¶ A NOTABLE discourse of the happiness of this our age, and of the ingratitude of men to God for his benefits:  
Written in Latin by that godly learned man john Rivius, and now newly Englished for the comfort, and commodity of the unlearned, by W. W. Student.  john. 17. 3. 
This is life everlasting, that men know thee to be the only very God, and whom thou hast sent, jesus Christ.  Horat. 
Interdum vulgus rectum videt: est ubi peccat.  
Imprinted at London, for Toby Cook, and Philippe Eede. 1578.   

To the Right Honourable M. Doctor Wilson, one of the principal Secretaries to the Queen's most excellent Majesty and of her highness most honourable privy Counsel. W. W. wisheth increase of all godliness in this present life, and in the life to come eternal happiness in heaven.  
THE wonderful variety, and diversity of opinions and judgements amongst the Philosophers concerning man's summum bonum, or chiefest happiness in this life, is not unknown to your Honour, and other learned men, how that some said it did consist only in virtue, othersome in beauty, othersome in honour, othersome in wealth, othersome (and that no small sum) in pleasure, and some in a certain mixture, or medley of all these. It were needless to reckon up in this place all their idle fancies, & fond dreams about this one point. Howbeit, I would certify the simpler sort of this thing, how that all of them erred, and wandered in by-ways, how that every several sect and family of Philosophers shot far wide of the mark. For, as S. Paul testifieth: 
Rom. 1. 21.  They become vain in their thoughts, and their foolish heart was full of darkness. When they professed themselves to be wise, they became fools. We Christians, that have been trained up in Christ's school, have learned a better profession of our Master, and Saviour jesus Christ. We know, and are taught so to say, that God 
1. Cor. 1. 20.  maketh the wisdom of the world foolishness. We are instructed, and so we steadfastly believe, that the only true felicity of this our life, and the true happiness of this our age, standeth in the publishing, and preaching of Christ's Gospel, which is to the jews a stumbling block, to the Grecians foolishness, and to the Papists new learning: but in deed the power of God to the salvation, and the wisdom of God to the instruction of as many as are called both of the jews, Grecians, and Papists. This glorious Gospel of our God was first preached here on earth by our Redeemer, and Saviour Christ himself: then, after his ascension, it was carried into all parts of the world by the Apostles, and their successors, with such success, that Christ's spiritual kingdom was by the sceptre of his word enlarged far and wide. Which thing the deadly enemy of mankind Satan greatly envying, & knowing that the flourishing state of Christ's kingdom would be the decay, and downfall of his, laboured by all means possible, to bear down his sceptre, and sceptre bearers by force and violence, which thing he after a sort brought to pass, by raising up the ten bloody persecutions against the Christians under the ten Tyrants, or Emperors of Rome. But the Devil, seeing that this his former policy would not prevail, & seeing that the Christians the more they were tormented for their faith, the more they grew, and multiplied, devised to deal no more by violence, and bloodshed: but changing himself into an Angel of light, sought means how in time of peace he might withdraw men by little and little from the true Religion of Christ, to the counterfeit and hypocritical religion of Antichrist. This crafty counsel, and pestilent practice pleased the subtle Serpent well, which wrought this effect, that it eclipsed, and diminished the fullness, & beautiful light of Christ's kingdom, which was only maintained by the sword of the spirit, that is to say, by the word of God. And because he might the more easily lead the people out of the way of truth, his purpose was wholly hitherto bend, to overwhelm the candle under the bushel, to darken the light of the Gospel, which he brought accordingly to pass, by corrupting, and infecting the Priesthood with the glorious pomp, 
The original of the Pope and popery.  and vanities of the world, with the wanton delights, and vain pleasures of this present life. Then, even then, he set Antichrist of Rome in his royal seat as his vicar, 
The Pope settled in Satan's seat, not in Saint Peter's chair.  and lieutenant general, there to rule, and reign as God of this world in the children of unbelief, bewitching them with strong delusions, that they should believe lies, that all they might be damned, which believed not the truth, but had pleasure in unrighteousness. This is that man of sin (by which is meant not one particular 
2. Thes. 2. 3. 4. 9 10. Daniel. 7. 5.  man, but a succession of men, as by the bear in Daniel is not meant only one King of the Persians, but a succession of Kings,) this I say is that man of sin, and that adversary that exalteth himself above all that is called God, or that is worshipped: so that he doth sit as God in the Temple of God, showing himself that he is God. This is that wicked man, whose coming is by the effectual working of Satan with all power, and signs, and lying wonders, and in all deceiveableness of unrighteousness among them that perish, because they received not the love of the truth, that they might be saved. By this means Satan lulled (as it were) the world a sleep, for the space of these seven hundred years last passed. Now some man will marvel much how the Pope should grow to such an unbridled authority, as he hath gotten. Surely we can assign no other cause but this: such was the will of God, and such was the depth of his secret judgement for the contempt of his Gospel Was it not, I pray you, revealed to S. john, that 
Apo. 17. 2. 4  the purple whore of Babylon should make all the Kings and Princes of the earth, and the inhabitants thereof to drink of the golden cup of wine, full of the abominations, and filthiness of her fornication? The very beginning, and foundation of Antichristes kingdom was laid even in the Apostles time. For S. Paul writ to the Thessalonians, that the mystery of iniquity 
2. Thess. 2. 7.  began then to work: but it was then hindered by the brightness, and purity of doctrine received in the primative Church. Afterwards it grew up by degrees, and specially by three steps. First, by the great 
flow the primacy or Popedom of Rome grew up.  errors of the heretics in the East Church, which chrysostom doth call the armies of Antichrist. Secondly, by the lamentable contention, and emulation amongst the Christian Bishops in the Oriental parts. Thirdly, by the superstitious devotion (for I will not call it liberal donation) of Princes, and Emperors. For, after that the wicked parricide Phocas, Emperor of Constantinople, 
Phocas, who had murdered Mauritius the Emperor was the first Pope maker, for before that time the Pope was not taken for the universal head of the Church, nor yet for Christ's vicar.  had given the primacy, or name of universal Bishop unto Boniface the third, the Pope's authority, or rather tyranny increased exceedingly. Then they sought not only to be Lords within themselves, but also to be above all higher powers: yea, above the Emperor himself. This kingdom of Antichrist from that time forward grew mightily, specially under the Emperors of Constantinople: and namely, under the Emperor Constantinus Pogonatus or Barbatus: and under the Emperors of Germany Henries, and frederic's. Now in this time of darkness it is much to be marveled, unto what vile slavery, and thraldom. Emperors and Princes were brought by the Bishop of Rome. Some of 
Emperors brought by the Pope into shame full slavery.  them, being resolutely persuaded by the Romish Clergy, that the Pope was Christ's vicar, & vicegerent: yea, half a God, refused no Popish subjection. One waited at his gate barefoot, and bareleg: another was tied fast with chains under the Pope's table, there to pick up crumbs like a dog: another suffered him to set his feet upon his neck: another held his stirrup, when the Pope's holiness vaunted upon his horse: another was thrust into a Monastery, and made a Monk. In such slavish subjection were Princes in those days. Then in 
The true Church of Christ hath not always been in a visible government.  deed the Church of Rome, the whore of Babylon, was gloriously in open rule: but the true Church of Christ was not in any visible government, no more than it was in the time of Elias the Prophet. And this was, that the Scriptures might be fulfilled and found true, which say, that there should be an Apostasy, or defection 
2. Thess. 2. 3. Mat. 24. 12. Apo. 13. 15.  from the faith, that is, a general revolting from true Religion: that iniquity should have the upper hand: that no man should have the liberty of his life, but he that should take upon him the character, or mark of the beast. O woeful, and lamentable times. O most miserable, and unhappy days. And yet the Papists at 
The common cry of Papists at this day, which call us to their holy whorish Church of Rome.  this day cry with open mouth most impudently, The Catholic church, The Catholic Church, saying, that it hath always been to be seen at Rome. They tell us with shame enough, that the Pope can not err, that his faith is Catholic, and pure without all blot, or blemish, and that if we believe jump as he believeth, we shall surely be saved. But we will never believe Antichrist, nor run to Rome (albeit sometime a faithful city) to inquire after our faith, and Religion. We wot well, that now it is, and hath been a great while, the sink of all sin and iniquity in the world, the very seat, and habitation of Antichrist himself. We will not have that proud Italian Priest to be our Doctor, and general Schoolmaster, a man made of all abominations, and whoredoms. We will not lay the foundation, or groundwork of our faith upon the glorious name of any mortal man whatsoever. We see the end of all Popery to be ignorance. We see they derogate, and detract all from Christ and his Passion, and attribute their salvation to Masses, to men's merits, to Saintes prayers, to Pilgrimages, to vows of virginity, to their own good works, and to a thousand other trifling toys. We see they prefer men's traditions, & inventions before the truth of God's word. We can show, if need be, at what time, and by which Popes every parcel of Papistry was devised. He that will make a true Anatomy of it, and examine it from point to point, shall find, that it tendeth wholly to gain, and no whit to godliness. To be short, we know by the Scriptures of God, that their Religion which forbiddeth marriage and meats, is a doctrine of Devils. This was the misery, and infelicity of former 
1. Tim. 4. 1.  ages, in which times notwithstanding God had his Church, though not always subject to man's senses: in which ages God raised up evermore some good men, which inveighed bitterly against the Pope's intolerable 
In every age some withstood the Pope's proceedings, though they had not such light of the truth as we have now.  pride, and tyranny, as namely Hilary Bishop of Vienna in France, Paulus Cretensis, and johannes Lampeon, both Bishops denied his supremacy, the Church of Ravenna in Italy, would not acknowledge the Pope for her head. Nilus' Archbishop of Thessalonica writ a learned book against the Pope's primacy. Afterwards in Italy, yea even in Rome Arnoldus Brixianus, an eloquent man, oppugned stoutly the Pope's primacy, and tyranny. Counsels, and Synods condemned the Pope's supremacy, after whom God raised up here in England a valiant, & stout soldier john Wickleffe, and in Bohemia john Hus, & Hierome of prague, with many others, as histories record and witness.  
But at the length, when it pleased the great goodness, 
The happiness of this age generally.  and rich mercy of God, to take compassion on the world then drowned in darkness, he renewed the heavenly light of his Gospel, by which Antichrist of Rome should be revealed, and by little and little utterly destroyed. Then he raised up mighty Captains to make war against that spiritual Pharaoh, whom he appointed like Moses, and Aaron, to safe conduct us out of the land of Egypt, out of the house of bondage, out of the sorrowful servitude of Popery, in comparison of which, that Aegyptiacall slavery was great liberty. To this end and purpose he raised up in this most happy, and blessed age, sundry learned Divines, as namely, Martin Luther, 
The best learned Divines of this our age.  Zuinglius, Oecolampadius, calvin, Peter Martyr, Bucer, Bullenger, Gualther, Theodore Beza, Chemnisius, Hemingius, Rivius, Zanchius, Daneus, Cranmer, Ridley, Latimer, Hooper, Bradford, M. jewel, M. Nowell, M. john Fox, with infinite others both Englishmen, Scots, Frenchmen, Germans, Italians, Spaniards, and Danes. Surely this the happy age, which chrysostom foretold, speaking of the last times: Ad nullam rem fugient, nisi ad 
Chrys. upon the 24. of Matthaew.  Scripturas: alioqui incident in abhominationem desolationis. Then (saith he) will they flee unto nothing, but unto the Scriptures: otherwise they shall fall into the abomination of desolation. To whom agreeth S. Hierome, writing upon the Prophet Nahum. And Gregory prophesieth 
Hierom upon Nahum. Gregory upon job.  plainly of our time thus: Ecclesia post eosdem dies, quibus deprimitur, tamen circa finem mundi grandi praedicationis virtute roborabitur: The Church (saith he) after those days, wherein she is depressed, and holden down, shall for all that about the end of the world be strengthened with the great power of preaching. Which thing is come now to pass in these days, as we may see, how that the preaching of the Gospel hath greatly prevailed against all the raging persecution of the Papists: the lords name be praised for it. As often as we think upon this Gospel, we dare avouch, that these latter times are better times, that this age is a golden age. For if Aristides the just was called Graecorum foelicitas, that is, The happiness of the Grecians, we may more worthily call Christ our felicity: and if the age, wherein he lived, was called Aureaaetas, that is, A golden age, because justice flourished in it, verily we may more justly call this our age a golden age, because the glorious Gospel of God shineth now most clearly in the eyes, and soundeth most shrilly in the ears of all Israel. O that men would therefore praise the Lord. O that men would acknowledge 
Psal. 107. 15  before the Lord his loving kindness, and his wondrous works before the sons of men. Thus we have seen the chiefest happiness of this our age, to be the preaching of the Gospel of God amongst us. A part also of our happiness at this day may consist in the 
Our age happy for that now all good learning flourisheth with the Gospel.  garnishing of good learning, which is come to a wonderful ripeness. I pray God that for our unthankfulness it decay not. And not only liberal arts, and sciences excel now more, than ever they did, by reason of Printing (which as wise men say is of all Gods external benefits one of the greatest) but also Manual or Mechanical trades are come to such a perfection, as the like was never heard, or read of before. But because there is no great doubt of this, which our adversaries also do confess, I will stand no longer upon it.  
In the happiness of this our age, the Lord in his manifold 
Of the happiness of England specially.  mercy hath made us Englishmen most happy of all other nations under the Sun. For first, whereas before we sat in darkness, and in the shadow of death, he hath blessed us with the light of his holy Gospel, so that now we are a people set at liberty, to the end we should 
●. Pet. 2. 9  show forth the virtues of him, that hath called us out of darkness into his marvelous light. Secondly, he hath blessed us with a gracious, and a religious Prince, a Phoenix amongst women kind, under whom we have had the Gospel in great peace these twenty years: the Lord frame our obedience to it in all holiness, and bless our Sovereign with a long, prosperous, and zealous reign over us. Thirdly, the God of all peace hath blessed us with a strange, wonderful, and miraculous peace. For we sit here quietly, when as all the world beside (almost) is in an uproar. Our Halcionij dies, our calm and peaceable days do far surpass and excel the civil peace, either of Solomon in Israel, or of Augustus in Rome. Fourthly, God hath blessed us with marvelous prosperity, and plenty of all things, such as our enemies envy at.  
God grant that England may be thankful for all these spiritual, and temporal blessings: and that Italy, Spain, France, Flanders, and other nations, may in his mercy be partakers of his Gospel, and of our peace with the fullness thereof, rather than in his justice so to punish us, as to make us again companions of their spiritual darkness in the last place, and greatest measure. This most happy state of ours, foreign nations do envy, and specially Papists, who have banded themselves together in an holy league (as they term it) to root out God's Gospel from amongst us, and to bring in again Mariana tempora. But, the Lord 
The Papists golden day shall never come I trust to hinder our happiness.  be thanked, their Calendar doth foully fail them: their golden day (or rather blood read day) in their Rubric is not yet come: I beseech almighty God, who is able to confound their devices, and wicked practices against his Church, that it may never come.  
Your Honour is not ignorant, how that there be some, whose wisest part in them is their hoary hairs, who so highly advance, and commend the former ages, that like unthankful wretches, they utterly mislike, and discommend this our age, wherein we live. In this consideration I thought good to oppose, & set this book of Rivius against them, entreating of the happiness of this our Age: which Argument, as I thought it would be most acceptable and grateful to your Honour: so I now am bold to present it unto your favourable protection, as a seal and sure testimony of my loving duty towards your Honour, not doubting but that you will mightily maintain, and defend the happiness of this our age, against all malicious Papists, carnal Gospelers, and wrangling sycophants. This I trust you will do, being enabled (as you are) not only with great learning, but also with great authority, which your Honour hath well deserved. The Lord give unto you, as he did unto Solomon, an understanding heart to judge aright & to discern betwixt good and bad, betwixt happiness and misery. The Lord keep and continued your Honour safe, and sound, that you may be still a stay unto Religion, a godly wise Counsellor unto your Prince: finally, a favourable Patron, and friendly Maecenas to all good learning, and learned men.  
Your Honours to command, William Watkinson.   

A brief Admonition to the godly Christian Reader.  
ALbeit (good Christian Reader) this present discourse be a continuate style, wherein one thing necessarily dependeth upon an other: and albeit it be not divided, and distinguished into Chapters, as the common sort of books published at this day are: notwithstanding I trust that those Marginal notes, which I have set to the book, as certain Statuae Mercuriales, are able, as a skilful guide, to direct thee unto all the particular points of this book, as well as if it had been parted into Chapters. I have also added for thy comfort, and commodity, the places, and sentences of Scripture, which the Author had not quoted at all. This book will (I hope) be a good staff, and stay to thy faith amongst these strifes, and contentions, about Religion in these days. There is nothing in it but sound, and sincere doctrine, which we profess: and a detection of the wandering ways of the Church of Rome. Be always thankful to our good God for restoring to us his Gospel, which is, and aught to be, the only joy of our days. If thou dost find thy faith by this excellent treatise any whit increased, and confirmed, the Author, and the Translator think themselves sufficiently recompensed, and rewarded. See that thou courteously accept their zealous endeavours, & give all the glory to God alone, whose name be blessed for ever, Amen.  
I please all men in all things, not seeking mine own profit, 
1. Cor. 10. 33.  but the profit of many, that they might be saved.   

To the noble and famous man john Schlenitz, his dear friend, john Rivius sendeth greeting.  
THat which so often heretofore 
The rage and madness of the Papists is now revealed, God be praised for it.  I have desired, and besought in prayer of our most gracious, and omnipotent God to come to pass, to wit, that the Papists might at some time or other, be so evidently manifested, and disclosed to the whole world, and to all mortal men, of what nation soever, to this end, and purpose, that the complaints of our men against them might not seem any whit undeserved on their behalf: that now at the length I do both incredibly rejoice, that I have by the singular benefit of God obtained, & also tender unto the immortal God as great thanks as I can for it. For, when as certain of the Papists now of late days did paint out old superstitions with such deceitful shadows (as it were) and counterfeit colours, that even 
Papistry is nothing else but painted hypocrisy and double dissimulation, with which they have deceived the universal world.  the very wisest, much more the foolish, and unwary multitude, was by that means brought into error, verily I feared to what issue the matter would grow unto at length: yea, and I was greatly afraid, jest that they, which have a good while ago been reclaimed from impious superstition, to the godly, and sincere worship of God, and to the pure religion of Christ, being by little, and little bewitched by the writings of our adversaries, would again (like blind men) rush headlong, and fall backward into their former darkness of ignorance, & errors. For certain men have now begun with no little care and cunning, to set a fair glass upon old superstitions, and with comely words to cloak and cover the faults, and vices of the Papists.  
But now at this day, seeing that our adversaries do show 
Crafty conveyance discovered and detected.  forth evidently and plainly, without dissimulation, what they go about, what they look at, what they aim at, what they shoot at, and seeing that now we may almost feel, and grope (as it were) with our hands the fond counsels, and wicked practices of the ungodly Papists, I do see there is no great danger, and I think that we need not to fear so much any more, jest they can induce, and bring any man hereafter so easily into error, unless he be stark blind, & out of his right wits. For who now doth not see, that the adversaries of sound and wholesome doctrine, do endeavour to take quite away, to pluck out of all men's hearts, yea after a sort to bury wholly, and altogether to overwhelm the very sacred, and holy religion of Christ? For thus they teach Ad verbum, Word for word, I will put nothing to of mine own. That faith (say they) by which a man doth steadfastly 
devilish decrees of the Papists made in their Tridentine counsel.  believe, and assuredly trust to have his sins forgiven him for Christ's sake, and to possess everlasting salvation, hath no testimony, or witness at all in the Scriptures, yea it is clean against it. What else? If any man shall say, that the justifying faith is nothing else, but a steadfast trust in God's mercy, pardoning our sins for Christ's sake: or that, that only confidence is the mean, whereby we shallbe justified, let him be accursed, Item: If any man shall say, that to the obtaining 
Anathemata Papistica sine omni fundamento doctrinae.  of salvation, it is necessary for every man to believe assuredly, and without all doubting of his own infirmity, that his sins are forgiven him, let him be accursed. What, is there any more of this stuff? Yea: If any man shall say, that a man is absolved from his sins, and justified, for that he doth certainly believe, that he is absolved, or that no man is truly justified, but he that doth believe himself to be justified, and that our absolution, and justification is fully perfected, and finished only by this faith, let him be accursed, I tremble, and quake to rehearse such devilish decrees of ungodly men.  
They will have faith to be only a simple credulity, and a 
What the papists have ever taken faith to be.  bore knowledge of the history of Christ, and not also a steadfast trust, and belief in Christ, as S. Paul in all his Epistles understandeth it. They would have us continually to doubt of the good will of God towards us. They deny that a man is justified only by trust, and belief in the mercy of God, pardoning our sins for Christ's sake: that is, they deny that a man is justified, Gratis, freely (as S. Paul saith) even by the grace of 
Ephe. 2. 8. 9  God, and that without works. They deny that faith is necessary for all men to the obtaining of pardon, and remission of their sins. They deny that faith is always necessary to absolution from our sins: that is (to speak more plainly) they deny that we aught necessarily to believe the Gospel. For, I pray you, what other thing is absolution, but the voice 
Absolution, what it is.  of the Gospel, sounding by the minister of the Church, by which voice that remission of sins, promised to the penitent in the Gospel, is privately, and particularly applied to every man's conscience. And seeing that our Saviour Christ, in the Gospel of S. Mark, flatly commandeth both, namely to repent, 
Mark. 1. 15.  and to believe the Gospel, behold here the intolerable boldness, or rather impudency of our adversaries. For they very willingly grant the one, that we aught to repent: but verily they do so stoutly deny the other: namely, that 
The Papists deny, that we aught to believe the Gospel.  we aught to believe the Gospel, that is, the preaching of forgiveness of sins, that they accurse, and condemn every one that affirmeth this to be true. Christ saith: Credit evangelio, that is, Believe the Gospel: but these men say quite contrary: If any man (say they) shall affirm, that in absolution of sins we must believe the Gospel, let him be accursed. Now what an absurd thing also is this their Anathema? If any man shall say, that if grace be lost through sin, faith also is always together lost with it: or that, that faith, which doth remain, is not a true faith, although it be not a lively faith: or that he, which hath faith without charity, is not a Christian: let him be accursed.  
Here, to be brief, they affirm that adulterers, manquellers, extortioners, and such like, (whom S. Paul denieth ever to be heirs of the kingdom of God) persisting still in their 
Ephe. 5. 5.  sin and wickedness, may conceive some hope, and trust of their salvation, and may promise' unto themselves, that God for Christ's sake, will be merciful▪ and favourable unto them: for that is it which we call, To believe. If this their assertion 
What it is to believe.  be true, then surely the Apostle S. Paul is in an error. But if it be impiety to grant that the Apostle erred, than they themselves do err, and are deceived, and do manifestly teach a falsehood. In the mean while (such is the miserable blindness of those men's minds,) they do not see, and perceive how that they speak contraries. They do deny that 
Contrarieties in the doctrine of the Papists.  there is any lively faith in heinous sinners, and wicked offenders, Ergo it necessarily followeth, that their faith is a dead faith, such an one as the Devils also may have in them, according as S. james witnesseth. How therefore can that faith 
james 2. 19  be found true, which is dead? Here I do believe they will coin, and bring forth out of their own brain (as jupiter brought forth Minerva out of his head) a new definition of faith. But let us briefly have a view also of other of their Devilish decrees. The Catholic Church (say they) doth 
Traditions of the Church of Rome.  retain, and receive whatsoever the chair of Peter hath given out, doth give out, and shall give out concerning faith, and religion. Hereby you may easily understand, how great the credit of the Church of Rome, and the authority of the Apostolical seat is amongst them. Let us proceed on forward to the rest. Ecclesiastical constitutions, (say they) concerning 
Ecclesiastical constitutions.  fasts, feasts, and abstinence from meats, and many other things, do bind a man in conscience to observe, and keep them, Etiam extra casum scandali, yea without the case of offence to any. This is a hard saying. But what followeth? Christ (say they) doth give, and grant many things 
Merits and intercessions of Saintes.  unto us here on earth, through the merits, and intercession of Saintes, which otherwise he would not bestow upon us: Wherefore they do very holily and religiously, which with a devout piety, and godliness do visit those places, which are dedicated to them, and which by this means seek for help at their hands. Here you see that they do allow prayer to the dead, and Pilgrimages, instituted for religion, and devotion sake. What say they else? The use of images (say they) is 
worshipping of images.  acceptable, and grateful to God, and we do well to fall down flat before them, calling upon the Saints whom they represent. These verily are plain, and evident enough, neither need they any larger explication. Let us therefore go on forward to the rest. We must firmly, and steadfastly believe 
Purgatory.  (say they) that there is after this life a Purgatory for souls departed, in which is paid the punishment, as yet due for sins. Notwithstanding they may be succoured, and holpen by the sacrifice of the altar, by prayer, by fasting, by alms deeds, and by other works of the living, as also by indulgencies, that they may the sooner by that means be delivered, and set free from thence.  
