An exhortation to the carienge of Christ'S cross, with a true and brief confutation of false and papistical doctrine.  
☞ 2. Timo. 3.  
☞ All, that will live godly in christ jesus, must suffer persecution.   

¶ The holy spirit of God▪ which is his earnest pledge, 
2. Cor. 〈◊〉.  given to his people for their comfort and consolation, be poured into our hearts, by the mighty power and merits of our alone saviour jesus Christ, now and for ever. Amen  
BEcause I perceive plainly, that unto the evils fallen upon us, which profess Christ'S gospel, greater are most like to ensue, and after them greater, till the measure 
Gene. 15  of iniquity be upheaped (except we shrink, and having put our 
Luke. 〈◊〉.  hand to the plough, do look back, and so, with Lot's wife, fall into 
Gene. 19  gods heavy displeasure incurably, all which god forbidden) and because I am persuaded of you, my dearly beloved brethren and sisters, through out the Realm of England, which have professed unfeignedly the gospel of our lord and saviour jesus Christ (for unto such do I write this epistle or book) how that, as you have begun to take part with god's gospel & truth, so thronugh his grace ye will persener and go on forwards, notwithstanding the storms risen and to a rise: I can not but write some thing unto you, to encourage you to go on lustily in the way of the lord, and not to become faint hearted or fearful people, whose place S. john appointeth with 
Apoca. 21.  ●nbeleuers, murderers and idolaters in eternal perdition, but cheerfully to take the lords cup 
Psal. 75.  and drink of it, afore it draw towards the dregs and boton. Whereof at length they shall drink with the wicked to eternal destruction, which will not receive it at the first with gods children, with whom god beginneth his 
1. Peter. 4.  judgement: that as the wicked world rejoiceth when they lament, 
john. 16.  so they may rejoice when the wicked world shall mourn, and without end feel woe intolerable.  

The. 1. Chapter.  
¶ What we be/ and where we be.  
FIrst therefore, my dearly beloved in the lord, I beseech you to consider, that though ye be in the world, yet you are not of the world: 
john. 14.  you are not of them, which look for their portion in this life, 
Psal. 17.  whose captain is the god of this world: even Satan, who now 
2. Cor. 4.  rufleth it apace, as he were wood, because his time on earth is not 
Apo. 12.  long.  
But you are of them, which 
Heb. 11.  look for a city of gods own building. You are of them, which know themselves to be here but 
1. Pet. 2. Hebr. 13.  pilgrems and strangers: for here you have no dwelling place.  
You are of them, whose portion is the lord, and which have their 
Psal. 116 119.  hope in heaven: whose captain is christ jesus the son of god, and governor of heaven & earth. Unto him is given all power, yea he is god almighty, with the 
Math. 28. Roma. 9 1. john. 5.  father and the holy ghost, praise worthy for ever.  
You are not of them, which receive the beasts mark, which 
Apo●a. 13. Luke. 6.  here rejoice, laugh and have their hearts ease, joy, paradise & pleasure: but you are of them, which have received the anngels mark, 
Eze. 9 Math. 5.  yea gods mark, which here lament, mourn, sigh, sob, weep and have your wilderness to wander in, your purgatory and even hell. You are not of them, which 
Esa. 22. 1. Cor. 15.  cry: let us eat and drink, for to morrow we shall die. You are not of that number, which say, 
isaiah. 28.  they have made a covenant with death and hell for hurting them. You are not of them, which take it but for a vain thing, to serve 
Mal. 3.  the lord. You are not of them, which are lulled and rocked a sleep in jesabels' bed, a bed of security. You are not in the number of them which say: tush, god is in heaven 
●z●. 8. P●●●. 73.  and seethe us not, nor much passeth what we do. You are not of the number of them, which will fall down for the muc● of the world, to worship the fiend: or for displeasing 
Lu●e. 4.  of men, to worship the golden image. 
Dani. 3.   
Finally, you are not of the number of them, which set more by their pigs, then by christ: 
Math. 8 Lu●e. 〈◊〉. 〈◊〉. 〈◊〉. 2  which, for ease and rest in thy● life, will say and do, as Antiochus biddeth them do or sayr And will follow the multitude to do evil, with Zedechias and the 
●xo. 23. 〈◊〉. Reg. 22.  300. false prophets, yea Achab, jesabel and the whole court, and country. But you be of the number of them, which are dead already, or at lest in dying daily 
Roma. 〈◊〉 Colossi. 3.  to yourselves and to the world. You are of them, which have made a covenant with god, to forsake themselves and Satan in this world. You are of them, which say: nay, the lord hath 
Mal. 〈◊〉  all things written in his memorial book for such, as fear him and remember his name.  
You are of them, which have their loins girded about, and their lights burning in their hands, like unto men that wait 
Luke. 〈◊〉.  for their lords coming. You are in the number of them, y● say: the lord looketh down from heaven, 
Psal. 14. 33. 101.  and beholdeth all the children of men: from the habitation of his dwelling he considereth all them, that dwell upon the earth.  
You are of the number of them, 
Deut. 6. Math. 4.  which will worship the only lord god, and will not worship the works of man's hands, though the oven burn never so hot. You are in the number of them, 
Daniel. 3.  to whom christ is precious and dear: which cry out rather, because 
〈◊〉. Pet. 2.  your habitation is prolonged here, as David did, which 
Psal. 120.  Mattathias followed and the godly 
〈◊〉. Mac. 2.  jews: which knew the way to life to be a straight way, and few to go thorough it: which will 
Math. 7.  not stick to follow poor Miche as, although he be racked and 
〈◊〉. Reg. 22.  cast into prison, having the Son, Moon, seven stars and all against him. Thus therefore, dearly beloved, remember first, that (as I said) you are not of this world: Satan is not your captain: your joy and paradise is not here: your companions are not the multitude of worldings and such as seek to please men, and to live here at ease in the service of Satan.  
But you are of another world: christ is your captain: your 
Phil. 3. Heb. 13.  joy is in heaven, where your conversation and civility is: your companions are the fathers, patriarchs, prophets, apostles, Martyrs, virgins, confessors, and the dear saints of god, which followed the lamb whether soever 
Apoc. 7.  he went, dipping their garments in his blood: knowing this life 
job. 78. 14. Psal. 90. 102.  and world to be full of evil, a warfare, a smoke, a shadow, a vapour, and as replenished, so environed with all kid of miseries. 
jacob. 4.    

The. 2. Chapter.  
¶ persecution is not strange.  
This is the first thing, I would gave you often and diligently with yourselves to consider and muse upon? namely, what you be, and where you be. Then secondarily forget not to call to mind, that you ought not to thynte it any strange thing, if misery, trouble, adversity, persecution and displeasure come 〈◊〉 'pon you. 
〈◊〉 Peter. 4.   
For how can it other wise be, but that trouble and persecution must come upon your Can the world love you, which are none 
John. 14.  of 〈◊〉 ●orldiye men are 〈…〉 e 〈…〉 urs of your chief enemi, and can they regard you? Can Satan suffer you to be in rest, 
I. Peter. 5.  which will not do him homage? Can this way be easy, which of itself is straight? Will you 
Math. 7.  look to travail, and to have no foul way nor rain? Will shipmen shrink (or sailors of the sea) if storms arise? Do they not look for such?  
And dearly beloved, did not we enter into god's ship & ark of baptism at the first? Will 
1. Peter. 4.  you then count it strange, if perils and tempests blow? Are not you traveling to your heavenvly city of Herusalem, where is all joy and felicity? And will you now tarry by the way for storms or showers? The mart and fair will then be passed, the 
John. 9 Math. 25.  night will fall, ye can not travail, the door willbe sparred, & the bride willbe at supper. Therefore away with dainty niceness. Will you think, the father of heaven will deal more gently with you in this age, than he hath done with other his dearest friends in our ages? What way and wether, what storms and tempests, what disease, trouble and disquie 〈…〉 ies found Abel, Noah, 〈◊〉, Isaac, jacob and good joseph? Which of these 
Gene. 4. 6. 〈◊〉. 8. 9 etc.  had so fair a life and restefull times, as we have had? Moses, Aaron, Samuel, David the king and all the good kings, priests and prophets in the old testament, at one time or another, if not thorough ●u●e their life, did feel a. 1000 parts more misery, than we have feite hitherto.  
As for the new testament, lord god, how great was the affliction of Mari, joseph, ●achary, Elizabeth, john Baptist, them whom among the children of we 
Math. 11.  men, none arose greater, of all the ●posiles and evangelists, yea of jesus Christ our lord, the dear son and darling of god? And sithence the time of the apostles, 
Eusebius Eccl. hist. Tripart. historia.  how many and great are the number of martyrs, confessors & such, as have suffered the shedding of their blo● in this life, rather than they would be stained in their journey, or lodge in any of Satan's inns, so that the storms or winds, which fell in their travelynges, might not touch them? Wherefore, dearli beloved, let us think what we are, and how far unmeet to be matched with these: with whom yet we look to be placed in heaven.  
But with what face can we look for this, that are so fearful, unwilling and arsward, to leus that, which, will we nil we, we must leave: and that so shortli, as we know not the time when? Where is our abrenouncing and forsaking of the world and the flesh, which we solemnly swore in baptism? Ah shameless cowards that we be which will not follow the trace of so many fathers, patriarchs, kings, pristes prophets Apostles, evangelists and saints of god, yeaeven of the very son of God? How many now go with you lusreli, as I and all, your brethren, in bands & exile for the gospel? Pray for us, for (god willing) we will not leave you now: we will go before you. You shall see in us, that we preached no lies nor tales of tub, but even the 
1. Peter. 2.  very true word of God, for the which we, by gods grace a help of your prayers, will willingly and ioifulli give our blood to be ●ed, for the confirmation of the same: as already we have given liberally our goods, living, friends, and natural country. For now we are certain, that we be in the high way to heavens bliss, as Paul saith: By many tribulations & persecutions we must enter into god's kingdom. And because we would go thither ourselves and bring you thither also, therefore the devil steereth up the coals. And forasmuch as we all loitered in the way, he therefore hath received power of god, to over cast the wether, & to steer up storms: that we gods children might go faster, making more speed and haste to go on forwards.  
As for counterfeits and hypocrites, they wyltary and lyngertyl the storm be paste. And so when they come, the market will be done, and the doors sparred, it is to be feared. Read mat. 25. This wind will blow gods children forward, and the devils darlings backward.  
Therefore like gods children let us go on forward a pace: the wind is on our back: hoist up the sails, lift up your hearts and hands unto god in prayer, 
Thren. 3. Heb. 6.  and keep your anchor of faith to cast in time on the rock of god's word, and on his mercy in christ, and I warrant you. And thus much for you secondly to consider, that affliction, persecution and trouble is no strange thing to gods children: and therefore it should not dismay, discourage or discomfort us, being none other thing, than all gods dear friends have tasted in their journey to heaven ward.  
As I would in this trouble some time that ye should consider, what you be by the goodness of god in christ, even citizens of heaven, though you be presently in the flesh, even in a strange region, on every side full of fierce enemies, and what wether and way the dearest friends of god have found: even so would I have you thirdly to consider for your further comfort, that if you 
Philip. 3.  shrink not, but go on forward, pressing to the mark appointed, all the power of your enemies shall not overcome you, neither in any point hurt you.   

