The lamentation of a sinner, made by the most virtuous Lady, Queen Caterin, bewailing the ignorance of her blind life: set forth and put in print at the instant desire of the right gracious lady Caterin Duchess of Suffolk, & the earnest request of the right honourable Lord, William Parr, marquess of North Hampton.   

william Cicill having taken much profit by the reading of this treatise following, wisheth unto every christian by the reading thereof like profit with increase from god.  
Most gentle & Christian reader, if matters should be rather confirmed by their reporters, than the reports, warranted by the matters, I might justly bewail our time wherein evil deeds be well woorded, and good acts evil cleped. But since truth is, the things be not good for their praises, but be praised for their goodness, I do not move the to like this christian treatise, because I have mind to praise it, but I exhort the to mind it, & for the goodness, thou shalt allow it, for whose liking I labour not to obtain, only moved by my example, their judgement I regard chiefly confirmed by by the matter. Truly our time is so disposed, to grant good names to evil fruits, and excellent terms to mean works, that neither can good deeds enjoy their due names being defrauded by the evil, neither excellent works can possess their worthy terms being forestalled by the mean. In so much that men seek rather, how much they can, then how much they ought to say: inclining more to their pleasure, than to their judgement, and to show themselves rather eloquent, than the matter good: so that neither the goodness of the cause can move them to say more, neither the evilness less. For if the excellency of this christian contemplation either for the goodness herein to marvel, appearing either for the profit hereupon to the reader ensewinge should be with due commendation followed, I of necessity should either travail to find out new words, the old being anticipated by evil matters, or wish that the comen speech of praising were spared until convenient matters were found to spend it: such is the plenty of praising, and scarceness of deserving. Wherefore lacking the manner in words, and not the matter in dead of high commendation, I am compelled, to keep in my judgement with silence, trusting whom my reaport could not have moved to like this present treatise, the worthiness of the matter shall compel to give it honour. Any earthily man would soon be stirred to see some mystery of magic, or practise of alchumye, or perchance some enchantment of Elements: But thou which art christened, hast here a wonderful mystery of the mercy of god, a heavenly practice of regeneration, a spiritual enchantment of the grace of god. If joy and triumphs be showed when a kings child is borne to the world, what joy is sufficient, when god's child is regenerated from heaven.  
th'one is flesh which is borne of flesh: The other is spirit, which is borne of Spirit. The one also shall whither like the grass of the earth in short time, the other shall live in heaven beyond all time. If the finding of one lost sheep, be more joyful, than the having of ninety and nine, what joy is it to consider the return of a astray child of almighty god, whose return teacheth the nyentie and nine to come to their fold? Even such cause of joy is this, that the angels in heaven take comfort herein: be thou therefore joyful where a noble child is newly borne: show thyself glad where the lost sheep hath won the hole flock: be thou not sad, wherein Angels rejoice. Here mayst thou see one, if the kind may move the a woman, if degree may provoke the a woman of high estate, by birth made noble, by marriage most noble, by wisdom godly, by a mighty king, an excellent Queen, by a famous Henry, a renowned Katherine, a wife to him that was a king to realms: refusing the world wherein she was lost, to obtain heaven wherein she may be saved: abhorring sin, which made her bound, to receive grace, whereby she may be free: despising flesh the cause of corruption, to put on the spirit, the cause of sanctification: forsaking ignorance wherein she was blind, to come to knowledge, whereby she may see: removing superstition, wherewith she was smothered, to embrace true Religion, wherewith she may revive. The fruit of this treatise (good Reader) is thy amendment: this only had, the writer is satisfied. This good lady thought no shame to detect her sin, to obtain remission: no vileness, to become nothing, to be a member of him, which is all things is all: no folly to forget the wisdom of the world, to learn the Simplicity of the gospel: at the last, no displeasauntnes to submit herself to the school of the Cross, the learning of the crucifix, the book of our redemption, the very obsolute library of god's mercy and wisdom. This way thought she her honour increased, and her state permanente, to make her earthly honour heavenly, and neglect the transitory for the everlasting. Of this I would the warned that the profit may ensue. These great mysteries, and graces be not well perceived, except they be surely studied, neither be they perfectly studied, except they be diligently practised: neither profitably practised, without amendment. See & learn hereby what she hath done, then mayst thou practise, and amend that thou canst do: so shalt thou practise with ease having a guide, & amend with profit, having a zeal. It is easier to see these, then to learn: begin at the easiest to come to the harder: see thou her confession, that thou mayst learn her repentance: practise her perseverance, that thou mayst have like amendment: displease thyself, in eschewing vice, that thou mayst please god in asking grace: let not shame hinder thy confession, which hindered not the offence: be thou sure if we knowledge our sins, god is faithful to forgive us, and to cleanse us from all unrighteousness: obey the prophets saying: declare thy ways to the lord. Thus far thou mayst learn to know thyself: next this be thou as diligent to relieve thy self in god's mercy, as thou hast been to reveal thyself in thine own repentance. For god hath concluded all things under sin, because he would have mercy upon all, who hath also borne our sins in his body, upon the tree, that we should be delivered from sin, & should live unto rightwiseness, by whose stripe we be healed: here is our anchor, here is our shepherd, here we be made hole, here is our life, our redemption, our salvation, and our bliss: let us therefore now feed by this gracious queens example, and be not ashamed to become in confession publicans, since this noble lady will be no Pharisee. And to all ladies of estate I wish as earnest mind to follow our queen in virtue, as in honour: that they might once appear to prefer god before the world: and be honourable in religion, which now be honourable in vanities: so shall they (as in some virtuous ladies of right high estate it is with great comfort seen) taste of this freedom of remission of this everlasting bliss, which exceedeth all thoughts and understandings, and is prepared for the holy in spirit, for the which let us with our intercession in holiness and pureness of life, offer ourselves to the heavenly father an undefiled host: to whom be eternal praise and glory through all the earth, without end. Amen.   

A lamentation or complaint of A Sinner.  
WHen I consider, 
By knowledge of sin cometh confession.  in the bethinking of mine evil, & wretched former life, mine obstinate, stony, and untractable heart, to have so much exceeded in evilness, that it hath not only neglected, yea contemned, & despised gods holy precepts & commandments: But also embraced, received, and esteemed vain, foolish, and feigned trifles: I am, partly by the hate I own to sin, who hath reigned in me, partly by the love I own to all Christians, whom I am content to edify, even with th'example of mine own shame, forced and constrained with my heart and words, to confess, and declare to the world, 
Charity is not abashed.  how ingrate, negligent, unkind, and stubborn, I have been to god my Creator: and how beneficial, merciful, and gentle, he hath been always to me his creature, being such a miserable, wretched sinner. Truly I have taken no little small thing upon me, 
The argument of the book.  first to set forth my whole stubbornness, and contempt in words, the which is incomprehensible in thought (as it is in the Psalm) who understandeth his faults? 
The author's sins.  
Psal. ii●.  next this to declare the excellent beneficence, 
The goodness of god.  mercy, & goodness of god which is infinite, unmeasurable: neither can all the words of Angels, & men, make relation thereof, as appertaineth to his most high goodness. Who is he that is not forced to confess the same, if he consider what he hath received of god, and doth daily receive? Yea if men would not acknowledge, & confess the same, 
Lu. nineteen.  the stones would cry it out. truly I am constrained & forced to speak & write thereof to mine own confusion & shame: but to the great glory, and praise of god. 
God in goodness marvelous.  For he as a loving father, of most abundant and high goodness, hath heaped upon me, innumerable benefits: and I contrary, have heaped manifold sins, 
Man in evilness wondrous.  despising that which was good, holy, pleasant, and acceptable in his sight, and choysing that which was delicious, pleasant, and acceptable, in my sight. And no marvel it was that I so did, for I would not learn to know the lord and his ways. But loved darkness better than light: 
Ihon. iii.  Yea darkness seemed to me, 
The judgement of man is corrupt in all thinger.  light. I embraced ignorance, as perfect knowledge, & knowledge seamed to me superfluous & vain: I regarded little god's word, but gave myself to vanities and shadows of the world. I forsook him, in whom is all truth, & followed the vain foolish imaginations of my heart. I would have covered my sins with the pretence of holiness, I called superstition, godly meaning, and true holiness, error, The lord did speak many pleasant and sweet words unto me, and I would not hear: he called me diversly, but through frowardness I would not answer. Mine evils, and miseries be so many and great, that they accuse me even to my face. 
Every man● sin accuseth himself.  Oh how miserably & wretchedly am I confounded? when for the multitude and greatness of my sins, I am compelled to accuse myself. Was it not a marvelous unkindness when god did speak to me, and also call me, that I would not answer him? what man so called, would not heave hard? or what man hearing, would not have answered? If an earthly Prince had spoken, either called him, I suppose there be none but would willingly have done both. Now therefore what a wretch & Caitiff am I? that when the Prince of princes, the king of kings, did speak many pleasant, and gentle words unto me, & also called me so many & sundry times, that they can not be numbered: And yet notwithstanding these great signs & tokens of love, I would not come unto him, but hid myself out of his sight, seeking many crooked & buy ways, wherein I walked so long, that I had clean lost his sight. And no marvel or wonder, for I had a blind guide called Ignorance, 
A blind guide ●or a blind way.  who dimmed so mine eyes, that I could never perfectly get any sight of the fair, goodly, straight, and right ways of his doctrine: but continually travailed uncomfortably, in the foul, wicked, crooked, & perverce ways, Yea, & because they were so much haunted of many, I could not think, 
The number of people may not be followed, but the goodness.  but I walked in the perfect & right way: having more regard to the numbered of the walkers, then to the order of the walking: believing also most surely with company to have walked to heaven, whereas I am most sure, they would have brought me down to hell. I forsook the spiritual honouring of the true living god, & worshipped visible idols, 
A fleshly man r●gardeth not spiritual things.  and images made of men's hands, believing by them to have gotten heaven, yea to say the truth, I made a great idol of myself: For I loved myself better than god. And certainly look how many things are loved or preferred in our hearts before god, 
Mark a number of Idols.  so many are taken and esteemed for idols, and false gods.  
Alas how have I violated this holy, pure, & most high precept and commandment of the love of god? 
The sin against the .i. commandment.  which precept bindeth me to love him which my hole heart, 
Deut. vi.  mind, force, strength, & understanding. And I, like unto an evil, wicked, disobedient child, have given my will, power, and senses, to the contrary: making almost of every earthly & carnal thing, a god. 
The blood of Christ.  Furthermore the blood of Christ was not reputed by me, sufficient for to wash me from the filth of my sins: 
The word of god is only the doctrine of salvation.  neither such ways as he hath appointed by his word. But I sought for such rifraf as the bishop of Rome hath planted in his tyranny and kingdom, 
B. of Rome, is an evil vsurpou● of Christ's powe●.  trusting with great confidence by the virtue & holiness of them, to receive full remission of my sins. And so I did as much as was in me, to obfuscate and darken the great benefit of Christ's passion: then the which no thought can conceive any thing of more value: There can not be done so great an injury and displeasure to almighthy god our father, 
The father is honoured in hi● son.  as to tread under foot Christ, 
Hebre. x.  his only begotten & well-beloved Son. All other sins in the world gathered together in one, be not so heinous, 
The most horrible sin.  and detestable in the sight of god. And no wonder, for in Christ crucified, 
The honour of God abounded upon the cross  god doth show himself most noble and glorious, even an almighty god, and most loving father, 
Hebre. i.  in his only dear and chosen blessed son. And therefore I count myself one of the most wicked & miserable sinners, because I have been so much contrary to Christ my saviour. Saint Paul desired to know nothing but Christ crucified, 