Now verily that appeareth plainly, which I said in the beginning, what the adversaries, and enemies of the Gospel go about: namely to take quite away at once all faith, all godliness, all holiness, all religion, yea the pure and sincere 
The drift of popery.  service of God: finally, to bury and overwhelm Christ himself, the author of man's salvation: also to thrust upon us their own vain dreams, the foolish, fantastical, and doting devices of men: yea doctrines of Devils (as the Apostle calleth 
1. Tim. 4. 1.  them) to the end that we should hereafter direct all the actions of our life by the rule, and squire of the Pope's will, nothing at all regarding either what God willeth, and commandeth, or what he prohibiteth, and forbiddeth us to do: whom the 
Papists plain Epicures.  Papists (because they are flat Epicures) do neither wish to be merciful unto them, nor fear him when he is displeased with them. But let us tender immortal thanks unto God, the eternal father of our Lord and Saviour jesus Christ, which hath suffered the folly, and madness of the Papists to be so manifested at this day, that no man now can doubt any more, what opinion, and persuasion all of us aught to have of them. For they are indeed deceivers of men's minds (as S. Paul saith unto Titus) and men that turn away from the 
Tit. 1. 10. 2. Tim. 3. 8.  truth: yea verily (as the same Apostle saith unto Timothy) men that resist the truth, as jannes', and jambres withstood Moses. But they shall prevail no longer. For as the 
jannes' and jambres Magicians.  madness of those Magicians was then evident to all: so the madness of the Papists is now revealed to all men. For as they are indeed, so they are also accounted of all men, seducers, 
Phil. 3. 18, 19  and deceivers, the enemies of the cross of Christ, Epicures, which have their belly for their God, which mind earthly things, which bewitch men, that they may not believe the truth. Wherefore, seeing that this madness of the Papists is now manifested to all men, no man can doubt, but that no Christian aught to have any society, and fellowship with 
A Christian aught to have no society with a Papist.  such kind of persons. And if perhaps any man heretofore hath doubted of it, let him now verily cease to stand in doubt any more, knowing the impiety of their doctrine, by which they labour to overthrow quite from the foundation our Christian Common wealth. Fools they are, and mad men, which (with the Giants) wage war with God himself, and hope to have 
The Papists make war upon God Prou. 21. 30.  good success in the matter, seeing that it is most truly spoken of the wise man, There is no counsel, nor wisdom against the Lord. But that I may come now at the length unto that, for which I have spoken these things, of the folly, and madness 
Our duty it is thus.  of the Papists: we aught worthily all of us to give as great thanks to the immortal God, as we can either conceive in mind, or utter in words, for the renewing of Ecclesiastical doctrine, and for the disclosing of almost innumerable errors, superstitions, and vices, commonly termed abuses. Now, what kind of errors, and how great have been heretofore in the Church, if any man be ignorant of them, he may with a little labour conjecture what they are, even out of the books, which the enemies of the Gospel have written, out of which we have brought forth these few for a show. They do not understand at all what faith is, what the Gospel is, what absolution is: finally, what Christ is. They teach that 
Certain errors of the Papists.  men aught only to believe whatsoever the chair of Rome hath delivered out in tradition, doth deliver out, and shall deliver out.  
They will have men to make choice of meats (contrary to the doctrine of the Apostle,) yea without the case of offence, 
1. Tim. 4. 4.  They do allow, and wonderfully commend to all men invocation upon dead Saints, which thing cometh very near to idolatry. They do approve worshipping of images, Pilgrimages 
Places of pilgrimages  to holy places, as to Rome, to Trevirs, to Compostella, and such like. They do confidently affirm, and hold, that there is a Purgatory, from whence indulgencies, and pardons may release, & deliver us. And who can rehearse the whole rabble of those doctrines, which they teach, all which are full fraught both with impiety, and superstition? Who hereafter will not marvel, and wonder at the blindness of the Papists in this so happy an age, in which after most gross, & misty darkness of errors (wherein we went all astray) there is restored by the great bountifulness of God a certain light unto the world? Indeed all God's benefits bestowed upon us, aught to excite and stir us up to be thank full unto him: but yet that principal, and singular benefit of God in instauring the doctrine of the Church (than which there could no greater 
That singular benefit of God in instauring the doctrine of the Church passeth all other.  gift be given to men on earth) I say that only benefit is it, which of all other we aught chief to marvel at, which we aught most to celebrated, and for which, before all things, we aught to be thank full. And the greater the blindness of the enemies of the Gospel is, so much the more verily do they own unto the immortal God, whose eyes of the mind God hath opened in this age, to acknowledge and behold the truth, and verity. But in this felicity, and happiness of our age, great and incredible is the ingratitude of men to God at 
The ingratitude of this age to God for their happiness.  this day, which I am constrained to confess not without great sorrow, and grief. Of which argument, and matter I have within these few days last passed compiled a book, being happily moved, and stirred up thereunto by the absurdity, and impiety of a certain writing, which the enemies of the Gospel published abroad in Print: which book of mine (most dear friend) I thought good to consecrated, and dedicated unto you, though it be unpolished, and written Extempore: and that for these two causes, both for to declare my good will towards you, and also for your famous godliness towards God, and singular care of Christian religion: which zeal, and fervent affection I do again, & again pray from my heart unto God, that he would daily more, and more augment, and increase in you. The son of God our Lord, and Redeemer jesus Christ, keep and preserve you with all yours, safe and sound. Far ye well. From Misena, upon S. Martin's day. The year from the coming of the word into flesh. 1547.   

Of the Happiness of this our Age.  
AS that most excellent, 
Virgil. George. lib. 2.  and famous Poet Virgil deemeth husbandmen, of all other men, to be thrice happy, & fortunate, if they did know their good estate: so I do judge, that all men which are every where living in this age, to be far moste happy and blessed, if at any time they would acknowledge those good blessings, which God hath sent them, and with thankful minds magnify and praise him for so heavenly, and celestial a benefit. For, if thou dost endeavour to judge aright, and to weigh, and estimate the matter, as it is worthy, thou 
The happiness of this our age how great it is, and in what blessings it chief consisteth.  must needs confess, without all doubting, that within the compass of these thousand years, or more last past, there never happened to any age so great a blessing, as to this our age. For whether thou dost respect, and regard the knowledge of the tongues, the studies of humanity, and of all good arts, and liberal sciences: or the instauration of holy religion, of Ecclesiastical doctrine, of true and right Divinity: or whether thou considerest the restitution of all things (aswell public, as private) to their former estate, or the bringing of them into a better form, or the amendment of abuses, and of vicious, and corrupt customs, or finally the reformation both of manners, and orders, thou shalt found that all things are in better case now, than they were in many ages before. And because the matter needeth not to be doubted of at all, concerning the skilfulness of the tongues, and the studies of good learning, and Philosophy at this day: and because we know well enough, 
All learning and good studies were laid to sleep in the former age.  and too well, that inveterate barbarousness, and rudeness, which before this time ruled and reigned in all the world, I will not entreat any longer of these matters. I mind to speak of the reparation of Ecclesiastical affairs: and in this discourse I will bring forth those things, which may be good testimonies, and proofs, that those words are most true, which I am not affrayed to affirm, of the felicity and happiness of this our age, against many men's opinions, and judgements.  
First therefore I will discover, and bring to light, what 
A division or partition of this present work into three principal parts, and an appendix.  hath been the state of former times, what superstitions, what faults, what abuses have crept into the Church.  
Secondly, I will declare what hath been corrected, and amended in doctrine, and what hath been either changed, and turned to better in Ceremonies, or else what hath benequite taken away.  
Lastly, I will do the best I can, to confute all those objections, which may, and are commonly wont to be brought against us in this case: Whereunto I will add a few words of the great ingratitude, and unthankfulness of men to God for his benefits. After that I have declared these things, as the meanness and simpleness of my wit will serve me, if (peradventure) there be any that will read this my book, I will speedily dispatch him, and sand him away.  
Therefore, I will now begin to declare unto you, as briefly as I can, in what clouds of darkness we have dwelled heretofore, and I will comprehend the summary of them (for it were both an infinite, and an unnecessary labour to prosecute every part) generally, as it were in certain Chapters and chief heads.  
Now first of all, in the former ages last passed, they which would not only in word, but also in deed, both be, and seem to be of the Christian name, were wont to behave themselves thus, & were wont both thoroughly to persuade themselves, & also to prove unto all other men, that they were good Christians by this means. For I will speak only of those things which are well enough known, and which no man can deny, but that they are done at this day in the Pope's dominions.  
Wherefore they did believe, that there was one, eternal, 
How far the former age believed aright.  infinite, and omnipotent God. Also, that the three persons of the Deity, or Godhead, namely, the Father, the Son, and the holy Ghost were of the same essence, and (that I may use the word, which the Synod, or Nicaene Council doth use) Homousios, that is to say, Consubstantial, equal in power, wisdom, and goodness. And thus far verily they did believe aright, and did agreed with the Christians of the right faith: but for all this, they had not that opinion of Christ (of whom they were called Christians) which they aught to have had. For, although they did believe, that Christ was conceived by the holy Ghost (as the Christian Creed, commonly called Symbolum Apostolorum, doth teach) borne of the virgin Marie, crucified, dead, buried, the third day roase again from the dead, ascended afterwards into heaven, and that the same Christ should come to judge the quick, and the dead: although (I say) they did openly, without any doubting, profess all these things, notwithstanding, they had no 
Wherein the former age did err.  sound understanding at all, or full persuasion of that point, which is chief and principal, and upon which only our salvation hangeth, and dependeth: to wit, that only jesus Christ is the author of man's salvation, 
The chiefest point of our salvation.  and that no work, or merit of man, can claim any part, or parcel of this praise, and glory: that forgiveness of sins, righteousness, and life everlasting, doth 
Who have their sins remitted and for what.  happen only to those, which put all their hope, and repose all their trust, and affiance in jesus Christ: and that that pardon of our sins, and righteousness doth chance unto us, neither for any other man, than for jesus Christ himself, as the only price paid for our sins: nor by any other thing, than by faith in the same Christ. Moreover, that jesus Christ is the only man, which may reconcile us to God, as being the only Mediator betwixt God, and man. Finally, that he only is our Advocate with our heavenly father, the throne of grace, our Bishop, and high Priest, to make intercession daily for us, the propitiation for the sins of the world: to be brief, our righteousness, sanctification, 
1. Cor. 1. 30.  & redemption. And that all men may confess that I do here speak the truth, we will rehearse in order the errors, by which the purity, and sincerity of this doctrine, concerning reposing confidence in Christ alone, hath been marvelously contaminated, and defiled.  
First of all therefore it is plain, and evident that the 
A Catalogue of such errors wherewith this doctrine, of trusting only in Christ, hath been corrupted. In what opinion the Mass hath been heretofore said or sung. Apaena & culpa.  daily sacrifice of the Mass was done to this intent and purpose, and in this opinion: that both the quick, and the dead might obtain thereby pardon of all their sins, and wickedness. For all men were thus persuaded, that by such a work both the wrath of God was pacified, and also such men's sins were released, as provided them to be said, or sung for them, that souls were ransomed, and redeemed out of Purgatory fire, and that faults, and crimes committed, together with the punishments due for them, were wholly abolished. So verily by that means that was attributed to man's 
The sacrifice of the Mass doth blasphemously derogate from the only sacrifice and satisfaction of Christ.  work, which is due only to the son of God, who offered up himself a sacrifice, and an oblation upon the altar of the Cross for the sins of the world, whose body was betrayed, and delivered to death for us, whose blood was shed for the remission of our sins: lastly, whose death itself was the true sacrifice for the salvation of mankind. Furthermore, when as Christ had alone satisfied for the sins of all men, these fellows showed us other means, and ways, whereby we might satisfy God more fully, and amply: as, amongst other things, Pilgrimages appointed for devotion sake, in 
Pilgrimages.  which very many consumed, and spent all the time of their life, whilst they ran a gadding, and madding almost from the utmost ends of the earth, sometime 
These wandering Pilgrims were as wise as waltames' calf, which went nine miles to suck a Bull.  to Rome, or Jerusalem, sometime to Trevirs, or Compostella: whilst they go to see, and visit Saint Michael's Cathedral Church and cave in Gargan, and that most royal and magnificent Temple of Saint Lauretan: namely, all to this end, to satisfy, and appease God's wrath for their sins, & by this means to obtain salvation. Hitherto also tend the Pope's indulgencies, 
Indulgencies.  & pardons, either full & absolute for ever, or else but for a thousand years, an hundred years, or forty years.  
Hitherto tends the fraternity, or fellowship of Friars, 
Fraternity of Friars falsely thought to be the Communion of Saintes.  which some men (forsooth) at this day call the Communion of Saintes: and this show of godliness they pretend to cloak that superstition withal, and they labour to paint out a foolish and feigned thing wittily with such false deceits, and as it were to adorn and beautify it with some sergeant colours. Finally, hitherto tend those egregious suffrages, & succours of 
Suffrages of Monks.  Monks, which certainly were wont to be more esteemed than Christ's propitiatory sacrifice for the sins of the world: yea, the greatest part of men, rejecting in the mean while our Saviour Christ, nothing doubted to redeem, and purchase with a great sum of money the community of Monastical works, as though the 
Monks works bought and sold for money.  salvation of their souls did consist only in these. For Monks commonly were accustomed to power upon others the superfluity of good works, wherewith they themselves abounded, & overflowed, if there were any that would lay down ready money for them, & leaving always enough for the obtaining of their own salvation, they were wont to obtrude, & set to sale those their works which were superfluous. That these things are thus truly reported of them, those obligations, or quittances (which are extant at this day) made for that matter are sufficient testimonies, & proofs. Thus are they made. Concedimus (inquiunt) praesentium tenore, omnium 
Syngraphae super redemptionem operum Monasticorum.  Missarum, divinorum officiorum, orationum, praedicationun, studiorum, ieiuniorum, abstinentiarum, vigiliarum, laborum, caeterorumque bonorum omnium, quae per fratres, & sorores ordinis fiunt communionem, & participationem. Et iterum. Statuimus ut iniungantur pro animabus vestris sacra Missarum solennia, vigiliae, ac caetera suffragiorum praesidia: ut multiplici sacrarum orationum, ac piorum suffragiorum adiuti praesidio: & hic divinae gratiae augmentum, & in futuro vitae aeternae praemium faciliùs, ac copiosiùs mereamini adipisci. We do grant (say they) by the tenor of these presents the 
Obligations about buying Monastical works.  communion, and participation of all Masses, of all divine duties, of all prayers, preachings, studies, fasts, abstinencies, watchings, labours, & all other good things, which are done by the Friars & nuns of this order. And again: We ordain that for your souls there be enjoined the holy rites, & solemnities of Masses, vigils, & the other helps of suffrages: that you being holpen with the manifold aid of holy prayers, may deserve to obtain both here in this life the increase of God's grace and in the life to come more easily, and plentifully the reward of eternal life. Hitherto we have recorded, and related faithfully, and truly, the very words of the Monastical obligation, and caution, lest that there should be found some froward fellow, which might gainsay us. Now the Monks commanded other men so to lean and trust to these trifles (which 
Monks would have other men trust to their works.  are of no value to the obtaining of salvation) that amongst other things they would 'cause men that lay at the point of death, to remember how many, and how great good works they had done, by whose abundance and greatness, the offences which they in their life time had committed, might be overwhelmed: how much merits they had, to which Heaven was due.  
Now, as concerning the Pope's pardons, many men heretofore ascribed so much unto them, that they would 
How much heretofore men attributed to Pope's pardons.  not stick to say, that by them a man might obtain forgiveness of sins, & free releasement, from all villainy and wickedness: yea, although a man had lain with our Lady, the virgin, Christ's mother, (an abominable 
So did Friar Tecell preach at wittemberge.  thing to speak of,) and although he had slain, & killed Christ himself. For with such salt was the speech of the Papists seasoned, and powdered, if at any time they meant to extrude, and set out to sale their pedlary pack of pardons, as they had commission, and commandment 
Souls delivered out of Purgatory for money.  from the Pope. Some of them also were not afraid to avouch, that the soul, which was tormented in the fire of Purgatory, did flee up into heaven at the very same instant, and moment, in which a piece of money cast into the box for it, did jingle.  
To these may be added this their assertion: that the read 
Popish pardoners blasphemous comparisons betwixt the read Cross, and the Cross of Christ.  cross with the Pope's arms (which heretofore was wont to be erected in the midst of the Church) had no less force, & might in it, to abolish, & put away sin, than the cross of our Lord, and Saviour jesus Christ. Moreover, that if any man had purchased the Pope's pardons, he needed not greatly any repentance for his sins: only these (said they) were without all doubt sufficient to salvation.  
Nay, there have been men, even in our days, which would say that they had saved more souls by the Pope's pardons, than ever did S. Peter by his sermons. What need many words? All of them stoutly, & confidently affirmed, that indulgencies, & pardons were of power to forgive most fully aswell the fault, as the punishment: and that the superfluous merits of Saints, together with these, might be communicated, & imparted to those, which would pay well, and truly for them. For every man knoweth this, how that the Pope's bull was wont 
The Pope's Bull.  to be recited, and read to those, which were at the point of death, in which bull there was promised both a full, and absolute abolition of all crimes, and also that the fear of Purgatory should be wholly taken away. These things verily are such that our posterity may think them to be but forged fables, which we notwithstanding know very well not to be feigned, but to have been done indeed. Well, seeing that there are even now extant 
Non ficta sed facta.  sundry letters, seals, and monuments of these matters, there will remain (if they be kept still, and reserved,) an everlasting testimony of Popish impiety, which without all doubt will be propagated, and continued to all posterity. Hitherto pertaineth the jubilee instituted 
Popish impiety.  and ordained only to pick money out of men's purses: at which time what mortal men soever went to see, & visit the holy places of the city of Rome, obtained most full pardon, and remission of all their sins 
jubilee appointed as a market for money.  and offences, which they in all their life time had committed, which thing is well known to all men. Boniface, the eight Pope of that name, was the first, which ordained that this jubilee should be solemnized, and celebrated 
The first deviser and inventor of jubilee.  every hundred year: Clemens the sixth brought it to fifty years: at the length Xystus the fourth brought it nearer, and cut it shorter, reducing it to five and twenty years. What shall I speak of 
Invocation or prayer to dead Saints.  the superstitious worship, and invocation of Saintes? For heretofore almost all men did so run to them for succour, and relief, did so desire, & crave of them their aid, and assistance, as though jesus Christ had not been at all our Advocate, and attorney with our heavenly father: yea as though the Saints alone (keeping Christ 
The Papists did imagine Christ to be a little pretty boy still, whom his mother might command.  straightly under their tuition, & setting him to school) had taken upon them the patronage, and protection of men on earth. All men were persuaded, that both by their merits, and intercession, they should find God favourable to them, that they should be absolved, and loosed from the bands and fetters of their sins, that they should be delivered daily from imminent perils and dangers: so much was Christ forgotten, and almost quite out of all men's minds. That I may not add further, that those Saints were sundry times called upon in prayer, of whom it was not well known 
What Saintes were prayed unto.  whether there ever lived any such, or no. Now, what a folly is it to attribute Divinity to mortal men, and to request aid, and help at their hands, whom man himself hath numbered amongst Saintes? to make of men that are departed this life, ethnical and heathenish Gods? to abstain from certain kinds of 
A rabble of rites and Ceremonies observed in the worship of Saints contrary to the first commandment: Thou shalt have none other Gods but me.  meats, in the honour and service of those Saints? to keep holy days for their sakes, that so thou mayst give them this worship? to run (like common Coursitours) into wodds, and hills? to crouch, and prostrate a man's self before the graven pictures, Churches, and chapels of dead men? to adore their images, to worship their ashes, & bones? also to build with infinite cost and charges Temples unto them? to distribute, & part unto every peculiar & particular Saint his proper virtue, unto every several Saint his several, & singular function, & office? to hung up upon the pillars & walls of Churches anathemas or gifts & offerings, oftentimes to light candles at noon day? to burn sweet frankincense, to pay thy foolish vows? and who can recount all those things, which men do for the worship of Saintes, contrary to the first commandment of the Decalogue, which are not only full of a certain superstition, but also of execrable impiety, & idolatry: yea, which come very near well nigh to a certain Paganism. Such a prayer & invocation is that which is openly sung of S. Peter in their Churches.  

O gloriose patron, 
A Popish prayer to Saint Peter.   
Nostrae salutis opifex:  
Tu es nostrum refugium,  
Tu robur potentissimum,  
Tu salus, & protectio. That is, 
O abominable blasphemy.    

O glorious Patron S. Peter,  
The worker of our salvation,  
Thou art our refuge,  
Thou art our most mighty strength,  
Thou art our safety, and protection.   
Here verily we may see, that that, which aught to be attributed only to the son of God himself, our Saviour Christ jesus, is ascribed to a mortal man, and that contrary to the whole Scripture of the old and new Testament, which is given by inspiration 
2. Tim. 3. 16.  of God.  
Thus you have hard how the sincerity of this doctrine (concerning trust, and confidence in Christ) hath been heretofore contaminated, & corrupted with divers, and sundry errors. Therefore as many as endeavoured both to 
A brief repetition of those things, which were thought necessary heretofore to the obtaining of salvation.  be truly, & also to seem to be Christians, did (as I said before) provide that the sacrifice of the Mass might be offered for them, as well to obtain pardon, as to make an atonement for their sins: they made long journeys, and undertook great travels, & perigrinations to holy places, they bought dearly the Pope's indulgencies, pardons, and bulls, they laboured to be chosen, and elected into the society, and fellowship of Friars, they got for themselves both by suit, and silver the suffrages of Monks, and the communion of their good works, they fled as suppliants for succour, and defence to the Sanctuaries of Saintes. And they verily supposed (such was their blindness) that by these things they had provided excellently well for their salvation. So greatly did they serve, & err from the true faith, and belief in Christ, in that darkness of ignorance and errors: and took what honour they aught to have given only, and solely to Christ, namely to have placed all their affiance, and trust of salvation in him alone, that they transferred to foolish things, & things full of impiety, notably reproaching, and dishonouring the son of God, crucified for us, whose death they did believe, not to be of sufficient force, and of strength, to satisfy, and to pacify God for the sins of mankind.  
The same men of that time as often as either they entered 
The superstition of holy water.  the Church, or went out of it, did lightly sprinkle themselves with holy water in the Church porch, (which was commonly ready at hand there, through the care of the Parish Clerk or Sexton) to wipe, & wash away by that means the daily blots of their offences, 
The manner of ethnics to use holy water sprinkle.  and spots of their minds: which thing also differeth not much from the superstition of the ethnics. For in old time, amongst the Gentiles, which were wholly given to the worshipping of idols, if any were polluted, and defiled with any heinous wickedness, they were wont to wash themselves (as Virgil saith) Flumine vivo, that is to say, with a fresh running river, to 
Virgil. lib. 6. Aeneiad.  the end they might be both present at the sacrifices, and also that they might the more purely call upon their Gods. Theodoret in the life of julian mentioneth a certain aspersion, or sprinkling, which was done by 
Theodoret in vita juliani.  the Sextons of the Heathen, to purge with holy water all those, which entered into the holy Temple: with which thing the Emperor Valentinian being offended, and 
A good deed of Valentinian.  grieved, gave the Minister of the Church a box on the ear with his fist, because he accounted himself to be rather defiled, than purified, by such a sprinkling.  
The same our ancestors in former time, entering 
The superstition of sticking up wax candles before the Sacrament: also before the altars and images of Saintes.  upon the Sunday into the Church, did by and by stick up wax candles in the place, where the consecrated bread was wont to be reserved. That seemed to be not more dutiful, than honourable. Moreover, they lighted candles (which thing was thought very necessary) to the image of S. Erasmus, praying him to give them riches: to the image of S. George, praying him to save them in battle: to the image of S. Barbara, praying her that they might not die before they had received the Eucharist, than called howseling: to the image of S. Apolline, that they might not be troubled with the tooth ache. They fell down flat upon their knees before 
The idolatry of the former age how great it was.  these Saints pictures, they fixed their eyes firmly and steadfastly upon them, they spoke with them, they kissed them, they requested what they would of them. Now, how much this thing doth differ from idolatry, let other men judge. For, whereas they say that they do 
How Papists exeuse the worshipping of Images.  not worship the pictures themselves, but the persons after whose similitude, & likeness those images are either painted, or graven, and to whose names they were consecrated, it is no good shift. For the Gentiles, which were given to the worshipping of idols, were in the same mind, that they would say, that they did worship, 
The ethnics pretend the very same for their idolatry.  pray unto, and reverence them, the likeness of whose countenances those images did express, and represent unto us: which thing also Plato (if I be not deceived) doth mention in a certain place.  
The same men in those days attributed no less, yea rather 
The blasphemous Legend of lies.  (if we will confess the truth) more authority to those feigned, and forged fables of Saints, which falsely they call the golden Legend, sith that (as one of their own Popish flock testifieth) it was written Ab homine 
Ludo●icus vives in lib. de causis corruptarum artium.  ferrei oris, plumbei cordis, that is to say, of a fellow that had an iron face, & a leaden heart: also they gave no less credit to the history of Lombardus, than they did to the most certain word of God, and to the Scripture 
The history of Lombard.  given by inspiration of God. Yea, they esteemed more the authority of man's traditions than of God's 
Traditions. decretals.  precepts, of the Decretals than of the Gospel, of custom than of verity.  
The same men at those days, if perhaps they had 
Superstitious vows religinously observed.  vowed to any Saint one days fast, and hunger, or a Pilgrimage for to recover their health: finally, if they had bound themselves with the promise of any vow whatsoever, they took great care to perform it most devoutly and holily: But that which they had promised 
The rrue vow of Baptism was neglected in those days.  in their Baptism to renounce the Devil, and all his pomps (that I may use the words of Arnobius) they never thought to perform the faith of such a vow, neither did they here think, that they were greatly bound by any religion to pay such a vow, and promise.  