The. 3. Chapter.  
Trouble can not hurt gods children.  
But this must not you consider according to the judgement of reason and her sense, but after the judgement of god's word and the experience of faith. Else you mar al. For to reason and experience or sense of the outward man, we poor souls (which stick to god's word to serve him, as he requireth only) are counted to be vanquished and overcome, in that we are cast into prison, lose our livings, friends, goods country and life also at length concerning this world.  
But dearly beloved, god's word teacheth other wise, and faith falleth accordingly. Is it not written: who shall separate us from the 
Roma. 8,  love of god? shall tribulation, or anguish, or persecution, either ●onger, either nakedness, either peril, either sword? As it is written: For thy sake are we killed all day long, and be counted 
Psal. 44  as sheep appointed to be slainne. Nevertheless in all these things we overcome, thorough him that loved us.  
For I am sure, that neither death, neither life, neither angels, nor rule, neither power, neither things present, neither things to come, neither height, nor loweth neither any other creature shallbe able to part us from that love, where with God loveth us in christ jesus our lord.  
This spoke one, which was in affliction (as I am) for the lords gospel sake: his holy name be praised therefore, & he grant me grace with the same to continue in life suffering unto the end. This (I say) one spoke which was in affliction for the gospel: but yet so far from being overcome, that he rejoiced rather of the victory, which the gospel had.  
For though he was bound, yet the gospel was not bound. And 
2. Tim. 2  therefore rendereth he thanks unto god, who always giveth victory in christ, and openeth 
3. Cor. 2.  the savour of his knowledge bius, and such as suffer for his truth: although they shut us up never so much, and drive us never so far out of our own natural country in every place.  
The world for a time may deceive itself, thinking it hath the victory: but yet the end will try the contrary. Did not cain think he had the victory, when Abel was slain? But how say 
Gene. 4.  ye now, is it not found otherwise? Thought not the old world, that they were wise and well, and No a fool, which would creep into an ark, leaving his 
Gene. 7. 8.  house, lands and possessions? for I think he was in an honest state.  
As for the world, they judged that he was a dastard & a fool. But I pray you, who was wise when the flood came? Abraham (I 
Gene. 12.  trow) was counted a fool, to leave his own own country & friends, kith and kine, because of god's word. But, dearly beloved, we know it proved otherwise. I will leave all the patriarchs, and come to Moses and the children of Israel.  
Tell me, were not they thought to be overcome and stark mad when for fear of Pharaoh, at god's word, they ran into the 
Exo. 14.  reed Sea? Did not Pharaoh and the Egipcians think themselves sure of the victory. But I trow it proved clean contrary. Saul was thought to be well, and david 
〈◊〉. Re. 16. & c  in evil case and most miserable, because he had no hole to hid him in: but yet at length saul's misery was seen, and David's felicity began to appear. The Prophet Micheas, being cast into prison for telling Achab the 
〈◊〉. Reg. 22.  truth, was thought overcome of Sedechias and the other false Prophets. But, my good brothers and sister, the holy 〈…〉 〈…〉 orye telleth 〈…〉 ice.  
Who did not think the prophets unhappy in their time. For they were slain, prisoned, 
jere. 20,  laughed to scorn, and rested at of every man. And so were all the Apostles, yea the dear beloved 
〈◊〉. Cor. 4.  friend of god, john baptist: who was beheaded, and that in prison, even at a dancing damosels desyer.  
As all these, to the judgement of reason, were than counted heretics, run agates, unlearned fools, fishers, publicans etc. so now unhappy and overcome indeed, if God's word and faith did not show the contrary. But what speak I of those? Look upon jesus christ, to whom we 
Roma. 8.  mu●t be like 〈…〉 here, if we will be like him else where.  
How say you, was not he taken for a most fool, a seditious person, a new fellow, an heretic & one overcome of every body, even forsaken both of God and men? But the end told them, and telleth us another tale. For now is he in majesty and glory joyful. When he was led to Pilate or Herode, or when he was in prison in Caiphas' house, did not there reason think, that he was overcome? When he was beaten, buffeted, scourged, crowned with thorn, hanged upon the cross, and utterly left of all his disciples, taunted of the high priests and holy fathers, cursed of the commons, railed on of the Magistrates, and laughed to scorn of the lewd heathen: would not a man then have thought, that he had been out of the way, and his disciples, to follow him and believe him. Think you, the whiles he lay in his grave, men did not point with their fingers, wh● they saw any that had loved, or believed in him and his doctrine, saying: where is their master and teacher now? Whatis he gone? For sooth if they had not been fools, they might well have known this learning, he taught, could not long continue. Our doctors and Pharisees are no fools, now they may see. On this sort men either spoke, or might have spoken against all such, as loved christ or his doctrine: but yet at length they and all such were proved fools and wicked wretches. For our saviour arose mawgrie their beerdes, and published his gospel plentifully, spite of their heads and the heads of all the wicked world, with the great powers of the same: always overcoming, and then most of all, when he and his doctrine was thought to have the greatest fall.  
Now, dearly beloved, the wicked world rejoiceth: the papists are puffed up against poor christ and his people, after their old kind: now cry they: where are these new found preachers? Are they not in the tower, Marshalsea, in the fleet, in the kings bench, in new gate etc. and beyond the seas? Who would have thought that our old bishops, doctors & deans were fools, as they would have made us believe, and in deed have persuaded some already, which are not of the wysesre, specially if they come not home again to the holy church? These and such like words they have to cast in our teeth, as triumphers and conquerors. But dearly beloved, short is their joy: they beguile themselves: this is but a lightning before their death. As god, after he had given the wicked jews a time to repent, visited them by Despasian and 
Eusebius. Eccl. histo. Lib. 3. ca 5 6. 7. 8. 9  Titus, most horribly to their utter subversion, delivering first of all, his people from among them: even so (my dear brethren) will he do with this age.  
When he hath tried high children from amongst them (as now he beginneth) ano by suffering, hath made us like to his Christ, and by being overcome to overcome in deed to our eternal comfort: them will he, if not otherwise, 
1. Thessa. 4.  come himself in the clouds. I mean our dear lord, whom we confess, preach and believe on. He will come (I say) with the blast of a trump and shout of an Archangel, and so shall we be caught up in the clouds to meet him in the air: The angels ga' 
Math, 13.  thering together the wicked wretches (which now walter and uva low as the world and wind bloweth) to be tied in bondels, and cast into the fire, which burneth for ever most paynfullye. There and then shall they see, who hath the victory, they or we.  
When they shall see us a far of in Abrahames bosom, then 
Luke. 16.  will they say: alas, we thought these folks fools, and had them 
Sapi. 3.  in derision: we thought their life madness, and their end to be without honour.  
But lo, how they are counted among the children of God, and their portion is with the saints. Alas, we have gone amiss, and would not harke●.  
Such word 〈◊〉 〈◊〉 these shall the wicked say on ●●y in hell, though now they triumph as conquerors. And th●● much for you thirdly to loaf often upon: namely, that what soever is done unto you (yea even very death) shall not dash or hurt you, no more than it did Abel, David, Daniel, john baptist, jesus christ our Lord, with other the dear saints of God, which have suffered for his name's sake. Let not reason therefore be judge in this matter, but faith & god's word: in the which if we set before our eyes the shortness of this 
The time of sufferi● is but a trifle.  present time, wherein we suffer, and consider the eternity to come, we shall find it most certain, that our enemies and persecutors shall be helpless in intolerable pains: and we, if we persever unto the end, shall be dangerless in such felicity and joy, as the very heart of man in no point 
1. Cor. 2. Isa. 64.  is able to conceive. Considering this (I say) we can not but even contemn and set nothing by the sorrows and griefs of the cross, and lustily go thorough thick and thin with good courage.  
Now have I declared unto you. 3. things, necessary to be much ●●used upon of every one, which will abide by Chrism & his gospel in these troublesome time, as I trust you all will: namely, first to consider that we are not of this world, nor of the number of the worldings, nor any retainer to S●●n: that we are not at home in our own country, but of another world, of the congregation of the saints and reteynees to christ, although as 
Hebru, 2,  yet in a region ●●●lete and full of untractable enemies.  
Secondly, that we may not think it a strange thing to be persecuted for god's gospel: from the which the dearest friends of God were in no age free: as indeed it is unpossible they should be any long time, their enemies being always about them to destroy them, if they could. And thirdly, that the assaults of our enemies, be they never so many and fierce, shall in no point be able to prevail against our faith (albeit to reason it seemeth other wise) where through we ought to conceive a good courage and comfort. For who will be afraid, when he knoweth, that the enemies can not prevail?   