i Cor. two.  
To know Christ crucified is the cunningest lesson in divinity,   after he had been rapt into the third heaven, where he heard such secrets as were not convenient & meet to utter to men: but counted all his works, 
Philip. iii.  & doings as nothing, to win Christ. And I most presumptuously thinking nothing of Christ crucified, went about to set forth mine own righteousness, 
Lit. xviii.  saying with the proud Pharisey. Good lord I thank thee, 
Man of his own proud nature is easily made a Pharisey.  I am not like other men. I am none adulterer, nor fornicator, & so forth, which such like words of vainglory, extolling myself, & despising others, working as an hired servant, for wagies, or else for reward: & not as a loving child, only for very love, without respect of wagies or reward, as I ought to have done: 
Children l●rne to be thankful to your father  neither did I consider how beneficial a father I had, who did show me his charity & mercy, of his own mere grace & goodness, the when I was most his enemy, 
Rom. v.  he sent his only begotten & well-beloved Son into this world of wretchedness & misery, to suffer most cruel & sharp death for my redemption. But my heart was so stony & hard, 
Hard hearts receive no print.  that this great benefit, was never truly & lively printed in my heart, although which my words it was often rehearsed: thinking myself to be sufficiently instructed in the same, and being in deed, in blind ignorance. And yet I stood so well in mine own judgement & opinion, that I thought it vain to seek the increase of my knowledge therein. Paul, calleth Christ the wisdom of god, 
i Cor. two.  and even the same Christ was to me foolishness: my pride & blindness deceived me, 
Two yoke fellows. Blindness & hardness of heart.  & the hardness of my heart withstood the growing of truth within it. Such were the fruits of my carnal and human reasons, to have rotten ignorance in price, for ripe and seasonable knowledge. Such also is the malice & wickedness, that possesseth the hearts of men: such is the wisdom, and pleasing of the flesh. I professed Christ in my baptism when I began to live, 
Profession in baptism.  but I swerved from him after baptism, in continuance of my living, even as the heathen which never had begun. 

Christ innocent.  
Esa. liii. man sinful.   Christ was innocent and void of all sin, and I wallowed in filthy sin: & was free from no sin, 

Philip. two Christ obedient.  
Man stubborn.  
Math. ix. Christ humble  
Man proud. john, viii Math. iiii   Christ was obedient unto his father even to the death of the cross, & I disobedient, and most stubborn even to the confusion of truth.  
Christ was meek and humble in heart, and I most proud and vaynegloryous. Christ despised the world with all the vanities thereof, 

Christ heavenly.  
Man worldly.  
john. xiii john. vi. Ma. xviii Ma. viii. two. Cor viii   and I made it my god because of the vanities. Christ came to serve his brethren, & I coveted to rule over them. Christ despised worldly honour, and I much delighted to attain the same, Christ loved the base and simple things of the world, and I esteemed the most fair and pleasant things. Christ loved poverty, and I wealth. Christ was gentle, 
Christ poor Man rich Luk. xiiii Lu. xxiii.  and merciful to the poor, and I hard hearted & ungentle. Christ prayed for his enemies, 
john. viii. Math. ix.  & I hated mine. Christ rejoiced in the conversion of sinners, & I was not grieved to see their reversion to sin. By this declaration all creatures may perceive how far I was from Christ, & without Christ, yea how contrary to Christ, although I bore the name of a Christian. 

Many christians know● not their patron  
Ignorant wisdom.   In so much that if any man had said I had been without Christ, I would have stiffly withstand the same. And yet I neither knew Christ, nor wherefore he came. As concerning the effect and purpose of his coming, 

Without the cause, nothing is rightly known.  
Rom. two.   I had a certain vain, blind knowledge, both cold & dead, which may ●e had with all sin, as it doth plainly appear, by this my confession & open declaration. 
Lamentation.  What cause now have I to lament, mourn, sigh & weep for my life, & time so evil spent? with how much humility & lowliness ought I to cum & knowledge my sins to god? giving him thanks, that it hath pleased him of his abundant goodness, to give me time of repentance: for I know my sins in the consideration of them, to be so grievous, & in the number so exceeding, that I have deserved very often, eternal damnation. And for the deserving of god's wrath, so manifoldly due, 
God showeth goodness in differing his wrath.  I must uncessantly, give thanks to the mercy of god, beseeching also that the same delay of punishment, cause not his plague to be the sorer, since mine own conscience condemneth my former doings. But his mercy exceedeth all iniquity: 
Psal. ciii.  and if I should not thus hope: Alas what should I seek for refuge & comfort? 
Psal. cviii  no mortal man is of power to help me: & for the multitude of my sins, I dare not life up mine eyes to heaven where the seat of judgement is, 
Lu. xviii.  I have so much offended god. 
Christ draweth man from desperation  What, shall I fall in desperation? nay I will call upon Christ the light of the world, 
i. Ihon. i.  the fountain of life, the relief of all careful, 
john. iiii  and the peacemaker between god and man, 
i. john. two  and the only health and comfort of all true repentant sinners. 
john. iii.  He can by his almighty power, 
Math. xxviii. The power & will of god.  save me, & deliver me out of this miserable state, and hath will by his mercy to save even the whole sin of the world. 
john. iii. No saviour but one. Lu. nineteen.  I have no hope nor confidence in any creature, neither in heaven, nor earth, but in Christ my whole and only Saviour. He came into the world to save sinners, and to heal them that are sick, 
Math. two.  for he sayeth: the whole, have no need of a Physician. Behold lord how I come to thee, a sinner, sick, 
Man's humility  & grievously wounded: I ask not bread, but the crumbs that fall from the children's table. 
Math. xv.  Cast me not out of thy sight, although I have deserved to be cast in to hell fire.  
If I should look upon my sins, and not upon thy mercy, I should despair: for in myself I find nothing to save me, but a dunghill of wickedness, to condemn me: if I should hope by mine own strength, and power, to cum out of this maze of iniquity, and wickedness, wherein I have walked so long, I should be deceived: For I am so ignorant blind, weak & feeble, that I cannot bring myself out of this entangled & wayward maze: 
A maze o● sin,  but the more I seek means & ways to wind myself out, the more I am wrapped & tangled therein. So that I perceive my striving therein, to be hindrance: my travail to be labour spent in going back. It is the hand of the lord, 
Psal. xviii.  that can & will bring me, out of this endless maze of death: 
Phil. two. two. Cor. ●ii.  for without I be prevented by the grace of the lord, 
God beginneth with man.  I can not ask forgiveness nor be repentant or sorry for them. There is no man can avow that Christ is the only Saviour of the world: 
Math. xvi.  but by the holy ghost: yea, as Saint Paul sayeth, no man can say the lord jesus, 
i. Cor ●ii. Rom. viii.  but by the holy ghost. The spirit helpeth our infirmities, and maketh continual intercession for us, with such soroful groanings, as can not be expressed. Therefore I will first require and pray the lord, to give me his holy spirit, to teach me to avow that Christ is the saviour of the world: 
The teaching of the holy spirit.  and to utter these words, the lord jesus: and finally to help mine infirmities, 
JESUS.  and to intercede for me. For I am most certain & sure, that no creature in heaven nor earth, is of power: 
Acts. iiii.  or can by any mean help me, but god, 
God is only the helper.  who is omnipotent, almighty, beneficial, and merciful, well willing, and loving to all those that call, and put their whole confidence and trust in him. And therefore I will seek none other means nor advocate, 
i. john. two.  but Christ's holy spirit, who is only the Advocate, 