The same men at those days, that they might obtain 
Pardons for walking the stations of the city of Rome. Stations are certain Churches where pardons be granted.  pardon, and remission of their sins, used to run to Rome, there to walk those stations in the city, which other men did use in visiting (after the manner) certain Chapels and Oratories: there they obtained with a great sum of money the Pope's bull, to the end that they both tarrying at home, & falling down before the altars, and images of Saints at set times, and days of the year, might be made partakers of such pardons, as well as if they had been present in the city of Rome, to have walked their Romish stations.  
The same our ancestors heretofore thought that 
Trifling satisfactions.  they did pacify, and satisfy God sufficiently for their sins, by fastings, watchings, lying upon the ground, and such like trifles, and follies, which breed in men's minds nothing but superstition: when as truly, when all is done, there can be no other satisfaction, but the only death of the son of God, who (as S. john saith) 
1. john. 2. 2.  is the one only propitiation, and reconciliation for our sins.  
Neither do I speak these words, as though I 
How far forth the chastening of the body is not to be disallowed.  did mislike, & dissallow every chastening of the body, if any man labour, or go about by this means, that is, by fasting, by abstinence from meats, by sobriety, by godly studies, and good exercises, to repress, to tame, and as it were to bridle the violent rage, and fierceness of the flesh, which waxeth too lascivious, and exulteth too immoderately: (for I do deem that chief to be allowed of, and think it to be very necessary:) but I do reprehend, and find fault with the froward, and perverse opinion of men, which did believe that almost only such things were of virtue, and power, to satisfy for sins, and which imagined, that the whole service of God, and true godliness did consist well nigh in these alone: when as in the mean time, in this hardness, straightness, and austerity of life, they being touched and girded but with a word, would oftentimes rage's furiously like mad men, would burn in desire of revengement, would stir up tumults, and tragedies in a matter of nothing, that I may add nothing more grievous. So little true, and sincere piety towards God was there in those trifles, which pretended such an honest, and goodly show.  
The same men in those days, if they had been daily 
〈…〉 of a 〈…〉 to ho●●e water.  present at the sacrifice of the Mass, if they had been both at morning and evening prayer, chief if they had been sprinkled with holy water upon holy days in the solemn procession of supplicantes, or if they had tasted at all in the Church (as the fashion is) of consecrated & hallowed salt, howsoever otherwise they did lead their life they judged now all to be safe, & sure: as men, who having all the spots of their wickedness, and iniquity put away (if they were polluted, and defiled with any) were now by such an aspersion of water, or taste of salt, become pure on every part, and holy, as the Canon law teacheth.  
The same men, if peradventure they had not so duly 
The superstitious observing of fasting days.  observed those fasts, which were proclaimed at set days and times of the year, did now think that they did offend more grievously, than if they had violated, and broken the commandments of God himself. On the contrary side, if they had kept, and observed these fasts, they were persuaded that they had now deserved, and merited remission of sins, that they honoured God with as great an honour, as might be, that they had given to God a godly worship, and an acceptable duty. So great superstition was there in these things, which men had instituted, and ordained.  
The same men, if they had iterated and repeated to a certain number of beads the lords prayer, and the 
The Pater noster and ave Maria was wont to be rolled and trolled upon a pair of beads.  words of the Angel, saluting the virgin Marie, yea and that slothfully, and as it were doing an other thing, only to fill up their number, and to make a sound without sense, they did believe that they had now incredibly delighted Gods ears, that they had pacified, and appeased God's wrath, that they had truly praised God, that they had duly prayed unto him.  
The same men of that time, if they had continued all their life long to increase their wealth by any means 
How rich usurers did satisfy for their sins heretofore.  whatsoever, to heap up goods and riches by right or by wrong, to cirumvent and defraud their neighbour, to rob and spoil the poorer sort by usury, if at the length, when they lay on their death bed, they had either taken order for the image of some Saint to be placed in the Church, or by their last will and Testament had given I cannot tell what little legacy to the poor, they thought that they did departed out of this life pure, and spotless, as though nuw by this one thing all their sins had been purged, and clean put away. Yea, moreover, lying now at the point of death, they commanded their executors to see them buried in a Franciscan 
Radulph Agrico la, Longolius, & Fredrick prince of Mantua were so superstitiously besotted.  Friars weed: being verily persuaded, that the Devil had no power at all over any man, that was leapt, & clothed with that holy garment, & so brought to his grave.  
The same men in those days, having buried their wives, and being now widowers, thought that it was 
In time of Papistry it was thought lawful to keep a Concubine.  lawful for them to take unto them a concubine, the Magistrate winking at so great wickedness: and in the mean while, how many years did they for all that live in so filthy a life, being touched with no godly sorrow, and grief of their mind for their sins, neither abandoning, nor casting off their concubine, never purposing to live chaste afterwades? Only in a certain feigned, and hypocritical repentance, and to satisfy the commandment of the Bishop of Rome, they came once a year to the lords table: but how worthily, and how faithfully, the matter itself doth declare: with what fruit, any man may easily conjecture by Saint Paul's commination. And 
1. Cor. 11. 29.  yet in the mean time they seemed to themselves to be very fair, and good Christians. Such was the blindness of former times, and such examples took the Lay people from the Priests. Neither could they freely 
The Lay people corrupted by the priests evil example.  enough find fault with the people, whom they did corrupt by their ill example, nor condemn easily in the laity, that which any other man might justly reprehend in them.  
For, I pray you, with what face should the whoremaster 
Verres de furto, de seditione Cethegus.  exhort an other to chastity, the impenitent to repentance, he that is defiled with all kind of wickedness exhort an other to holiness? Or what can his authority prevail, who is deprehended, & found faulty in the same vices, which he reprehendeth in other men? & which himself doth indeed accuse his own faults, whilst he chideth other men not so guilty as he? But let us return again to our purpose.  
The same men of those days were wont always 
The superstition of the seal called Agnus Dei.  to carry, and bear about with them in their bags a seal of wax (consecrated by the Bishop of Rome) which of the imprinted image, or figure they did term Agnus Dei, that is to say, The lamb of God: being verily persuaded, that that same seal had in it a principal power, and a wonderful virtue (by reason of the blessing of Christ's vicar, by which there was divinely from heaven inspired into those kind of seals a certain secret virtue) against all thunderclaps, lightnings, and tempests, and I can not tell what other evils. Such a virtue they attribute to their Easter wax candles, 
The superstition of an Easter wax candle, and of candles consecrated upon Candelmasse day.  and to those which are consecrated upon the feast day of the Purification of Marie, also both to blessed salt, and blessed holy water, in which things they think there is a power, and virtue, to drive away evil Spirits, and devils. Such a like superstition there was amongst the jews, and a vain credulity of that 
The jewish superstition of the name, jehovah.  name, which they call Tetragrammaton: which being engraven in gold, they supposed, that whosoever carried that about with them should be safe, and sure, by the virtue, and efficacy thereof, from great and many mischiefs. The like superstition also is that, which one Serenus Samonicus writeth of that ridiculous name 
The superstition of the name Abracadabra.  Abracadabra: that being written after a certain manner in a paper, and hanged upon the neck of him that is sick of an ague, doth by little and little drive away the disease.  
The same men of that time judged those to be good 
What works were heretofore in time of Popery thought to be good works.  works, which there is no man at this day but will confess they were full of superstition, and idolatry: as for example these, vowed Pilgrimages, gadding into woods, and hills, the redeeming of the Pope's bulls, the worshipping of images and pictures, the adoration of images, the bowing of the neck before Churches, perfuming before the altars of Saints, the burning of frankincense, and wax candles, the fulfilling of vows, gifts hanged upon the pillars of the Church, the adopting of household gods, superstitious fasts, choice and difference of meats, abstinence from milk, cheese, butter, flesh, & eggs, thread bore apparel, contemning & despising of marriage, often watchings, lyings upon the ground, babbling of prayers which they did not understand, voluntary vexing & tormenting 
Stationaries are those which wait upon the Pope when he celebrateth his stations.  of their bodies, the offering of an hired wages to the Stationaries that scratch & scrape for money, the election into the covent & fellowship of Friars, building of Monasteries, founding of Masses, ordaining of altars, memories, anniversaries, the wearing of an image of wax consecrated by the Bishop of Rome, invocation to dead men for help, the hanging of the Gospel about their neck, the walking of the stations of Rome, supplication to the coverings, and cushinge of Saintes, the sprinkling of holy water, the tasting of consecrated salt, the bearing about of images in public processions, the worshipping and kissing of uncertain relics, long tedious songs in the Church, the hours of our Lady, satisfaction for sins, the Evening prayer of the virgin, the censing of herbs and boughs, the profession of a Monastical life, voluntary beggary: and who can rehearse all the rest of that trash?  
Now, what authority of the mystical Scripture have 
All these forenamed works are not grounded upon the sacred Scripture.  these works? What witness of God's word? Where is there any mention at all of these things in the writings of the Prophets, and Apostles? Finally, what either commandment or example is there extant any where in the holy Scriptures for these? Moreover, what do they avail to religion? Of what force are they to obtain salvation? What rewards are promised, and proposed to them? Who either of the ancient Divines taught these things, or who in the first, and primative Church did ever observe them? Last of all, what necessity I pray you is there of these, either to the amplifying of God's glory, or to the profit and commodity of others? Thus verily it is plain, and evident how great a mist of darkness there was spread over all men's minds in former times, seeing that of those, which had the charge to teach others, such things were inculcated into the ears of the people, indeed shadowed after the shape of sanctity, and holiness: but, to say the truth, only foolish devices of men. Such were in old time amongst the jews those things, which they had 
The additions which the jews had put to the Law. Mat. 23. 5. Mark. 7. 3. 4  added, and put to the Law, which our Saviour Christ mentioneth so often in the Gospel: as for example, broad phylacteries, long fringes of their garments, often washings of their hands, and of pots, babbling of prayers, ambitious fasts, and other such like things.  
How much better had it been, to have inculcated, and beaten those things only into their heads, which come nearer to true godliness, and wherein man's salvation consisteth? Such we know are those good works in deed, both very acceptable to God, and worthy of a Christian man, which both the Table of the ten commandments 
What works are truly to be said good works.  doth teach, and Christ doth command, and the Apostolical doctrine doth commend unto us: as namely, the fear of God, repentance, trust in God, love towards him from the whole heart, the confession, and propagation of the Gospel, calling upon God in trouble and adversity, thanksgiving in prosperity, cheerfulness in miseries and afflictions, perpetual praise of God, justice and upright dealing towards thy neighbour, diligence and painfulness in thy office & duty, sobriety, temperance, chastity, and such like. And those which are next in place to these, to overcome 
The duties of a Christian man.  anger, to put away hatred, to repress the desire of revenge, to refuse glory, to love our enemies, to bless them which curse us, to do good to them which hate us, to pray for them which hurt us, rail upon us, and revile us, to recompense an injury with a benefit, to give meat to the hungry, drink to the thirsty, alms to the needy, to entertain and receive strangers into thine house, to cover and clothe the naked, to visit the sick, to admonish him that is in an error, to teach and instruct the ignorant, to help the perplexed and doubtful man with thine advise and counsel, to make enemies, and those that disagree, friends again, to comfort the afflicted, and such like. What other thing doth the Apostle S. Paul teach, but that we should always 
Unto what good works Saint Paul doth exhort us.  endeavour (not trusting to our own strength, but chief to God's assistance) and labour to live godly, justly, innocently, uprightly, holily, chastely, soberly, temperately, profitably to the Church of God, friendly 
Tit. 2. 12.  for the life of men, agreeably to Christianity, and in sum, to live worthy the Gospel of Christ? He willeth 
Rom. 12. 1. Gal. 5. 24.  us to walk in newness of life, and not to serve sin any more, to offer up our bodies a lively, holy, and an acceptable sacrifice to God, to crucify our flesh, with the affections and desires thereof, to keep our selves immaculate, and unspotted of the world. He warneth, and exhorteth us, that we be renewed in the spirit of our mind, and that we put on the new man, which 
Eph. 4. 23.  is created to the image, and similitude of God, in righteousness, and true holiness: that we be followers of 
Eph. 5. 1. 1. Thess. 2. 12 Eph. 4. 2. 3.  God as dear children, that we walk worthy of God, and as becometh Saintes, supporting one another through love, endeavouring to keep the unity of the spirit in the bond of peace, being courteous, and tender hearted one to another. He biddeth us to tame always, and to repress our natural viciousness, and our wicked affections, neither to wax proud, and lofty in prosperity, nor to be too much dejected and cast down in adversity: whatsoever we do, to do all to the glory of God: no man to regard his own things, but rather 
1. Cor. 10. 31. Philip. 2. 4.  those things which are other men's. Moreover, to be such that no man may be offended at any time with us, but that we provoke others by our good example unto godliness, and virtue. Finally, he exhorteth us that we 
Coloss. 3. 17.  pray without ceasing, that in all things we give thanks to God, that we always sigh after heavenly things, and despise human, and earthly things. Every where verily 
From what vices doth Saint Paul dehort us.  both this same Apostle, and the rest do deter, & dehort us from whoorehunting, from obscenity, and filthiness of words, from hatred, and heartburninge, from spiteful envy, from vainglory, from ambition, from avarice, from pride, from surfeiting and gluttony, and from all other vice, and wickedness. And before all 
What manner of faith the Apostles teach.  things they do perpetually inculcate that faith, which look what an one it is within, such an one doth love towards our neighbour show it forth, & represent it to be without. Thus you have heard what be the duties of a Christian man, and the works which are truly good, acceptable in deed to God, and which God hath ordained, that we should walk in them, as S. Paul saith 
Ephe. 2. 10. Galat. 5.  to the Ephesians. And these verily are those good works, which both give evident testimony of our faith, & declare our mind to be grateful, & mindful of God's 
The efficacy of good works.  benefits towards us, & commend unto Infidels our Christian profession, & which allure, & invite our neighbours to the study of godliness. If these things had been in former ages diligently, & daily inculcated into the ears, & minds of all men, truly there had not so many superstitions, so many vices, & abuses crept into the Church, as there did: of which now we will go on forward to speak and to entreat of the rest, which remain behind. But first let us say somewhat of the Pope, the God upon earth, as the Papists do call him.  
They were drowned in a deep and great error, 
A foul and fond error to think, that the Pope is the head of the Church, Christ's Vicar, and Saint Peter's successor.  which were persuaded thoroughly, that the Bishop of Rome was by God's law head of the catholic Church, the high Priest of Christian religion, the vicar of Christ, and successor of S. Peter, & (as it were) a certain God amongst men, & partaker of both natures with Christ, and superior to an universal Synod, or general Counsel: to whom it was lawful to broach a new doctrine, which was contrary to the doctrine of the Gospel, to make a new article of our faith in the Creed, to prescribe 
The Authority of the Pope how great it was thought to be.  unto all men a new form and manner of living: who lastly might command, even the Angels themselves, as his guard attending his beck, and who might at his pleasure thrust out of Heaven whom he would: yea, those that were guiltless, and had never deserved it.  
I omit, and let pass, how that he commandeth that all the decrees of the Apostolical seat should 
Decrees and decretals.  be received, as if they had been confirmed, and ratified by the divine voice of Peter himself: that he will have us to bear the yoke put upon us by the holy seat, yea though it be scarce tolerable: that he doth suffer himself to be reproved, and rebuked of none, though he doth lead an innumerable sort of souls to Hell with him: that he doth take away in the Supper of the Lord, rites instituted by our Saviour Christ: that he transferreth to his own constitutions, that glory, which is due unto God alone: that he goeth on still to maintain, and defend doctrines of Devils (for so doth the Apostle call them) concerning forbidding of 
1. Tim. 4. 1.  marriage, concerning the use, and choice of meats, and finally, concerning such like things: that he glorieth that both the sword are given to him, & that he challengeth 
A proud brag.  unto himself the power both of the celestial, & terrestrial Empire, according unto that saying, Data est mihi omnis potestas in coelo, & in terra, that is: All 
Mat. 28. 18.  power is given unto me in Heaven, and in earth: that he affirmeth himself to have the right of translating the Monarchy which Cesar now obtaineth: to be brief, that he compelleth religion to serve his profit, that 
The arrogancy and passing pride of the Pope of Rome.  he ruleth, and reigneth like a King, that he increaseth his dominions by wars, that he possesseth, and holdeth strange cities by force, by fraud, finally by any pretence whatsoever: in sum, that he desireth himself to be set both above the Scripture, and the Church, and almost above God himself: that he maketh a gain of Ecclesiastical matters, and of the holy Ghost: that he reacheth forth his feet for most noble Princes to kiss: that he canonizeth for Saints dead men, whom he thinketh will be profitable to him: last of all, that he breaketh leagues, that he breaketh the faith, and religion of an oath, that he giveth leave for men to do against the commandments of GOD, and that he permitteth subjects to forsake their allegiance, and to cast off all obedience and loyalty to their lawful Prince: and what one man, I pray you, can rehearse all his doings, of which there is neither end, nor measure? For I let pass 
The negligence of the Pope in caring for the Christian common wealth.  & pretermit many things, which were to be added: of the negligence of the Pope in caring for the Christian common wealth (for he boasteth that he is set over it by God as chief Precedent, whose charge is to see that it take no harm) in correcting and amending corrupt doctrine, in abolishing wicked worships, in assembling Synods, & calling Counsels, in amending the corrupt manners of all states, finally, in governing & guiding other matters, & affairs pertaining to his office, & function. Yea, I thought good to pass over in silence those 
Popish Edicts and prohibitions against all Scripture.  things, which all the world (almost) crieth out upon: namely, that the Pope forbiddeth many things, which either are no where prohibited by God's law, or plainly permitted by the same: that he requireth his own law to be of more account, than God's commandments, that he provideth every where rather for his own gain, than either for Gods, glory, or the salvation of Christian people: that by his indulgencies, & pardons he both augmenteth the liberty, & impunity of sinning, & also cutteth away all occasions, & causes of amendment of life: finally, that he neither careth to see his own canons observed, nor endeavoureth to repress that infinite & unmeasurable riot and excess of the Cardinals of Rome. Hitherto you have heard of the Bishop of Rome whom the Papists accounted to be our supreme Bishop, & most holy Lord. Some salute him with the title & appellation of Prince, & Father of mankind, othersome vouchsafe to give him the name, and honour of a terrene, or earthly God.  
Now let us come to Baptism, which sith that it was instituted, 
Baptism wherefore it was instituted of Christ.  & ordained by Christ himself for man's sake: namely, that they which are borne by nature the children of wrath, may through a certain new regeneration by the Spirit, become the sons of grace: and that by Baptism they might be purged from the spots of sin, which they brought with them into the world, when they were borne: this use the Papists in former ages marvelously defiled. For they were not afraid to baptize sacring bells, & other bells with great ceremonies, yea almost 
The abuse of Baptism. Bells had Godfathers.  observing the same rites, which were used in baptizing infants. For neither exorcism, nor unction is left out: they have godfathers, they have names given them, and all the rest of the things, which were wont to be used in the true Baptism, are practised very devoutly, or rather superstitiously, not without great reproach, mockage, and despite of the true Baptism: especially, seeing here, as in baptizing of children, every hedge Priest & Curate will not serve, but only the Bishop of the Diocese, namely to this end, that there may be more authority in the stage play, whilst that such a christening is full of pomp. And because Baptism was ordained of Christ to be the laver of regeneration, & the washing away of our sins: the Papists were wont to consecrated with 
The superstitious consecration of water with salt.  superstitious rites (for they had no commandment of Christ concerning that matter) water with salt, by which either those that entered into the Church (as I said before) or those which went out thence might sprinkle themselves, to wash away the spots, and blots of their daily sins, and those light offences and faults of theirs: which custom now also lasteth in places of Popery. 
The abuse of Confirmation.   
Now what great abuse was there heretofore of confirmation, as they call it? For whereas in it there aught to be had a diligent inquiry of doctrine, & a profession of faith as a chief & principal thing to be required in bishoping the Papists leaving & neglecting these, sand the children away, after that they have signed them in the foreheads with the holy Chrism (to use Petrus Lombardus words) & given them a box on the ear. So if you respect the true use of confirmation, it hath no place at all amongst the Papists: and the thing itself being quite taken away, there remaineth only the name, and a certain shadow of an old ancient custom.  
There were also many intolerable abuses in penance, 
The abuse of penance and confession.  & confession: as for example, that hard, & to scrupulous a reckoning up of all our sins, reserving of certain cases, that appendix in absolution of the merits of Saints, Romish indulgencies, human satisfaction for sins, and if there be any such like.  
In the Supper of the Lord the chiefest abuse was of 
The manifold abuse of the Supper of the Lord amongst the Papists.  Masses, especially that manifold number, and great variety of them, as for travelers & wayfaring men, for sailors & seafaringmen, for women traveling in childbed: item the Mass of the crown of thorn, the Mass of the three nails, the Mass of Christ's uncircumcision: what? were they not wont to flee for relief unto Masses, as many as desired, & wished to have a prosperous & joyful event to all things, which they enterprised & went about, which sought a remedy for their diseases, which would gladly escape, & shun all imminent evils & dangers? Yea moreover, Masses were thought to be profitable to deliver the dead from the fire of Purgatory. For the matter was now come to that pass, that that Sacrament which was instituted and ordained to excite, & stir up live men to the remembrance of Christ's death, was almost wholly translated to the dead. I do omit the 
The Superstitious reservation and ostentation of the lords bread.  superstitious reservation of the lords bread, and the pomp in which the same is carried about, and showed both in public processions, and also in solemn vewinges of the field in the Rogation week. I do furthermore omit & let pass that taking away of one part of the Sacrament from the people, flat contrary to the institution, and ordinance of Christ.  
But let us come to matters of greater weight and importance, 
That the papists heretofore either knew not at all, or else neglected the principal parts of Christian Religion.  and first and foremost to the promises concerning Christ to come: in the former age no man had any remembrance, or certain knowledge of that promise, which is the first both in time, & order. Such clouds of ignorance, & error, did so miserably darken the whole world. And yet there are some also at this day, which think that we do wrist that place of Genesis (in which 
Gen. 3. 15.  is contained the first promise) to the vantage and commodity of our own cause: when as in deed the most ancient Doctors of the Christian Church make with us: as Irenaeus, who not once, or twice, but often testifieth, 
Irenaeus.  that the seed of the woman is that, which Marie brought forth into the world, to wit our Saviour. So 
Cyprian.  doth Saint Cyprian understand that place, in his second book against the jews: so doth S. Hierome likewise, 
Hieronymus.  which we have declared in another place: so doth the Author of that Epistle, De viro perfecto, whosoever he was that wrote it. I wot well, that to this day it hath been used to be read in their Bibles, Ipsa conteret caput 
A corrupt Text.  tuum: that is to say, She shall bruise and break the Serpent's head: as though it aught to be understood of the woman, and not of the seed of the woman. So Prudentius may seem to have read, and understood it, 
Prudentius.  when he saith:  
Author & ipse doli coluber  
Plectitur improbus, ut mulier  
Colla trilinguia calce terat.  
And a little after he saith thus:  
Hoc erat aspidis atque hominis  
Digladiabile dissidium,  
Quòd modò cernua foemineis  
Vipera proteritur pedibus.  
Edere namque Deum merita,  
Omnia virga venena domat.  
But (as I said before) all this is to be referred to the 
The seed of the woman.  seed of the woman, which is the child of Marie: to wit, our Lord, and Redeemer jesus Christ, as Irenaeus interpreteth that place. Yea, and Saint Cyprian readeth it thus, Ipse conteret caput tuum: He, etc. having respect rather unto the sense, than unto the word. So likewise the greeks say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is 
How it is read in the Greek text.  to say, He shall bruise thy head, that so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put in the Masculine gender, may be referred to the son of the woman, who is Christ: that is to say, respecting rather the meaning of the place, than the bore word. And Hierome upon Genesis hath noted, that 
How it is read in the Haebrue.  it must be read so out of the Hebrew text, that it respecteth the seed: to whose judgement as many as at this day are excellent, and skilful in the knowledge of the tongues do condescend, and agreed.  
And that our adversaries may the less doubt of this (as all our sayings, and doings are suspected of them) Picus Mirandula, a man most famous in the age wherein 
Picus Mirandula.  he lived, doth also witness the same thing. Yea, and Prudentius in another hymn doth refer this 
Prudentius.  promise to Christ, neither doth he understand it any otherwise, than we do at this day. For amongst other things thus he writeth of the death, and punishment of Christ:  
Vidit anguis immolatam 
Verses of Christ his passion.   
Corporis sacri hostiam:  
Vidit, & fellis perusti  
Mox venenum perdidit,  
Saucius dolore multo  
Colla fractus sibilat.  
Quid tibi profane serpens  
Profuit, rebus novis  
Plasma primum perculisse  
Versipelle astutia?  
Diluit culpam recepto  
Forma mortalis Deo,  
Here verily Prudentius (the Christian Poet) declareth 
The meaning of Prudentius his verses.  that the son of God, taking unto him the shape, and body of a man, whilst he voluntarily offered himself to die, did break the head of that Serpent, which by his craftiness, and subtle sleights had deceived the first parents of mankind, and that by the sacrifice of his own body upon the Cross, he made an atonement for the fault, and crime, which our first parents had committed. But let us proceed, and go on forward to the rest.  