The. 4. Chapter.  
¶ The cross is commodious and profitable.  
furthermore, for the more encouraging of you unto the cross, I will give you a fourth memorandum. Nameli, of the commodities and profits, which come by the trouble and affliction now risen, and hereafter to arise unto us, which be gods children, elect through jesus Christ. But, here ye may not look to have me a rehearsal of all the commodities, which come by the cross to such, as are well exercised therein: for that were more than I can do. I will only speak of a few, thereby to occasion you to gather and at the length to feel and perceive more. First, there is no cross, which cometh upon any of us 
The first commodity of the cross.  without the counsel of our heavenly father.  
As for the fancy of fortune, it is wicked, as many places of scripture do teach. 
Amos. 3. Thren. 3. Math. 10. Sopho. 1. Esa. 45. Psal. 145.   
We must needs, to the commendation of god's justice, who in all thiges is righteous, acknowledge in ourselves, that we have deserved of the hands of our heavenly father this his cross and rod, now fallen upon us. We have deserved it, if not by our unthankfulness, sloth, negligence, intemperance and our sins done often by us (whereof our consciences can and will accuse us, if we call them to counsel with the examination of our former life) yet at left by our original and birth sin: as by doubting of the greatness of God's anger and mercy, by self love, concupisbence & such like sins, which as we brought with us into this world so do the same ever abide in us, 
Psal. 51. Hebr, 12,  and (even as a spring) they always bring forth some thing in act with us, notwithstanding the fight of gods good spirit in us against it. 
Gal. 5.   
The first commodity therefore, that the cross bringeth, is knowledge, and that double: of god, and of ourselves. Of God, that he is just, pure, and hateth sin. 
Psal. 5. Psal. 51.   
Of ourselves, that we are borne in sine, and from top to too desyled with concupiscence and corruption: out of the which 
Gene. 8. jere. 17. Eph. 2. 〈◊〉. Reg. 8.  have sprung all the evil, that ever at any time we have spoken and done.  
The greatest and most special whereof we are, by the cross, occasioned to call to mind, as did the brethren of joseph their evil fact against him, when 
Gene. 4●.  the cross once came upon them. And so by it we come to the surest step to get health for our souls: that is, we are driven to know our sins, original and actual, by god's justice declared in the cross.  
secondly, the end, wherefore 
The second commodity of the cross.  god declareth his justice against our sin original and actual, & would have us by his cross to consider the same, and to call to mind our former evil deeds: The end hereof (I say) is this: namely, that we may lament, besory, sigh and pray for pardon, to the intent that so doing, we might obtain and have the same, by the means of faith in the me rites of jesus christ, his dear son: and that we being humbled, because of the evil that dwelleth in us, might also become thankful for gods goodness, living in continual vigilancy & wareness, and suppressing the evil, which lieth in us, that it brig not forth fruit unto death at any time. 
jacob. 1.  This second commodity of the cross therefore, must not we count to be only a knowledge, but also 
Note.  a great gain of god's mercy, with wonderful rich and precious virtues of faith, repentance, remission of sins, humility, thankfulness, mortification, and diligence in doing good.  
Not that properly the cross worketh these things of itself, but be cause the cross is the mean and may, by the which god worketh the knowledge and feeling of these things in his children: as many both testimonies, and also ensamples in scripture, are easily found of them, that diligently weigh what they hear or read therein. 
The third commodity of the cross.   
To these. 2. Commodities of the cross, join this third, of gods singular wisdom: that it may be coupled with his justice and mercy. On this sort let us overcome it.  
When we see the gospel of god and his church persecuted and troubled, as now it is with us: Thus I say let us conceive the matter: namely, that because the great learned and wise men of the world use not their wisdom to love and serve god, as to natural reason he openeth himself manifestli in his visible creatures: 
Roma. 1.  therefore doth god justly infatuat them, and maketh them foolish, giving them up to insensyblenes, especially herein. For concerning the affliction, which cometh for the gospel upon the gospelers, they reason on this manner: If this were gods word (say they) if this people were 
Man's reason concerning the affliction of the church.  gods children: surely god would then bless and prosper them and their doctrine.  
But now, in that there is no doctrine so much hated, no people so much persecuted as they be therefore it can not be of God. This is of god, which our queen and old bishops have professed.  
For how hath god prospered and kept them? What a notable victory hath god given to her, where as else it was impossible 
Success.  that things so should have come to pass, as they have done? And 
The duke of North.  did not the great captain confess his fault, that he was out of the way and not of the faith, which these gospelers profess? How many are come again from 
The relenting of many.  that, which they professed to be gods word?  
The most part of this realm (notwithstanding the diligence of preachers to persuade them, concerning this new learning, which now is persecuted) never consented to it in heart, as experience teacheth.  
And what plagues have come 
Plagues.  upon this realm, sithence this gospel (as they call it) came in amongst us? Afore we had plenty, but now there is nothing like as was.  
But (to let this pass) all the houses of the parliament have overthrown 
Parliament  the laws, made for the stablishing of the gospel: and new laws are erected for the continuance of that, which is contrary, and was had before.  
All these things do teach plainly, that this their doctrine is not gods word. Thus reason the worldly wise, which see not gods wisdom. For else, if they considered that there was with us unthankfulness, no amendment 
The cause of our persecution.  of life, but all kind of contempt of god, alkinde of shameless sinning, against the preaching of the gospel: they must needs see, that god could not but chastise and correct. And that as he let Satan lose, after he had bound 
Apoca. 20.  him a certain time: so for men's unthankfulness & to punish the same, he hath let those champyons of Satan run abroad, to plague us by them. Great was Gods anger against Achab, because he saved Benadad the king of Syria, when he had given him into 
3. Reg. 20.  his hands, and afterwards it turned to his own destruction. God would, that double sorrow should have been repaid unto them, because of the sorrow that they did to the saints of God. Read Apo. 18. As for the victory 
Causes of victory.  given to the queens highness, if men had any godly wit, they might see many things in it. First that God hath done it, to win her heart with kindness unto his gospel: and aswell because that they, which went against her, put their trust in horses and power of men and not in god: as because that in their doctrine they sought not the propagation of god's gospel. Which thing is easily now seen, by the confession of the captain: his heart loved popery, and hated the gospel. Besides this, men may easily see, he was purposed never to have furthered the gospel: but so to have handled the livings of ministers, that there should never have been any ministry in manner hereafter.  
And what one of the counsellors, which would have been taken as gospelers in our good kings days, declare now that even they loved the gospel? Therefore no marvel, why god fought against them.  
They were hypocrites, and, under the cloak of the gospel, would have debarred the queens highness of her right. But god would not so cloak them.  
Now for the relenting, returning and recanting of some, from 
Why manirelent and recant.  that which they have once professed or paunched, alas, who would wonder at it? For they never came to the gospel but for commodity and gains sake, and now for gain leave it.  
The multitude is no good argument, 
The greater sort.  to move a wise man. For who knoweth not, more to love this world better than heaven, themselves better than their neighbours? Wide is the gate (sayeth christ) and broad is the way, that leadeth to destruction, and many there be, which go in thereat.  
But straight is the gate, and 
Math, 7,  narrow is the way, which leadth unto life, and few there be that find it. All the whole multitude cried out upon jesus: crucify 
Math. 27. john. 19  him, truss him up: but I trow they were not the better part, although they were the bigger. Al Chaldee followed still their false gods, only Abraham followed the true god. And where as they say, 
Gene. 12.  that greater plagues are fallen upon the realm in poverty & such 
Plagues.  gear, than afore: it is no argument to move others, then such as love their swine better than christ. 
Math. 8.  For the devil chiefly desireth, his seat to be in religion. If it be there, then will he meddle with nothing that we have, all shall be quiet enough.  
But if he be raised thence, then will he beg leave to have at our pigs. As long as with us he had the ruling of religion, which now he hath gotten again: then was he a Robin good fellow, he would do no hurt. But when he was tumbled out of his Throne, by the preaching of the gospel: then steered he about, as he hath done. notwithstanding, to be short, surely effectual he hath not been, but in the children of 
Ephe. 1.  unbelief: them in deed he hath stirred up to be covetous, oppressors, blasphemers, usurers, whoremongers, thieves, murderers, tyrants.  
And yet perchance he suffered them to profess the gospel, the more thereby to hinder it, and cause it to be slandered. How many now do appear, to have been true gospelers? As for the 
The parliament.  parliament and statutes thereof, no man of wisdom can think other wise, but that look, what the rulers will, the same must there be enacted.  
For it goeth not in those houses by the better part, but by the bigger part. It is a comen saying, & no less true: Maior pars vincit meliorem, the greater part overcometh the better. So they did incondenning christ, Nicodemus co 〈…〉 sail 
john. 7.  not being regarded. So did they in many general counsels, which purposli I will not recite: for all wise men know, the acts of parliaments are not for gods law in respect of gods law, but in respect of the people.  
Now what we are god knoweth, and all the world seeth: more meet a great deal to have the devils decrees, than gods religion, so great is our contempt in it. And therefore justly for our sins (as job sayeth) god hath 
job. 34.  set hypocrites to reign over us: which can no more abide gods true religion, than the owl the light, or bleared eyes the bright Son.  
For it will have them to do their duties, and wait in diligent doing of the works of their vocation.  
If gods word, I mean, had place, bishops could not play chancellors and idle prelate's, as they do: priests should be otherwise known, then by their shaven crowns and typpettes, But enough of this. I will now return to the third commodity coming by the cross.  
Here let us see the wisdom of god, in making the wisdom of the world foolish. For it knoweth 
The ignorance of worldly wisdom.  little of man's corruption, how foul it is in the sight of god and displeaseth him: it knoweth little, the portion of God's people to be in another world. It knoweth little the patron of Christians, christ jesus: it knoweth little the judgements of god, the great malice of Satan to god's people, the price and estimation of the gospel. And therefore in the cross it seeth not, as god's wisdom would men should see: namely: that god, in punishing them which sin lest, would 
Luke. 13.  have his anger against sin better considered and feared: and that, in punishing his people here, he kindleth their desire towards their restful and peaceful 
2. Cor. 5.  home.  
For, in punishing his servants in this life, he doth by that means conform and make them like to christ: that as they be like in suffering, so they may be partakers 
Philip. 1.  in reigning.  
In punishing his church in the world, he doth thereby give even a demonstration of his 
2. Thes. 1. 2. Pet. 2.  judgement, which shall come on all men, when the Godly shall there find rest, though now they be afflicted: and the wicked, now wallowing in wealth, shall be wrapped in woe and smart.  
In punishing the professors of his gospel on earth, he doth 
job. 1. Acts. 16. 17. 18. etc.  by the same set forth the malice of Satan, against the gospel & his people, for the more confirming of their faith: and the gospel to be gods word in deed, & then to be gods people. For else the devil would let them alone. In punishing the lovers of his truth more than others, which care not for it: he thereby putteth 
Psal. 119.  them in mind, how they have not had in price, as they should have had, the rule of his word, and gospel. Before such trial and experience by trouble, perchance they thought they had believed, & had had faith: which now these was but a lip faith, a mocte faith or an opinion. All which things, we see, are occasions for us to take better heed by means of the cross.  
Therefore thirdly let us see the cross to be commodious for us, to learn god's wisdom, and what is man's follyshnes: gods displeasure at sin: how the elect desire to be with God, and their conformity with christ: the general judgement: the mass lice of Satan: hatred of sin: the gospel to be gods word, and how it is much to be esteemed etc. thus much for this.  
How will I brefelye show you, the cross to be profitable 
The fourth commodity of the cross.  for us, to learn and behold better the providence, presence and power of god, that all these may be coupled together, as in a cheie to hang about our nectes: I mean god's justice, mercy, wisdom, power, presence and providence.  
When all things be in rest, and men be not in trouble, them are they forgetful of god commonly, and attribute to much to their own wisdom's, policies, provisions, & diligence: as though they were the procurers of their own fortune, and the workers of their own wealth.  
But when the cross cometh, and that in such sort, as their wits, policies and friends can not help: then, though the wicted despair, and run from god to their avowryes, saints and unlawful means, yet do the godly therein behold the presence, providence and power of god. For the scripture teacheth, that all things, well and woe, should be considered as gods work: all 
Amos. 3. Thren. 3. Esa. 45. Soph. 1. Math. 10.  though Satan, the devil, be the instrument, by whom god worketh justly and mercifully. Justly to the wicked, and mercyfulli to the godly: as by the ensamples of wicked Saul, and godly Job, 
The devil is god's instrument.  we may easily see gods work by Satan, his instrument in them both.  
The children of god therefore, which before forgot god in prosperity, are now in adversity awaked to see god and his work, and no more to hang on their own forecasts, power, friends, wisdom, riches etc. But learn to commit themselves unto gods providence and power: whereby they are so preserved and governed, and very often even miraculously delivered, y● the veri wicked can not but see gods providence, presence and power, in the cross and affliction of his children: As these, his children I mean, to their joy do feel it, thereby learning to know god, to be the governor 
Esay. 45. Ose. 2, 1. Reg. 2. Luke. 1. Psal. 139.  of all things. Be it is that giveth peace: he it is that sendeth war: he giveth plenty, and poverty: he setteth up, and casteth down: he bringeth to death, and after giveth life: his presence is every where: his providence is within and without: his power 
1. Perer. 5.  is the pillar, whereby the godly stand: and to it they lean, as to a thing, no less able to set up, then to cast down.  
Which thing full well the Apostle saw in his afflictions: and therefore rejoiced greatly in them, that eminentia virtutis 
2. Cor. 1.  dei, gods power, might singularly be seen therein.  
Concerning this I might bring forth innumerable ensamples of the affliction of God's children, both in the old and new testament: wherein we may see, how they felt gods presence, providence and power, plentifully. But I will omit ensamples, because every one of us, the have been or be in trouble, can not but by the same the rather remember gods presence, which we feel 
Presence.  by his hand upon us presently: his providence, which leaveth 
Providence  us not uncared for, without any of our own provision: his power, 
Power.  which both preserveth us from many other evils, that else would come upon us, and also maketh us able to be are more, than we thought we could have done. So very often doth he deliver us by such means, as have been thought most foolish and little to be regarded.  
And therefore we shake of our sleep of security and forgetting of god, our trust and shyffte in our own policy, our hanging on men, and on our own power. So that the cross, you see, is commodious four for us, to see gods presence, providence and power: and our own negligence, forgetfulness of God, security, love, trust and confidence in ourselves, and in things of this life, to be cut of, as the other are to be taken hold upon. And this shall suffice for the commodities, that come by the cross, where through we may be in love with it for the commodities sake: which at length we shall find, though presentli in sense we feel them not.  
No castigation or punishment is sweet or joyous for the present time, but grievous: never 
Heb. 12.  the less, afterward it bringeth the quiet fruit of righteousness unto them, which are exercised therein. As we see in medicines: the more wholesome they be, the more unpleasant often times is the taiste. As in purgations, pills and such like bitter things. Yet upon the physicians word we will gladly drink them, for the profit which cometh of them. And, dearly beloved, although to lose life, goods or friends, for gods gospels sake, seem a bitter and sour thing: Yet, seeing our physician, which can not lie (jesus christ I mean) telleth us that it is veri wholesome, how so ever it be toothsome: let us with good cheer take the cup at his hand, and drink it merely.  
If the cup seem unpleasant, and the drink to bitter, let us put some sugar therein: even a piece of that, which Moses cast into the bitter water, and made it 
Exo. 15.  pleasant. I mean an ounce or quantity of Christ'S afflictions and cross, which he suffered for 
1. Pet. 4.  us.  
If we call these to mind, and cast of them into our cup (considering what he was, what he suffered, of whom, for whom, to what end, and what came there of) surely we cannot loath our medicine, but wink and drink it lustily.  
justly therefore drink the cup.   