Christ is the only mean between god and man.  
Objection.  
What maketh man bold   and mediator between god and man to help and relieve me. But now what maketh me so bold, & hardy, to presume to come to the lord with such audacity & boldness, 
Solution.  being so great a Sinner: truly nothing, but his own word: 
The promise of Ch●ist.  for he sayeth. Cum to me all ye that labour, and are burdened, and I shall refresh you. What gentle, 
Math. xi.  merciful, & comfortable words are ●hese, to all sinners? were he not a frantic, mad beastly & foolish man, that would run for aid, helps, or refuge, to any other creature? What a most gracious, comfortable, and ge●tle saying was this, with such pleasant and sweet words, to allure his enemies to come unto him? Is there any worldly prince or magistrate, that would show such clemency & mercy, to their disobedient and rebellious subjects, having offended them? I suppose they would not with such words allure them, except it were to call them, whom they can not take, & punish them being taken. But even as Christ is Prince of Princes, 
Apoc. xvii.  and lord of lords, so his charity, & mercy exceedeth & surmounteth all others. Christ saith, 
Math seven.  if carnal fathers do give good gifts to their children when they ask them, 
The giver.  how much more shall your heavenly father, being in substance all holy, & most highly good, give good gifts to all them that ask him? 
The gift.  It is no small nor little gift that I require, 
The taker.  neither think I myself worthy to receive such a noble gift, being so ingrate, unkind and wicked a child. 
Th● goodness of God boldeneth his Chosen.  But when I behold the benignity, liberality, mercy, and goodness, of the lord, I I am encouraged, boldened, and stirred to ask such a noble gift. The lord is so bountiful, 
Zacha. x.  and liberal, that he will not have us satisfied, and contented with one gift, neither to ask simple and small gifts. And therefore he promiseth, and bindeth himself by his word, to give good and beneficial gifts, 
john. xvi.  to all them that ask him with true faith: 
Faith is ever necessary.  without which, nothing can be done acceptable or pleasing to god. 
Rom. ●iii.  For faith is the foundation, and ground of all other gifts, 
Rom. iii.  virtues and graces: and therefore I will say, Lord increase my faith. For this is the life everlasting lord, 

i. john. iiii. ●erne wha● true faith doth i● man.  
Ose. two. ●phe. two. Rom. v.   that I must believe the to be the true god, & whom thou diddest send, jesus Christ. By this faith I am assured: and by this assurance, I feel the remission of my sins: 
Galat. iii.  this is it that maketh me bold, this is it that comforteth me, this is it that quencheth all despair. I know O my lord, thy eyes look upon my faith: Saint Paul sayeth, we be justified by the faith in Christ, & not by the deeds of the law. 
justification b● a Christian faith.  For if rightwiseness cum by the law, than Christ died in vain. 
Roma. iii. Galat. two.  S. Paul meaneth not here, a dead humain, historical faith, gotten by human industry, but a supernal lively faith, which worketh by charity, as he himself plainly expresseth. 
Galat. v.  This dignity of faith is no dirogation to good works, 
Dignity of faith hurteth no w●rkes.  for out of this faith springeth all good works. Yet we may not impute to the worthiness of faith or works, our justification before god: 
Mark dililigently with out offence.  but ascribe and give the worthiness of it, wholly to the merits of Christ's passion, 
Rom. iii.  and refer and attribute the knowledge and perceiving thereof, only to faith: whose very true only property, is to take, 
Rom. v.  apprehend and hold fast the promises of god's mercy, the which maketh us rightwise: and to cause me continually to hope for the same mercy, and in love, to work all manner of ways allowed in the scripture, that I may be thankful for the same. Thus I feel myself to cum, as it were in a new garment, before god, and now by his mercy, to be taken just, and rightwise, which of late without his mercy, was sinful and wicked: and by faith to obtain his mercy, the which the unfaithful can not enjoy. 
john. iii.  And although Saint john extolleth charity in his Epistle, 
Objection.  saying that god is charity, 
i. john. two.  and he that dwelleth in charity, dwelleth in god, Truly charity maketh men live like angels. 
Solution.  And of the most furious unbridled carnal men, maketh meek lambs. Yea with how fervent a spirit, ought I to call, cry, & pray to the lord, to make his great charity to burn, and flame in my heart, being so stony, and evil affected, that it never would conceive, nor regard, the great inestimable charity, and love of god, in sending his only begotten and dear beloved Son into this vale of misery, to suffer the most cruel & sharp death of the cross, for my redemption? Yet I never had this unspeakable speakable and most high charity, and abundant love of god, printed & fixed in my heart duly, till it pleased god of his mere grace, mercy, & pity, to open mine eyes, making me to see, and behold with the eye of lively faith, Christ crucified to be mine only saviour and redeemer. 
Charity knoweth not Christ, but by report of faith.  For than I began (and not before) to perceive and see mine own Ignorance and blindness: the cause thereof was, that I would not learn to know Christ, my Saviour and redeemer. But when god of his mere goodness had thus opened mine eyes, & made me see and behold Christ, 
i Cor. i.  the wisdom of GOD, 
john. i.  the light of the world, with a supernatural sight of faith. All pleasures, vanities, honour, riches, wealth, and aids of the world began to wax bitter unto me: than I knew it was no illusion of the devil, nor false, ne humain doctrine I had received: when such success came thereof, that I had in detestation & horror, that which I erst so much loved & esteemed: being of god forbidden that we should love the world or the vain pleasures & shadows in the same. 
i. john. two.  Than begun I to perceive that Christ was my only Saviour & redeemer, & the same doctrine to be all divine, holy, & heavenvly, infused by grace, into the hearts of the faithful, which never can be attained by human doctrine, wit nor reason, although they should travail and labour for the same, to th'end of the world. 
john. xiiii.  Then began I to dwell in god by charity, 
Charity immediately followeth lively faith.  knowing by the loving charity of god in the remission of my sins, that god is charity as Saint john saith. So that of my faith (whereby I came to know god, and whereby it pleased god even because I trusted in him, to justify me) sprang this excellent charity in my heart. I think no less but many will wonder and marvel at this my saying, 
Secret objection.  that I never knew Christ for my saviour and redeemer, until this time, for many have this opinion, saying: who knoweth not there is a Christ? who being a Christian, doth not confess him his saviour? And thus believing their dead, human, historical faith, & knowledge (which they have learned in their scholastical books) to be the true infused faith and knowledge of Christ, which may be had (as I said before) with all sin. They use to say by their own, experience of themselves ●s, that their faith doth not justify them. And true it is, except they have this faith the which I have declared here before, they shall never be justified. And yet it is not false that by faith only I am sure to be justified: even this is the cause that so many empugn this office and duty of true faith, because so many lack the true faith. And even as the faithful are forced to allow true faith, so the unfaithful can in no wise probably entreat thereof: the one feeling in himself that he saith, the other having not in him for to say. I have certainly no curious learning to defend this matter withal, 
A mild and true solution.  but a simple zeal, and earnest love to the truth, inspired of god, who promiseth to power his spirit upon all flesh: which I have by the grace of god (whom I most humbly honour) felt in myself to be true. Let us therefore now I pray you, by faith, behold & consider the great charity, and goodness of god, in sending his Son to suffer death for our redemption, when we were his mortal enemies, and after what sort & manner he sent him. First it is to be considered, 
How god sent his son.  yea, to be undoubtedly which a perfect faith believed, that god sent him to us freely, for he did give him, and sold him not. A more noble and rich gift, 
john. iii.  he could not have given. He sent not a servant, or a friend, but his only Son, so deerlye beloved: not in delights, riches, and honours, but in crosses, pooverties, & slanders: not as a lord, but as a servant. Yea, 
Philip. two.  & in most vile, and painful passions, to wash us, not with water, 
i. john. i.  but with his own precious blood: not from mire, but from the puddle and filth of our iniquities. He hath given him, not to make us poor, but to enrich us with his divine virtues, merits, 
Roma. viii.  and graces, yea and in him, he hath given us all good things, and finally himself: and that with such great charity as can not be expressed. Was it not a most high, and abundant charity of GOD, to send Christ to shed his blood, to lose honour, 
The charity of GOD toward man.  life, and all, for his enemies? Even in the time when we had done him most injury, 
Rom. v.  he first showed his charity to us, with such flames of love, that greater could not be showed. God in Christ hath opened unto us (although we be weak, and blind of ourselves) that we may behold in this miserable state, the great wisdom, goodness, and truth, with all the other godly perfections, 
A godly meditation.  which be in Christ. Therefore inwardly to behold Christ crucified upon the cross, is the best and godliest meditation that can be. We may see also in Christ crucified, 
The beauty of the soul.  the beauty of the soul, better than in all the books of the world. For who that with lively faith, seeth and feeleth in spirit, that Christ the son of god, is dead for the satisfying and the purifying of the soul, shall see that his soul, is appointed for the very tabernacle, and mansion of the inestimable and incomprehensible majesty and honour of god. 
john. xi●ii.  We see also in Christ crucified, 
The wor●te Uayne.  how vain and foolish the world is, & how that Christ being moste wise, despised the same. We see also how blind it is, 
Blind.  because the same knoweth not Christ, but persecuteth him. 
Unkind  We see also how unkind the world is, by the killing of Christ, in the time he did show it most favour. How hard, and obstinate was it that would not be mollified with so many tears? such sweat, and so much blood shed of the Son of God, suffering with so great and high charity? Therefore he is now very blind that seeth not how vain, foolish, false, ingrate, cruel, hard, wicked, 
Sina●.  and evil the world is: we may also in Christ crucified, ●eye our sins, as in a divine balance, how grievous & how weighty they be, seeing they have crucified Christ: for they would never have been counterpoised but with the great & precious weight of the blood of the Son of God. And therefore God of his high goodness, determined that his blessed son should rather suffer bloudeshead, than our sins should have condemned us. We shall never know our own misery and wretchedness, but with the light of Christ crucified. Then we shall see our own cruelty, when we feel his mercy: our own unrightwisenes and Iniquity, when we see his rightwiseness and holiness. Therefore to learn to know truly our own sins, 
A christian man's book.  is to study in the book of the crucifix, by continual conversation in faith: and to have perfect and plentiful charity, is to learn first by faith the charity that is in god, towards us.  
We may see also in Christ, upon the cross, 