Heretofore the common sort of Christians knew 
Christ his Priesthood hitherto unknown to the Papists.  nothing at all of the Priesthood, or Bishopric of Christ, who hath both instructed us in wholesome doctrine, and satisfied for the sins of mankind by the sacrifice of his own body, whilst he sacrificeth up himself upon the altar of the Cross, and who daily and perpetually prayeth unto God for our safety, and salvation.  
Nay, they knew not in those days sufficiently the 
The difference betwixt the old Testament and the new unknown. True justification heretofore unknown. How much was ascribed to merits and good works.  difference betwixt the new Testament, and the old, betwixt the Law, and the Gospel, betwixt Moses, and Christ, which thing bringeth a great light to the whole Scripture. Neither did they think aright (which a man might worthily marvel at) of justification: because they did believe that good works did almost only avail to the obtaining of forgiveness of sins, to the satisfaction for crimes committed, to the obtaining of righteousness, to the deliverance from death, and hell fire: briefly, to the obtaining of eternal blessedness. Therefore, they both trusted to their own merits, and put their confidence in their good works, and good deeds, and satisfied of themselves sufficiently for their sins, and thought that heaven was due unto them for their honest actions.  
Neither wanted there Monks, and Friars, who 
Works for to sale.  would cell their idle and superfluous works of supererogation, if there were any that would redeem them with money. So much some men did attribute to their own merits, and good works. Yea, they knew 
The justice of faith unknown.  almost no difference betwixt that righteousness of faith, whereof Saint Paul entreateth to the Romans, and that political righteousness, which containeth the civil discipline of virtue, & manners: which thing the books of our adversaries do plainly, and openly testify.  
Neither were they sufficiently taught heretofore concerning 
The abrogation of the law unknown.  the abrogation of the law: neither could they once understand, or suspect, by what means we are delivered from the execration, and curse of the law, by Christ.  
Neither knew they sufficiently that distinction of a feigned, and dead faith, which Saint james testifieth 
The justifying faith unknown.  to be the faith of devils: and of the true and lively faith, which thou mayst call (if thou wilt) both the evangelical, and the justifying faith▪ and which Augustine termeth the faith of Christ, and the faith of Christian grace.  
For, as often as they heard faith named, they dreamt that it was either that naked, & bore historical knowledge of things comprehended in the Scriptures, or else the profession of religion: they were utterly ignorant of that assured trust of God's grace, and of remission of 
A definition of the true Christian faith.  our sins, and of the mercy promised for Christ's sake, which one only faith is in deed the true Christian faith, by which we both call upon God, and boldly approach, and come unto him: and finally, have peace with God 
Rom. 5. 1.  through our Lord jesus Christ, as the Apostle saith.  
Neither heretofore knew they any difference of 
Difference of works unknown.  works: yea, they reverenced as much both the rites found out by men, and also that childish pedagogy of ceremonies, as they did the works prescribed by God's laws, and those works, which are necessary to salvation.  
Neither could they judge what difference there was 
Difference of sin unknown heretofore.  betwixt venial, and mortal sin. Neither knew they in what point the kingdom of Christ differed from the Popish common weal, or the true Church from the false Church. Neither knew they what difference there was betwixt fasting, and choice of meats.  
Finally, they thought that by God's law only the 
The true use of God's law unknown.  outward facts, and that civil justice were required they saw not, that the whole, and most perfect obedience of the heart towards God was exacted, and required of us. So by that means they stood in great admiration at the vain shadows, and similitudes of good works, they did not behold the solid, and express image, and picture of true righteousness.  
It remained now, that we should bring forth more matter concerning the abuse of ceremonies (of which by the way I have said somewhat before) concerning the impure single life of Priests, concerning the superstition, hypocrisy, and tyranny of the mendicant, or begging Friars, to be brief, of Pharasaisme in the Friaries and Monasteries, of Epicurism in the Colleges of Canons, of judaisme in Ecclesiastical rites, of Paganism in the life and manners of the Christians of the former age, of so many snares of men's consciences, of the feigned miracles of Saints, & almost six hundred such like devices. But I hope that every man will by these few, which we have spoken of, easily conjecture the rest which remain, which are very many. For as I suppose, I have showed sufficiently, what hath been the state of Christianity now of late years, and many ages past, and I have declared what superstitions, what faults, what abuses have crept into the Church.  
I beseech God, the father of our Lord and Saviour 
A godly prayer  jesus Christ, that as he hath restored the light of his Gospel to those, which heretofore were compassed with the thick clouds of errors, so he would open the eyes of the adversaries of the Gospel, that they may be converted from darkness to light, from the power of Satan to God: finally, from the vain superstition of their ancestors, and forefathers, to the worship of true godliness, Amen.   

The second part of this Discourse, Wherein is declared what hath been amended, and corrected by our men in Ecclesiastical doctrine.  
NOW will we come to the second part of this book: and we will briefly declare what hath been now at length amended, and reformed, 
From the creation of the world there is but one way to obtain salvation by, namely, by only faith in Christ.  in the doctrine of the Church. First therefore it is plain, and evident to all men at this day, that from the beginning of the world, till now, there hath always been one and the same way to obtain salvation by: namely, by the sole, and only trust and confidence in Christ, whom the godly did believe should come as the Saviour promised to Adam, and to the old fathers, even from the original of the world: whom we now believe to be come already at a determinate time, and to have brought salvation unto mankind. For our faith also at this day is the very same with the faith of the Patriarchs, Prophets: and finally, of the whole people of Israel in 
Our faith and the faith of the patriarchs is all one.  times past, because they expected, and waited for that to come, which we do believe to be already done. Now, though we conceive in our minds, that the holiness of the patriarchs was exceeding great (which without all doubt was singular, and most notable) 
The sanctity of the old patriarchs.  notwithstanding, they were saved by no other means, but by faith in the Redeemer of mankind, then promised to them, now exhibited to us, who is the son of God, our Lord and Saviour jesus Christ. So that the holy fathers were not as yet Christians in word, but in deed they were Christians, by reason of our common 
The patriarchs were Christians not in name but in deed.  faith and belief in Christ, whom they did hope would come, whom we do believe to be come long ago. Therefore all men must look for salvation from this one, and only Christ: neither is there among men any other name given (as S. Peter saith) 
Act. 4. 12.  whereby we must be saved. For to this Christ give all the prophets witness, that through his name all that 
Act. 10. 43.  believe in him, shall receive remission of sins.  
Seeing these things are so, who would not marvel 
The blindness of the Papists.  much at the blindness of the Christians both in our memory, and in former ages, which did attribute that to man's merits, which is due unto Christ alone. For that can not be denied, which we have before declared more at large, to wit, that mortal men did not heretofore trust so much to the goodness, clemency, bounty, mercy, and grace of GOD alone, nor so much to the satisfaction of Christ only for our sins, as they did to the dignity, and worthiness of their own works. For whitherto tend 
Trust and confidence.  so many rites, and forms of worshipping GOD: found out, and ordained by men, so many will worships, so many fraternities, so manifold variety of Masses, moreover Pilgrimages, Pardons, a Monastical life, voluntary beatings, and also whippings of our own body, hungers, watchings, lyings upon the bore ground, and who can rehearse all? Whereto (say I) do we believe that all these things did tend, but to the obtaining of forgiveness of sins, to the satisfaction for offences, to the deliverance from eternal death: briefly, to the obtaining of salvation, and blessedness? So now men ascribed their salvation not to the son of God our Lord, & Redeemer jesus Christ, who by his own bloodshed satisfied for the sins of the world, and pacified the wrath of God: but to the worthiness of their own works, and to their own merits, and virtues. Now as the people 
As the Israelites trusted to the levitical ceremonies and sacrifices: so the Papists trusted to superstitious rites.  of the jews in old time were of that mind, that they thought the levitical ceremonies, and the sacrifices of the law were available to the remission of their sins, the Prophets in the mean time showing them a far other use of the law, and warning them of that future sacrifice of the Messiah, which the levitical sacrifices did shadow: so the men of the former age observed and kept superstitious rites, for that they were thoroughly persuaded, that God by them was reconciled, that he by them was satisfied for our sins: our men at this day condemning this so impious a persuasion, and testifying that all men obtain peace with God, and pardon of their sins, and that all receive salvation only by faith in Christ. For not man's ceremonies, but that seed of the woman, promised to Adam, doth 
Gen. 3. 15.  break, and bruise the head of that old Serpent, which (as john saith in the Revelation) is called the Devil, and 
Apoc. 12. 9 1. john. 3. 8.  Satan: that is, the son of God, our Lord, and Saviour jesus Christ is he alone, which doth destroy the works of the Devil, to wit, sin, and death. Not the levitical sacrifices, but that lamb of God, whom john 
john. 1. 29.  Baptist pointeth to with his finger, is he that taketh away the sins of the world. Not by our merits, and deserts, but through Christ is remission of sins preached 
Act. 13. 38. 1. john. 2. 2.  unto us, as the Apostle saith. Not man's satisfaction, but the son of God himself (as S. john testifieth) is the reconciliation for our sins. We have obtained reconciliation, not by the intercession of Saintes, but by our Lord jesus Christ, as S. Paul doth witness. For this is he alone, which may reconcile us to God, being the only Mediator betwixt God, and men, as the same S. Paul saith. Not he that buyeth, and redeemeth 
1. Tim. 2. 5.  the Pope's bulls, but he that believeth in the son (as our Saviour saith in the Gospel of S. john) hath eternal life. Man is not justified by his own works, but 
john. 4. 16.  by the grace of God freely through the redemption, which is in Christ jesus, as saith the Apostle. No man 
Eph. 2. 8. 9  is saved by his own good deeds, but by the grace of our Lord jesus Christ are we saved, as saith S. Peter in 
Act. 15. 11.  the Acts. I suppose that I have declared sufficiently, how that we aught to repose all our hope, and confidence of obtaining salvation in the free mercy of God, and reconciliation with us for Christ's sake (who by his own blood satisfied God for the sins of all,) not in our merits, and good works: and how that the whole Church hath always from the beginning of the world been justified, and saved by this faith.  
Now, as God in Paradise did first rebuke, and reprove 
The way to rebuke a sinner first and then to comfort him.  our first father Adam for sin (when as he being circumvented by the craft and subtlety of the Serpent, had neglected God's commandment,) then afterwards did raise him up (being afflicted) with the promise of 
Gen. 3. 15.  the deliverer to come, as Moses showeth in Genesis and as Christ in Luke's Gospel teacheth his Apostles first to 
Luke. 24. 47.  detect & reprove sinners, afterwards to comfort them by the Gospel, when as he commandeth them to preach repentance, and remission of sins in his name: 
Act. 20. 21.  whereupon S. Paul in the Acts saith, that he had preached both to the jews, and to the Grecians the repentance towards God, and the faith towards our Lord 
Mark. 1. 15. The order of our preaching at this day.  jesus. And Christ in Mark saith, Repent: by and by, putting no words between, he saith, And believe the Gospel: so we also at this day do, and see that it be done in our Churches. For first we endeavour, and go about to bring men to the acknowledging of their sin, which thing is brought to pass by preaching the Law, and the ten Commandments. Then we bid them seek for salvation by faith in Christ, which thing is done by teaching the Gospel. Now, as he seeketh not after the Physician, who knoweth not himself to be sick: (for it is truly said, Initium sanitatis esse morbi sensum, That the beginning of our health is the sense and feeling of our disease:) so he which neither feeleth his own sins, nor the wrath of God against his sins, that man hath no great care, and regard of his own salvation. For (as a certain Ethnic writer saith) Initium 
Seneca, Epistola 29.  salutis notitia peccati, that is to say, The beginning of salvation is the knowledge of sin. Neither do we only reprehend, and condemn (as they did in former times) those manifest sins, and gross wickednesses, as perjury, theft, rapine, sacrilege, whoredom, adultery, incest, manslaughter, witchcraft, and such like: but also, yea and much rather, we labour to unfold, and to set before the eyes of our mind, that inward uncleanness 
The manner to correct sin in preaching is to rip up the original infection of man's nature.  acknowledged of few, and that impurity of the heart defiled with manifold affections of all sorts, that pravity, and wickedness of the mind, and that proneness to sin, sticking fast in the very bowels, & entrails of us, & that inbred viciousness, from whence, as from a stock, and root, all sin and wickedness whatsoever doth bud, and spring. Neither do we 
Our best deeds are stained and cainted.  that only, but also we declare, that even our very good deeds (if there be any) are not pure, sound, and sincere: but that they are always polluted with a certain mixture of vice: that they are not true, and solid, but as it were shadowed and coloured: that finally, they are not perfect, or absolute in every point, but unperfect, and scarce begun: and we do make it plain, how far off we are from the excellency of that righteousness, which God requireth of us, of which our righteousness may seem to be scarce a certain image, or a print lightly stamped, that I may not say a picture, or shadow of it: and so at the length, we set before sinners both the wrath and judgement of God, and the torments of Hell, we terrify the guilty, we accuse them, we convince them, we condemn them: & now they being thus brought almost to desperation, and in an inward trembling for the conscience of their sins, fearing seriously that punishment, which they have deserved, and being amazed, & beaten down with the fear of hell fire (which thing to do is the chief office of the Law) by & by we comfort 
The Gospel joined with the law.  them with a godly consolation: and in these distresses, and anguishs of mind, in this feeling of the wrath of God, in this taste (as it were) of eternal torments, we bid those men, which are so terrified, and which have bewailed their sins, to flee, as humble suppliants, unto the exceeding great mercy of God, through Christ, to ask pardon for their offences, to pray that GOD would forgive them: that thing is done by preaching the Gospel. It is 
In our sermons we must chief note secret sins, because of Hypocrites.  truly marvelous hard, though very necessary, (which thing in former ages hath been neglected) so to lay open, those hidden and inward sins, so to disclose that wickedness of man's mind and stubbornness of man's heart, which Hypocrites do not see at all, being covered as it were with certain veils of pride, and self love, so to bring to light that malice, thoroughly fastened in our corrupt nature, that the sinner, acknowledging his disease, may be careful to seek for a remedy, may labour to flee unto Christ in fervent desire to reconcile God's will, and may believe that this Christ only hath by his death satisfied for the sins of all men. Neither do I make so many words of this matter rashly, and unadvisedly 
Few Papists have known what sin is.  for nought. For hitherto there have been few in the Pope's kingdom which could either understand themselves, or teach others truly what was sin. Which thing the matter itself doth plainly show to be true. For as they accounted those heinous, and manifest offences, which the laws did publicly punish, to be sins: so they made nothing of that homebred vitiosity, and of that native spot, and corruption of ours: neither did they acknowledge their own deceitful dealings, and (to use S. Paul's words) the counsels of 
1. Rom.  their own hearts, by searching diligently all the inmost turnings, & secret corners of their own mind: neither did they see sufficiently their own vain hypocrisy, or their vices, which deceived them with a certain show of a feigned virtue. Yea, & often times they, 
Papists careless to observe God's precepts, but careful to keep man's prescripts.  which would soon neglect the commandments of God, did carefully keep, and observe the prescripts of men: and they which were not greatly grieved with the neglect of them, sorrowed sundry times very much for the violation, and breach of these. For what an heinous offence was it accounted, yea almost a matter of 
Eating of flesh in the Lent.  life and death, if a man in the Lent (as they call it) had been so bold, as to eat eggs, and flesh? On the contrary part, what a light trifle, and what a small sin was envy, debate, hatred, spitefulness, avarice, riot, drunkenness, whoredom, and such like thought to 
Papists punish more grievously the transgressors of men's traditions, than the breakers of God's laws: so do they use to correct sin and wickedness.  be? Which thing thou mayst easily conjecture by this, for that these were straight way remitted to him that confessed his fault by any sacrificing Priest, and for that there were very light punishments appointed for them: but the other were not forgiven but by the Bishops, or by those only, which bore the greatest sway in the Church. So, that which was committed against the Law of God, was easily pardoned: but that which was done against the prescripts of men was very 
The neglect of singing in the Church.  hardly forgiven, and that not by every man. So the neglect of singing upon an holy day in the Church, what a sin was it reckoned? But forgetfulness of God in prosperity, ingratitude towards God, & other such like sins, how were they nothing accounted of? I could bring forth well nigh six hundred such, but that I think that this, which I have rehearsed, is enough for example sake. Notwithstanding, I will yet relate one or two more, that thereby the whole matter may the better appear. If the sacrificing Priest had by chance any 
The neglect of mumbling up Matins.  day omitted his hours of prayer, how great a sin was that thought to be, how scarce pardonable? That the same man did keep a concubine, that the same man did wholly abandon himself to banquets, to wine, & to lechery, in that there was no man, which was greatly offended.  
So, if a Monk had not orderly enough finished his 
The superstition of Monks in neglecting their Ceremonies.  ceremonies, good God what trembling & quaking was there? what anguish of mind? finally, what fear, jest he should fall into hell? But for the same man to bear privy grudges against his brethren, for to detract from other men's fame, and good name, that was accounted 
The superstitious observing of an holy day amongst the Papists.  no offence. If any man upon an holy day had done any work in the field, the business requisite to be done, what an heinous offence? what an inexpiable crime was it judged? But he that, neglecting the Sermon, had spent the same day wholly in feasts, riotous and reveling banquets, in wine, in surfeiting, in dancing, in dicing, in pastimes, and sometime in bralles, and fightings, he verily was thought to have made a fair days work, and to have kept holy day very well, and devoutly. So, if the Bishop should have made a married 
Whom the Papists would admit to take holy orders, as they call them.  man Minister, though he were a godly, and a learned man, he accounted it a wicked act, because it is against the canons, and rules of their order, though it be permitted by God's laws. But the same man is nothing at all afraid, to choose into the number of Bishops, and Prelates, much more into the number of Parish Priests, I do not say now drunkards, covetous caitiffs, and angry wretches, but besides their extreme ignorance, incestuous persons, homicides, parricides, Church robbers, dicers, sorcerers, that I may add no worse, although the holy Ghost by the mouth of 
1. Tim. Cap. 3.  Paul had flatly forbidden it. So greatly do they swallow up a Camel, which strain at a gnat.  
So verily the jews thought it a cursed and damnable 
How superstitiously the jews observed their Sabbath day.  deed, to pull an Ox out of a dich upon the Sabbath day: but that Christ by speaking the word did heal men upon that day, that verily they objected unto him as the greatest crime that could be. And they that made a religion of it, to enter the judgement hall, namely, to the end they might 
john. 18. 28.  eat the Passeover pure, and clean, without spot, the same men were nothing afraid to crucify an innocent, and guiltless man, to wit, our Saviour Christ jesus. But let us return again to our purpose.  
Now after that the man hath truly acknowledged 
They which acknowledge their own sins how they are to be comforted.  his sins, & being moved thereto by repentance, hath sorrowed greatly in mind for them, & hath trembled at the anger, & judgement of God against them, & sighing from the bottom of his heart, hath aspired, & desired the grace of Christ, we will him to hope well, and to be of good cheer: we comfort him being sad, & sorrowful, by proposing, & setting before him the clemency, & great goodness of God, who is wont easily to grant pardon to the penitent, & to have respect to the contrite in spirit, and to him that trembleth at his sayings. We teach & declare, that the salvation of all men, whosoever repent truly, & from their heart, 
The salvation of all men is only of 〈…〉 mercy through Christ.  dependeth on the only mercy of God through Christ: that Christ hath satisfied GOD by his death for the sins of all men, and that he by his punishment hath suffered that punishment, which we did own to the justice of God: that Christ came into the 
Christ's benefits how they are to be applied to penitent sinners.  world to save sinners: that Christ gave himself the price of redemption for all: that Christ was wounded for our iniquities, and broken for our wickedness: that by Christ we were reconciled, when we were God's enemies: that by Christ we are delivered from the wrath of GOD: that by Christ's blood we are all cleansed from our sins: that Christ doth daily make intercession for us at the right hand of God his father: that by Christ we are both sanctified, and are the sons of God, and have life everlasting. Hitherto tendeth that which our Saviour saith in john: So GOD loved 
john. 3. 16.  the world (saith he) that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life. For GOD sent not his son into the world, that he should condemn the world, but that the world through him might be saved. Hitherto also pertaineth that of S. john: Herein the love of GOD 
1. john. 4. 9 10.  appeared towards us, because GOD sent his only begotten son into this world, that we might live through him. Herein is that love manifest, not that we loved GOD, but that he loved us, and sent his son to be a reconciliation for our sins. Hitherto also belongeth that, which S. Paul writeth to the Ephesians, and to the Colossians: By whom 
Ephes. 1. 7. Coloss. 1. 14.  (saith he) we have redemption through his blood, even the forgiveness of sins, according to the riches of his grace. And to the Corinthians: For also our Passeover (saith he) is offered up for us, even Christ, 
1. Cor. 5. 7.  And again: For he which was without sin, made he sin (that is the price of sin) for us, that we might 
2. Cor. 5. 21.  be made the righteousness of God by him. I will not stand any longer in these testimonies of Scripture. For the sum of all is this, That GOD, through 
The sum of the former doctrine.  Christ, is reconciled unto us, and that Christ hath satisfied the justice of God for the sins of mankind.  
This faith therefore is conceived by the preaching 
How faith is conceived by the preaching of the Gospel.  of the Gospel. For the Gospel, setting down the reconciliation of God through Christ, and the satisfaction of Christ for the sins of men, doth show forth hope of salvation, and an assured confidence to them that repent.  
After this sort, which you have heard, do we comfort him, which is grieved for his offences, and sorrowful for his sins. For we speak not a word to him of Romish indulgencies, of Pilgrimages, of Monks suffragies, and other such like trifles. We do again, and again inculcate, and beat into his brain, which is repentant for his sins, Christ only, 
Christ only hath done the deeds for us.  so as the Scripture teacheth. We declare that it is Christ alone, whom we aught to use as our Spoakesman, attorney, and Solicitor, in appeasing God: that Christ is he alone, who both by the sacrifice of his body hath satisfied for the sins of mankind, and in whose only blood and merits, all mortal men aught to repose the whole trust of their salvation.  
And that there may not remain any little scruple in 
The use of the evangelical absolution.  the conscience of the sinner, we exhort him to repair to the Minister of the Church, & confessing with an humble, and lowly mind his sins, to desire of him sincerely, and from his heart with groans, weeping, sobbing, tears, and with sighs, absolution, (as our men term 
The keys committed to the Church.  it,) and the comfort of the Gospel. We show what keys of the kingdom of heaven Christ hath left unto his Church, that the Church hath committed those to the Ministers of God's word: that it so cometh to pass that Christ himself by the Minister of the Church doth restore man to God's mercy and favour, by the Minister doth comfort with the word of God the afflicted conscience, doth raise it being fallen and cast down, doth strengthen it staggering: finally, by the Minister doth now after absolution sand him away with a pacified, and quiet mind. For hitherto tendeth that which our Saviour Christ saith in S. john's Gospel: 
john. 20. 23.  Whosoevers sins ye remit, they are remitted. For, we must not think that absolution is any other thing, but 
Absolution what it is.  the voice of the Gospel, sounding by the Minister of the Church, by which that forgiveness of sins, promised in the Gospel to the penitent, is particularly applied to every several man. Therefore we aught to hear the voice of the Minister absolving us, and to rest with our whole minds contented with it, no less than to harken either to the voice of Christ present, who is truly our Bishop, and high Priest (as the author of the Epistle to the hebrews saith) or to the voice of God himself speaking from heaven. For Christ in Saint 
Mark. 1. 15.  Marks Gospel commandeth us not only to repent, but also to believe the Gospel, that is, the preaching of remission of sins.  
Now, to the end that this confidence of obtaining 
The penitent person must come often to the lords supper.  pardon of sins may be increased with a certain heap as it were, and that in this weakness of our minds, & proneness to distrust, it may be by all means on every side bolstered up, underpropped and strengthened, we will the party to be present at the lords Supper, and to eat (so as Christ instituted, and ordained it) the body of Christ, which was a sacrifice on the altar of the Cross for the sins of men: and to drink his blood, which was shed for the purgation, and satisfaction of sinn●●  
For as faith is first conceived by the word of the 
Faith is conceived by the preaching of the Gospel.  Gospel, concerning the promise of grace, & remission of sins, so the same is stirred up, erected, and confirmed by the Sacrament: as Saint Augustine testifieth very well: Sacramentum est quasi verbum visibile, A Sacrament 
Augustine.  is as it were a visible word: because that as 
Faith is confirmed by the Sacrament.  faith is conceived, and bred in us, by the hearing of the word, so the same faith is confirmed and ratified by this external, and visible sign. By which thing it 
The great love of God towards us, declared by giving a visible sign of his invisible grace.  appeareth, how great the love of the eternal father towards us is, which doth not only by his word raise up those that are afflicted, and lie down, but also hath added to his word certain external signs, and visible tokens of grace, which may stir us up to the remembrance of the promise concerning pardon of sins, and which might teach us, and put us in mind of the favourable, and friendly good will of God towards us.  