mes, where he promised to give abread, even his flesh: in instituting 
john. 6.  the sacrament of the altar, as they calit, performed the same: and that, as in all things, which he promised, he was found true, so in this the catholic church hath believed, and doth believe no les.  
And therefore, so soon as the priest in the mass hath fully spoken these words, this is my body, if he purpose or if his intention be as he speaketh (for that is requisite teach they) then y●, which before was bred, and seemeth to the eye to be bred, is made in rerye deed Christ'S body, flesh, blood and bone, even the self same, which was crucified, rose again, and descended up into heaven. So that he, which believeth not this, is a most heinous he retyke, and cut of from the catholic church, and is not meet to receive this holy sacrament: because he can not without this faith of Christ'S natural, real, corporal and carnal body, under the form or accident of bred & wine, otherwise receive this sacrament, then unworthily and to eternal damnation. This is a short sum of their doctrine, concerning the supper.  
Now concerning the sacrifice 
Of the sacrifice.  they teach, that though our saviour himself did in deed make a full and perfect sacrifice propitiatory and satisfactory, for the sins of all the whole world, never more so (that is to say bloudeli) to be offered agaie: yet in his supper he offered the same sacrifice unto his father, but unbloodily: that is to say, in will and desire, which is accounted often even for the deed, as this was.  
Which unbloody sacrifice he commanded his church to offer, in remembrance of his bloody sacrifice: as the principal mean, whereby his bloody sacrifice is applied both to the quick and dead, as baptysine is the mean, by the which regene ration is applied, by the priest, to the infant or child, that is baptized.  
For in that, the supper of christ is to them not only a sacrament, but also a sacrifice: and that not only applicatory, but also propitiatory, because it applieth the propitiatory sacrifice of christ, to whom the priest or minister will, be he dead or alive. And in that, even from the begynnig, the fathers, say they, were accustomed in the celebration of the supper, to have 
Prayer for the dead.  a memorial of the dead▪ and also in that this sacrifice is a sacrifice of the whole church, the dead being members of the church, of charity as they can not but offer for them, even so they can not but pray for them after the en sample of the catholic church: because it is a wholesome thing, sayeth judas Machabeus, to pray for the dead, that they may be delivered from their sins. Whereunto, all the doctors do consent, say they.  
Now, as for praying to saints, they teach, that all be it there is 
Prayer to saints.  but one mediator of Redemption: yet of intercession the holy saits of god, departed this life, may well be counted mediators. And therefore it is a point of a lowly heart and humble spirit, which god well lyfeth, to call upon the saints to pray for us first: lest by our presumption to come into god's presence, we being so unworthy, and god being so excellent and full of majesty, we more anger and displease god. Where as by their help god may be entreated, to make us more worthy to come unto him, and the sooner to grant us our petitions. For if the holy saints of God, here being upon the earth, could & would pray for the people, obtaining many things at gods hand: it is much more to be believed now (say they) that they can and will, if we pray to them, obtain for us our humble and godly desires. And therefore to the end their sacrifice propiciatori, which in the mass they offer, may be the more available, they use about it, much praying to saints. So of these. 4. as of. 4. pillars, their mass standeth.  
The which mass, you may see, what it is, and how precious and worthy a piece of work it is, by their doctrine concerning the supper, the sacrifice, the praying for the dead & to the dead: whereof I have given you a Sum, in the most honest, godly and religious wise, that the best of them do set it forth in.  
For else, if I should have showed you this their doctrine, as some of them set it forth: as I know you would abhor it, so the subtile papists would say, that I railed and misreported them.  
Therefore because they shall have no such occasion, nor you by their most subtle colours be deceived, I have, in the best manner I can, reported a Sum of their doctrine.  
The which to the end you might the better consider and have, I will now tell you, as god's word teacheth, how these four points are to be believed and received. And then will I open the filthiness and abomination, which in this their doctrine is devellyshly contained.   

The. 6. Chapter.  
How gods word teacheth of the supper, with confutation of the papists heresy of transubst. about the same.  
Concerning the supper of our lord, which christ jesus did institute to be a sacrament of his body & blood, we believe, that his words in the same supper accordingly are to be understand: that is, sacramentally, as he meant them, and not simply, contrary to his meaning, as the papists wrist them.  
And this is taught us, not only by innumerable such like places, as where baptism is called 
Titus. 〈◊〉.  regeneration because it is a sacrament of it: circumcision is called gods covenant, because it 
Gene. 17.  is a sacrament of it: but also by the plain circumstances of the text, as thereof the Evangelists with 
Math. 26. Mark. 14.  the Apostle S. Paul do write plainly affirming, that our saviour christ did give, and his disciples did eat that, which he took and broke, and bade them divide 
Luke. 22. 1. Cor. 10. 11  among themselves, that is, bred and wine.  
For we may not think, that Christ'S natural body was broken, nor that his blood can be divided. And plainly our saviour saith concerning the cup, that he would not drink any more 
Math. 26. Mark. 14  of the fruit of the vine (which is not his blood, I trow, but wine) until he should drink it new with them after his resurrection.  
But to make this matter more plain: like as many things in Christ's supper were figuratively 
john. 13. Luke. 22  done & spoken: as that washig of the disciples feet: the paschal lamb was called the passion: judas was said to have lift up his heel against him: so doth Luke and Paul plainly alter the words concerning the cup, calling that the new testament, which Matthew and mark call his blood: yea expressly five times the Apostle calleth the sacrament of Christ's body, after the consecration spoken (as they term it) bred. Is not the bred which we break (sayeth he) the communion of 
1. Cor. 10. 11  Christ'S body:  
Whose exposition I will more boldly stick unto, then unto all the papists dreams, as long as I sleep not with them, by god's grace. They have none other sentence but these. 4. words: this is my body  
But ask them what this, this, is, & they will not say as the Apostle doth, namely that it is bread.  
No, than they will say, that we hang all by reason, the matter being a matter of faith: Where as they themselves altogether hang on reason, as though christ can not be able to do that, which he promiseth (bred still in substance remaining, as the Accidents do) except it be transubstanciate. Is not this, trow you, to make it a matter of reason, and to hedge gods power in within the limits of reason:  
If Christ'S words, that follow (which is given for you) be to be understand for which shallbe given or shallbe betrayed for you, and not so precyselye as they be spoken (for that were to make christ a liar) why is it so heinous a matter with the papists, because we do not so precyselye take the words immediately going before: namely, this is my body, as to admit, that if there be bred, than christ is a liar: Might not we reason and say then: if Christ's body at the time was not betrayed (as in deed it was not) nor his blood shed, them is christ a liar.  
But here they will say, all men may know, that christ by the present tense, meant the future tense: and in the scripture it is a most usual thing, so to take tense for tense.  
And I pray you, why may not we say, that all men may know it is most common in scripture, to give unto signs the names of the things, which they signify: And no man is so foolish, but he knoweth, that christ then instituted a sacrament, whole sacramentally to be understand: that is, that the sign, or visible sacrament, should have not only the name of the thing signified, but also some similitude there with, or else it were no sacrament.  
But take bred away (as the papists do) leaving there but the accidents only, which do not feed the body: and then what shallresemble and represent unto us Christ'S body, broken for the food of the soul: As wine come fort the heart, so doth Christ's blood, shed on the cross, comfort the soul. But take wine away by transubstantiation, as the papists do, and tell me what similitude remaineth: None at also no sacrament at all: so Christ's institution is taken away. Well, do theireiect gods commandment 
Math. 15.  for their traditions sake: Our faith therefore is, that the supper of the lord is the sacrament of Christ'S body & blood. These words (this is my body, which is broken for you: this is mi blood of the new testament which is shed for your sins) are most true words and plain, according to Christ's meaning, to all them, which do as he biddeth them: that is, to all such as take, eat and drink.  
Which words the papists keep in their purse, or else their private masses could not stand. To such, I say, as take and eat this sacrament in sorrowing for their synfullyfe past, and purposing to amend, above all things remembering and believing, that Christ'S body was broken for their sins, and his blood shed for their iniquities: all such (I say) as verily as they see, take, taste and eat bread, and drink wine, which goeth into their body, feedeth it and nourisheth it: even so verily the soul & spirit by faith receiveth, not only Christ'S body broken, or his blood shed (for the flesh profiteth 
john. 6.  nothing, it is the spirit that quickeneth, saith Christ) but even whole christ, into whom they are incorporate, and made one with him, flesh of his flesh, 
Eph. 5.  and bone of his bones.  
That is to say: as Christ'S body is immortal and glorious, even so are theirs now by faith and hope, and at the day of the Lord they shall be in very deed. Then which thing, what can be greater?  
This we teach and believe concerning this sacrament, dete sting and abhorring the horrible error of transubstantiation, which maketh bread and wine our God and christ: and causeth men to be gazers, gapers & worshippers, yea ydolators, rather than takers and eaters, as christ commandeth: and which maketh Christ's sacrifice of none effect, as now shallbe showed by god's grace.  
For this shall suffice to the declaration of our faith, concerning the lords supper, whereunto agreeth the catholic church and all the fathers.  
As full well thou mayst see in the bishop of Canterburyes book: which is far from being answered, either by the bishop of Worceter his book in english, or Marcus. 〈◊〉 C. in latin, that thou needest no more to confirm thy faith in this matter, but to read them with an indifferent mind, not being addict otherwise, them to the desire of the truth.  
As for this doctrine of transubstantiation, it is a new found thing about a. 600. years old: even then brought out, when Gatan was latten lose after. a. 1000 
Apo. 20.  years, that was bound. Even than was it established, when there was more mischief among the prelate's, specially the pops, about the sea of Rome, who could catch it, than ever there was among the emperors for the empire.  
In the primitive church, pope's were martyred for Christ's spouses safe, that is the church: but now one poisoned another, and one slew another, for the rose coloured 
Apo. 17. 18  whore of babylon's safe, that is, the popish church. In. 160. years there was near hand. 50. pope's, whereas in no such time therwer above. 33. emperors. And in the mids of this miserable state & time, this doctrine of transubstantiation was the pope's beginning, as they might have ley sure from conspiring against princes, & one against another, to establish it, as the very principal pillar of all their power: and no marvel. For, this being admitted, then have they power over christ, the king of all kiges, that he be where they will, when they will and aslong as they will under their power. Where through the other must needs follow, that if they have power over Christ and that in heaven, to brig him down at their pleasure: Much more than overall earth, emperors, kigs, prices & people. Yea even over the devil, purgatory and hell have they full power and jurisdiction, being now gods in earth, which sit in the holy place even as god, yea 
〈◊〉 Thessa. 2.  above God: to make what article of faith shall please them, as they have done this of transubstantiation: which might aswell be denied as granted, saith 
Scotus super. 4. sentem. dist. 11. Gabriel supper can. mis.  Duns, one of their own doctors, and master Gabriel also, if it so pleased the holy father and his spouse, the church of Rome. Before this time, all the father's diligence, labour and care was to call men to the receiving of this sacrament, for the confirmation of their faith: that as verily as they did eat bread and drink wine here, so should they not doubt, but that by faith they did feed on the body of christ, broken for their sins, and on his blood, shed for their iniquities.  
And therefore some times would they call the sacrament bread, a figure or a sign: some time would they call it the body and blood of our saviour jesus christ as the nature of sacraments is, to be called with the name of the things, which they do signify: that there by men's minds might be withdrawn from the consideration of sensible and visible things, to things heavenly, which they do signify and represent.  
And their care, and crying unto the people, was to receive it: and therefore they made decrees, that such, as would not receive and be present, should be sparred out of the church.  
O how earnest was Chrysostom herein: Read his. 61. homily unto the people of Antioch. But after that this decree and doctrine of transubstantiation came in, no crying out hath there been to receive it (no, that is the prerogative of the pryestes and shaven shorelynges) but altogether the end of their crying out was, as now, to believe transubstantiation, christ to be there flesh, blood and bone, at every altar, between every pryestes hands, yea in every pryestes' mouth, when it pleaseth them, be they never so stinking, filthy sodomites, adulterers, dron kardes, blasphemers, dicers etc. The crying and teaching of the clergy continually hath been, to believe transubstantiation, and then to come to church to see their maker once a day, to hold up their hands, to knock on their breasts, to streke their faces, to mutter up their latin prayers, to take holy water and holy bread, to live in obedience to the holy father and holy church, his spouse. This was all they required.  
Drink, dice, card, fight, swear, steal, lie: no matter, so that in the morning they see their God, all is well, good catholic people, no man shall hurt them or persecute them.  
But if any man should not allow nor worship this god of their makig, although he lived a most godly life, and were a man full of charity, sobriety and very religious: Oh such is an heretic or schismatyke. Nothing could please these wolves, but even the blood and life of such a poor sheep: as men have felt before, and now begin to feel.  
Let all the pack of them burden those justly, whom now they imprison and cause to fly the realm, of any other thing, then only of this, that we will not serve their god of bread & wine. And then will we suffer shame. But I have been to long herein. Now to our doctrine and belef, for the second point, concerning Christ'S sacrifice.   