Lessons of the Crucifi●e.  
Pa●ne of hell joy of Heaven.   how great the pains of hell, and how blessed the joys of heaven be: and what a sharp, painful thing it shallbe to them that from that sweet, happy, & glorious joy, Christ, shallbe deprived. Then this crucifix is the book, 
i Cor. two.  wherein God hath included all things, & hath most compendiously written therein, all truth, profitable and necessary for our salvation. Therefore let us endeavour ourselves to study this book, that we (being lightened with the spirit of god) may give him thanks for so great a benefit. If we look further in this book, 
Christ's victory.  we shall see Christ's great victory upon the cross, which was so noble and mighty: that there never was, neither shallbe, such. If the victory & glory of worldly princes were great, because they did overcome great hosts of men, how much more was Christ's greater? which vanquished not only the prince of the world, but all the enemies of god: triumphing over persecution, 
Collo. two.  Injuries, villainies, slanders, yea death, the world, sin, and the devil: and brought to confusion, all carnal prudence. The princes of the world, never did fight without the strength of the world. Christ contrary, went to war even against all the strength of the world. He would fight as David did with Golias, 
Sapi. ●vii.  unarmed of all humane wisdom, and policy, and without all worldly power and strength. 
Dau●d and Christ compared in fight.   
Nevertheless he was fully replenished & armed with the whole armour of the spirit And in this one battle, he overcame for ever, all his enemies. There was never so glorious a spoil, neither a more rich and noble, then Christ was upon the cross: which delivered all his elect, from such a sharp miserable captivity. He had in this battle many stripes, yea, and lost his life, but his victory was so much the greater. Therefore when I look upon the son of god with a supernatural faith and light, so unarmed, naked, given up, and alone with humility patience, liberality, modesty gentleness, and with all other his divine virtues, 
Spiritual Armure,  beating down to the ground all god's enemies, 
Ephe. v.  and making the soul of man so fair, and beautiful, I am forced to say that his victory and triumph, was marvelous. And therefore Christ deserved to have this noble title. 
Mat. xxvii.   

jesus style.  jesus of Nazareth, king of the jews. But if we will particularly unfold, and see his great victories, let us first behold how he overcame sin, which his innocency: and confounded pride, with his humility: Quenched all worldly love, with his charity: appeysed the wrath of his father, with his meekness: turned hatred into love, with his so many benyfites, and godly zeal. Christ hath not only overcome sin, 

Victory over sin  
Collo. i.   but rather he hath killed the same: in asmuch as he hath satisfied for it himself, with the most holy sacrifice and oblation of his precious body, 
Acts. vii  in suffering most bitter and cruel death. Also after an other sort: that is. He giveth to all those that love him, so much spirit, grace, virtue, and strength, 
Rom. vi. seven  that they may resist, impugn, and overcome sin, & not consent, neither suffer it to reign in them. He hath also vanquished sin, because he hath taken away the force of the same: that is, he hath canceled the law, 
C●llo. two.  which was in evil men, the occasion of sin. Therefore sin hath no power against them, 
S●n hurteth not the elect.  that are with the holy ghost united to Christ. In them there is nothing worthy of damnation. And although the dregs of Adam, do remain, that is our concupiscences, which in deed be sins: 
Concupiscence the original sin,  nevertheless they be not Imputed for sins, if we be truly planted in Christ. It is true that Christ might have taken away all our immoderate affections, 
Rom. viii.  
Objection. Solution.  but he hath left them for the greater glory of his father, and for his own greater triumph. As for an example: When a prince fighting with his enemies, 
A similitude.  which sometime had the sovereignty over his people, & subduing them, may kill them if he will, yet he preserveth and saveth them: And whereas they were lords over his people: he maketh them after to serve, whom they before had ruled.  
Now in such a case, the prince doth show himself a greater conqueror, in that he hath made them which were rulers to obey: & the subjects to be lords over them, to whom they served, then if he had utterly destroyed them upon the conquest. For now he leaveth continual victory to them, whom he redeamed, whereas otherwise thoccasion of victory, was taken away, where none were left to be the subjects. Even so in like case, Christ hath left in us these concupiscences, 
Application of the similitude.  to th'intent they should serve us, to the exercise of our virtues, where first they did reign over us, to thexercise of our sin. And it may be plainly seen, that whereas first they were such impediments to us, that we could not move ourselves towards god, now by Christ we have so much strength, that not withstanding the force of them, we may assuredly walk to heaven. And although the children of god sometime do fall by frailty, into sum sin, yet that falling maketh them to humble themselves, and to reknowelege the goodness of god, and to come to him for refuge and help. 
Victory over the devil.  Likewise Christ with his death, hath overcome the prince of devils with all his host, 
Collo. two.  and hath destroyed them all. For as Paul sayeth, this is verified that Christ should break the serpents head, 
Genue. iii.  prophesied by GOD. And although the devil tempt us, yet if by faith we be planted in Christ, we shall not perish: but rather by his temptation, take great force and might. So it is evident, that the triumph, victory and glory of Christ, is the greater, having in such sort subdued the devil, that whereas he was prince and lord of the world, holding all creatures in captivity, now Christ useth him as an Instrument to punish the wicked, & to exercise & make strong the elect of god, in christian war far.  
Christ likewise hath overcome death in a more glorious manner, 
Victory over death.  (if it be possible) because he hath not taken it away, but leving universally all subject to the same. He hath given so much virtue, and spirit, that whereas afore we passed thereto with great fear, now we be bold through the spirit, for the sure hope of resurrection, that we receive it with Joy. It is now no more bitter, but sweet: no more feared, but desired: It is no death, but life. And also it hath pleased god that the infirmities and adversities do remain to the sight of the world: but the children of God are by Christ made so strong, 
Phil. iiii. two. Cor. i.  rightwise, whole, and sound, that the troubles of the world, be comforts of the spirit: The passions of the flesh, 
All things profit the chosen.  are medicines of the soul. For all manner things worketh to their commodity and profit: for they in spirit feel, 
Roma. viii.  that god, their father, doth govern them, and disposeth all things for their benefit: therefore they feel themselves sure. In persecution, they are quiet, and peaceful: in time of trouble, they are without weariness, fears, anxcieties, suspicions, miseries: and finally all the good, and evil of the world, worketh to their commodity. Moreover they see that the triumph of Christ hath been so great, that not only he hath subdued and vanquished all our enemies, and the power of them, but he hath overthrown & vanquished them, after such a sort, that all things serve to our health: he might, and could have taken them all away, but where then should have been our victory, palm, & crown? For we daily have fights, in the flesh, and by the succour of grace, have continual victories, over sin, whereby we have cause to glorify god, that by his son, hath weakened our enemy the devil: and by his spirit, giveth us strength to vanquish his offsprings. So do we knowledge daily the great triumph of our Saviour, & rejoice in our own fights, the which we can no wise impute to any wisdom of this world: seeing sin to increase by it. And where worldly wisdom most governeth, there most sin ruleth: For as the world is enemy to god, so also the wisdom thereof, 
The wisdom of the world.  is adverse to god. And therefore Christ hath declared & discovered the same for foolishness. 
i Cor. two. iii.  And although he could have taken away all worldly wisdom, yet he hath left it for his greater glory, and triumph of his chosen vessels. For before, whereas it was our ruler against god, now by Christ we are served of it for God, as of a slave in worldly things. Albeit in supernatural things the same is not to be understand. And further, if any time men would impugn, & gainsay us, which the wisdom of the world, yet we have by Christ, so much supernatural light of the truth, that we make a mock of all those that repugn the truth. 
Victory over the world.  Christ also upon the cross, hath triumphed over the world. first because he hath discovered the same to be nought, 
john. xiiii.  that whereas it was covered with the veil of hypocrisy, and the vesture of moral virtues, Christ hath showed that in god's sight, the righteousness of the world, is wickedness: and he hath yielded witness, that the works of men, not regenerated by him in faith, are evil. 
john. three Rom. xiiii.  And so Christ hath judged, and condemned the world, for nought. Furthermore he hath given to all his, so much light, and spirit, that they know it, 
How Christians regard the world.  and dispraise the same: yea and tread it under their feet, which all vain honours, dignities, and pleasures: not taking the fair promises, neither the offers, which it doth present. Nay, they rather make a scorn of them. And as for the threatenings and force of the world, they nothing fear. 
A conclusion of the victories.  Now therefore we may see how great the victory and triumph of Christ is, who hath delivered all those the father gave him, 
john. xvii.  from the power of the devil, 
Collo. two.  cancelling upon the Cross, the writing of our dertes: For he hath delivered us, from the condemnation of sin, from the bondage of the law, from the fear of death, from the danger of the world, and from all evils: in this life, and in tother to come. And he hath enriched us, made us noble, & most highly happy, after such a glorious, and triumphant way, as can not which tongue, be expressed. And therefore we are forced to say his triumph is marvelous. 
Christ is Messiah.   
It is also seen & known, the Christ is the true Messiah, for he hath delivered man from all evils, and by him, man hath all goodness: so that he is the true Messiah. Therefore all other helpers be but vain, and counterfeited saviours, seeing that by this our Messiah, Christ, wholly and only, we be delivered from all evils: and by him, we have all goodness. And that this is true, it is evident and clear, because the very true christian, is a christian by Christ. And the true christian feeleth inwardly by Christ, so much goodness of god, that even troublous life and death be sweet unto him, 
two. Cor. iiii.  and miseries happy: the true christian by Christ, 
Ro. seven.  is disburdened from the servitude of the law, having the law of grace (graven by the spirit) inhabiting his heart, and from sin, that reigned in him, from the power of the infernal spirits, from damnation, and from every evil: And is made a son of God, 
The title of a christian.  a brother of Christ, heir of heaven, and lord of the world. So that in Christ, and by Christ, 
Rom. viii.  he possesseth all good things. But let us know, that Christ yet fighteth in spirit, in his elect vessels, and shall fight even to the day of judgement. At which day, shall that great enemy death, be wholly destroyed, and shallbe no more. Then shall the children of god rejoice on him, saying: O death where is thy victory & sting? 
Osee. xiii.  There shallbe then no more trouble, nor sin, nay, rather none evil: but heaven for the good, and hell for the wicked. Then shall wholly be discovered the victory and triumph of Christ: 
i Cor. xv.  who (after Paul) shall present unto his father, the kingdom togethers with his chosen, saved by him. It was no little favour towards his children, that Christ was choose of god, to save us his elect, so highly, 