Now, after that the penitent is mindful of the Lords 
What is to be done after the receiving of the lords supper.  death, which death was a satisfaction for the sins of the whole world, we bid him both to give thanks from his heart to jesus Christ for his exceeding great benefits towards us, for that he offering up himself for us, hath appeased God's displeasure, and for that he hath suffered the punishments in his own blood, which we by the justice of God should have felt (of which thing this mystical Supper is extant in the Church as a perpetual sign, and monument:) and also we will him to sing merrily and joyfully hymns, or songs of praise, unto the same jesus Christ, with a grateful mind, both with himself at home privately, and also in the Church with the assembly of the faithful publicly, and to give him that worship and honour, which worthily he oweth unto him: finally, to live godly, and holily, and in a certain endeavour, and labour, to change as it were, and to 
The signs of a penitent mind.  undo that, which hath been done (which is a sure token of a mind truly repentant) to amend his vices with virtues, to put away after a sort by doing well the memory of his naughty deeds before God, & as it were to blot them out: to be brief, to walk worthy of the Lord, as the Apostle saith. For to them which are justified by 
1. The. 2. 12.  faith in Christ, after a true, and earnest repentance for their sins, which now verily bringeth with it another kind of life, & which requireth other manners, the obedience of God's law is then necessary, to the end they 
Obedience of God's law is necessary to the true penitent.  may now glorify God with honest actions, and godly works, that they may adorn the doctrine of the Gospel, and that they may offer up spiritual sacrifices acceptable to God, through jesus Christ. For that is not the only office, and proper function of the law (which 
The office of the law.  thing we have spoken of elsewhere,) to bring men to the acknowledging of their sin, and to the feeling of the wrath of God, & to show unto the regenerate their wicked affections: but also, that it should be unto the justified by faith as it were a certain glass, wherein they 
The law doth serve as a looking glass to the faithful.  may daily view, and behold themselves, and by which they may know, how far now they have proceeded, and profited in godliness, & how far they are off from that perfect righteousness: and that it should be unto them as a certain candle, shining in the darkness of this life, and as it were a guide to tell them the next way to salvation, in which way they aught to finish the course of this life, and to travel straight to God: lest they at any time offend in any thing, or lest they straying from the godly way of living, fall, and rush headlong into sin: that so at the length, they persevering constantly in the true worship of God, may come to blessed immortality, and may finally obtain the rewards prepared in heaven for them.  
And surely wicked actions do not well agreed with a 
Naughty deeds cannot agreed with a true faith.  true faith: neither can they which live wickedly, & filthily, and which endeavour not as much as in them lieth to keep the commandments of God, promise' unto themselves that God will be favourable unto them for Christ's sake. For hitherto pertaineth that notable saying of S. Augustine: Fides tua (inquit) justitia tua: quia 
Augustinus.  utique sicredis, caves: si autem caves, conaris: & conatum tuum novit Deus, & voluntatem tuam inspicit, & luctam cum carne considerate, & hortatur ut pugnes, & adiwat ut vincas, & certantem spectat, & deficientem sublenat, & vincentem coronat: that is: Thy faith (saith he) is thy righteousness 
How God doth help him that striveth against sin.  for verily if thou dost believe, thou dost beware: if thou dost take heed, thou dost endeavour the best thou canst, and God knoweth thine endeavour, and he beholdeth thy will, and he considereth thy combat and fight with thy flesh, and he encourageth thee to battle, and helpeth thee to vanquish, and vieweth thee striving, and succoureth thee fainting, and crowneth thee being conqueror, and victor.  
Now, although the good deeds, and good works 
The good works of the godly are never perfect, but ever polluted and defiled.  of the godly, that is, of those which are justified by faith, having their sins forgiven them for Christ's sake, do now please God, whereas they have as yet many faults in them, and are far from perfection, so that in respect of us, there is no reward due to them: notwithstanding, 
The reward which God promised to good works he payeth for Christ's sake.  because that which is lacking in them, Christ doth add and bring of his own, therefore God doth bountifully give, and pay that reward, which he promised to every man's work, and that for Christ's sake, and of his free liberality, not as the works themselves do merit, and deserve of themselves, which verily as yet are many ways faulty, and marvelously polluted: neither as they come from us, sith that through our fault they are always (as I said before) far from perfection: but in respect that they spring from faith in Christ, and are wrought in us by the holy Ghost, who is wont to stir up in the hearts of the faithful new affects and motions, such as are agreeable with the Law of God. For honest actions are flatly God's gift in us: & whatsoever 
Honest deeds are Gods gifts in us.  thing is in them right and good, cometh wholly from God, and must be claimed, and challenged as due to the goodness of God only. So that S. Austin saith 
Augustine  very truly (which saying is grown to a common Proverb,) Quum Deus remunerat merita nostra, iam ipse coronat dona sua, that is, When God doth reward our merits, then doth he crown his own gifts in us. So also saith Fulgentius: Quum Deus vitam aeternam donat, 
Fulgenti●●.  opus suum quod inchoavit iustificans impium, perficit glorificans justum, that is to say: When God giveth us life everlasting, that work which he hath begun justifying the ungodly, he hath perfected glorifying the just.  
Therefore the works, and good deeds of the godly have their rewards in heaven, not those verily which of themselves, and of their own nature they deserve: for always there are in them some blots and blemishes: but they have those rewards through the grace, & mercy, and goodness of God that promiseth them, & through the merit of jesus Christ our Mediator, and Advocate. Concerning the spots, and faults of our 
Our righteousness what it is. Esai. 64. 6.  works, thou hast them set forth in Esaie, who saith, that all our righteousness in the sight of God is as the filthy clout, or menstruous cloth of a woman. Yea and S. Austin affirmeth our righteousness to be so great in this life, that it consisteth rather in remission of sins, 
Augustine.  than in the perfection of virtues.  
But nevertheless in the mean while, this righteousness 
The righteousness of works how far forth it hath his reward.  of works, albeit it be defiled, hath his reward in heaven: neither hath the law itself power to condemn the godly, and the faithful, although (as I said) they have not satisfied the Law of God so perfectly, and fully, neither have kept his commandments in every part, & absolutely. For hitherto belongeth that which S. Paul saith of the abrogation of the Law: Christ (saith he) hath redeemed us from the execration or curse of 
Galat. 3. 13.  the law, he himself being made a curse for us. And that which the same Paul hath to the Romans: Now 
Rom. 8. 1.  (saith he) there is no condemnation to them which are engrafted in Christ jesus, which walk not after the flesh, but after the Spirit. Therefore God for his sons sake, (as I said before) doth accept, and take well in worth our endeavour, and new begun obedience: by whose 
Whatsoever is wanting to the perfection of our works, is pardoned for Christ's sake.  merit whatsoever is wanting to the perfection of our works, is forgiven us, that acknowledge, and confess our own imbecility and naughtiness: and so at the length we, which in very deed should never, yet now surely by diligence do satisfy God for Christ's sake: so that S. Austin hath said very well: Omnia Dei mandata tunc implentur, quando quicquid not fit, ignoscitur, that is, 
Augustine. How Gods commandments are fulfilled.  Then are all God's commandments fulfilled by us, when as whatsoever is left undone, is pardoned us. The same S. Austin, speaking of all the Saints of all ages, when as he denieth that they were endued with perfect virtue, notwithstanding he confirmeth, that whatsoever sin hath by human infirmity crept into their lives to be straightway put away by the godliness of faith And a little after: This (saith he) is the one, and 
Idem.  only hope of all the godly, groaning under the burden of this corruptible flesh, and in the infirmity of this life, that we have with the father jesus Christ, to be our Advocate, and Mediator: and the rest which follow in john. He doth verily intimate thus much unto us, that Christ doth fill up that which lacketh in us: that is, that whatsoever is wanting in the works of the faithful, through man's 
Our want supplied by Christ.  infirmity, is pardoned for Christ's sake, and that with this only hope, and consolation, the godly do sustain themselves.  
Therefore (to return to our former position) in a 
What kind of obedience of God's law is necessary to a true penitent person.  true conversion, and turning to GOD, there hath need of a certain new obedience towards God's Law, and a desire to work well, as I showed before: neither is it convenient, or comely for the penitent person, now to serve sin any more, nor to give over his members weapons of unrighteousness: but (as the Apostle saith) to walk in newness of life, 
Works meet for the regenerate to walk in.  to put off the old man with his deeds, to put on the Lord jesus Christ, to cast away the works of darkness, not to suffer sin to reign in him, to mortify by the spirit the deeds of the flesh, to crucify the flesh with the affections, and desires thereof, denying ungodliness, and worldly lusts, to live soberly, 
Titus. 2. 12.  justly, and godly in this present world, to bring forth plentiful fruits of righteousness to the glory and praise of God, to care for heavenly things, not to regard terrestrial things, to be mindful of hospitality, not to forget liberality towards the poor, to be courteous, modest, and meek, to forgive others easily after the example of Christ, to pray without 
Eph. 4. 32. 2. Thes. 5. 17. 1. Cor. 10. 31  intermission, to give thanks for all things: briefly, to lead a life worthy of the Gospel, and other things, which S. Paul doth every where in his Epistles inculcate. Hitherto tendeth that of Peter: 
1. Pet. 2. 11.  Abstain from fleshly lusts, which fight against the soul. And again: Be ye all of one mind, 
1. Pet. 3. 8. 9  One suffer with an other, love as brethren, be pitiful, be affable, not rendering evil for evil, neither rebuke for rebuke, but contrariwise bless. And again: Be sober (saith he) and watching in prayer, 
1. Pet. 5. 6. 7. 8.  above all things having fervent love among you. Also: Be ye harbourous one to an other, without grudging: let every man, as he hath received the gift, so 
1. Pet. 4. 9  minister the same one to another, as good disposers of the manifold grace of God. Also: Humble yourselves under the mighty hand of God, that he may exalt you in due time, Cast all your care on him: for he careth 
1. Pet. 5. 6. 7. 8.  for you. Be sober, and watch: for your adversary the Devil as a roaring Lion walketh about, seeking whom he may devour. Hitherto also perteinerh that saying of S. john: Love not this world, neither the things that are in the world. And again: Let us not love in 
1. john. 2. 15.  word, neither in tongue only, but in deed, and 
1. john. 3. 18.  and in all truth. And: God (saith he) hath sent his son to be the propitiation for our sins, Beloved, if God 
1. john. 4. 9 20.  so loved us, we aught also to love one an other. And: If any man say, I love God, and hate his brother, he is a liar. Moreover hitherto belongeth that of S. james: Pure 
jam. 1. 27.  religion, and undefiled before God, even the Father, is this, to visit the fatherless, and widows, in their affliction, and to keep himself unspotted of the world. And, 
jam. 4. 7. 10.  Submit yourselves to God: resist the Devil, and he will flee from you. Cast down yourselves before the Lord, and he will lift you up. Speak not evil one of an other, brethren. Finally, hitherto tendeth that saying of our Saviour Christ in the Gospel by Saint 
Matth. 5. 16. 39 42. 44.  Matthaewe: Let your light so shine before men (saith he) that they may see your good works, and glorify your father, which is in Heaven. And again: Resist not evil, but whosoever shall smite thee on the right cheek, turn to him the other also. Give to him that asketh, and from him that would borrow of thee, turn not away. And: Love your enemies, bless them that curse you, do good to them that hate you, pray for them which hurt you, and persecute you, that you may be the children of your father that is in heaven: who both maketh his sun 
Luke. 6. 35.  to arise on the evil, & the good, and also sendeth rain upon the just, and unjust. And: Lend one to another, looking 
Matt. 7. 12.  for nothing again. And: Look whatsoever ye would that other men should do to you, so do you likewise 
Matt. 25. 35.  to them. For this is the law, and the Prophets. Hitherto also pertain Christ's words of feeding the hungry, of refreshing the thirsty with drink, of entertaining strangers, of covering the naked, of visiting the sick persons, & prisoners, & other such like deeds.  
Now to the end that he, whom we have taken in 
The repentant fight with the flesh, the world, and the Devil must call upon GOD for his aid, and assistance.  hand to teach and instruct, may live godly and holily, and may resist, and withstand first that naughtiness, and proneness to sin, thoroughly settled and fixed in our corrupt nature: secondly, the world, offering unto us daily innumerable occasions, and causes to all vices: lastly the Devil, who maketh deadly war upon us, and who intermitteth not the lest point of time, wherein he doth not either assault us with open force, or with privy undermining, we do exhort him, being privy to man's infirmity and weakness, to crave daily in godly prayers Gods assistance, and help in the matter, setting aside all confidence, and trust of his own strength. For all mortal men's endeavours, and labours, without the grace of God is vain, void, & to no purpose. For as S. Cyprian saith: Dei est omne quod possumus, 
Cyprian.  All that we can do cometh from God. Therefore we bid him pray the eternal father of our Lord, & Saviour jesus Christ, with all confidence, to bestow upon him the 
We must pray to God the father for his holy spirit, who may work in us all virtues beseeming a Christian man.  holy Spirit, and that he would vouchsafe to power the same his holy Spirit upon him plentifully, and abundantly, and (as the Apostle saith) richly, who may now by his wholesome inspiration stir up in his heart new motions, and such as are consonant to Gods will, who may excite him, & inflame him to the love of God, and to charity towards men, who may compel, and 〈…〉 unto true, and constant trust towards God, to invocation, unto thanksgiving, unto perpetual praising of God, unto the confession, and propagation of the Gospel: finally, to all the duties of godliness, unto patience in afflictions, and calamities, unto modesty in prosperity, unto just and upright dealing towards our neighbour, unto diligence in our duty and office, unto temperance of life, unto sobriety, unto chastity, unto courteous and mild manners, unto the study of peace and concord: briefly, to all virtues beseeming a Christian man, to live godly, holily, innocently, friendly to the life of men, profitably to the Church of God. For the holy Ghost is given of God (so as Christ hath promised) but to those only, which pray unto him for it. Neither can any man keep the commandments 
No man can observe God's commandments without the help of the holy Ghost.  of God, unless he be assisted with the help of the holy Spirit. For he it is, which illuminateth the mind of man, which inflameth his will, which reneweth the whole heart, which stirreth it up, which moveth it to the observation of God's law, and to do those things always, which are grateful, and acceptable to God. By the secret instinct of this holy Spirit, we go about those things, which are right, honest, and good, and at the length by the present help of the same Spirit, we finish, and perfect those things, which we have well begun.  
But before all things we admonish, and warn him 
A Caveat for Christians not to grieve the holy spirit of God. Ephe. 4. 30.  that is careful of his own salvation to beware of this, that he do not resist the holy Spirit, by obeying his wicked lusts against his conscience, or that he expel not, or (to use the Apostles word) grieve not the holy Spirit. And because the holy Spirit doth not help, and aid sluggards, nor those that pamper their own niceness, or that lose and slacken the bridle to 
Whom the holy Ghost doth help.  their lusts, nor those that rush headlong into voluntary destruction: but those verily, or rather those only, which labour to tame by all means, and to repress their inbred naughtiness, and their wicked affections: and who take great heed, and are marvelous wary, that they have not received the grace of God in vain: therefore we exhort him continually, to repress, and keep under the flesh, to eschew surfeiting, to live continently, soberly, chastely: and we warn him not once, or twice, but very often, by fasting to prepare himself to prayer, now and then: (for as saint Cyprian saith: Largioribus epulis 
Cyprian.  mens gravata, minus ad preces crationis evigilat, oath'at 
Fasting.  is, The mind, which is over charged with large cheer, is the less diligent, and watchful to pray:) and that ever amongst so many deceipts, sleights, and assaults 
Prayer.  of the Devil, the world, and the flesh, he would in fervent prayer request the aid, and assistance of God, neither that he would be faint, and weary in praying. And we show him, that he aught to be moved, and stirred up to prayer not only with private miseries, and afflictions, but also with public calamities, and common miseries.  
Therefore we will him to pray, and to make requests daily unto God for the Church, and Christian Common weal, and we bid him pray unto him for the increase of true Religion, for the fall, and destruction of superstition, for the concord, and amity of Princes, also for the peace of the Common 
Alms must be joined to prayer and fasting.  weal, and for public tranquillity, we teach him that unto prayer he aught to join both fasting, and alms, bounty, and liberality towards the poor, and all kind of duties towards his neighbours, which things verily are a certain sign, and token of a mind, which gladly desireth to please God, and to approve himself to God only, which aught to be the sum of all our prayers. And we tell him, that so it will come to pass, that God will sooner hear the prayers of the supplicant, according to that of Esai: Break thy bread unto the hungry, and bring 
Esai. 58. 7. 9  the needy, and the stranger into thine house: when thou seest the naked, see that thou cover him, and despise not thine own flesh. Then thou shalt call upon him, and the Lord shall hear thee: thou shalt cry, and he 
Tob. 12. 8.  shall say, Here I am. Yea, and the Angel in Toby saith: Prayer is good with fasting, and alms deeds. Hitherto pertaineth the example of Cornelius the Centurion, who (as S. Luke writeth in the Acts of the Apostles) 
Act. 10. 2. 4.  was wont to give much alms to the people, and to pray unto God continually. Therefore he heard of the Angel: Thy prayer is heard, and thine alms are come up into remembrance before God.  
But if this our penitent person offend in any thing, 
The relapse of the regenerate into sin how it must be cured.  and fall again into sin (as we are all of us prove to vice, and the Devil doth always set before us some provocations, and allurements to sin) we do with all diligence exhort him by and by to acknowledge his error, and humbly to ask forgiveness of his most merciful father, not to suffer sin to reign and rule in him, nor to go on in heaping one sin upon another: finally, we exhort him to salve, by God's help and assistance, the fault committed, with greater good deeds, and becoming an honest man again, to amend and reform his life. Also we bid him to remember (as S. john saith in the Revelation) from whence he is fallen, 
Apoc. 2. 5.  and to repent, and to do works worthy of a man that is repentant: finally, to endeavour (in a certain study, and desire to reconcile God's will unto him) to do those things which are well pleasing, and acceptable to God: last of all, acknowledging man's imbecility, and proclivity to offend, and chief that inward stubbornness, and contumacy of the heart against the law of God: moreover, setting before his eyes those things, wherein he hath often offended either of ignorance, or negligence, we bid him persevere in a continual repentance: yea, and to cast himself down perpetually, as it were at the feet of jesus, with the sinful woman in the 
Luke. 7. 37.  Gospel, not doubting but that grace doth abound above sin as the Apostle saith: We bid him, being now 
Rom. 5. 20.  wholly displeased with himself, to request the mercy of God with an humble voice, and knocking of his breast with the Publican in the Gospel: Finally, to purge continually 
Luke. 18. 13.  the old leaven, and to mortify (that I may use Paul's word) by the Spirit the relics of sin, which as yet stick fast in his flesh, and to chasten his body, 
1. Cor. 5. 7.  and to bring it into bondage, and to tame, and repress his vicious nature, both with daily prayer, and with daily 
Rom. 1. 13.  repentance, and with the acknowledging of God's anger against sin, and with patience in miseries, and 
How a man may mortify his flesh.  tribulations, and with the memory and remembrance of the last judgement, but chief with a certain Christian courage of the mind, and with the invincible strength of faith, and of the evangelical spirit.  
Whatsoever there are in the Prophetical, and Apostolical writings, either testimonies of God's wrath against sin, or examples of punishments against the wicked, we do excite, and stir up this our penitent person, to the remembrance of them: we show him both that God did not spare the Angels which had sinned, and also that by a deluge or general flood of 
2. Pet. 2. 45.  waters he extinguished almost all mankind for impiety, and ungodliness, and that he overthrew quite from the foundation the cities of the Sodomites, and 
Examples of God's wrath. against sin.  Gomorrheans, burning them into ashes, and that he made them an ensample unto them that afterwards should live ungodly, as Saint Peter saith in his second Epistle. We do set before him not only the punishments, 
2. Pet. 2. 6.  wherewith God plagued Pharaoh, and the Egyptians: but also the great calamities of the people of Israel, and their often captivities under barbarous nations: neither do we omitted either the destruction of the city of Jerusalem, or other innumerable such like desolations. Yea, we do not dissemble, and hide 
The sabuersion of Jerusalem.  from him those punishments, which God hath taken oftentimes upon several persons for their sins, as upon his dearest darling David, upon Osias, upon 
Particular punishments.  Manasses: and all this we do to this end, and purpose, that he, being terrified with such examples, may both temper himself from sin, and wickedness, and also love, and embrace virtue and godliness.  
Moreover, we set down before him certain places out of the holy Scriptures (worthy to be remembered) which are fit for this purpose, and amongst other sayings, that chief, which is in the Epistle to the Hebrews: He that despiseth Moses law, dieth without 
Heb. 10. 28.  mercy, under two or three witnesses. Of how much sorer punishment suppose ye shall he be worthy, which treadeth under foot the Son of God, and counteth the blood of the Testament as an unholy thing, wherewith he was sanctified, and doth despite the spirit of grace? And that saying out of the second Epistle of Saint Peter: For, if they, after they 
2. Pet. 2. 20.  have fled back from the filthiness of the world, through the acknowledging of the Lord, and of the Saviour jesus Christ, are notwithstanding yet again entangled therein and overcome, their latter end is worse with them than their beginning. For it had been better so them, not to have known the way of righteousness, than after they have known it, to turn from the holy commandment given unto them. Saint Peter speaketh these words of those men, who like as the dog returneth to his own vomit (as it is said in the common Proverb) or, as the Sow that was washed, returneth to her wallowing in the mire: so they slide back again afresh into their sins, and wickedness. Wherefore by these, and such like both examples, and threats of the Scripture, we go about to terrify, and call back the repentant person from sin.  
Before all things we exhort him to see well to this, 
We must not sin voluntarily.  that not only he himself do not willingly, & against his own conscience rush headlong into sin (for so he might lose both faith, and the holy spirit, neither could he be in favour with God:) or that he do not pamper too much (as the common sort of men is wont to do) the tenderness of his mind: but also that with all might and main he resist, and withstand Satan 
we must resist Satan, who goeth about to devour us.  moving him to mischief, that he always beware most diligently of the snares, and traps which the devil hath laid for him, that he yield not to him, that setteth pleasure as an object before him, or to him which is desirous to ensnare, and allure him with the enticements of vices: finally, that he shun all occasions, and cut off as it were the handles to sin.  
Neither, if he once happily obtain the victory over his enemy, let him not by & by hope for truce, & peace, 
we can never have any truce with the Devil.  as though he were past all peril, but let him remember that he must always stand in the forefront of the battle: neither, if he be vanquished and overcome, let him despair, nor if he be victor, let him swell with any secret pride.  
And let him verily enterprise all these things, not trusting to his own strength, and power, but having his hope, and his whole assurance placed in God's aid and assistance, and calling upon the son of God in godly prayers for help. 
We must often receive the lords supper, by which our faith in Christ, and charity towards our neighbour is increased.   
In the mean space, in our Ecclesiastical meeting, we warn him to repair very often to the lords table: to the end that he, by receiving Christ's body, may both be stirred up to the remembrance of the promise concerning forgiveness of sins, and also confirmed concerning Gods good will, and celestial favour towards him. For the holy Ghost doth use this Supper as a mean, and as it were an instrument to raise up in us assured confidence in Christ, and love towards our neighbour. Now, as Baptism is a perpetual sign of that free remission of sins, and of that reconciliation for Christ's sake: so the Supper of the Lord doth testify, and witness unto us, that those benefits last and dure for ever at all times in the Church of Christ, and that they are not void, and of none effect straightway, not not in very great, and grievous falls, if so be we, being touched with repentance, do flee unto the exceeding great mercy of God for Christ, & if we desire forgiveness of our sins, and that not without a fervent desire, and study, to return again into favour, and friendship with God, nor without a most firm purpose to amend our lives, and to keep, and observe hereafter God's Paw. And truly, Christ would that this Sacrament 
The supper of the Lord is a pledge of Christ's love towards us.  of his body, and blood should be a perpetual monument, and pledge of his love towards us: namely, that we, repenting from our heart, may (after we have received this pledge) stir up our faith, and be persuaded that we have our sins forgiven us for Christ's sake, who offered up himself for us upon the altar of his Cross a lamb immaculate, and unspotted, that we by this assurance might comfort ourselves, and might raise up, and hold up our afflicted conscience, that we might give thanks to God for so great a benefit, & that we might declare this our thankfulness towards God in our whole life, & in all our actions, and that we might (as the Apostle saith) show forth the lords death perpetually: finally, that we being put in mind by this pledge, may every way boldly trust, that we are now the members of Christ, and that Christ's benefits belong unto us. For this Sacrament was chief 
why the supper of the Lord was instituted.  instituted for this cause (as I said before, but must say it oftener) that we using it, might both exercise, and confirm our faith, and also that we ourselves might be comforted with the remembrance, and memorial of the lords death, which brought salvation to us: & that so at the length we might give that thanks to God, and to the son of God, which we do worthily own unto them. Very few in the former age knew this use of the sacrament, called the Eucharist.  
If perhaps any calamity fall upon him, or if our heavenly 
A preparation or comfort in calamities.  father mercifully chastise him for some deserved offence, we bid him suffer it stoutly, and with a cheerful mind, and to remember that by that means he is called to repentance, that so God hath given him an occasion to exercise his faith, that so he is pricked forward to prayer, that so that slouhfulness, and dead 
The fruits of adversity and tribulation.  sleep (which in prosperity possesseth men's minds) is shaken off: finally, that so our minds are stirred up, and awakened, to acknowledge our sins, to amend our life, to despise all human, and earthly things.  