The. 7. Chapter.  
How gods word teacheth of Christ'S sacrifice, and the pope's blasphemy therein revealed.  
〈…〉 ryne and faith, 〈…〉 s behalf, is as in 〈…〉 her: that is, accor〈…〉 to god's holiword: namely, that jesus Christ, the son of god and second Adam, by whom we receive righteousness unto life, as by the first Adam we received sin unto death: our faith is (I say) that this christ in our flesh, which he took of the substance of the virgin Mary, but pure and with out sin, for the satisfying of god's ●●st displeasure, deserved by and in our flesh, did in the same suffer unjustly all kinds of misery and 〈◊〉 〈◊〉 ring up himself unto his eternal father, with a most willing, obedient heart and ready mind, when he was crucified upon the cross. And therbi as he satisfied gods justice, so he merited and procured his mercy, peace, favour for all them, which either before that time were dead, either were at that time present, either should afterward come and believe. By and in that offering, done for them and their sins. So that god the eternal father (I say) would be in this their Christ, their god and father, and not lai their sins committed to their charge to condemnation.  
This doctrine the holy scripture teacheth almost every where, but specially in the Epistle to the hebrews the. 1. 7. 8. 9 Chapters this is most lively sir forth, how that by one oblation, once offered by this Christ himself, all, that be gods people, are sanctified.  
For as in respect of them, that died in god's covenant and election before Christ suffered his death & offered his sacrifice one alone and omnisufficient, never more to be offered, he is called the lamb slain from the beginning 
Apoca. 13.  of the world and the one alone mediator between god and man, 
1. Timo. 2.  whose forth coming was from the beginning: Even so, in respect 
Mich. 3. 5.  of the virtue and efficacy of this one sacrifice to all god's people, continually unto the world's end, the holy ghost doth tell us, that thereby he hath made holy such, as be children of salvation.  
And saith not, shall make holy, or doth make holy, lest any man should with the papists in deed reiterate this sacrifice again.  
Although in words they say otherwise, as anon we shall see, if hereunto I show you the mean, whereby to apply this sacrifice, which I will do very briefly.  
For in the. 17. of S. John our saviour doth very plainly show this in these words: for their sakes, sayeth he, I sanctify myself, that they also might be sanctified through the truth. I pray not for them alone, but for those also, which shall believe on me through their preaching. Here our saviour applieth his sacrifice, in teaching and praying for them.  
And as he teacheth them, as ministers, to do the like, that is, to preach and pray for the annunciation of his sacrifice to the church: so doth he teach them and all the church, to apply it unto themselves by believing it and by faith. The which thing the Apostle S. Paul in many places, but most plainly in the second to the Corinthyans' the fift chapter in the later end doth teach. Read it, and see. So that now as ye have Christ'S one only sacrifice, which he himself on the cross offered once, as sufficient for all that do believe, and never more to be reiterated: so have you, that for the applying of it to his church, the ministers should preach and pray, that their preaching might be effectual in christ.  
And as Paul was ready himself, to suffer death for the confirmation of the faith of the elect: so should the church and every member of the same (which is of years of discretion) by believing in christ through the ministers preaching, apply it to themselves. As for infants, I need not in this case to speak of gods election. It is most certain. This kind of applying, as it killeth the papistical priests, which hate not the devil worse, then true preaching: so doth it cast down all their sole massing and foolish foundations for such, as be dead and past the ministery of gods word. And also it pulleth away the opinion of opus operatum and of perseverance in impiety from such, as would enjoy the benefit of Christ'S death.   

The. 8. Chapter.  
¶ Of praying for the dead, the true doctrine.  
NOw as concerning the third, that is, of praying for the dead and sacrificing for them, as in the other we confess, teach and believe according to gods word: so do we in this. Namely, that in holy scripture, thorough out the Canonical books of the old and new testament, we find neither precept nor ensample of praying for any, when they be departed this life: but that as men die, so shall they arise.  
If in faith in the Lord towards the south, them need they 
Eccle. 11.  no prayers, then are they present lie happy, and shall arise in glory. If in unbelief, without 
john. 5.  the lord toward the north, them are they passed all help, in the damned state presently, and shall rise to eternal shame.  
Wherefore, according to the scripture, we exhort men to repent. And while they have time, 
Gal. 6.  to work well.  
Every man shall bear his own burden, every man shall give account 
Col. 3. Rom. 14. 2. Cor. 5.  for himself, and not sir john nor sir Thomas, that sing or pray for them.  
Every man shall receive according to that he himself doth in this body, while he is here alive, be it good or bad: and not according to that his executors, or this chantry priest, and that fraternity doth for him.  
Whereby we may well see, if we will, that as prayer for the dead is not available or profitable to the dead: so is it not of us allowable or to be exercised.  
For as they, that are departed, be past our prayers, being either in joy or in misery, as is above showed: Even so we, having for 
rom. 10. 14.  it no word of god, where upon faith leaneth, can not but sin in doing it, in that we do it not of faith, because we have no word of god for it.  
Therefore with Abraham, Isaac, jacob, Moses, the prophet's, christ jesus and the Apostles, we bury the dead in a convenient place, & mourn in measure, as men having hope of the resurrection, 
1. Thessa. 4  not because of them: for that were a great point of ingratitude, they being departed 
Apoca. 14.  out of miserable condition into a most blessed state.  
Therefore we give thanks to god for them, praise his name for his power and might showed on them. And pray, that we may depart in the same faith, and joyfully rise with them in the resurrection, which we desire and wish the lord would hasten. We mourn (I say) not because of them, but of ourselves, that have lost the company of such our helpers and furtherers in spiritual and temporal benefits, by them being admonished of our immortality, and of the vanity of this life: that we might the more contemn it, and desire the everlasting life, where they and we shall never be separated. This is our faith and doctrine for them, that be departed: who though they be members of the same body mystical of Christ, that we be of: yet should they in this case be discerned from the mylitaunte members, they being at rest, and having finished their course and fight, in no point 
2. Timo. 4.  needing any of our help, except we should to arrogantly set up our own merits and prayers, and pull down Christ, as though we were able to get pardon and higher room in heaven for others: where all our righteousness, and the best thing we do, is so far from helping others, that thereby we can not help ourselves, but had need to cry dimit nobis debita nostra: being no better in god's sight, than a 
Luke. 11.  defiled woman's cloth, although to the sight of men, they 
Esa. 64.  may seem gorgeous and gay. For if the papists would say, as when they are pressed with blasphemy, in extolling their own merits and works of supererogation against Christ, their use, that our prayers do them no good in respect of the worthiness of their prayers, but in respect of gods goodness: in the gods goodness is not to be looked for other wise, than he hath promised, let them either show men his promise, or else in this be half keep silence, and exercise themselves better in doing their duties to their brethren, that be alive. Towards whom their charity is very cold: all though when they are dead, then there will pretend much, then will they pray for them: but yet not for nought and freli, as true charity workth. For no penny, no pater noster.  
give nothing, and then they will neither sing nor say Requiem, nor placebo, I warrant you.  
But of this sufficient. Now to the last, of praying to the dead, or to saints departed this life.   