Salvation by the cross.  
Ro. iiii.   by the way of the cross. Paul calleth it a grace, and a most singular grace. We may well think, that he having been to the world so valiant a captain of God, was full of light, grace, virtue and spirit.  
Therefore he might justly say: Consummatum e●t. We seeing then that the triumph and victory of our captain Christ, 
●o. nineteen.  is so marvelous, glorious and noble, to the which war we be appointed, let us force ourselves to follow him, with bearing our cross, that we may have fellowship with him in his kingdom. 
Ro. viii.  Truly it may be most justly verified that to behold Christ crucified, 
●he book ●f the crucifix.  in spirit, is the best meditation that can be. I certainly never knew mine own miseries; and wretchedness so well, by book, admonition, or learning, as I have done by looking into the spiritual book of the crucifix. I lament much I have passed so many years, 
A presumptuous trewand  not regarding that divine book, but I judged, and thought myself to be well instructed in the same: whereas now, I am of this opinion, that if God would suffer me to live here a. M. year, and should study continually in the same divine book, 
A man is never glut with knowledge.  I should not be filled with the contemplation thereof. Neither hold I myself contented, but always have a great desire, to learn and study more therein. I never knew mine own wickedness, 
The first lesson in the book.  neither lamented for my sins truly, until the time god inspired me with his grace, that I looked in this book. Then I began to see perfectly, that mine own power and strength could not help me, & that I was in the lords hand, even as the clay, 
Hie. xviii.  is in the potter's hand: them I began to cry, and say: Alas lord that ever I have so wickedly offended thee, 
A christian complaint.  being to me from the beginning so gracious, & so good a father, & most specially now hast declared, and showed thy goodness unto me, when in the time I have done the most injury, to call me, and also to make me know, & take the for my saviour and redeemer: Such be the wondered works of god, to call sinners to repentance, and to make them to take Christ his well-beloved son, 
Math. ix.  for their saviour: this is the gift of god, & of all christians to be required, 
Rom. vi.  and desired. For except this great benefit of Christ crucified be felt, and fixed surely in man's heart, 
Io. xv.  there can be no good work done, acceptable before god. For in Christ is all fullness of the godhead, 