Now verily in public sermons, in which heretofore 
what manner of sermons the Popish sermons were.  there hath been almost no other thing wont to be entreated of, than of men's traditions, of forged fables, lying tales, and feigned miracles of Saints, of vain visions, and apparitions of shadows, of vows, of Pilgrimages, of indulgencies, and pardons, of offering up a reward to the stationary soldiers, of the cave or Purgatory of S. Patrick, and of such like trifles: here our Preachers at this day in their Sermons do teach, and 
What manner of Sermons ours are at this day.  tell us of faith in Christ, of charity towards our neighbour, of true invocation, of the cross or affliction, of repentance, and of the fruits of repentance, of justification, of those works which may be truly termed good works, of the Supper of the Lord, of bringing up children in the fear of the Lord, of liberality towards the poor, and of such like points necessary to salvation: to be brief, they preach those things very much, or rather those things only, which become wholesome doctrine, as S. Paul warneth Titus. 
Tit. 2. 1.   
Also in the same Sermous (as likewise privately, and in secret confessions) both the rude and ignorant are 
The manner of our private confession at this day.  taught, and instructed, and the unwary are admonished, and the slothful are rebuked, the forward are incited, the weaklings are strengthened, the afflicted are raised up, those that stray, and wander out of the way, are brought in again: they which are wholly displeased with themselves for the guilt of their sin are comforted, they which sleep secure in sin are terrified, and made afraid with threats: and (not to use many words) all men alike are pricked forward to lead their life after the will, and imitation of God, all men are willed to think upon death, hanging daily over our heads by reason of uncertain chances, and to prepare themselves for that day, wherein they must depart this life, neither to lose the time of repentance given unto them by the benefit of God.  
Lastly, in those Sermons of our men, there are 
What kind of doctors the Papists do cite in their sermons.  not now wont to be alleged, and cited I can not tell what solemn Doctors, there are quoted none of these subtle, none of these Seraphical, finally, none of these irrefragable Doctors: as, Albert, Thomas Aquinas, Petrus Lombardus, Rabbanus, Nicolaus de Lira, Dunse, Dorbell, Occam, and other such like, which heretofore were rife in the Papists mouths: but now Moses, the Prophets, Christ, the Apostles, and the Evangelists, are cited, to 
What Doctors our Preachers do allege.  prove, and confirm the matter, which they do there entreat of.  
Thus you have our mind, and meaning: namely, what kind of man we at this day would have him to be, who professeth himself to be a Christian not more in word, than in deed. You have also a sum of Christian doctrine, comprehended very briefly in few words, the very same, which is taught amongst us: Whereby you may easily learn, what hath been amended in Ecclesiastical doctrine.  
Now we will proceed to declare, what hath been either changed, or quite taken away in Ceremonies: but first we will speak somewhat of the Pope or Bishop of Rome.  
All men (well nigh) heretofore, did believe as their 
Of the Bishop of Rome.  Creed, that the Pope was by God's law head of the Church. But we after the judgement of S. Paul do affirm, that Christ alone is the head of the Church.  
For the place out of the Epistle to the Ephesians, and 
Eph. 1. 22. Coloss. 1. 18.  of the Colossians is well known. We deny not this, that the Bishop of Rome may, by the general consent of the other Bishops, be appointed as it were a certain 
How far forth the godly may tolerate the authority of the Bishop of Rome.  superintendant, or overseer of the Churches, and a precedent of the Christian common weal, & that he may both be, and also seem to be, as it were a Censor of men's manners, & a master of Ecclesiastical discipline, if so be he would use his authority granted not to get any Lordship, or sovereignty over others, but to the profit of the Church: not to bring in superstition, but to establish true religion, and if he would thoroughly do the duty belonging to the function taken in hand: finally, if he would be bound to certain laws of government, neither would permit (as he hath done heretofore) that his own lust, and licence should stand for a law. Our men verily hitherto have made war 
How those things are to be taken which hitherto have been either said or written against the Pope.  only with the Pope's kingdom, and with the Romish ruledome, and with that power, which would advance itself both above the Scripture, and the Church, and almost above God himself: neither seem they to grant unto any mortal man whatsoever, as long as they can help it, to be able to do more than the word of God, and the Church. Otherwise I know full well they will not refuse the authority of the Bishop of Rome, if he will take pains to see that Christian Religion be instaured, that superstitions be taken away, that the Churches be reformed, that the manners of all estates be corrected, and amended. And if that authority of the Bishop (which at the beginning was granted for the better preservation of Christianity, & of consent in doctrine) had not been turned into domination, or rather tyranny, our men truly would never have been persuaded to have violated, cast off, and to have banished (as it were) out of the Church, that authority. Therefore, no other man, but the Bishop of Rome himself, is the cause, why that Apostolical seat (as they call it) hath been so despised: neither can the Bishop accuse any man for that matter more justly than himself. 
The intolerable arrogancy of the Pope descried in many of his sayings and doings.   
For who can think it tolerable, that he should call himself, The universal and Oicomenicall Bishop, who hath the right to ordain, and to confirm, to displace, and remove from their office all the Bishops, and Pastors in the whole world? that he doth arrogate unto himself the authority of making laws concerning the service and worship of God, concerning the changing of the Sacraments, concerning Ecclesiastical doctrine? that he doth think his own decrees to be equal with God's laws, so that all men's consciences are necessarily bound to the observing of them, if they will see to their own salvation? that he doth sit in the Temple of God, as God: as S. Paul saith of Antichrist, 
2. Thes. 2. 4. Antichrist doth sit in the Church of GOD, and doth defend himself and his doings by the name of the Church: whereby in'̄t appeareth that the Turk cannot be Antichrist.  and that he doth take unto him the right of changing the doctrine of Christ, and the worships appointed by God? that he doth suffer himself to be judged of no man, and that he doth prefer his own authority before the judgement of Councils, and of the whole Christian Church? that he doth not suffer Ecclesiastical controversies to be decided rightly, and orderly, and that in Synods he doth not suffer any thing to be judged, and concluded against his sentence? that he challengeth unto himself the authority to translate from one to an other both kingdoms and Empires? that he sticketh hard to this: how that by God's law he is Lord of all the kingdoms of the world? finally, that he boasteth how that he is the emperors lawful successor, when the Empire is vacant: and that he doth confirm this, how that it is necessary to salvation to believe it? But let us come now to Ceremonies.  
In baptizing infants we had rather use our own 
why we have changed diverse things of the Papists in ecclesiastical Ceremonies.  vulgar tongue, than the Latin: because very few understand this, but all understand the other: that is, both the Godfathers, and Godmothers, which are brought thither, and adhibited as witnesses at the baptism of the child, and also the rest of the congregation, if any be present: and lastly, the Priest himself, which doth baptize the child. Now it is very profitable, and 
Wherefore in baptizing we aught rather to use our vulgar tongue, than a strange tongue.  necessary, that all should understand that language, wherein the child is baptized: namely, to this end, both that the Godfathers may know what they do profess, and promise' to God in the child's name: and also that the rest, which stand about, may not be ignorant what matter is in hand, how serious, how divine, and how full of mysteries it is: finally, that the Priest may be occupied in that holy mystery with greater attention of mind, that he may thereby be excited to a more exquisite diligence: and that he may be forced the better to do his duty for shame of all those, which are present, understanding now what is done.  
justinian the Emperor maketh for us in his Novellis 
justinian alloweth the vulgar tongue in Baptism.  Constitutionibus, de capitibus Ecclesiasticorum sumptuum: whose words I do omit, jest I should be longer than needed.  
As concerning that ungodly rite and custom of 
A wicked custom of baptizing bells.  baptizing bells, and of hallowing water with salt, brought into the Church by superstitious men, we thought good in any wise to retain it no longer.  
Concerning Penance, and Confession, if the abuses which have crept in, be taken away, we both think and teach very highly of it. For we do 
The true use of repentannce and of confession.  clearly, and plainly testify, that there can be no way any true faith in a man, without repentance: that is, but in him who is truly sorrowful, and greatly grieved for his sins: but in him which repenteth seriously and from his heart, and which feeleth the wrath of God against his sins: but in him, which purposing now to live godly, doth call to God for mercy, doth go unto the Minister of the Church, and confessing his sins doth desire absolution of him.  
We verily do nothing regard that their careful, 
The abuse of confession.  curious, and scrupulous enumeration, or reckoning up of their several sins, with all the cirumstances pertaining to it: as what was done, with what mind, with whom, at what time, how long, where, how often, wherefore, how much, how far forth, with what reason, and other such like: this we reject as both full of superstition, and also every way unprofitable, and (as it were) a certain snare, or rather a butchery, and cross of miserable consciences.  
Neither do we approve, or allow those manifold 
Christ's death is the only satisfaction for sin and no other thing.  errors concerning Popish satisfaction. For that punishment, which jesus Christ suffered for us, and which brought salvation to us, is the only satisfaction for all the sins of the whole world. And truly they, which are of opinion, that sin may be recompensed with fastings, with Pilgrimages, with indulgencies, and such like toys, or that God's wrath may any other way be pacified, rather than by the death of the Son of God, do not sufficiently ponder either the weight of sin itself, or the wrath of GOD against our sin.  
Notwithstanding in Penance we do not disallow 
what rites in penance are no● to be disallowed.  the ancient rites and ceremonies, instituted either for example sake, and for discipline, or pertaining to some amendment of life, which smell not of gain, or covetousness. And we do think that they, which confess their faults, aught again, and again, to be exhorted to bring forth those fruits which become true repentance. Yea, we bid even them which have fallen again into sin to satisfy (as it were) & to pacify God through the sorrow of repentance, through the sighs of humility, through the sacrifice of contrite heart, as David saith: also we bid them now 
Psal. 51.  change their old ill manners for better, to reconcile God unto them by alms deeds, and by liberality towards the poor, which is principally (to use Tertullian'S 
Tertullian.  words) Dei misericordiae illex, that is to say, A very provoker of God's mercy: finally, we will them to be wary, heedy, and diligent, to avoid those sins, into which they have once fallen, we bid them take heed by all means, and beware, that they offend not either in word, or deed: yea, that they commit not any thing in thought, which is either evil to be done, or wicked to be said.  
Now, we neither can, nor aught, to allow that necessity 
wicked satisfaction●.  of certain works, which was wont to be put upon those, which had confessed their sins, and that way of satisfying for their sins, and of deserving deliverance from the punishments of Purgatory fire, prescribed to the people by the sacrificing Priests.  
As concerning the sacrifice of the Mass, thus we 
The supper of the Lord is the true Mass in the Church of God.  think: that the true Mass in the Church of God is that common Supper of the Lord, in which the body, and blood of our Lord is distributed, to renew the memory of the most wholesome death of Christ, and of his torments, which he suffered for the redemption of mankind. For the Fathers, and Doctors of the Church in old time, used to call the Supper of the Lord, 
why the Fathers called the Eucharist a sacrifice.  A sacrifice, for that it was instituted, and ordained to this end: to wit, that the same might stir us up to the remembrance of that sacrifice of Christ, who offered up himself to his father upon the cross a sacrifice for the sins of the world, according to that saying of Christ: Do this in remembrance of me. For lest we should 
Luke. 22. 19 The Eucharist is a memorial of Christ's sacrifice.  forget Christ's death, Christ now ready to pass out of this world unto his father, left unto us a memorial of himself: namely, his body in the Eucharist, and mystical banquet. Wherefore we in our Churches have restored 
The true use of the Eucharist.  the true, & right use of the Eucharist, according to the institution of Christ, and according to the observation of the primitive Church: to wit, that it might be the communion of Christian people, to the receiving, and participation of the body, and blood of our Lord jesus Christ, that it might also be a thanksgiving 
why it is called the Eucharist.  whence it taketh his name, of the Greek word Eucharistia: and finally, that it might be a godly recordation, and remembrance of that one only sacrifice of Christ, and of that immolation done upon on the altar of the Cross. We do condemn, and take away the abuses 
The abuse of the Eucharist.  of those men, which with this sacrifice worship Saintes, which by it deliver the dead from the fire of Purgatory, which think they do obtain for others either pardon of their sins, or an happy success in their affairs. And we deny not that to be true, which that 
Erasmus or Luther is here meant.  instaurer of ancient Divinity complaineth of: namely, that heretofore the Mass hath been either a gain for filthy Massemonging Priests, or else a trusty staff, and stay for all men, that have led an evil life. For we must needs confess that, which by no means can be denied.  
But also as concerning the taking away of the cup from the Lay people, which is contrary to God's institution, 
The taking away of the cup from the people is against Christ's institution.  we do not think it to be in any wise allowable: as likewise neither that reservation of the lords bread, nor that ostentation, and open show of it in public Processions, and Ecclesiastical pomps. We have 
what kind of ceremonies have our men taken away.  wholly taken away those ceremonies, which help nothing at all to promote, and further godliness: yea, which rather hurt, and hinder it: as the consecration, and hallowing of salt, and of herbs, the aspersion, or sprinkling of holy water, the circumgestation, or carrying about of images, and pictures, the fuming, and burning of frankincense before the altars of Saints, the baptizing of bells, the yearly exequys, and solemnities for the dead, the observation, and keeping of the hours of our Lady, & other innumerable like to these, which are joined with a certain impiety, and superstition. But hitherto of these matters we have spoken sufficiently.   

The third part of this discourse, wherein the objections of the Adversary are plainly refuted.  
Now let Us fall to the third part of this book, wherein, as much as in us lieth, we will labour to confute those things, which in this cause are wont to be brought against us. First of all, many men are offended at this, that our Preachers teach of only faith in Christ: but truly, if we will judge aright, they are offended without any weighty, or probable cause at the lest, much more without any just, and necessary cause. For when as we say, that we are justified by faith alone, 
They which teach that we are justified by faith only, do not take away good works, but only confidence in works.  we do not take away good deeds, or honest actions: but we exclude confidence, and trust in works, and we shut out men's merits, which aught to have no place in the matter of justification. But all men (almost) were heretofore fully persuaded, that these merits of men were of ability, and power, to remit sins, and to satisfy for them: in so much that the Monks would not freely communicate to others their works of supererogation (which they had less need 
works of supererogation sold for silver.  of themselves to their own salvation:) but would set them to sale at a price, if any man would redeem them with money.  
Therefore we, excluding men's merits, do teach 
The assurance of our salvation is in Christ only.  that all the trust, and assurance of our salvation aught to be put, and placed in the only free mercy, and reconciliation of God for Christ, who gave himself an expiatory sacrifice for mankind.  
And that which the Apostle saith, Gratis, freely, excluding 
Freely.  verily the condition of dignity and merit: the same we do say with the Ecclesiastical fathers, Sola fide, 
By faith alone.  by faith alone: lest you should think the mutation of the words to change the thing itself. These things, as I suppose, are both so clear, and evident, that they may be easily understood: & also proved by our men with so firm testimonies, that they can by no means be refelled. For in sum, we teach this, that men obtain pardon 
All men's salvation consisteth in the only merit of Christ.  of their sins, and are justified by the free favour, & mercy of God only, promised for Christ our Mediators sake, if so be they do place the assured trust of their salvation only in Christ our propitiator & peacemaker, and if so be they do by faith embrace the merit of Christ, who by his precious blood satisfied God for all men's sins. For there is no man which can obtain salvation, but he which doth by faith receive, and apprehended free remission of sins, offered of God for Christ's sake, and which holdeth fast this confidence unto the end. Therefore we are justified not through any dignity, or worthiness of our works, neither 
we are justified freely and by faith alone. Rom. 3. 24.  through our merits, and deserts: but (as the Apostle saith) by the blood of Christ: & as the same Paul saith, freely, by the grace of God himself through the redemption, which is in Christ jesus, whom God hath set forth a propitiator through faith by the means of his blood, etc. Hitherto tendeth that of S. Peter out of the Acts: By the grace (saith he) of our Lord jesus 
Act. 15. 11.  Christ we do believe that we shall be saved. To make an end: when as we say that we are justified by faith 
what it is to be justified by faith alone.  only, we mean no other thing, but that salvation is given unto us of Christ only, and that this salvation is to be received, and taken hold on by faith alone, for otherwise it can not be applied unto us.  
For, faith is (as it were) an instrument, or hand, by 
Faith is as it were a hand.  which that salvation, which is offered, is received, and apprehended of us. They which say that we exclude repentance, Baptism, Christ's merit, and the grace 
A slander of the adversary.  of God, when we make mention of faith alone, are verily unworthy to whom we should give any answer. For we are not disposed to refel those things which are manifestly false, nor to reprove so impudent a lie. Only we take away trust in our own merits, and we signify unto all men, that the hope of our salvation 
we only take away confidence in merits.  aught to be put in God's goodness, and clemency promised to us for Christ's sake. Hitherto pertaineth that of S. Ambrose unto Irinaeus: Nemo (inquit) glorietur in operibus, quia nemo factis suis iustificatur: sed qui justus 
Saint Ambrose.  est, donatum habet, quia post lavacrum justificatus est: that is: Let no man glory in his works, because no man is justified by his deeds: but he that is just hath it by gift, because he is justified after regeneration. It is therefore faith alone which delivereth, and setteth us free by the blood of Christ: because that he is blessed (saith the Psalmist) who hath his sins remitted, and whose 
Psal. 32. 1. Saint Augustine.  iniquity is pardoned. Yea, and S. Augustine also in a certain place witnesseth that the believing are justified and saved by the only grace of Christ. The same S. Austin 
Idem contra Pelagianos.  writing against the Pelagians saith thus: una fides est, quae omnes saluos facit, qui ex carnali generatione in spiritualem renascendo saluantur, that is, There is but one faith which saveth all men which are saved, by being borne again from the carnal generation, unto the spiritual regeneration. And writing unto Bonifacius he saith thus: 
Idem ad Bonifacium.  Quantaelibet fuisse virtutis antiquos praedices justos, non eos saluos fecit nisi fides Mediatoris, qui in remissionem peccatorum sanguinem fudit, that is: For how great virtues soever thou dost praise those just men of old time, nothing saved them, but faith in the Mediator, who shed his blood for the remission of sins, These things saith S. Austin, speaking of the holy fathers of the old Testament. But let us proceed on to the rest.  
The Papists, adversaries to the doctrine of the Gospel 
An objection of the Papists.  now renewed, do object unto us, that we attribute less to good works, than indeed is meet, & convenient: & that they, being brought into contempt, are now altogether neglected: yea, and that good works are indeed taken away, and that they are left only in name. Let us briefly answer to these objections.  
First and foremost, albeit in the matter, and manner of 
The answer.  justification, we attribute no part, or parcel unto our works: (which thing we do, jest we should make men's merits the price, and satisfaction for sin, & for eternal death:) notwithstanding otherwise we do not at all refuse them.  
Hence it is, that our Preachers spend so much labour, 
How and to what end our Preachers exhort us to good works.  & travel in expounding, and making plain the Decalogue, or ten commandments. Hence it is, that as much as we may, we exhort men to good works: because they do ratify, and testify, our faith to be a true faith, and because they declare our will to be grateful, and thankful to God for his benefits, and because they do adorn, and set out the doctrine of the Gospel, & lastly for that they invite, & stir up others to the study of 
why we must do good works.  godliness. Yet for all this, we teach that they must be done, not through hope by them to satisfy for our sins, or of a trust to obtain righteousness by them: but either to the glory of God, or to the use, and necessity of our neighbour. Also we show that our faith is 
Faith unperfect without works of love.  maimed after a sort, and unperfect, if no good deeds or duties towards our neighbour follow. For faith (as S. Ambrose saith) is the root of all virtues: the fountain, 
Ambrose. Augustine.  and wellspring of all good works, as S. Austin saith: the mother of every good will, and just action, the Author of the book, De vocatione Gentium, saith: the breeder, and bringer forth of all right actions, as chrysostom saith: the same faith is not idle, & slothful, 
chrysostom.  but doing & working always, & S. Paul saith to the galatians it worketh effectually by love. Moreover, 
Galat. 5. 6. There can be no true faith in those which go on still in a wicked life.  we deny that faith can be, and abitle in that man, which liveth wickedly, and ungodly, and which obeyeth his lusts, and yieldeth to his concupiscences against his own conscience. For we do judge, that neither manslayers, nor thieves, nor extortioners, nor adulterers, nor covetous misers, nor proud persons, nor drunkards, and such like fellows, can (unless they repent) have any faith & belief, that God the Father will be favourable, 
A purpose to sin cannot stand with a true faith.  and merciful to them, through Christ. And we teach (as our adversaries do agreed with us) that these things, namely, the habit, purpose, and deliberation of offending, are furthest off from a true faith. For he that sinneth wittingly, and willingly, that man without doubt contemneth, despiseth, and nothing regardeth God. Now, such contempt can in no wise agreed with a firm faith, and steadfast trust in God. And seeing that, as S. 
1. john. 5. 5.  john witnesseth, the believers do conquer, and vanquish the world, and sith that they, which persevere in vice and wickedness, are thought not to believe: truly there can be no true faith in such, but perhaps a certain hypocrisy, and a certain idle, and vain dream of faith, howsoever otherwise the adversaries of wholesome doctrine do cry out against it: who, when as light is now restored unto the world, had rather embrace darkness, than love the light.  
But here we must observe, and note a difference 
A distinction of works. The first sort of works are the superstitious works of the Papists.  betwixt good works. For our adversaries do say commonly, that almost those only are good works, which we have rehearsed before, to wit, Pilgrimages, worshipping of images, burning of frankincense, and such like odours, invocation of Saintes, and such like joined with impiety, and idolatry, or else full of the greatest folly, and madness that may be, and which God did not prepare that we should walk in them, as Saint Paul saith. These works we do 
Ephe. 2. 10.  both flatly reprehend in word, and remove in deed.  
There are also besides these other works, good 
The second sort of good works consisting in bodily exercise.  indeed, but yet such as rather pertain to discipline, and to the exercise of the body, than to true godliness: as, abstinence from dainty meats, often fastings, watchings, lying upon the bore ground, the necessity of living according to the prescript of man, and such like: by which the flesh is after a sort bridled, that it may not wax wanton, and lascivious, and that it may not exult too immoderately out of all measure. These works we very well like, & allow of, albeit we do not esteem, and set so much by them altogether, as the unskilful people was wont to do: but we do far prefer before these works those, which come nearer to true godliness, of which we will speak hereafter. And verily the common people, if they see any men lean with hunger, broke with travel, brought low with watching, do much magnify them for an opinion of holiness, & by these things they do esteem godliness.  
Neither cometh it seldom to pass, but very often, that 
Many are moved with the hypocrisy and outward show of good works.  men swell secretly in pride, and are puffed up in mind about that external hypocrisy of good works, which so glorieth, & boasteth itself in the eyes of the people. Yea, those same works are now & then kept & observed more superstitiously than needed, and well nigh with a judaical mind, as if in these the greatest godliness that can be did consist: whereas indeed they bring small profit with them, unless those true works be in them to, which Christ inculcateth, & beateth into the ears, and minds of his scholars. And it may be that he which pineth his body with fasting, which breaketh it with pains taking, which corrupteth it with watching, which of his own accord abstaineth for ever from wine and flesh, which goeth in beastly & beggarly apparel, which lieth upon the bore ground, which beareth heat and cold, it may be, I say, that he in the mean time is not far estranged from ambition, from wrath, from envy, from privy grudges, & hartburning, & from other vices & wickedness, though by this hardness, & austerity of life he have gotten him a great opinion of holiness among all men, & though he wonderfully please himself in these his outward works: as in fastings, watchings, lyings upon the ground, and in the observation of such like things, as did the whole company of Monks and Friars.  
Last of all, there are works very good and evangelical, 
The third sort of good works, which are good in deed.  which Christ inculcateth, which the doctrine of the Apostles commendeth, which the ten Commandments do contain. What they be we have declared before: as, the fear of God, assured trust in God, invocation or calling upon God, thanksgiving 
To lead a Christian life consisteth in these works.  to God, patience in afflictions, all kinds of duties towards our neighbour, liberality towards the poor, & the rest which we rehearsed before. These only are the works whereby you may know a true Christian man. For he is not to be thought to live Christianly, & (as the Apostle saith) worthy of God, which doth the first kind of works, which calleth upon Saints, which gaddeth 
1. Thes. 2. 12.  into woods, and deserts, which redeemeth and buyeth indulgencies, which sprinkleth himself with holy water, which weareth a wax candle consecrated by the 
who liveth no● Christianly.  Pope: nor if a man busy himself about the second sort of works, if he fast, if he watch, if he lie hard upon the 
monkish works.  ground, if he tear, & rend his own body with stripes, if he flee, and avoid all delicates, and dainties, the observation of which things was wont heretofore to puff up the Monks, with intolerable pride: but he only is to be thought to live Christianly, which studieth, 
who liveth Christianly.  and endeavoureth to declare, and manifest his faith to the world, by the last kind of works, that is to say: which repenteth perpetually, which feareth GOD truly, which loveth him unfeignedly, which 
works meet for the regenerate.  calleth upon him in trouble, and adversity, which giveth him thanks in prosperity, which laudeth, praiseth, and confesseth God at all times, which is patiented in miseries, and calamities, which is modest in the prosperity of this life, which is diligent in his duty, which is temperate in his diet, & apparel, which is just, & upright to his neighbour, which is bountiful to the poor, which tolerateth injuries, which prayeth for them which curse him, which beareth good will to them which own ill will to him, which deserveth well of them which hurt him, which feedeth the hungry, which giveth drink to the thirsty, and the rest which we have rehearsed, which are truly and indeed good works, and worthily beseeming a Christian man. Wherefore these works we teach, to these works we exhort men, these works we urge continually without end.  