The. 9 Chapter.  
¶ Of praying to saints.  
HEre we confess, teach and believe, as before is said, according to gods holy word, that as all 
jacob. 1.  and every good thing cometh only from god the father, by the means of jesus christ: so, for the obtaining of the same, 
Psal. 50. 1. Timo. 6. Hebru. 13. Psal. 5.  we must call upon his holy name, as he himself commandeth very often.  
But for asmuch as god dwelleth in a light inaccessible, and is a consuming fire, and hateth all impiety and uncleanness, and we be blind, stubble, grass, hay and nothing but filthy, unclean and sinful: and because that therefore as we may not, so we dare not approach to his presence: it hath pleased this good god and father, of his love, to sand a spokesman and mediator, an in tercessor and advocate between him and us, even jesus Christ his dearly beloved son: By whom we might have free entrance with boldness, to come before his presence and Throne of mercy, to find and obtain grace and help in time of need. For this our mediator and advocate 
Hebru. 2. 4  is with his father of the same substance, power, wisdom and majesty, and therefore may way well with him in all things: and with us he is of the same substance which we are of, even flesh and man, but pure and with out sin, in all things being tempted like unto us, and having 
Heb. 3. 4.  experience of our infirmities, that he might be merciful and faithful on our behalf, to purge us from our sins, and 
1. Pet. 2. Math. 3. 17.  to bring us into such favour with the father: that we might be not only dearly beloved through him, the only darling of the father, 
Math. 7. 1. john. 5. john. 14.  but also obtain whatsoever we shall ask according to his word and will, in the name of this same our mediator, saviour, intercessor and advocate. So that easy it is to see, that as it is an obedient service to god the father, to call always upon him in all 
Psal. 50.  our need: so to come to his presence through christ, is to the honour of CHRIST'S mediation, intercession, and advocatship. And therefore, as it cannot be but against the almighty God and father, to ask or look for any thing else where, at the hands of any that be departed this life, as though he were not the giver of all good things, or as though he had not commanded us to come unto him: so we see, it is manyfestli against Christ jesus our lord, by any other saint, angel or archangel, to come and move any thing at our father's hands: As though he were not our mediator, advocate and intercessor, or else not a sufficient advocate, mediator and intercessor, or at least not so merciful, meek, gracious, loving and ready to help, as others.  
Where he only so loved us, as the very hearts of all men and angels never were able to conceive any part of the height, depth 
Eph. 3.  breadth and length of the same, as it is.  
If his own heart blood was not to dear for us, being his very enemies, & never desirous to do his will: How is it possible, that he will contemn us, for coming unto him with purpose and desire to serve him? Many other reasons I could give you, wherefore the saints are not to be prayed unto: for that pulleth from faith in christ: It maketh them gods, it is idolatry etc. But this may suffice. So that now you see by gods word, what our faith is concerning these. 4. things.  
Which that you may the more love, embrace and be content to carry with you through fire and water, I will now go about by god's grace, as briefly as I can, to show, how abominable their doctrine is: even out of the short Sum thereof, already before by me rehearsed.   

The. 10. Chapter.  
The popish doctrine of the sacrament confuted more largely.  
first, where they allege the catholic church to have taught, concerning the supper, the doctrine of transubstanciation of Christ's real and carnal presence: dearly beloved, know that this is a manifest lie. For as the catholic church never knew of it for. 900 years at the least, after Christ's ascension: so after that time, no 
transubstantiation is a new doctrine.  other church did obstynatlye defend, cruelly maintain, and wilfully wrest the scriptures and doctors for the establishing of it, save onli the popish church, as their own doctors, Duns and Gabriel, do teach. Read the bishop of Canterburyes book against Winchester, and see.  
Where as they say, that Christ in his supper, by taking bread & speaking the words of consecration, did make it his flesh, according to his promise in john 
john. 6.  (when he saith: and the bread, that I will give, is my flesh etc.) so that they would therbi seem to have. 2. places of Scripture for this their doctrine of transubstantiation and real or carnal presence: Although diversly I cold improve this, yet for because I would not be over tedious unto you, even by the same their sentence you shall see, how learnedly they lie.  
The sentence is this: And the bred, that I will give, is mi flesh, which I will give for the life of the world. First mark, that he saith: the bread is my flesh. He saith not: shallbe my flesh, but it is my flesh.  
This I trow maketh against them. For the sacrament a year after at the lest was not institut. Again, he saith: that the bread is his flesh, which he will give for the life of the world.  
Here would I ask them, whee there Christ'S death was for the life of the world, or in vain. If they say, it was for the life of the world, then why do they apply and give it to the sacrament? Was it crucified? Or if it be the same sacrifice (for so they say) either it was effectual, or not. If it was effectual, than Christ's death needed not.  
If it was not effectual, then christ was not god, and could not do that he would: thus ye may see their ungodly foolishness, or foolish ungodliness, I can not tell which to call it well.  
Where as they require the in tent of the priest, to consecrate 
Of the priests in tent.  Christ'S body: for asmuch as we know not any man's intent, (god only knoweth the heart) yea the words we know not, they are so spoken in: I pray you, into what a doubtfulness are we brought, whether it be the sacrament or no? In what peril are we of worshipping a piece of bred for our christ? Is not this (trow you) sweet and comfortable gear, that a man shall always stand in doubt, whether he have received the sacrament or no? Where as they will have it bred to the eye, and not to the mouth, judge them whether a dog may not eat Christ'S body: judge whether the devil, if he would come in the likeness of a priest, might not swallow up christ & so brig him into hell. From whence, because there is no redemption there, Christ's body should never come, but be damned. judge whether the taste of thy mouth, is not as much to be credited, as the sight of the eye: specially in that the scripture so often calleth it bred after the consecration, as before I have showed. judge whether Christ'S body be not very pretty, that it can lie in so little a room. judge whether christ hath more bodies then one, when perchanunce the priest hath. 20. or 100 before him. judge whether the priest break not Christ'S body in breaking of it. judge whether it be seemly, to chaw Christ'S body, with the teeth. judge whether Christ did eat his own body, yea or no: for christ did eat the sacrament with his disciples. judge whether it be seemly, that christ should be kept so in prison, as they keep him. judge whether it be semeli, that Christ'S body should be so dindle-dandled, & used, as they use it. judge whether the people knockig and kneeling at the elevation of that they see (for they see but the forms of bred & wine, and not Christ'S body, if it be as the papists feign) judge, I say, whether the people, by the papists own doctrine, be not made idolaters.  
Many more absurdities there be, which I purposiye omit. This little is enough, hereby to give you occasion to know the more.  
Where they say, that the bred is made Christ'S body, flesh, blood etc. That is: that Christ's body is made of the bred: As the bishop of Wynchester, in his book for this matter of the devils sophistie, and else where doth affirm: You may see; how shamelessly, yea blasphemously they speak.  
For Christ'S body crucified was borne of the virgin Mary: even of her substance. But they say, the supper is that body, which was crucified. Now, I trow, bread is one thing, and the virgin's flesh another thing. Therefore in deed they deny christ in the flesh, that they may establish their christ in the bred: which is the very note of Antichrist.  
Last of all, where as they say, that they receive the sacrament to damnation, which do not be leave their transubstantiation: If with Paul their words were conferred, you should see otherwise.  
For he sayeth: they receive this bread (for so he calleth it after the words of consecration) unworthily, which do not esteem Christ'S body.  
As in deed the papists do not, which would bring christ down out of heaven, for thieves and whores to chaw and eat, for moths, to corrupt, and to be in danger of mowling: as if they keep their hosts long indeed they will mould, and then will they burn them. Do these men (trow you) esteem Christ'S body: Paul plainly showeth in the same place, that the wicked man, which receiveth the sacrament unworthy, eateth not Christ's body, but his own damnation: which, I trow, be not Christ's body. And this shall serve for this time to show you how shameless, filthy & abominable this their doctrine of transubstantiation is. If in so short a sum of their doctrine there be so many abominations, I pray you, how much is in the whole sum of the same? Now for the sacrifice.   