Christ is ● fullness of the god head.  
Col. two.   & in him are hid all the treasures of wisdom and knowledge: even he is the water of life, whereof whosoever shall drink, shall never more thirst, but it shallbe in him, a well of water, 
Io. iiii.  springing up into everlasting life. saint Paul sayeth there is no damnation to them, that are in Christ, 
Ro. viii.  which walk not after the flesh, but after the spirit. Moreover he saith: if when we were enemies, we were reconciled to god, 
Paul's argument Rom. v.  by the death of his son: much more seeing we are reconciled, we shallbe preserved by his death. It is no little or small benefit we have received by Christ, if we consider what he hath done for us, as I have perfectly declared heretofore. Wherefore I pray the lord that this great benefit of Christ crucified, 
Christian prayer.  may be steadfastly fixed and printed in all christian hearts, that they may be true lovers of God, and work as children, for love: and not as servants compelled with threatenings, 
i Pet. i.  or provoked with higher. 
True christians  The sincere, and pure lovers of god, do embrace Christ, which such fervency of spirit, that they rejoice in hope, 
Ro. xii.  be bold in danger, suffer in adversity, continue in prayer, bless their persecutors: further they be not wise in their own opinion, neither high minded in their prosperity, neither abashed in their adversity: but humble and gentle always, to all men. For they know by their faith they are members all of one body, 
Ro. xii. i Cor. xii.  and that they have possessed all one God, one faith, 
Eph. iiii.  one baptism, one joy, and one salvation. If these pure, and sincere lovers of God, were thick sown, there should not be so much contention & strife growing on the fields of our religion, as there is. Well, I shall pray to the lord to take all contention, 
Prayer.  & strife away, and that the sowers of sedition, may have mind to cease their labour, or to sow it amongst the stones, & to have grace, to sow gracious virtues, where they may both root and bring forth fruit: with sending also a godly unity, and concord amongst all christians, that we may serve the lord, 
Luke. i.  in true holiness of life. The example of good living, is required of all christians, but especially in the ecclesiastical pastors, and shepherds, 
The clergy  for they be called in Scripture, workmen with god, disbursers of gods secrets, 
i Cor. iii.  the light of the world, 
i Cor. iiii. Math. v.  the salt of the earth, at whose hands all other should take comfort, in working, knowledge of gods will, and sight, to becum children of the light, and taste of seasonable wisdom. 
Preaching.  They have or should have, the holy spirit habundauntlie to pronounce, and set forth, the word of God, in verity and truth: if ignorance and blindness reign among us, they should with the truth of god's word, 
●i. Ti. iiii.  instruct, and set us in the truth, and direct us in the way of the lord. But thanks be given unto the lord, that hath now sent us such a godly & learned king in these latter days, to reign over us, 
King henry the viii Moses.  that with the virtue & force of god's word, hath taken away the veils, & mists of errors, and brought us to the knowledge of the truth, by the light of God's word, which was so long hidden and kept under, that the people were nigh famished, & hungered for lack of spiritual food: such was the charity of the spiritual curates, & shepherds. But our Moses, & most godly, wise governor, and king hath delivered us out of the captivity and bondage of Pharaoh. I mean by this Moses, king Henry the eight, my most soraigne favourable lord & husband, one (If Moses had figured any more than Christ) through the excellent grace of god, 
judge Christenly.  meet to be an other expressed verity of Moses conquest over Pharaoh. And I mean by this Pharaoh the bishop of Rome, 
Bishop of Rome.  who hath been, and is a greater persecutor of all true christians, than ever was Pharaoh, 
Pharaoh.  of the children of Israel. For he is a persecutor of the gospel, and grace, a setter forth of all superstition, and counterfeit holiness, bringing many souls to hell, with his alchimye and counterfeit money, deceiving the poor souls under the pretence of holiness: but so much the greater shallbe his damnation, because he deceiveth & robbeth under Christ's mantle. 
A Godly wish.  The Lord keep and defend all men from his iugglinges & sleights. But specially the poor simple unlearned souls. 
A sure lesson.  And this lesson I would all men had of him, that when they begin to mislike his doing, then only begin they to like god, 
Good preachers  and certainly not before. As for the spiritual pastors, & shepherds, I think they will cleave and stick fast to the word of god even to the death, to vanquish all god's enemies, if need shall require, all respects of honour, dignity, riches, wealth, and their private commodities laid apart, following also the examples of Christ & his chosen apostles in preaching and teaching sincere, pure, & holsum doctrine, and such things as make for peace, with godly lessons, wherewith they may edify others, that every man may walk after his vocation, in holiness of life, in unity and concord, which unity is to be desired of all true Christians. 
i Ti. two.  It is much to be lamented the Schisms, varieties, 
Contentions in Religion  contentions, and disputations, that have been, and are in the world about Christian religion, & no agreement, nor concord of the same, amongst the learned men. 
The devil,  truly the devil hath been the sowier of the seed of sedition, and shallbe the maintainer of it, even till gods will be fulfilled. 
War in religion.  There is no war so cruel and evil, as this: for the war with the sword, killeth but the bodies, and this slayeth many souls: for the poor unlearned persons, remain confused, and almost every one believeth and worketh, 
●i. Cor. i One truth.  after his own way. And yet there is but one truth of god's word, by the which we shallbe saved. 
Psal. i.  Happy be they that receive it, and most unhappy are they, which neglect and persecute the same. 
Persecutors of the word Math. x.  For it shallbe more easy for Sodom and Gommor at the day of judgement, then for them: and not without just cause, if we consider the benevolence, goodness, & mercy of god: who hath declared his charity towards us, greater, and more inestimable, then ever he did to the hebrews. 
Heb. x.  For they lived under shadows and figures, and were bound to the law. And Christ (we being his greatest enemies) hath delivered us from the bondage of the law, 
Ga. liv.  and hath fulfilled all that was figured in their law, 
Math. xi.  and also in their prophecies, shedding his own precious blood, to make us the children of his father, and his brethren, and hath made us free, 
two. Cor. iii.  setting us in a godly liberty: I mean not licence to sin, as many be glad to interpret the same, 
Chris●en liberty.  when Christien liberty is godly entreated of. truely it is no good spirit that moveth men to find fault, at every thing, and when things may be well taken, to pervert them into an evil sense and meaning. There bein the world, many speakers of holiness, & good works, but very rare and and seldom is declared, which be the good and holy works. 
Holy works.  The works of the spirit be never almost spoken of. And therefore very few know what they be. I am able to justify the ignorance of the people to be great, 
Few know the true holiness.  not in this matter alone, but in many other, which were most necessary for christians to know. Because I have had just proof of the same, it maketh me thus much to say with no little sorrow and grief in my heart, for such a miserable ignorance, and blindness amongst the people. 
Math. xii.  I doubt not but we can say all, Lord, Lord: but I fear god may say unto us, this people honoureth me with their lips but their hearts be far from me. 
Mat. xv.  God desireth nothing but the heart, and sayeth he will be worshipped in spirit and truth. Christ condemned all Hypocrisy and feigned holiness, 
Io. iiii.  and taught sincere, pure, and true godliness: But we worse than frantic, or blind, will not follow Christ's doctrine, but trust to men's doctrines, 
Traditions of men.  judgements, and sayings, which dimineth our eyes: and so the blind leadeth the blind, 
Math. xv.  and both fall into the dyche. truly in my simple, and unlearned judgement, no man's doctrine is to be esteemed or preferred like unto Christ's and the Apostles, nor to be taught as a perfect and true doctrine, 
The word of god is the only sure doctrine.  but even as it doth accord and agree with the doctrine of the gospel. But yet those that he called spiritual pastors, although they be most carnal, as it doth very evidently & plainly appear, 
The cause of th'estimation of traditions.  by their fruits, are so blinded with the love of them selves, and the world, that they extol men's inventions and doctrines, before the doctrine of the gospel. And when they be not able to maintain their own inventions, and doctrine with any jot of the scripture, than they most cruelly persecute them that be contrary to the same. Be such the lovers of Christ? nay, nay: they be the lovers of the wicked Mammon, neither regarding God nor his honour. For filthy lucre hath made them almost mad, but frantic they be doubtless. Is not this miserable state of spiritual men in the world, much to be lamented of all good christians? But yet I cannot allow, neither praise all kind of lamentation, but such as may stand with Christian charity. Charity suffereth long, and is gentle, envieth not, upbraideth no man, 
i Cor. xiii.  casteth frowardly no faults in men's teeth, 
Charity.  but referreth all things to god: being angry without sin, reforming others without their slanders, 
Ephe. iiii.  caring ever a storehouse of mild words to pierce the stony hearted men. I would all christians, 
A godly wish.  that like as they have professed Christ, would so endeavour themselves to follow him, in godly living. For we have not put on Christ to live any more to ourselves, 
Ephe. iiii.  in the vanities, delights, and pleasures of the world, and the flesh, suffering the concupiscence and carnality of the flesh, to have his full swinge: For we must walk after the spirit, 
Gala. v.  and not after the flesh, for the spirit is spiritual, and coveteth spiritual things: 
Ro. viii.  and the flesh carnal, and desireth carnal things: the men regenerate by Christ, disspise the world, 
Christened men.  and all the vanities and pleasures thereof. They be no lovers of themselves, for they feel how evil and infirm they be, 
Self love.  not being able to do any good thing without the help of God, from whom they knowledge all goodness to proceed. 
jaco. i.  They flatter not themselves, with thinking every thing which shineth to the world, 
worlds love.  to be good and holy, for they know all extern & outward works be they never so glorious & fair to the world, may be done of the evil, aswell as of the good: and therefore they have in very little estimation, the outward show of holiness, because they be all spiritual, casting up their eyes upon heavenvly things: neither looking nor regarding the earthly things, for they be to them vile, and abject. They have also the simplicity of the dove, 
Simple wisdom in men.  & the policy of the Serpent: for by simplicity, they have a desire to do good to all men, 
Mat. x.  and to hurt no man, no though they have occasion given. And by policy they give not, nor minister any just cause to any man, whereby their doctrine might be reproved.  
They be not also as a reed shaken with every wind, 
Christian constantues. Math. xi.  when they be blasted with the tempests, & storms of the world, them remain they most firm, stable, and quiet, feeling in spirit, that god (as their best father) doth send and suffer all things for their benefit, 
two. Cor. iiii.  and commodity. 
i Pet. two.  Christ is to them a rule, 
Example of a christian man.  a line, an example of Christien life. They be never offended at any thing, although occasion be ministered unto them: 
Christian contentation.  for like as Christ when Peter would have withdrawn him from death, answered, and said: go back from me Satan, for thou offendest me, 
Math. xvi.  that is: asmuch as lieth in thee, thou givest me occasion with thy words, to make me withdraw myself from death, although I yielded not thereto, for this thy procurement can not extinguisshe the brenning desire I have, to shed my blood for my chosen: Even so the perfect men are never offended at any thing. For although the world were full of sin, they would not withdraw themselves from doing of good, nor wax cold in the love of the lord. And much less they would be moved to be evil: yea rather they be so much the more moved to do good. The regenerated by Christ, 
The works of god offend not the christian.  are never offended at the works of god, because they know by faith, that God doth all things well. And that he can not err neither for want of power, nor by ignorance nor malice: for they know him to be almighty, 
Heb. iiii.  and that he seeth all things, and is most habundauntlye good: they see and feel in spirit, that of that will, most highl●e perfect, can not but proceed most perfect works. Likewise they be not offended at the works of men: 
The works of men offend not the Christian.  for if they be good, they are moved by them to take occasion to follow them, and to reknowledge the goodness of god, with giving of thanks, and praising his name, daily the more: but if they be indifferent, & such as may be done with good and evil intents, they judge the best part, 
Mat. seven.  thinking they may be done to a good purpose, and so they be edified: but if they be so evil, that they can not be taken in good part, by any means, yet they be not offended although occasion be given, nay rather they be edified, in asmuch as they take occasion to be better although the contrary be ministered unto them. 
Eph. v.  Then begin they to think and say thus: 
The christian profiteth by sin.  if god had not preserved me with his grace, I should have committed this sin, and worse. O how much am I bound to confess, 
Ps. cxlv.  and knowledge the goodness of god. They go also thinking and saying further. He that hath sinned, may be one of gods elect: peradventure the lord hath suffered him to fall, to the intent he may the better know himself. I know he is one of them that Christ hath shed his blood for, and one of my christian brethren. Truly I will admonish, and rebuke him, and in case I find him desperate, I will comfort him, and show him the great goodness and mercy of God, in Christ: and with godly consolations I will see, if I can lift him up. And thus ye may see how the men regenerated by Christ, of every thing, win, and receive fruit. 
weaklings mislike all things.  And contrary the younglings and unperfect, are offended at small trifles, taking every thing in evil part, grudging and murmuring against their neighbour: & so much the more as they show themselves fervent in their so doing, 
Act. xiii.  they are judged of the blind world, and of themselves, great zealebearers to god. If this were the greatest evil of these younglings, it were not the most evil: but I fear they be so blind and ignorant, that they are offended also at good things: and judge nothing good but such as they embrace & esteem to be good, with murmuring against all such, as follow not their ways. If there be any of this sort, 
Godly.  the lord give them light of his truth that they may increase & grow in godly strength. I suppose if such yonglinges & unperfect, had seen Christ, and his disciples, eat meat with unwashed hands, 
Mat. xv.  or not to have fasted with the Phariseis, 
Mat. ix.  they would have been offended, seeing him a breaker of men's traditions: their affections dispose their eyes to see through other men, & they see nothing in themselves: where charity (although it be most fullest of eyes to see the faults of others, whom it coveteth to amend) thinketh none evil, 
i Cor. xiii.  but discreetly and rightly interpreteth all things: by the which more justly & truly, every thing is taken. Now these superstitious weaklings, if they had been conversant with Christ, & seen him lead his lief sometime with women, sometime with Samaritans, with Publicans, sinners, & with the pharisees, they would have murmured at him. Also if they had seen Mary power upon Christ, the precious ointment, they would have said with judas, 
mat. xxvi.  this ointment might have been sold, and given to the poor. If they also had seen Christ with whips drive out of the temple, 
Mat. xxi.  those that bought and sold, they would forthwith have judged Christ to have been troubled and moved with anger, and not by zeal of charity. How would they have been offended, 
Io. seven.  if they had seen him go to the jews feast, 
Mat. xii.  heal a syckeman upon the Saboth day, 
Io. iiii.  practise with the woman of Samary, ye and show unto her, of his most divine doctrine and life? They would have taken occasion to have hated and persecuted him, as the Scribes and Phariseis did. And even so should Christ the saviour of the world, have been to them an offence and ruin. 
Rom. ix.  There be an other kind of litleones unperfect, which are offended after this sort and manner: 
A second sort of weaklings.  as when they see one that is reputed and esteemed holy, to commit sin, forthwith they learn to do that, and worse, and wax cold in doing of good, and confirm themselves in evil: & then they excuse their wicked life, publishing the same, with the slander of their neighbour. If any man reprove them, they say: such a man did this, and worse. So it is evident that such people would deny Christ, if they saw other men do the same. If they went to Rome, and saw the enormities of the prelate's which is said to reign there amongs: I doubt not if they saw one of them sin which were reputed and taken for holy, their faith should be lost, but not the faith of Christ, which they never possessed: but they should lease that human opinion, which they had of the goodness of prelate's. For if they had the faith of Christ, the holy ghost should be a witness unto them, 
Ephe. i.  which should be mighty in them, that in case all the world would deny Christ, they would remain firm & stable in the true faith. The pharisees also, took occasion of the evil of others, 
Phariseis.  to wax haughty & proud, taking themselves to be men of greater perfection than any other, because of their virtue, even as the Pharisei did, when he saw the publicans submission: 
Lu. xviii.  and so they be offended, with every little thing, judging evil, murmuring against their neighbour, and for the same, they are of many, reputed and taken for the more holy and good: whereas in dead, they be the more wicked.  
The most wicked persons are offended even at themselves: for at their little stability in goodness, and of their detestable and evil life, they take occasion to despair: Where they ought the more to commit themselves to god, ask mercy for their offences. And forthwith to give thanks, that it hath pleased him of his goodness, to suffer them so long a time. 
Wicked men mislike good things.  But what needeth it any more to say, the evil men are offended even at the works of god. They see god suffer sinners, therefore think they, sin displeaseth him not: And because they see not the good rewarded with riches, oftentimes they imagine, that god loveth them not: it seemeth to them god is partial, 
Ps. xxxvii  because he hath elected sum, and sum reproved. 
Offence of God's election.  And therefore they say, that the elected be sure of salvation, 
Rom. ix. Rom. xi.  taking by that, occasion to do evil enough, saying: whatsoever god hath determined, 
Ps. xxxiii.  shallbe performed. If also they see the good men oppressed, and the evil men exalted, they judge god unjust, taking occasion to live evilly, saying: inasmuch as god favoureth the naughty men, let us do evil enough, to th'intent, he do us good. If than the wicked be offended even at god, 
Roma. iii.  it is no wondre if they be offended at those that follow, & walk in his paths and ways. Now I will speak with great dolour, 
vain gospelers.  and heaviness in my heart, of a sort of people, which be in the world that be called professors of the gospel, & by their words do declare and show, they be much affected to the same. But I am afraid, sum of them do build upon the sand, as Simon Magus did, 
Acts. xiii.  making a weak foundation. I mean, they make not Christ their chiefest foundation, professing his doctrine of a sincere, pure, and zealous mind, but either for because they would be called gospelers to procure sum credit, & good opinions, of the true and very favourers of Christ's doctrine, either to find out sum carnal liberty, 
Gal. v.  either to be contentious disputers, finders, or rebukers of other men's faults, or elles finally to please and flatter the world: such gospelers are an offence, 
Roma. two.  and a ●klaunder to the word of God, and make the wicked to rejoice, and laugh at them, saying: behold I pray you their fair fruits. What charity? what discretion? what godliness? holiness, or purity of life is amongst them? Be they not great avengears, foul gluttons, slanderers, backbiters, adulterers, fornicators, swearers, and blasphemers? yea, and wallow, and tumble in all sins: These be the fruits of their doctrine. And thus it may be seen how the word of GOD is evil spoken of through licentious and evil living: 
Evil living ●laundereth t●e best profession.  and yet the word of God is all holy, pure, sincere, 
Psal. xii.  and godly, being the doctrine and occasion of all holy and pure living: It is the wicked that perverteth all good things, into evil, 