This grieveth our adversaries sore, that both we flatly reject the first kind of works, & also that we set not 
Our adversaries are aggrieved that we reject the first and second sort of works.  such store by the second sort of works, as the ignorant people are wont to do, & lastly, that we inculcate the third kind of works oftener than they can bear, & abide it.  
Secondly, this also vexeth them, that we had rather ascribe our salvation to the free favour, and mercy of 
The Papists are angry with us, for that we ascribe our salvation only to Chest, and not to man's merits.  God for Christ, than unto men's merits, & good works, that we condemn them, which put their trust, and affiance in good deeds, which of themselves seek to satisfy for their own sins, which promise' unto themselves for their works, both deliverance from eternal punishment, & also blessed immortality: which think that heaven is due to their good deeds: and chief them, which are accustomed not to communicate with other men freely their overflowing merits, but for silver and gold ready told. Finally, they take it very grievously, and in great snuff, that we do teach 
The Papists are grieved that we condemn their superstition and idolatie. 1. Cor. 10. 14.  (according to that precept of the Apostle: Flee the worshipping of idols) that their manifest superstition, impiety, and idolatry in worshipping of images, in calling upon the dead, in the profanation of the Supper of the Lord, in the trust of men's traditions, (wherein Monkery wholly depended) aught to be shunned, & avoided of all men.  
This verily is the cause why they cry out so much that good works are indeed utterly taken away, & left only in word & name. Now, as often as they cry out, & complain, that religion is polluted, & defiled, that rites, and ceremonies are violated, & broken, that the worship, & service of God is neglected: so often they do not speak of the third, & last fort of works, which we do chief urge, but either of the light toys, & foolish trifles of the first kind of works, which we (as I said before) utterly reject: or of the labours, and exercises of the second sort of works, appertaining rather to a strait discipline, than to sincere godliness, which exercises verily we do not improve, and disallow, if so be there be no superstition, or other fault in them, albeit we account them worthy to be placed far under the third kind of works, even as Saint Paul warneth us to do. For unto Timothy he 
1. Tim. 4. 7. 8  writeth thus: Exercise thyself unto godliness: for bodily exercise profiteth little: but godliness is profitable unto all things. Now, although perhaps a few fond fellows speak not warily, and wisely enough, of works, the fault and blame of a few must not be 
There are and have always been some undiscreet Preachers which have not spoken wisely and discreetly enough of good works.  laid upon all. For even in S. Augustine's age there wanted not certain Pastors, and Preachers, which did offend almost in the like manner, and did blab out many things amongst the people unadvisedly, and rashly, neither to edification (as the Apostle saith) nor to profit. Concerning which matter I pass not much, if I set down his own words.  
Absit (inquit) ut dicamus vobis: Vinite ut vultis, securi 
Augustinus.  estote, Deus neminem perdit, tantùmmodò fidem Christianam tenete. Non perdit ille quos redemit, non perdet pro quibus sanguinem suum fudit: & si spectaculis volueritis oblectare animos vestros, ite. Impleamini cibo, & vino: ad hoc enim data est ista creatura, ut perfruamini, etc., that is, God forbidden (saith S. Austin) that we should say unto you: Live as ye list, be secure & careless, God destroyeth no man, only hold fast the Christian faith. He will not destroy them whom he hath redeemed, he will not destroy them for whom he hath shed his blood: and if ye be disposed to solace your minds with shows and spectacles, go to them on God's name. Fill your bellies with good meats, and wines: for this creature was given of God to this end, that ye should enjoy it, etc. But we at 
Phil. 2. 12.  this day do bid all men make an end of their own salvation with fear and trembling, and to beware that their hearts be not overladen with surfeiting, and drunkenness, nor that they overwhelm themselves with wine, wherein is excess: we bid them to watch, and to be sober: to eat meat not for pleasure, but for necessity to sustain life: we bid them pray daily, and without intermission, and eftsoons by fasting to prepare themselves to prayer: we declare that the Apostle doth 
Galat. 4. 21.  reckon amongst the works of the flesh both drunkenness, and riotous banqueting, and that the same Apostle doth deny that they, which are wholly given to those vices, shall ever be heirs of God's kingdom.  
Now, that I may make an end of this confutation 
The Papists accuse us unjustly as destroyers of good works.  concerning works, it appeareth plainly what notable injury they do unto us, which say that we attribute less to good works than is meet, and convenient: and which for that cause call us haters of all good works, fighters, and warriors against good works, yea, very hangmen of good works. For albeit we do not inculcate those monastical, & flat superstitious works, 
Monks works.  to wit, filthy attire, hatred of wedlock, choice of meats, babbling of prayers (as Christ calleth it,) vows, watchings, 
Matt. 6. 7.  fasts, and such like: notwithstanding we teach men both truly to forsake the world (which thing we have all professed, & promised to do in our Baptism) and also to live godly, holily, and religiously.  
And we show verily that that same may be done, marry, 
what it is to refuse the world, and to renounce the Devil.  not if thou thrust and shroud thyself into some wilderness, and hide thyself close in a Monastery, which in old time was a foul fault, and a great error: not if thou voluntarily seek, and procure thine own harm, and cruelly afflict thine own body: finally, not if thou cast away of thine own accord, and refuse those goods, and possessions, which thou hast, nor by any such means. How then I pray you? If thou take it well in worth whatsoever God doth unto thee, and howsoever he dealeth with thee: if thou dost use thy wealth, and all thy riches, with thanksgiving, when thou hast them, and canst willingly be content to want them, as often as God taketh them from thee. If thou do neither procure voluntarily thine own vexations, and torments, nor refuse calamities and sorrows sent of God: if thou neither despair in adversity, nor be insolent and proud in prosperity: if both thou live contented with thy present state, and also omit the carking care for things to come: if thou neither murmur, and grudge at the grief of ill things, nor loathe, and mislike the plenty of good things: if thou hast money, so that thou put no trust in it, that thou spend it in godly uses, that thou be neither sorry for the loss of it, nor be puffed up with the abundance of it: not to use many words, if thou always bear and suffer with one, and the same mind, and countenance, (how soever it shall seem good unto almighty God,) riches, poverty, scarcity, plenty, abundance, penury, glory, ignominy, honour, dishonour, loss, gain, health, sickness, and such like, whether they be hard or soft, sharp and sour, or pleasant and sweet: and if thou give thanks to the Lord always for all things, both gladsome, and sorrowful things, howsoever matters fall out, ill or well. This is only to renounce, and forsake the world truly, this is truly to addict, and consecrated himself wholly to God, this is truly to renounce Satan the prince of the world.  
Hitherto also pertain these, to be far from pride, from avarice, from excess, from ambition, from vain glory, from hatred, from envy, from desire of revenge, and from such like affections, which are repugnant, and contrary to the spirit of Christ. Also, both to do, and to speak courteously to all men, to embrace other men with a certain brotherly good will and love, to procure other men's profit, and commodity, before his own, to accounted other men's misery his own, to weep at other's men's calamities: what blessing, & gift of God soever thou hast, to impart it wholly to the helping of others: briefly, in all things which thou thinkest, speakest, dost, not to shoot at any other mark, than at the glory of God only, and at the profit, and salvation of thy neighbour: to refer all thy deeds, sayings, counsels, and devices, all thy desires, endeavours, traveles, all thy studies, cogitations, cares, labours, watchings, & carefulness, to the amplifying of God's praise, & to the succouring, & relieving of mortal men, in any thing thou canst do: & in the mean time to ascribe, and arrogate nothing to thine own strength, neither to despise other men as sinners, but both to acknowledge thine own imbecility, and also to trust only to God's favour, and clemency. Thus you have heard what works we do inculcate, and beat into the ears, and minds of men.  
They find great fault with us for this, that we teach, that it is a good work to sweep the pavement, or 
The Papists find great fault with us, for that we call that a good work, which every man doth honestly in his vocation.  floor, to hue down trees, or to cleave wood, and such like, sith that the ethnics also, and Pagans' do that. As though it be not a good work, though it seem a base, and contemptible labour, whatsoever a man doth according to God's commandment, in his office, and trade of life.  
Therefore that servant, which at his masters commandment heweth wood, and the drudge, or kitchen slave, which carrieth out of doors all the filth in the house, doth verily a work no less acceptable to God, than he which preacheth, prayeth, and singeth. And 
what works please God, and what displease him.  why so? because look whatsoever God himself hath commanded to be done, he doth well accept it: as contrarily he refuseth, and rejecteth those things, concerning which he never gave commandment in any place.  
Wherefore, this must be beaten into the ears, and minds of all men, (which our adversaries are not ashamed to blame us for,) that every man endeavour to defend duly, & to do rightly, that office & function which he beareth. And wherefore, I pray you, should a maid, preparing her masters dinner, or making beds, less please God, than a sacrificing, or Mass Priest, which mumbleth up his Matins, or hourly prayers, seeing that she doth obey God's commandment, whereas he only obeyeth men's prescript? Yea, that I may urge them more: If a serving man, being commanded of his master 
The dressing of an horse, how far forth it is a good work.  (who is to ride a sudden, and a necessary journey,) to dress his horse, and to make him ready, would in the mean season be present either at service, or at the Sermon, must he not be thought to do ill? For how could he well do it, sith that he aught not to refuse to do his masters will in those matters, which are not repugnant to God's precepts, as S. Paul in his Epistle 
Eph. 6. 5. Coloss. 3. 22. Tit. 2. 9 1 Pet. 1. 18.  to the Ephesians, Colossians, and to Titus and S. Peter in his former Epistle teacheth? If he therefore do amiss, as we must confess: why should any man contemn those works, which our adversaries affirm that the very ethnics do, having but nature for their guide? It appeareth I wis how little or nothing of Christian matters they understand, who dare reject, & make no account of the works of godly men, which albeit they are to the show, vile and abject, they are notwithstanding commanded of God. Who can deny but that 
How far forth it is a good work to be at a sermon.  it is an excellent, and a not able work, to be at a Sermon? And yet for all that a base, and a more abject work must be preferred before it, to wit, the dressing of an horse, if need so require. So the whole reason is altered and changed, that look what the ethnics also do by nature's lore, that same must be preferred before that which Christians only do.  
How much rather do you think that to be preferred before those ambitious works which are done before men's eyes, and which vaunt, and boast themselves in men's sight, such as are these, Monastical feigning 
Works which Monks brag and boast of.  of poverty, beastly garments, long and superstitious fasts, prayers of Mass Priests, and songs in the Church, which they do not understand, voluntary rentinges and manglinge of their body, and such like? Therefore, how foolishly do they, yea how childishly are they wise, or rather foolish, which prefer rites found out by men, not ceremonies instituted by God, before the duties of men, which walk (as the Scripture speaketh) in their vocation and calling? How much better, I pray you, is it, and more agreeable to religion, if every man do his duty in that kind, & trade of life, wherein he is limited, & that in the mean time he neither prefer himself before others, nor despise other men's works, though they be base, nor think that they are less to be set by, and less to be esteemed than his?  
Moreover, the Papists object unto us so many heresies 
another objection of the adversary.  every where abroad, saying, that this renewed doctrine hath been the cause, and occasion of them. What then? Were there not both more heresies, & more hurtful 
The answer.  a great deal in the Apostles times, than there have been in our age? Of which thing we might bring 
There were no heresies in the Primitive Church than are now.  forth Irinaeus, and Epiphanius among the greeks, and Tertullian, the most ancient Latin Doctor amongst the Ecclesiastical writers, as substantial, and sufficient witnesses.  
Have there not been some at all times, which have 
There have been always certain which have resisted wholesome doctrine.  both oppugned the true doctrine, and also repugned, and resisted godly teachers? Did not jannes', and jambres resist, & withstand Moses the man of God in Egypt, as S. Paul witnesseth to Timothy? Did not Baal's 
2. Tim. 3. 8.  Priests resist Elias in Palestina? Did not the false Prophets resist jeremy? Did not the Scribes, pharisees, and high Priests afterwards resist Christ himself? Finally, did not both the jews, and the false brethren, 
The cause of heresies and tumults is not in the Gospel, but in the malice of Satan.  and also the idolaters, resist the Apostles? Therefore the blame of so many heresies, must not be laid upon the doctrine renewed, but upon the malice of men, and of the Devil. The same you must think of troubles, and 〈◊〉, raised at the preaching of the Gospel, concerning which matter we have spoken more at large otherwhere, in an other book.  
Last of all, they object unto us our licentious living, 
An objection.  and they think that this instauration of Ecclesiastical doctrine, is the cause of our dissolute life. The one of these two is truer than I would: but the other is flatly 
The Answer.  false.  
For it is the malice of Satan, that few at this day do tread that pathway of living, which our Preachers 
The cause of looseness of life.  painfully, and diligently point unto, out of the precepts of Christ, and out of the doctrine of the Apostles. And surely our Preachers labour by all means 
Our Preachers labour to salve every sin with a several remedy out of God's word.  possible, to hinder, and stop the course of sin, and wickedness. So far is it, that the renewing of holy doctrine should be the cause of dissoluteness, & looseness of life. For we do exhort men to repentance perpetually, and to amendment of life, we will all men to flee from the anger to come, and we bid them 
Matt. 3. 2. 7. 8  bring forth fruits worthily beseeming amendment of life. Also we show them certain sovereign remedies almost against all sin, as it were against certain diseases of the mind. He that beareth privy grudges, or heartburning against his neighbour, hearing this saying: Whosoever hateth his 
1. john. 3. 16.  brother is a manslayer. The railer, and reviler; heareth this saying: Whosoever shall say unto his brother, 
Matt. 5. 22.  Thou fool, shall be in danger of hell fire. And again: Cursed speakers shall not possess the 
Galat. 5. 20. 12.  kingdom of God. He that is impatient, when he is injuried, and which is desirous of revenge, doth hear this saying: Love your enemies, wish 
Matt. 5. 44. ●5.  well to them which curse you, do good to them which hate you, pray for them which hurt, and persecute you, that you may be the sons of your father, which is in heaven, etc. Item: If ye do not remit, and pardon other men their offences, neither 
Matt. 6. 15.  will your heavenly father forgive you your trespasses.  
He that is given to riot, and pleasures, heareth the 
Luke. 16. 19  parable of the Rich glutton, and Lazarus the beggar. He that is too careful, and busy in heaping 
Luke. 12. 16  up riches, heareth the parable of the rich man, which would enlarge, and build his barns greater, and destiny hereafter to his soul a quiet, and blessed life. Also he heareth S. Paul's wise admonition: Having food, and raiment, let us therewith be content. 
1. Tim. 6. 8. 9  For they that will be rich, fall into temptations, and snares, and into many unprofitable, and hurtful desires, which drown men in perdition, and destruction. For covetousness, or desire of money, is the root of all evil. He that doth not receive the poor, and strangers, heareth this saying: Be not 
Heb. 13. 2.  unmindful to entertain strangers: for by this hospitality some have received Angels into their houses unwares. And again: Be ye harbourous 
1. Pet, 4. 9  one to an other without grudging. He that is proud, and ambitious, heareth this saying: He that exalteth 
Luke. 18. 14.  himself shall be brought low. And again: God resisteth the proud, but he giveth grace to 
1. Pet. 5. 5.  the humble. He that is a babbler, a chatterer, and a fond talker, heareth this saying: Men shall give 
Mat. 12. 36.  account, in the day of judgement, of every idle word, that they have spoken. And again: Let 
Eph. 4. 29.  no filthy communication proceed out of your mouth.  
He which liveth secure, and careless, nor thinketh upon the amendment of his life, heareth this saying: Be ye also prepared therefore: because the Son of man will come at an hour, when ye 
Luk. 12. 40.  think not. He which is an usurer, heareth this saying: Lend, looking for nothing by it, and your reward shall be great. He that is given to wine, heareth 
Luk. 6. 35.  this saying: Overlade not yourselves with wine, wherein is riot, and excess. And again: Take heed 
Ephe. 5. 18.  that your hearts be not overcharged with surfeiting. And again: Woe be to you that rise up early to follow 
Luke. 21. 34. Esai. 5. 11.  drunkenness, and to you that continued swilling till night, that you may be inflamed with wine. And again: Be ye sober, and watch, because your adversary 
1. Pet. 5. 8.  the Devil, as a roaring Lion, walketh about, seeking whom he may devour. He that is a whoremaster, an adulterer, or defiled with the like sin, and wickedness, heareth this saying: Neither whoremongers, neither adulterers, nor unclean persons, 
1. Cor. 6. 9  shall inherit the kingdom of God. And again: For this ye know, that no whoremonger, neither unclean 
Eph. 5. 5.  person, nor covetous person, which is an idolater, hath any inheritance in the kingdom of Christ, and of God. And again: This is the will of God, to wit, 
1. Thess. 4. 3.  your sanctification, that you abstain from fornication. And: For to avoid fornication let every man have his 
1. Cor. 7. 2. Heb. 13. 4.  wife. Item: Marriage is honourable among all, and the bed undefiled: but whoremongers, and adulterer's God will judge. And again: Flee fornication: Every 
1. Cor. 6. 18.  sin that a man doth, is without the body: but he that committeth fornication, sinneth against his own body.  
He that passeth over the duties of charity towards our neighbour heareth this saying, Departed from me ye cursed into enternall fire, which is prepared for the Devil, and his Angels. For I was hungry, and 
Matt. 25. 41.  ye fed me not: I was thirsty, and ye refreshed me not with drink: I was a stranger, and ye received me not into your house: I was naked, and ye did not clothe me: I was sick, and ye did not visit me. To be brief, we do without end inculcate that sentence of the Apostle: For we must all appear at the bar before the judgement seat of Christ, that 
2. Cor. 5. 10.  every man may receive the things, which he hath done in his body, whether it be good, or evil. Moreover, we daily make mention of the judgement to come, of the voice of the Archangel, and of the trumpet of God: of the lords tribunal seat, before which we must all be convented, there to give accounts unto God of our whole life, who will pay unto every man as he hath deserved, rewards, or punishments, as both the evangelical, and Apostolical doctrine testifieth. Yea, and every one is diligently put in mind of his duty by our Preachers. The Prince, and the Magistrate 
How every man in our sermons is admonished of his duty. Rom. 13. 4.  heareth this saying: He beareth not the sword for nought. For he is the Minister of God, to take vengeance on them that do evil.  
And again: Princes are not a terror to them that 
The duty of the Magistrate. The subjects duty.  do well, but to them which doeyll.  
The subjects hear this sentence: Let every soul be subject unto the higher powers: for there is no power but of God. Whosoever therefore resisteth the 
Rom. 13. 1. 2. 5. 7.  power, resisteth the ordinance of God. And again: You must be subject, not because of wrath only, but also for conscience sake. Item: Give therefore to all men their duty: tribute to whom ye own tribute, custom to whom custom, fear to whom fear, honour to whom honour is due. The married man heareth this 
The husbands duty.  saying: Husbands, love your wives, and be not bitter unto them. And again: So aught men to love their 
Coloss. 3. 19 Eph. 5. 28. Eph. 5. 22. 23.  wives, as their own bodies. The wife heareth this saying: Wives, submit yourselves unto your husbands, as unto the Lord: because the husband is the wives head. 
The wives duty.  And as the Church is in subjection to Christ, even so let 
Parent's duty. Ephe. 6. 4. 5. 6. children's duty. Servants duty.  the wives be subject to their husbands in every thing. Father's hear this saying: Provoke not your children to wrath: but bring them up in instruction, and information of the Lord. Children hear this saying: Obey your parents in the Lord: for this is right. The servants hear this saying: Be obedient unto them that are your masters according to the flesh, with fear, and trembling, in singleness of your hearts, as unto Christ, not with service to the eye, as men pleasers, but as the servants of Christ, etc. The master heareth this saying: 
The masters duty.  You masters show to your servants equity, and equability, knowing that you also have a master in heaven, neither is there respect of persons with him. The Preacher, or Pastor of the lords flock, heareth this 
The Preachers duty. 1. Pet. 1. 2.  saying, Feed the flock of Christ, as much as lieth in you, caring for it, not by constraint, but willingly: not for filthy lucre, but of a ready mind. The rich man heareth this saying: Charge them that are rich in this 
1. Tim. 6. 17. Rich men's duty.  world, that they be not high minded, and that they trust not in uncertain riches, but in the living God, (which giveth us abundantly all things to enjoy,) that they do good, that they be rich in good works, that they be ready to distribute, and willing to communicate to others, laying up in store for themselves a good foundation against the time to come, that they may obtain eternal life. The 
The customers duty. Luke. 3. 13. 14.  Publican, Customer, or Toulner, heareth this saying: Exact, and require no more, than that which is appointed you.  
The soldier heareth this saying: Do violence to no 
The soldiers duty.  man, accuse no man falsely, but be content with your wages. Wherefore, sigh. that our Preachers do daily, & perpetually beat into the ears, and minds of all men, these, & other innumerable sentences of holy Scripture, 
2. Tim. 4. 2.  seeing that they preach the word diligently, seeing that they are instant, and urge men in season, and out of season, seeing that they improve, rebuke, and exhort, as S. Paul warneth Timothy, they are falsely accused to have hitherto pampered, and fostered to much the licentious living of the common people. And yet notwithstanding, that which our adversaries do object of vice, and wickedness, which beareth such a sway in this age, is (as I said before) truer than I would it were.  
Now, albeit there have been men always even from 
Christians in name, and not in deed.  the beginning of the Church, which did profess Christianity rather in name, and title, than in very deed, of which sort Hilary saith thus: They pray, because they fear: they sin, because it is their will, & pleasure: they 
Hilary.  call themselves Christians, because they have a good hope of eternity: they do heathenish things, because present things are flattering things: they remain not altogether impious, because they have the name of God in some honour: they are not godly, because they follow such things as are far from godliness: notwithstanding, I do believe, that all vices did scarce at 
The great corruption of this our age.  any time bear such a sway in any age, as in this our age. We do all of us brag, and boast of our faith, but we do not declare, and show forth this our 
A vain vaunt of faith without good works.  faith by godly works, and by charity towards our neighbour. We all glory of the Gospel of Christ, but we study not to live worthy of the Gospel of Christ. We teach, and preach, that we have received the pure religion of Christ, but we do not perform in deed 
Much professing now a days, but small practising.  those things which are agreeable to it. We will (forsooth) both be and also be accounted Christians, which name verily aught to make us somewhat ashamed to break God's commandments: but we do not endeavour with all our mind, and labour, to lead a life after the imitation of Christ. To be brief, we confess God in words, as the Apostle saith, but in our deeds 
Tit. 1. 16.  we deny him. So it comes to pass, that for our sakes, and for our sins, and wickedness, the name of God is 
The doctrine of the Gospel is evil spoken of because of our ill lives.  dispraised amongst the heathen, that Christian doctrine is evil spoken of, that religion itself is contemned, & despised. For what goodness will the Turks believe to be in that religion, whose worshippers, and Professors they see to be contaminated, and defiled with all heinous wickedness? O ingratitude worthy of eternal destruction. How greatly am I afraid, lest for 
The great ingratitude of this age.  this one thing, that happen to us, which our Saviour Christ doth threaten to those cities, which after so wholesome doctrine repented not of their horrible sins? It shallbe (saith he) more tolerable for tire and Sidon, and 
Matt. 11. 12  Sodom in the day of judgement than for you. The adversaries of the Gospel, which will not acknowledge their manifest errors, and receive the true doctrine, aught not so much to fear this so grievous, and horrible a commination, as those which every where glory of the Gospel, whom God hath called out of darkness into his marvelous light: that I may use the words of S. Peter. 
1. Pet. 2. 9   
At the lest, let those most sweet admonitions, 
Saint Paul's sweet exhortations. Rom. 12. 1.  and exhortations of S. Paul, move us to godliness of life: I beseech you brethren (saith he) by the mercies of God, that ye give up your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable serving of God. And again: 
Calat. 5. 24.  They that are Christ's, have crucified the flesh with 
Tit. 2. 11. 12.  the affections, and lusts thereof. And again, That grace of God that bringeth salvation unto all men, hath appeared, teaching us, that denying ungodliness, and worldly lusts, we should live soberly, and righteously, and godly, in this present world. 
Eph. 5. 1. 2.  Item: Be ye (saith he) followers of God, as dear children, that ye may walk in love, even as Christ hath loved us, and hath given himself for us to be an offering, and a sacrifice of a sweet smelling savour to God.  
And again: We are his workmanship created in 
Eph. 2. 10.  Christ jesus unto good works, which God hath prepared, and ordained that we should walk in them. Hitherto pertaineth that saying of Christ in Saint Matthaewes Gospel: Let your light so shine before men, 
Matt. 5. 16.  that they may see your good works, and glorify your father which is in heaven. I do omit almost six hundred such like places in the Gospel.  
Those places of Scripture aught verily to move us chief, and before all other, which have the mention of Christ's death and punishment joined with them. Such an one is that saying of Saint Peter: Christ (saith he) 
1. Pet. 2. 24.  his own self bore our sins in his body on the tree. For what doth he add? That we being dead to sin, should live to righteousness. The like place is that to Titus: Christ (saith he) gave himself for us. What doth he add? That he might redeem us from all iniquity, 
Tit. 2. 14.  and purge us to be a peculiar people unto himself, zealous of good works. And to the galatians: Which 
Galat. 1. 4.  gave himself for our sins. But he addeth: That he might deliver, and take us out of this present evil world. And to the Corinthians: Christ died for all. 