The. 11. Chapter.  
The popish doctrine of the sacrifice confuted.  
FIrst, in that they grant Christ's sacrifice on the cross, done by himself, to be full and perfect enough, we may well see, that we need not this, which they have found out, in deed to make the other un perfect: for else it needed no reiteration.  
But seeing they reiterate it by this and make it needful even as baptism, easily may all men know, that though they speak one thing, they me●e another: and so are dissemblers and destroyers of Christ'S sacrifice, little considering the great pain that christ suffered, seeing they weigh it no better.  
Where as they say, that it is the same sacrifice, which Christ offered on the cross, but unbloodily (wherein they seem to deni transubstantiation: for else, I trow, it must needs be bloudi) I would thus reason with them: in asmuch as Christ'S sacrifice on the cross was the only perfect, and all sufficient propitiatory sacrifice for the sins of the world, as they confess, this could not be the same, because it was done before that upon the cross.  
Or else the full perfect sacrifice was then in the supper finished, and so Christ's death is in vain and a foolish thing.  
If Christ'S death be not foolish, but in deed (as it is) the full and perfect sacrifice for the sins of the world: Then this, which they feign, that he offered in his last supper, is not the same, prate what pleaseth them. Or else it is not of value, take whether they will.  
Whereas they prate of Christ's will, that it was accepted before his father for the dead: as they shall never be able to show so much as one word, to prove that christ would in his supper, sacrifice himself to his father for the sins of the world (for there is not one word thereof through out the whole bible) so do they bely god the father, which would in deed have his son to drink the cup, that he prayed to be taken from him: or else make Christ's death frustrate, and more than need, which is the only thing, that all their doctrine tendeth unto. For if the father allowed his will for the deed, I pray you, who seeth not now, the dead to be more than needeth?  
Where they say, that christ commanded his church, to offer this sacrifice to his father in remembrance of his bloody sacrifice: I would pray them to show me, where he commanded it, and then good enough. But, dearly beloved, they can never show it. If they will say: Hoc facite: to take facere for to sacrifice, as some teach it: then will I say, that a boy of. 12. year old can tell they lie.  
For hoc facite (do you this) pertaineth to the whole action of Christ'S supper, of taking, eating and drinking of the sacrament etc. And aswell spoken to the lay men as to the priests. But, I trow they will not suffer the lay men, to say mass another while now for them.  
No, this were to much against their honour and gain also. But if one would ask them what they offer to the father, then a man should see their abominations. For if they say, nothing, than men would take them, as they be, liars.  
If they say: bread and wine, as indeed they do in their mass horribly, then in that they say they offer the same thing, which christ offered on the cross, and he offered his body: bred must needs be Christ'S body, and so Christ's body is bred and wine. If they say that they offer up christ, in that the offerer must neds be as good at the jest, yea better than the thing offered (for God is no strumpet, to like the offer token, and gift better, than the offerer and giver) then must they needs show themselves open Antichrists. For they make themselves equal with christ, yea better than he: which thing indeed their holy father and grandsire, the pope, doth.  
For where christ would take upon him to teach nothing, but that he had received of his father: And therefore willed men to search the scriptures, as all his Apostles did, whether their doctrine was not according thereunto: the pope, and his prelate's, will be bold to teach what please them more, than God biddeth, yea clean contrary to y●, which god biddeth. As it is plain by all these. 4. points, transubstantiation, sacrifice, praying for the dead and to the dead. But see, I pray you, their abominations. The sacrifice of Christ, for the redemption of the world, was not simply his body & his blood: but his body broken, and his blood shed. That is, all his passion and suffering in his body and flesh.  
In that therefore they offer, as they say, the same sacrifice, which christ offered: dearly beloved, do they not asmuch, as in them is, kill, slay, whip and crucify christ again? Ah wretches and Antichristes'.  
Who would not desire to die for his master Christ'S cause, against this their heinous and stinking abomination? Where as they call this sacrifice of the mass the principal mean, to apply the benefit of Christ's death to the quick and dead: I would gladly have them to show, where and of whom they learned it. Sure I, am they learned it not of Christ. For when he sent his disciples 
Math. 28. Mark. 16. Luke. 24.  abroad, to apply unto men the benefit of his death, he bade them not mass it, but preach the gospel, as the mean by the which god had appointed believers to be saved. The which thing Peter told 
Acts. 10. Col. 1. 2. 2. Cor. 5.  Cornelius plainly, as Paul also teacheth almost every where in his epistles. But in deed preaching they may not away with, aswell for that it is to painful, as for that it is nothing so gainful, nor in authority or estimation with the world. Nothing so displeaseth the devil, as preaching the gospel, as in all ages easily we may well see, if we will mark, to our comfort in this age. And therefore by giving his daughter, idolatry, with her dowry of worldly wealth, riches and honour, to the Pope and his shaven shorelings: they have by this means in many years been begetting a daughter, which at length was delivered to destroy preaching: even the minion Missa, mestres Missa, who danceth dayntelye before the Herodes of the world, and is the cause, even why john Baptist & the preachers be put in to prison and lose their heads. This dancing damosel, the darling of her mother, the fair garland of her fathers (for she hath many fathers) the gawdye galant of her graundesyre, is trimmed and tricked on the best and most holy manner or wysen, that can be: even with the word of god the epistle and the gospel: with the sacrament of Christ'S body and blood: with the pomander and perfumes of prayer, and all godly things, that can be: but blasphemously and horribly abused, to be a mairmaide, to amaze and bewitch men, sailing in the seas of this life, to be enamoured on her.  
And therefore, besides her aforesaid goodly apparel, she hath all kind of sweet tunes, dityes, melodies, singing, playing, ringing, knocking, kneeling, standing, lifting, crossing, blessing, blowing ●nouing, incensing &c. Moreover she wanteth no gold, silver, precious stones, jewels and costly silks, velvets, satins, damastes etc. And all kind of things, which are gorgeous in the sight of men: as, if you call to mind the chalices, copes, vestments, crucifixes etc. you can not but see.  
And here to she is bewtyfyed, yet more to be showed, and set forth in lying words and titles, given to her: that she hath all power in heaven, earth & hell: that she hath all things for soul & body, for quick and dead, for man and beast.  
And lest men should think her to coy a dame, lo sir, she offerth herself most gently to all, that will come, be they never so poor, evil, stinking and foul, to have their pleasure on her. Come who will, she is Ihone good fellow. And that not only to make herself common to them, that will: but also to ply them plentifully, with most pleasant promises (but falsely) and giving most licentious  
graffed into him: the supper, that we are fed with Christ, spiritually with his body and blood, yea that we be incorporated into Christ, to be flesh of his flesh & bone of his bones, as he, by being borne of the virgin Mary, was flesh of our flesh, and bone of our bones. Away therefore with their abominable doctrine, that the sacrifice of the mass is the principal means to appli Christ's death to the quick and dead: wherein all men may see that they lie boldly.  
For as the word of god in the ministry pertaineth not to the dead (for who will be so made, as to go and preach on dead men's graves, that the dead men may hear) so likewise do not the sacraments. Little beholding were men to Christ and to the Apostles, if this were the principal mean to apply salvation, that they would use it so little & preach so much. Paul, having respect to the chiefest end, wherefore he was sent, said that he was not sent to baptize, but to 
1. Cor. 1.  preach. And often saith he, that he was an apostle, segregate of god 
Roma. 1. Gal. 1. 2. Timo. 4.  to preach the gospel. And the bishop Timothi did he warn, to preach in season & out of season, speaking never a word of this massing or sacrificing Christ's body. last of all, where they make a similitude, that as by baptism the minister applieth to the child regeneration, so in this etc. Oh, that this similitude were well looked on, them would it make them to bluster: for they are no more like, than an apple like an oyster. In baptism the child is alive, but here the man is dead: in baptism the child is present, but here the man is perchance. 40. miles of if he sacrifice for the quit, yea. 100 miles from him: in baptism the child receiveth the sacrament, but here you must look and gape.  
But beware you take not, for ye may receive but once a year, and then also you must receive but the one half, the cup he will keep from you. In baptism is required gods election, if the child be an infant: or faith if he be of age. And therefore he reciteth the promise, that it may be heard: but here is no faith required.  
For how can men believe, when they are dead? No promise is then preached or heard. So that even this their similitude maketh the matter plain enough.  
For baptism, all men know, to be no sacrifice.  
But of this I have spoken a little before, that if applying come by the priests massing: then were preaching in vain, believing in vain, godly life in vain, the priest were god's fellow, yea Christ'S superior, as is afore sard. Now to the third, of praying for the dead: wherein I willbe brief.   

The. 12. Chapter.  
¶ The confutation of the papists sacrificing and praying for the dead.  
FIrst when they say, this applicatory sacrifice may be called a propitiatory sacrifice, because it applieth the propitiatory sacrifice, to whom the priest will, be he dead or alive: as I would have you to note, how they grant, that of itself it is not a propycyatorye sacrifice, whereby they vary from that, which they else where teach, that it is the self same sacrifice, which christ offered on the cross, unbloodily: so I pray you forget not, that the priest is god's fellow: for he may apply it to whom he will.  
Therefore honour sir john, and make much of sir Thomas. For though god could make thee alone: yet alone, with out the priest, he can not save thee. Again, if sir john be thy friend, care neither for god nor the devil: live as thou wilt, he will bring thee to heaven, although thou slip into hell.  
So they write, that Gregory by massing did with trajan the emperor. It maketh no matter how thou live here, so thou have the saviour of the pope and his shavelings.  
Whereas they say, that the fathers from the beginning were accustomed to make memorials for the dead: this I grant to be true, as we do in our communion.  
But to gather, that therefore they prayed for them: it no more followeth, then to say, that our english service doth allow it, where it doth not. For ye must note, that there is a memorial for the dead aswell in giving thanks to god for them, as in praying for them: for to say, to pray for the dead, is a general word, including in it giving of thanks.  
And therefore when we read in the ancient fathers of the primitive church, of the memorials for the dead or praying for the dead, it is not to be understand, that they prayed for to deliver them from purgatory (for that was not found out then) or from hell, as our papists do in their prayers of the mass, further is no redemption: or for pardon of their sins, as though they had it not, for if they depart with out it, they are damned: or for to get them a higher place in heaven, for that were injurious to christ, that we should purchase places, and higher rooms in heaven for others: But either for the desire of the more speedy coming of Christ, to hasten the resurrection, either that they might not be thought negligent or careless over the deed: tyther that the living might be occasioned to increase in love to the church here in earth, who still followeth with good will & love, even men when they be departed: either to admonish the church to be diligent over such as live, and careful to extend her love, if it were possible, even to the deed.  
On this wise should we expound not only the former, but also the later fathers, as Austen, Chrysostom and others. Which though in some places they seem very manifestli to allow praying for the deed, yet they are not to be understand otherwise, them I have said for them. For never knew they of our merits & purgatory: for if they had but dreaned thereon, surely they would have been much more circumspect in their speakigs & writings of this, them theiwer. Where they say, that because this sacrifice is the sacrifice of the whole church, whereof the dead be members, therefore they should be prayed for: as before I have showed, that we must put a difference between the members of the church militaunte here on earth, and those which be now in rest and peace with god: so would I have you to note here, that they should pray for none other dead then such, as be members of Christ'S Church.  
Now in that all such die in the lord, and therefore are happy, I would gladly learn, what good such prayer doth to those so departed.  
As for purgatory pike purse, they pass not upon it. But that this is a sacrifice applycatorye or propitiatory, the papists can never prove. Where they say, charity requireth it: I answer, that in asmuch as charity followeth faith, and will not go a foot farther than faith showeth the way: seeing faith is not but of the word of god, and god's 
Roma. 10.  word for this they have not: easy it is to perceive, that this praying thus for the dead is not of Christian charity. But be it that charity réquired it, I then marvel why they are so uncharitable, that will do nothing herein with out money. Why will they not pray without pens? If the pope and his prelate's were charitable, they would, I trow, make sweep stake at once with purgatory.  
Where they allege the sentence of the Maccabees: as all men of learning know, the father's allow not that book to be gods spirit or catholic: so do I wonder, that in all the old testament this sacrificing for the dead was never spoken of before. In all the sacrifices, that God appointed, we read of never one for the dead.  
This gear came not up, till the religion was wonderfully corrupt among the jews.  
As with us it was never found out, till horrible corruption of religion and ignorances of Gods word came into the church of god, when preaching was put down and massing came up.  
Then faith in Christ was cold, penance became popish, and trust was taught in creatures, ignorance abounded: and look what the clergi said, that was believed. Then came up visions, miracles, dead spirits walking and talking how they might be relieved by this mass, by that pilgrimage gate going.  
And so came up this pelf of praying for the dead, which Paul, the apostles and all the prophets never spoke one word of. For all men may easily see, that it is a thing which helpeth much vice, and hindereth godliness.  
Who will be so earnest to amend, to make restitution of that he hath gotten uniustli, and live in a Godly love and true fear of GOD, being taught that by prayers, by masses, by founding of chantries etc. when he is gone, he shall find case, & releafe, yea and come to joy eternal: Christ'S doctrine is, that the way of salvation is straight. But this teaching, heaping of masses one upon another when we are dead, maketh it void.  
Christ'S teaching is, that we should live in love and charity: the Son should not go down on our wrath. But this doctrine, to pray for the dead to be delivered out of purgatory, teacheth rather to live in little love, in wrath even till our deaths day. For sir john can and will help, sir thomas, by a mass of Scala celi, will bring us into heaven. Christ'S doctrine is, that he is the way, but this doctrine maketh the massing priest the way. Away in deed it is, but to hell & to the devil. Dearly beloved, therefore take good heart unto you for this gear: rather, than you would consent unto it, to lose life, and all that ever you have.  
You shall be sure with christ to find it, and that for ever, with infinite increase.  
Last of all, where they allege the catholic church and consent of all doctors in this matter: as I wish you should know, that to be the true and catholic church, which is grounded upon god's word, which word they have not for them in this matter: So would I ye should know, that there is no member of the church, but he may err. For they be men, and all men be liars, as david sayeth.  
Now if all the members may err, than you may easeli see, where to your faith ought to lean: even unto gods written word. Hear the church, and the doctors of the church: but none otherwise than as teachers, and try their teaching by god's word. If they teach according to it, then believe and obey them.  
If contrary, then know they be but men, and always let your faith lean to god's word.  
Howbeit, for this matter of praying for the dead, know of truth, that there be no doctors of 400, or. 500 year after Christ's ascension, but if they in some places seem to allow praying for the dead, yet they would be taken in some of the senses which I have specified. In many places do they by diverse sentences declare it themselves. But of this enough.   