Math. seven.  
A similitude.  
Math. xiii.   for an evil tree cannot bring forth good fruit. And when good seed is sown in a barren and evil ground, it yieldeth no good corn and so it fareth by the word of god: For when it is heard and known of wicked men, 
Application  it bringeth forth no good fruit: but when it is sown in good ground, I mean the hearts of good people, it bringeth forth good fruit abundantly: so that the want & fault is in men, and not in the word of god. I pray god all men & women may have grace to becum meet tillage for the fruits of the gospel, 
Prayer.  and to leave only the jangling of it: for only speaking of the gospel, 
john. i.  maketh not men good christians, but good talkers, except their facts and works agree with the same: so than their speech is good, 
Math. xii.  because their hearts be good. And even as much talk of the word of God, without practising the same in our living is evil and detestable in the sight of god, 
Psal. i.  so it is a lamentable thing to hear how there be many in the world, that do not well digest the reading of scripture, 
Reading of the scripture.  & do commend and praise Ignorance, and say that much knowledge of god's word, is the original of all dissension, schisms, and contention, and maketh men haught, proud and presumptuous by reading of the same. This manner of saying is no less than a plain blasphemy against the holy ghost. 
The word of God.  For the spirit of God is the author of his word, and so the holy ghost is made the author of evil, 
john. xvi.  which is almost great blasphemy & (as the scripture sayeth) a sin that shall not be forgiven in this world, neither in the other to cum. It were all our parts and duties, 
Math. xii.  to procure and seek all the ways and means possible, to have more knowledge of god's words, set forth abroad in the world, and not allow Ignorance, and discommend knowledge of god's word, 
Knowledge wished against ignorance.  stopping the mouths of the unlearned, with subtle and crafty persuasions of Philosophy, and Sophistry, whereof cometh no truite, but a great perturbation of the mind, to the simple & ignorant, not knowing which way to turn them. For how is it not extreme wickedness, to charge the holy sanctified word of God, with th'offences of man? To allege the scriptures to be perilous learning, because certain readers thereof, fall into heresies? These men might be forced by this kind of argument, to forsake those of fire, 
Like reason like conclusion.  because fire burned their neighbours house, or to abstain from meat or drink, because they see many surfeit.  
O blind hate, they sklaunder God for man's offence, and excuse the man whom they see offend, & blame the scripture, which they cannot improve: Yea I have heard of sum that have very well understand the latin tongue, that when they have heard learned men, 
Good latinistes and evil divines.  persuade to the credit and belief of certain unwritten verities (as they call them) which be not in scripture expressed, and yet taught as doctrine apostolic, and necessary to be believed: they have been of this opinion, that the learned men, have more Epistles written by thapostles of Christ, 
Forged writings.  than we have abroad in the Cannon of th'old and new Testament, or known of any, but only to them of the Clergy. Which belief I did not a little lament in my heart, to hear that any creature should have such a blind ignorant opinion. Some kind of simplicity is to be praised, but this simplicity without the verity, I can neither praise nor allow. And thus it may be seen, how we that be unlettered, remain confused, without god of his grace, 
The unlearned be taught by grace.  lighten our hearts with a heavenly light, and knowledge of his will, for we be given of ourselves to believe men better than god. I pray god send all learned men the spirit of god abundantly, that their doctrine may bring forth the fruits thereof. I suppose there was never more need of good doctrine to be set furth in the world, 
This age requireth learning.  than now in this age: 
Worldly children.  for the carnal children of Adam be so wise in their generation, that if it were possible, they would deceive the children of light. 
Mat. xxiiii  The world loveth his own, and therefore their facts & doings be highly esteemed of the world: but the children of god are hated, 

