed to the honour and glory of God. Then shall Satan be banished with his adherentes and commissioners forth of this realm.  
¶ Then shall the word of God flourish and bring forth goodly fruit, that is to say the right knowledge of god and of his benefits, a perfect love and fear to offend his heavenly majesty with godly living according to his will and pleasure. Then will he let his word be among us: to the comfort of our souls, and honest conversation of our life. This word is the way: the truth: and the life: who that doth not go this way goeth forth of the way and is deceived. Who that teacheth any other doctrine teacheth not the truth, but false doctrine and lies, who that seeketh any other life can not miss but find most terrible death. Let us therefore keep this truth, and we shall not err in opinions: let us keep this way and we shall not be deceived of our journey. Let us seek after this life: and we shall not fail but find it, to the only honour and glory of the lord, who be praised for ever world without end AMEN.  
Domine saluum fac Regem.   

❧ Imprinted at London in Flete street at the Sign of the George next to Saint Dunston's church by William powel. In the year of of our Lord God. M. CCCCC. XLVIII. the. XI. day of October.  
¶ Cum privilegio ad imprimen dum solum.