The. 13. Chapter.  
The refutation of the heresy of praying to saints, departed out of this world.  
NOw to the last of praying to saints. first where they say, there be more mediators of intercession than christ, making a distinction, not learned out of god's book in such sense, and for such purpose as they allege: I wish they would look on the. 8. to the Romans, and 1. john. 2. & there shall they learn, to take better heed.  
The one sayeth: christ sitteth on the right hand of his father, and prayeth for us.  
The other saith: he is our advocate, that is, a spokesman, comforter, intercessor, and mediator. Now would I ask them, seeing that christ is a mediator of intercession, as I am sure they will grant: whether he be sufficient or no.  
If they say no, than all men will know they lie. But if they say yea, then may I ask, why they are not content with sufficient. What fault find ye with him? Is there any more merciful, than he: Any, more desirous to do us good, than he? Any, that knoweth our grief and need, so much as he?  
Any, that knoweth the way to help us, so well as he? No, none so well. He crieth: Ask, and ye shall háue: come to me, and I will 
Math. 7. Math. 11. john. 16.  help you: ask, that your joy may be full.  
Hitherto ye have not asked any thing in my name. Therefore my good brethren and sisters: let us thank god for this mediator. And as he is one alone mediator for redemption, let us take him even so for intercession. For, if by his work of redemption, of enemies we are made friends: surely we, being friends and having him above on the 
Roma. 5. Heb. 1.  right hand of his father, shall by him obtain all things.  
Where they call it a point of a lowly and an humble spirit, to go to saints, that they may pray for them: you may caselise, it is a point of an arrogaunt here and a false untrue spirit. For in asmuch as god plainly biddeth thee, that thou put nought to his 
Deu. 12. Apo. 22. Psal. 50.  word, nor rate aught there from, in that his word is, thou shalt call upon him in thy need: why art thou so arrogant and proud, that y● wilt go to Peter or Paul, to pray for thee? Where hast thou gods word? Dost y● think, god is true of his promise? Whithen dost thou not go unto him? Dost y● think, that god at any time receiveth thee for thy worthiness? On whom be his eyes, but upon him, that trembleth at 
Esa. 65.  his words?  
Blessed are they, that be poor 
Math. 5.  in spirit, and think themselves unworthy of gods help. Wherefore hath god sworn, that he will not the death of a syuner, but the sinners might be most certain 
●●e. 33.  of his love & mercy, to be much greater, than they be able to conceive? His mercies are above all his works. 
Psal. 145.   
But thou, that runnest to saints, thinkest that it is not so, for else wouldest thou go to him thyself: that thou, seeing his so much goodness, mightest the more love him, which thou canst not, if thou use other means, then by christ only.  
Where they bring in the ensample of saints praying for the people, and obtaining benefits for them, whilst they were living here on earth: And so gather, that much more they will and can do it now for us, in that they be with GOD, if we will pray unto them: very easeli may we put this away by many reasons.  
first, that the cases be not like. For, when they were alive, they might know the need of the people.  
But now, who can tell, whether they know any thing of our calamities and need? Isaiah saith: Abraham did not know them, 
Psal. 63.  that were in his age. Again, if the people had come to them, to have desired their prayers, as they would have taken this for an admonishment of their duty to the people: So would they again have warned the people of their duty, that with them they also would pray unto God themselves. Whereas there be no such reciprocal and mutual offices between the dead and the living: now can not we admonish them and tell them of our needs.  
Or if we should go about it, surely we should still stand in a doubt, whether they did perceive us or no.  
For if they did perceive the miseries of their brethren, surely their rest would not be without great grief: and of this we are sure, that they can tell us nothing also.  
Besides this, this their reasoning smelleth, as it that went before, of man's reason, which is 
1. Cor. 1.  a fool in gods service, and of a good intent, which is not according 
Roma. 10.  to knowledge. We may not do after that, which is good 
Deut. 12.  in our own eyes, but according to that, which God biddeth us do.  
In our eyes it seemeth good, that as to kings and great men we use means by men, which are of their privy chamber or ner about them, either co come to their speech, or to attain our suits: so we should do to Good by his saints.  
But to dream on this sort, with god to use saints so, were and is unto faith very foolish. For god useth no such privy chambers, to hide himself in. He is at hand (saith David) to all that call 
Psal. 145.  upon him.  
And Moses said before him: god is near the in all thy prayers. 
Deut. 4.  No nation hath their gods so nigh unto them, as our god is to us in all our prayers. He needeth none to put him in remembrance 
Hebr. 4. Psa. 33. 95.  of us, for he hath all things open to his eyes: the height of the hills and the bottoms of the depths are in his sight. Nothing can hide itself from his knowledge. He hath ordained Christ jesus alonely, to be the mean, by whom we shall speed and receive our requests, 
1. Timo. 2.  which be according to his will: if we open our purse mouth, that he may pour into the same, I mean faith.  
For as a thing poured upon a vessel or other thing, the mouth being closed, is spilled & lost: so if we ask any thing according to gods will by Christ, the same doth us no good, except the purse mouth of our heart be opened, by faith to receive it.  
But to make an end, S. Paul telleth 
Roma. 10.  plainly, that without faith prayer is not made. Now in that faith is due only to God (for 
Hiere. 17.  cursed is he, that hath his faith in man, saint or angel) to God only let us make our prayers, but by jesus christ, and in his name only. For only in him is the father 
Math. 3. 17  well pleased.  
This if we do, and that often, as christ willeth (oportet semper orare, we must pray always) 
Luke. 18.  then shall we undoubtedly in all things be directed by gods holy spirit, whom christ hath promised to be our doctor, teacher 
john. 14. 15. 16. Psal. 27.  and comforter. And therefore need we not to fear, what man or devil can do unto us, either by false teaching or cruel persecution. For our pastor is such one, that none 
john. 10.  can take his sheep out of his hands. To him be praise for ever.  
Amen.   

The. 14. Chapter  
¶ The knitting up of the matter and conclusion or peroration, with the authors desire and prayer, for the persecuted brethren.  
ANd thus much, my good brethren and sisters in our dear Lord and saviour jesus christ, I thought good to write unto you for your comfort in these trouble some days, and for the confirmation of the truth, that ye have already received. From the which if you for fear of man, loss of goods, friends or life, do serve or depart: you depart and serve from christ, and so snarre yourself in Satan's sophistry, to your utter subversion. Therefore, as Peter saith, watch 
1. Pet. 5.  and be sober: for as a roaring lion, he seeketh to devour you. But be ye strong in faith: that is, stagger 
Acts. 2. Deu. 20.  not, waver not in gods promises and be assured that they pertain unto you, that god is your God, that he is with you in trouble, & will deliver you and glorify 
Psal. 91.  you.  
But yet see, that ye call upon him, specially that you enter not into temptation, as he taught 
Math. 26.  his disciples to pray even at such time, as he saw Satan desire to 
Luke. 22  sift them, as now he hath desired to sift us. O most dear saviour, prevent him now, as thou didst then with thy prayer, we beseech thee: and grant, that our faith faint not, but strengthen us to confirm the weak: that they deny not thee and thy gospel, that they return not to their vomit and puddle of mire in popery & 
2. Peter. 2.  superstition: As massing, praying to saints, praying for the dead, or worshipping the work of men's hand, in stead of thee their saviour. Oh let us not so run down headlong into perdition, 
Heb. 6. 10. Math. 10. Mark. 8. Luke. 11. Gene. 19 Math. 27.  stumbling on those sins, from the which there is no recovery, but a causing of thee to deny us before thy father, makig our later end worse, than the beginning: as chanced to Lot's wife, judas Iscarioth, Francisc. Spira in these our days, and to many other.  
But rather strengthen us all in thy grace, and in those things, which thy word teacheth: that we may here hazard our life for thy sake.  
And so shall we be sure to 
Math. 16.  save it: as if we seek to save it we can not but lose it. And it being lost, what profit can we have, if we wan the whole world? Oh set thou always before our eyes not (as reason doth) this life, or the pleasures of the same, death of the body and prisonment etc. But everlasting life, and those unspeakable joys, which undoubtedly they shall have, that take up their cross, and follow the.  
Set ever before us also the eternal fire, and perpetual destruction of soul and body, that they must needs at length leap into, which are afraid of the door frost of adversity, that man or the devil steereth up, to stop and hinder us from going forward in our journey to heavens bliss: to the which, O Lord, do thou bring us for thy name sake. Amen.  
Pray for all your brethren, which be in prison and exile, and so absent from you in body, but yet present with you in spirit, and heartily pray god, once to prove us and trust us again with his holy word and gospel: that we may be suffered to speak, and you to hear his voice, as heretofore we and you have done, but unthankfully & negligentli (I may say) yea very unworthily & carnally. And therefore is his most just anger fallen now upon us.  
He remember his mercy towards us, in his time, we beseech him.   
Amen.   

¶ The Contents of this book, as they follow in every Chapter.  

☞ The Preface to the Christian reader. folio. 3  
☞ The. 1. Chapter. ☞ What we be and where we be. folio. 5  
☞ The. 2, Chapter. ☞ Persecution must not be strange unto us. fo. 11  
☞ The. 3. Chapter. ☞ Trouble can not hurt God's children. folio. 19  
☞ The. 4. Chapter. ☞ The cross is commodious and profitable. folio. 33  
☞ The. 5. Chapter. ☞ How the papists hold their. 4. special articles, which they so grievously persecute for. 60  
☞ The. 6. Chapter. ☞ How God's word teacheth of the supper, with confutation of transubstantiation. folio. 69  
☞ The. 7. Chapter. ☞ How God's word teacheth of Christ's sacrifice, with the Romish blasphemy therein reproved. folio. 85  
☞ The. 8. Chapter. ☞ Of praying for the dead, the true doctrine. folio. 90  
☞ The. 9 Chapter. ☞ Of praying to saints. 97  
☞ The. 10. Chapter. ☞ The romish doctrine of the sacrament confuted more largely. folio. 102  
☞ The. 11. Chapter. ☞ The popish doctrine of the sacrifice in m●ssynge confuted. folio. 111.  
☞ The. 12. Chapter. ☞ The confutation of the papists sacrificing, and praying for the dead. folio. 127  
☞ The. 13. Chapter. ☞ The refutation of the heresy of praying to saints, departed out of this world. fo. 139  
☞ The. 14. Chapter. ☞ The knetting up of the 〈…〉 ter and conclusion or peroracionwyth prayer for the help of god in this time of dangers and divers temptations. folio. 149   
FINIS.