john. xvii. God's children.  
two. Cor. v,   because they be not of the world, for their habitation is in heaven, and they do despise the world as a most vile slave. The fleshly children of Adam be so politic, subtle, crafty, and wise, in their kind, that the elect should be illuded if it were possible: for they are clothed with Christ's garment, in utter appearance, with a fair show of all godliness, and holiness in their words, but they have so shorn, nopped, & turned Christ's garment, & have so disguised themselves, that the children of light, beholding them with a spiritual eye, account and took them for men which have sold their masters garment, & have stolen a piece of every man's garment: 
Like garment l●●e men.  yet by their subtle art, and crafty wits, t●ey have so set those patches and pieces together, that they do make the blind world, 
Crafty tailors.  & carnal men, to believe it is Christ's very mantle: but the children of light, know the contrary, for they are led by the spirit of god to the knowledge of the truth, 
Gods children be wise.  & therefore they discern and judge all things right, and know from whence they come, even fro the bishop of Rome, & his members, the head spring of all pride, 
B. of Rome:  vain●glorie, ambition, hypocrisy, and feigned holiness. The children of god be not abashed, although the world hate them, they believe they are in the grace and favour of God, and that he as abest father, doth govern them in all things, putting away from them all vain confidence, & trust in their own doings: for they know, they can do nothing but sin of themselves: 
Roma. vii  they be not so foolish & childish, not to give God thanks for their election, which was before the beginning of the world: 
Ephe. i Sure faith  for they believe most surely, they be of the chosen, for the holy ghost doth witness to their spirit, 
Roma. viii:  that they be the children of god, and therefore they believe god better than man. They say with saint Paul: who shall separate us from the love of god? 
Roma. viii.  shall tribulation? anguish, persecution, hunger, nakedness, peril, or sword? as it is written: for thy sake are we killed all day long, & are counted as sheep appointed to be slain. Nevertheless in all these things we overcome, thorough him that loveth us: for I am sure, that neither death, neither life, neither angels, nor rule, neither power, neither things present, neither things to come, neither quantity or quality, neither any creature, shallbe able to depart us from the love of god, which is in Christ jesus our lord They are not by this godly faith presumptuously inflamed, 
Of Godly faith no evil cometh.  nor by the same becum they leuse, idle or slow in doing of godly works, as carnal men dream of them: so much the more fervent they be in doing most holy and pure works, which god hath commanded them to walk in: They wandre not in men's traditions and inventions, leaving the most holy and pure precepts of god undone, which they know they be bound to observe & keep. 
Math. xv.  Also they work not like hirelings for meed, wagies, or reward, but as loving children without respect of lucre, 
i Pe. i.  gain or higher. They be in such liberty of spirit, and joy somuch in god, that their inward consolation can not be expressed with tongue: all fear of damnation is gone from them, for they have put their whole hope of salvation in his hands, that will & can perform it, neither have they any post or pillar to lean to, but god and his smooth and unwrinkled church.  
For he is to them all in all things, and to him they leave, as a most sure square pillar, in prosperity and adversity, nothing doubting of his promises and covenants, for they believe most surely they shallbe fulfilled. Also the children of god be not curious in searching the high mysteries of god, 
God's secrets.  
Eccle. iii.  which be not meet for them to know: neither do go about which human and carnal reasons, to interpret scripture, persuading men by their subtle wits and carnal doctrine, that much knowledge of scripture maketh men her●●ikes, without they temper it with human doctrine, Sophistry, Philosophy, and Logic: wherewith to be seduced according to the traditions of men, 
Collo, two.  after the ordinances of the world, & not after Christ. 
i Timo. vi.  Saint Paul doth most diligently admonish us, 
Prerogative of the scripture.  which arts are not convenient & meet to be made chekmate with scripture: for the scriptures be so pure and holy, that no perfection can be added unto them.  
For even as fine gold doth excel all other metals, 
similitude.  
Application.  so doth the word of god, all men's doctrines. I beseech the lord to send the learned and unlearned such abundance of his holy spirit, that they may obey and observe the most sincere and holy word of god, & show the fruits thereof, which consisteth chiefly in charity and godly unity: that as we have professed one god, one faith, and one Baptism: So we may be all of one mind, and one accord, putting away all biting & gnawing: for in bacbiting, slaunderinge, and misreporting our christian brethren, we show not ourselves the disciples of Christ, whom we profess. 
Christ is our example.  In him was most high charity, humility, and patience, suffering most patiently all ignominy, rebukes, & slanders, praying to his eternal father for his enemies, 
Prayer.  with most fervent charity: and in all things did remit his will, to his fathers, as the Scripture doth witness, when he prayed in the mount: 
Math,  A goodly example and lession for us to follow at all times and seasons: aswell in prosperity, as in adversity, 
Psal. xxxvii  to have no will but gods will, committing and leaving to him, all our cares & griefs, and to abandon all our policies and inventions, for they be most vain, and foolish, and in deed very shadows & dreams. But we be yet so carnal & fleshly, that we cum headlong, like unbridelled colts, without snaffle or bit. If we had the love of god printed in our hearts, 
The love of God.  it would keep us back from running astray. And until such time as it please god to send us this bit to hold us in, we shall never run the right way, although we speak and talk never somuch of god and his word. 
Every man attend to his vocation  The true followers of Christ's doctrine, hath always a respect, and an eye to their vocation. If they be called to the ministery of God's word, 
Preachers.  they preach & teach it sincerely, 
two. Cor. iiii.  to the edifying of others, & show themselves in their living, 
Lay men. Ephe. vi.  followers of the same. If they be married men, having children and family, they nourish & bring them up, without all bitterness, and fierceness, in the doctrine of the lord, in all godliness and virtue, committing the instruction of others, which appertaineth not to their charge, to the reformation of god, and his ministers, which chief be kings, & princes, bearing the sword even for that purpose, to punish evil doers. If they be children they honour their father & mother, 
Roma. xiii. Children.  knowing it to be god's commandment, & that he hath thereto annexed a promise of long life. If they be servants, they obey and serve their masters with all fear and reverence, 
Deut. v. Servants  even for the lords sake, neither with murmuring nor grudging, 
Ephe. vi. husbands  but with a free heart and mind. If they be husbands, they love their wives, 
Ephe. v.  as their own bodies, after the example as Christ loved the congregation, and gave him for it, to make it to him a spouse, without spot or wrinkle. If they be women married, they learn of Saint Paul, 
wives. Obedience.  to be obedient to their husbands, and to keep silence in the congregation, 
i Timo. two. Silence.  & to learn of their husbands, at home. Also they wear such appare●l as becometh holiness, 
Apparel. two. ●imo. two. i Petri. iii.  and comely usage, with soberness: not being accusers, or d●tractours, not g●u●n to much eating of delicate meats, and drinking of wine, but they teach honest things, to make the young women sober minded, to love their husbands, to love their children, to be discrete, chaste, huswiflie, good, obedient unto their husbands: that the word of god be not evil spoken of. verily if all sorts of people would look to their own vocation, and ordain the same according to Christ's doctrine we should not have so many eyes & ears to other men's faults as we have. For we be so busy & glad to find & espy out other men's doings, 
Overmuch ●ie sight.  that we forget, & can have no time to weigh & ponder our own, which after the word of god, 
Math. seven.  we ought first to reform: and then we shall the better help an other with the straw out of his eyes. But alas we be so much given to love and to flatter ourselves, 
Self love.  and so blinded with carnal affections, that we can see and perceive no fault in ourselves. And therefore it is a thing very requisite & necessary for us to pray all with one heart, and mind to god, to give us an heavenly light & knowledge of our our own miseries, & calamities the we may see them & acknowledge them truly before him. 
A conclusion with an answer to objections.  If any man shallbe offended, at this my lamenting the faults of men, which be in the world, fantasiing with themselves, that I do it either of hatred, or of malice, to any sort or kind of people: verily in so doing they shall do me great wrong, for I thank God by his grace. I hate no creature: yea, I would say more to give witness of my conscience, the neither life, honour, riches, neither what soever I possess here, which appertaineth unto mine own private commodity, be it never so dearly beloved of me, but most willingly and gladly I would leave it to win any man to Christ, of what degree or sort, soever he were. And yet is this nothing in comparison to the charity that God hath showed me, in sending Christ to die for me: no if I had all the charity of Angels and apostles, it should be but like a spark of fire compared to a great heap of burning cools. God knoweth of what intent and mind I have lamented mine own sins, & faults, to the world. I trust no body will judge I have done it for praise, or thank of any creature, since rather I might be ashamed then rejoice, in rehearsal thereof. For if they know how little I esteem, and weigh the praise of the world, that opinion were soon removed & taken away: 
It is lawful to boast in god  for I thank God (by his g●ac●) I know the world to be a blind judge, & the praises thereof, vain, & of little moment: And therefore I seek not the praises of the same, neither to satisfy it, none other wise, than I am taught by Christ to do, according to Christian charity. I would to god we would all (when occasion do●h serve) confess our faults to the world, 
Godly wish.  all respects to our own commodity, laid apart. But alas, self love doth so much reign among●st us, that as I have said before, we can not espy our own faults. 
Shame hindereth confesc●on.   
And although sometime we find our own guilt, either we be favourable to interpret it no sin, or elles we be ashamed to confess ourselves thereof. Yea and we before offended & grieved to hear our faults charitably, & godly cold us of other, putting no difference between charitable warning, and malicious accusing. Truly if we sought gods glory, 
i Cor. vi.  as we should do in all things, we should not be ashamed to confess ourselves, to digress from god's precepts and ordinances, when it is manifest we have done and daily do. I pray god our own faults and deeds condemn us not, at the last day, when every manshalbe rewarded, 
Math. xxv.  according to his doings. 
A true ●h●eruing.  Truly if we do not redress and amend our living, according to the doctrine of the gospel, we shall receive a terrible sentence, of Christ the son of god, 
Domesdaye compared to a lawedaye.  when he shall come to judge & condemn all transgressors and breakers of his precepts, & commandments, & to reward all his obedient & loving children, we shall have no man of law to make our plea for us, neither can we have the day deferred, neither will the just judge be corrupted with affection, bribes, or reward, neither will he hear any excuse or delay, neither shall this Saint, or that martyr, help us, be they never so holy, neither shall our ignorance save us from damnation. 
Wilful sin is the greatest.  But yet wilful blindness, & obstinate ignorance, shall receive greater punishment, and not without just cause. Then shall it be known who hath walked in the dark, for all things shall appear manifest, before him. No man's deeds shallbe hidden, no, 
Apo. xxii.  neither words, nor thoughts: the poor & simple observers of god's commandments, shallbe rewarded with everlasting life, as obedient children to the heavenly father. And the transgressors, adders, 
Reward of sinners.  and diminishers of the law of god, shall receive eternal damnation, for their just reward. I beseech god we may escape this fearful sentence, 
Prayer:  and be found such faithful servants, and loving children, that we may hear the happy, comfortable, & most joyful sentence, ordained for the children of God, which is: Come hither ye blessed of my father, 
Math. xxv.  and receive the kingdom of heaven, prepared for you before the beginning of the world: Unto the Father, the Son, and the Holy ghost, be all honour & glory world without end. Amen.  
Finis.   

¶ Imprinted at London, in Flete street, at the sign of the Sun, over against the conduit, by Edward whitchurch, the .v. day of November, in the year of our Lord. 1547.  
Cum priu●legio ad imprimendum solum.