2. Cor. 5. 15.  He addeth: That they which live should not live hereafter to themselves, but unto him, which died, and rose again for them. And to the Colossians: Christ hath 
Coloss. 1. 22.  reconciled you in the body of his flesh through death. He addeth: To make you holy, and unblamable, and without fault in his sight.  
Now, whom the devil (who, as john saith in the Revelation, 
Against those which sin through hope of God's mercy.  seduceth the whole world) feedeth with an hope of God's mercy and goodness, and whom he by that means retaineth still in their sins, and forbiddeth them to fear God's justice, let those men again, and again see well, what they do. The Lord is merciful, and gentle, saith David in the Psalm. But the same man saith, The face of the Lord is against them 
Psal. 13. 8. Psal. 34. 16. Exod. 20. 6.  that do evil. I am the Lord thy God, showing mercy upon thousands, saith God in Exodus. What is added? To them which love me, and keep my commandments.  
I will not the death of a sinner, saith God in Ezechiel. 
Ezec. 33. 11.  What followeth? But that he turn from his ways, and live. He that believeth in the son, hath life everlasting, saith the forerunner of the Lord in 
john. 3. 15.  john. But Christ in the same S. john's Gospel saith: They which have done good, shall come forth into the 
john. 5. 29.  resurrection of life: but they that have done evil into the resurrection of condemnation. john Baptist testifieth of Christ, saying: Behold that lamb of God, which 
john. 1. 29. Matt. 3. 2. 8.  taketh away the sin of the world. But the same john saith: Repent ye of your former life, and bring forth fruit worthy amendment of life. Peter in the Acts saith: We believe that we shall be saved through the 
Act. 15. 11.  grace of our Lord jesus Christ. But the same Peter saith: Amend your lives therefore, and turn, that 
Act. 3. 19  your sins may be put away. Christ himself in john saith: GOD so loved the world, that he gave his only begotten son, that whosoever believeth 
john. 3. 16.  in him, should not perish, but have life everlasting. But the same Christ in Matthaewe saith: Not every 
Matt. 7. 21.  one that saith unto me Lord, Lord, shall enter into the kingdom of heaven, but he that doth my father's will, which is in heaven. Paul saith unto Timothy: Christ jesus came into the world to 
1. Tim. 1. 15.  save sinners. But the same Paul unto the Corinthians saith; Be not deceived: neither fornicators, 
1. Cor. 6. 9 10  nor idolaters, nor adulterers, nor wantonness, nor thieves, nor covetous persons, nor drunkards, nor railers, nor extortioners shall inherit the kingdom of God.  
I would to God, I would to God, that we would acknowledge in part, and study to be thankful for so notable a benefit of GOD, in restoring this sacred doctrine, and that after so great ignorance, and blindness of men in matters pertaining to salvation, and which are chief necessary to be known.  
Which thing verily would come to pass, first if 
How we may be thankful to God for this great benefit of the Gospel.  we, thinking upon the infelicity, and old superstition of former times, and being as it were astonished at God's great benefits, would break forth into the praises of God, into Psalms, and hymns, into spiritual songs, singing and making melody to the Lord in our hearts, giving thanks always for all things unto GOD, even the father, in the name of our Lord jesus Christ, as the Apostle 
Eph. 5. 19 20.  saith.  
Secondly, if we would labour to promote, and set forward the ministery of the word, to keep, honour, to defend, and maintain godly teachers, if we would labour to help, and relieve the necessary studies of the Church. Last of all, if we would live godly, and holily towards God, patiently in afflictions, uprghtly towards our neighbour, diligently in our duty, temperately and soberly in our diet, and in our clothing, honourably towards our parents, obediently towards our magistrates & masters, lovingly & courteously with all men, liberally towards the poor & needy: to be short, if we would live innocently, chastely, soberly, friendly to our enemies, profitably to the Church of God, favourably to the life of men, agreeably to Religion, consonantly to Christianity, conveniently & meet for the Gospel, and as S. Paul saith, Live worthy of God: 
1. Thes. 2. 12  that is, to speak most plainly, if we did both love God with our whole heart, and from our very bowels, and also, if we did bear as great good will to our neighbour, as we do to ourselves: if we ourselves would do that to no man, which we would not have done to us, if we were such towards others, as we would other men were towards us: finally, if we did help, and secure always our neighbour, either with our substance, or with our helping hand, or with our good advise, and counsel, not regarding every man his own things, but the things of other men: if we did study to profit all men, yea even our enemies, to hurt no man, not not if we be provoked: lastly, if we would be terrified from sin and wickedness rather with the love of God than for fear, if we would not lose the bridle to our lusts, if we would do nothing, which aught not to be done.  
But O our execrable, & abominable ingratitude, we 
Our great unthankfulness.  do not measure, and ponder, as it is worthy, the greatness of God's benefits, neither do we sufficiently consider with ourselves how great commodities this doctrine, instaured by God, hath brought a good while ago unto Christendom.  
For in how many errors were we heretofore wrapped 
How great errors there were in the former age.  in? in how great superstitions were we nuzzled in? to what pass was Christian piety come unto? was it not come to this point, that it was thought a better, and a more excellent thing for a man to be called a Franciscane, than simply a Christian? that we did attribute much more to man's rites, than to God's precepts? that in obtaining salvation we did trust rather to ceremonies, than to the favour, and mercy of God, or to the merit of Christ? that almost altogether excluding Christ, whose death was a pacification of God's wrath against sin, we did of ourselves seek to satisfy for our own sins? that we did not only judge that heaven was due to our merits, but also that we did cell our good works of supererogation? Finally, that leaving, and refusing God, every man did for himself worship, reverence, & adore the idol of his own heart? I do omit, and let pass lighter matters, how that we did both fear vain apparitions, and shadows of walking spirits, and also how that we did feign, & devise Purgatory fire out of Virgil's Aeneades: how that we 
Purgatory devised out of the sixth book of Virgil's Aeneades.  gave that service and honour to mortal men long since departed, which should have been given to God only: how that they which were delivered from the plague, gave thanks to Saint Roch, they which returned safe from battle gave thanks to Saint George, they which 
The superstitious honouring of Saints in the former age. Saint Roch. Saint George. Saint Nicholas Saint Erasmus. Saint Urban. Saint Apolline.  had escaped shipwreck gave thanks to Saint Nicholas, they which had got good store of riches gave thanks to I can not tell what Saint Erasmus, they which had a plentiful, and fruitful vinyeard gave thanks to S. Vrban, they which were eased from the torment of toothachegave thanks to Saint Apolline, they which had conceived & borne children without any great pain, gave thanks to Saint Margaret. For we of these had 
Saint Margarete  plainly made Ethnikall, and Heathenish Gods: and as the Gentiles in times past were wont to pray unto Aesculapius, 
The worshipping of Saints in the former age was not unlike the idolatry of the ethnics.  and Apollo, for the depulsion, and driving away of diseases, unto Mars for victory, unto Neptune for a prosperous navigation, unto juno for riches, unto Bacchus for plenty of wine, unto Ceres for abundance of corn, unto Lucina for an happy childbirth: so we were wont to beg, and crave the like benefits of them whom we speak of. Yea, as amongst the ethnics in old time, every city, or region, had their Gods, whom they did peculiarly worship: for (as the 
ovid.  Poet saith:)  
Cecropia serves as God Minerva wise, and Crete Diana dame, 
The peculiar Gods of several cities and countries amongst the heathen nations.   
Hipsiphile soil adores the blacksmith Vulcan halt, and lame:  
But Sparta woorshippes' juno's grace,  
Micaena honours Pelops stock,  
The coasts of Menalis serves that Sylvan God which Faunus height,  
And eke Lavinia land doth worship Mars that warlike wight.  
So at this day Venice hath her S. Mark, in whose tutelship she stands, Milan hath S. Ambrose, Paris hath S. 
Several Saintes patrons of several cities at this day. According to the number of thy cities are thy Gods.  Denis, Collen hath the three Kings, or the three Magi, Francia hath S. Chilian, Polonia hath S. Hedevigis: finally, other have other Saints to defend them. Also every several company, and order of crafts men hath adopted their peculiar patrons, and as it were household gods to defend them: as for example: the Goldsmiths 
jere. 2. 29. Several trades have several Saints to be their patrons and Protectors.  have got them S. Eulogius, the Shoemakers S. Crispin, the Fuller's S. Severus, the Painters S. Luke, the Physicians S. Cosma & S. Damian, the Lawyers S. Fuon, the Students of arts and liberal sciences S. Catharine. If we would repeat & call to mind these, & other superstitions almost innumerable, we should now the more easily measure after a sort in our mind the magnitude, & greatness of God's benefit: especially if we did remember 
Many countries are as yet drowned in darkness.  that as yet there are every where very many countries which are overwhelmed in most thick darkness of errors & ignorance, not differing at all from those nations, which in times past were wholly given over to the worshipping of idols: as well nigh all those people be at this day, which with so great clamours, & outcries, call for that state of religion again, which they vaunt to have profited so long the Christian common weal: who desire that the ceremonies of their fathers may be worshipped: which would have the Emperor bring this to pass, that look what religion they received when they were children, the same being old men they should leave to their posterity: to be brief, who had rather embrace & observe the institutions & traditions of their Elders, old customs, men's prescripts, than the rites of the Apostles, than the verity of the Gospel, than the commandments of God: amongst whom the lombardical history is of more authority, than the sacred scripture: the Decretals, than the Gospels, the Bishop of Rome, than the son of God Christ jesus. Therefore how greatly 
what great thanks we own to God for restoring his Gospel.  are we bound to God for instauring the doctrine of the Gospel in this our age? What thanks aught we to give, & tender unto him? How greatly aught we to take heed, & bew are that we do not by chance any thing unwittingly, which might offend the author of this benefit? What great care aught we to have always to labour, & travel about those things, which are grateful, and acceptable to God, who loveth us so entirely.  
But how thankful to God the common people are for 
The ingratitude of the common people.  this benefit, alas, it appeareth too plainly, & evidently at this day. For the greater part of those men, who would be accounted Christians (without envy be it spoken) is given to gluttony, to surfeiting, to all kind of wickedness, the mayor part, I say, liveth nicely, delicately, riotously, the greater number is carried headlong into all kind of pleasure, & intemperancy, they love, they drink apace, they run a whore hunting, they snatch & catch, they filch & steal, they swear, & forswear, they cog and lie, they defraud, and deceive: in sum, whatsoever aught not to be done, that they do.  
Now amongst the Noble men vices prevail, & bear 
The ingratitude of Noble men and Gentlemen.  too great a sway and (to be brief) these especially. Otia, vina, Venus, venatus, balnea, lusus, that is, Idleness, wine, & Venus' way, with hunting, baths, & diceplay. In kings courts drunkenness ruleth and reigneth: and now to live there is nought else, but to vie drinking 
The corruption of Prince's courts.  there. In Noble men's gorgeous buildings, and goodly houses, nothing else almost (by their leaves) is done, but daily diceplaying, jolly tossing of beer pots, dancing to the sound of the Cittern, or Lute. I do omit, & 
Some noble men take to themselves the Church goods, wherewith Pastors and Preachers should be maintained.  let pass how that some of these Noble men have turned those possessions, which by the liberality of their ancestors were left to the Church, into their own use, and suffer the miserable Pastors of the Church to die almost for hunger: so far are they off from helping and relieving them as much as in them lieth. This verily is our gratitude, and thankfulness towards that singular, and notable benefit of God, which he bestowed upon us, in taking away from among us superstitions, and in instauring holy and sacred doctrine. No man truly can either declare in word, or shadow out in thought, how excellent, and how great this benefit of God is. For now at the length we have learned which is the holy, Catholic, Apostolical, orthodox, and true 
Now it is well known which is the catholic Church,  Christian Church: and what that communion of Saints is, whereunto they must join themselves in faith, in will, in opinion, in prayer, and in confession, whosoever will be members of the people of God, and of that mystical body (whereof Christ is the head) in what part of the world soever they live in. Now we have learned 
All men saved only by faith in Christ.  that thing, which almost no man heretofore knew, namely that all men are saved by Christ alone, & no man by his own merits: that all men obtain salvation, and eternal felicity through the Mediator the son of God, not for the dignity of their works: by which 
Both we at this day and the Fathers in old time were saved by the same faith.  means verily both the patriarchs, and also the Prophets, & the people of Israel, and finally all the godly, which have been from the creation of the world unto this day, have been saved. For Christ, as he that should come to be the deliverer of mankind, was promised from the beginning. Whereupon in the Revelation there is that mention of the Lamb, which was slain from the original of the world. Therefore the Gospel 
Apoc. 13. 8. The Gospel was from the beginning of the world.  or evangel, that is to say, that forgiveness of sins revealed, and promised from heaven, by the free goodness of GOD for the deliverer to come, hath been always even from the very beginning of mankind, though not yet in name, and in word, yet in deed, and in truth. For this redeemer Christ is that seed of the woman promised unto Adam, which should break the serpent's head, that is, which 
Gen. 3. 15. 1. john. 3. 8.  should destroy the works of the Devil, to wit, sin and death. He is the seed of Abraham, in which seed all the nations of the earth should be 
Gen. 12. 3. Deut. 18. 15 Act. 3. 22.  blessed. He is that Prophet promised by Moses. He is the son of David, who should reign over the house of jacob forever. This is he which was shadowed by the levitical sacrifices, and foretold by the oracles of the Prophets.  
Therefore we have all the godly, which have been even from the beginning of the world, joined with us in the profession of the same faith. For look in whom the patriarchs, the Prophets, and the people of Israel placed all their confidence, in the Messiah promised to them: in the very same Christ now exhibited unto us, both Apostles, Martyrs, Confessors: and finally, we all put our hope of salvation.  
And this is the true Church, which we have 
which is the true Church and Communion of Saintes. what kind of society the Church is.  learned out of this doctrine renewed: this is that communion of Saintes, which, being (as I said before) even from the beginning of the world, after the promise concerning the deliverer to come, was first propagated, and continued in the patriarchs, and Prophets, afterwards in the Apostles, & Martyrs, & so on continueth, & persevereth unto this day by diverse degrees, & orders of Christians, professing the same faith, & performing, & showing obedience to the Ministers of the Church. The son of God our Lord, and Saviour jesus Christ doth, by his word, and Gospel govern, 
How Christ ruleth and defendeth his Church.  and by his holy Spirit help, and assist this Church, and this communion of Saintes. O thrice happy, and four times blessed are they, which join themselves unto the society of this Church, which hath the son of 
The society of the Church is perfect felicity.  GOD for her Precedent, the Angels for her protectors, the holy Ghost for her sanctifier: finally, all the godly, and elect of all ages, as many as are ordained to eternal life, for her fellows, and companions. In this Church thou shalt find Adam, Noah, Melchisedech, Abraham, Isaac, jacob, Moses, Samuel, David, Esaie, Daniel, to be short, all the patriarchs, Prophets, Apostles, Martyrs, virgins, confessors, and the holy Angels of God mixed among all these. Who would not exclaim, and cry out with the Prophet? O how amiable are thy Tabernacles, O Lord of hosts? My soul 
Psal. 84. 1. 2. 4. 12.  fainteth, and consumeth away, through the desire of thine house. Blessed are they which devil in thine house, O Lord, which extol thee with perpetual praises. Blessed is he, O Lord, which putteth his trust in thee.  
How greatly, I pray you, do I think that other men are moved with these things? Do I dote, and am I ravished out of measure with the mention of these things? Or are other men also thoroughly touched with the like feeling that I am?  
Surely I myself, as often as I am conversant in the cogitation, and remembrance of these things, conceive in my mind an incredible pleasure, and as the Poet saith, secret joys do creep into my silent breast.  
And truly, both many other things do recreate, 
The great comfort and consolation which a Christian man may receive by meditating and musing upon the Communion of Saintes.  and refresh me, as that communion of Saintes, and that one, and the same faith, even from the last original of the world, of all patriarchs, Prophets, and of the people of Israel, and of ours at this day in Christ, promised indeed to them, but now already exhibited, and given to us: and that most blessed company hereafter, with all the Saints in the celestial kingdom, unto which I aspire with a fervent desire, which now also me thinks I enjoy, and receive well nigh a certain taste of the future felicity, and happiness in Heaven: and also the captain himself and head of this Church, our Lord, and Redeemer jesus Christ, doth after a marvelous manner move me, 
Comforts which we receive by Christ crucified for us.  delight me, and well nigh bring me into a trance besides myself, when I think upon him. For straightway it comes into my mind, that this specified Christ is he, in whom to come all the Saints from the beginning have fixed, and placed all their trust, and confidence: that this is he, to whom all the Prophets 
Act. 10. 43.  give witness, that through his name all that believe in him, and put the hope of their salvation in him, shall receive remission of sins: that this is he who came into the world to save sinners, to seek, 
1. Tim. 1. 15. Luke. 19 10.  and to save that which was lost, and like to perish, to give his soul for the redemption, and ransom of many: that this is he who was sent to preach the Gospel to the poor, to heal the broken hearted, to preach deliverance to the captives, 
Esai. 61. 8. Luke. 4. 18.  to comfort them that mourn, to set at liberty them that are oppressed: that this is he, whom therefore the Father sent, not that he might condemn the world, but that the world might 
john. 3. 17.  be saved by him: that this is he, for whom the heavenly father hath forgiven us all our trespasses, putting out the obligation, or hand writing, which was 
Coloss. 2. 13. 14.  against us: yea, taking it quite out away, and fastening it upon his cross: that this is he who commandeth all that labour, and are heavy laden, to come unto him: and which promiseth to ease, and refresh them: that this is he which died for our salvation, who by his blood satisfied 
Matt. 11. 28.  God for the sins of mankind, and who hath by his passion suffered the punishment, which we did own 
Galat. 4. 5.  unto the justice of God: who being persuaded thereunto through exceeding love towards us, gave himself 
Eph. 5. 2.  for us an oblation, and sacrifice to God of a sweet smelling favour: that this is he which hath delivered us from the Devil, from sin, and from eternal death. 
Heb. 2. 14.  Who by his death hath abolished and destroyed him, which had the rule, and empery over death, to wit, the Devil: who hath redeemed us from the curse of 
Gal. 3. 13.  the law, he himself being made a curse for us: that this is he, who hath overcome Satan by his cross, and hath triumphed over the conquered, who hath besieged and battered down hell, and hath 
Coloss. 2. 15. Eph. 4. 8. Psal. 68 18. Rom. 8. 34. 1. john. 2. 1. Heb. 9 24.  made an entry, and passage into heaven: who ascending up on high, hath led captivity captive: that this is he, who sitting at the right hand of GOD the father, doth perpetually make intercession for us, who being our Proctor and Advocate, we may easily obtain at our heavenly father's hands, pardon, & forgiveness of sins, that this is he, in whom only we have recovered that which we had lost in our first father Adam, namely, to be created according to the image, and similitude of GOD: that is, (as Saint Paul interpreteth it) after righteousness, and true holiness: 
Eph. 4. 24.  by whom we are adopted of the heavenly father into the number of the sons of God, to become partakers as of his name, so also of his kingdom, and to become heirs of eternal blessedness: Finally, 
1. Tim. 2. 5.  that he is the Mediator, Interpreter, and Pacificatour betwixt God, and men, that he is the throne of grace, 
Heb. 4. 16.  our Bishop, and high Priest, to entreat daily for us, the propitiation for the sins of the world, the Lamb of 
joh. 1. 29.  God, which taketh away the sins of the world, the Pastor, & shepherd of our souls, our hope, our life, our resurrection, moreover our wisdom, & our righteousness, 
joh. 11. 25. 1. Cor. 1. 30. Esai. 53. 5.  and our sanctification, and our redemption: that this is he in Esaie, upon whom the Lord hath laid the iniquities of us all, and by whose wounds we are healed: that he is that victor, and conqueror of death and of hell in Oseas: that he is that Lord our justifier, 
Osee. 13. 14, jere. 23. 6. Esai. 7. 14.  in jeremy: to be short, and not tedious, that he is that Emmanuel, father of eternal life, Prince of peace, that son of righteousness, that light, and lamp of the Gentiles: in sum, that this is he whom the old ancient rites, and levitical ceremonies shadowed, & prefigured, 
Christ is the scope both of the law and of the Gospel.  to whom the whole law of Moses had respect, and regard, whom the Prophets, and the universal scripture have proponed unto them, as the only mark to shoot at.  
Wherefore the remembrance of all these things being such, and so great, as they are, doth (as I said before) incredibly move me, and doth marvelously delight me, yea by thinking upon these things I do taste as it were a certain sense, and feeling of the future felicity, and happiness in heaven.  
And certainly, seeing that these things are at this 
Especially at this day men aught to be thankful for the doctrine of the Gospel.  day inculcated, and beaten continually into the ears, & minds of all men, surely all men aught to be merry, and glad, at the mention of these things, and all men aught to give thanks to God for this doctrine instaured, and to declare the thankfulness of their minds not only by singing of Psalms, Hymns, and spiritual songs: 
Coloss. 3. 16.  but also by leading a life after the will, and imitation of God: and chief they must endeavour, and travel, to grow in grace, & in the knowledge of our Lord and Saviour jesus Christ, as S. Peter warneth us, and that daily 
2. Pet. 3. 18.  they profit more & more in it, or (as S. Paul speaketh) abound more every day than other in it. But, O the execrable and abominable negligence of men, in repeating, 
Man's extreme ingratitude to God for his infinite benefits, showed by his. wicked life.  and calling to mind God's benefits, in rendering due, and deserved thanks to so gracious, and bountiful a God. For we live so, that we differ nothing at all from Epicures, that the name of God is for our sakes contumeliously reproached, and evil spoken of amongst the Turks: that we do alienate all men from religion, unto which we aught, by our honest manners, and good conversation to invite, and to allure all men.  
And in the mean season, whilst we live so, we both grieve the holy Spirit, and cause that wicked, and unclean spirit, to rejoice at us: and also we yield ourselves (whom Christ hath redeemed by his blood) voluntarily to the bondage, servitude, and slavery of Satan: we, whom Christ hath delivered from our sins, do wittingly, & willingly rush headlong again into sin: we, whom he hath made heirs of the heavenly kingdom, do cause ourselves through our own fault to be disinherited.  
This verily is all the thanks that we give unto GOD for this doctrine of the Gospel renewed, this is the thanks we give unto Christ for giving us salvation, so we give ourselves to be ruled, and governed by the holy Ghost. With these deeds we approach, and draw near unto the lords Table. So do we expect, and wait for the coming of Christ, And, for aught that I see, death is like to attach us so doing, so we are like to come unto God's judgement seat.  
But, that I may return to my purpose, truly I myself thinking, and musing with myself upon Christ, (whom we begin to confess, and acknowledge truly by this doctrine instaured,) am incredibly moved, and affected: neither is there any thing, whereby 
The remembrance of Christ's benefits of what force it is with the godly.  I do receive either greater comfort, or greater pleasure, than by the remembrance of Christ's benefits, and of the good will of our heavenly father towards us, who hath so loved the world, that he hath preferred our salvation before the love of his only son.  
And falling into this cogitation, I can not temper, and refrain myself, but I must needs exclaim, and cry out, sundry times with Saint Paul: If God be on our side for us, who can be against us? He that spared 
Rom. 8. 31. 32. 33. 34.  not his own son, but gave him for us all to death, how shall he not with him give us all things also? Who shall lay any thing to the charge of Gods chosen? It is God that justifieth, who shall condemn? It is Christ which is dead, yea or rather, which is risen again, who is also at the right hand of GOD, and maketh request also for us. yea, and in this cogitation of Christ there is nothing at all, which may dismay 
what great consolation redoundeth to a distressed conscience, by the right remembrance of Christ's benefits.  and discomfort a conscience laden with grievous sins, much less drive it to desperation. For if the law being broken, and transgressed, doth work a fear, & terror in us, let us remember that Christ hath redeemed us from the curse of the law: if sin terrify us, let us remember that the blood of Christ hath cleansed 
Gal. 3. 13. 1. john. 1. 7.  us from all sin: if death daunt us, let us remember that Christ is the life, and the resurrection: if the wrath & judgement of God amaze us, let us remember 
john. 11. 25.  that we are reconciled to God by Christ: if Satan assault us, let us remember that Christ hath triumphed over 
Coloss. 2. 15.  him, being vanquished, and subdued: if hell fire make us affrayed, let us remember that Christ, having beaten down hell, hath given us an entry into heaven.  
In such terrors, and in such a taste and feeling of eternal 
what comfort of conscience there was in time of Popery.  death, you should in old time have sought for this consolation in vain in the Pope's kingdom. For that was nothing but man's satisfaction, Romish indulgencies, and the communion of Monastical works bought both with suit, and with silver, the sacrifice of the Mass, Pilgrimages to holy places, and such other like trifles were opposed, and set against sins, and against death everlasting. The habit, and weed of a Franciscane Friar, and that staff of reed, that is, that help of their service for the dead, that help of memories, of anniversaries, of oblations, of nightwatchers, as were set against Satan, and hell fire. These things I rehearse to 
what great thanks we own to God for the renovation of Ecclesiastical doctrine!  this end and purpose, that it may the better be understood, how deeply we are indebted unto our heavenly father for this renovation of Ecclesiastical doctrine, & that by this means we may be the more excited, and stirred up, to pay with mindful hearts deserved thanks to God so bountiful, and so benign unto us. For unless thou dost often call to mind with thyself, what great blindness there hath been heretofore in Christendom, how gross darkness, and thick clouds of errors and ignorance: unless thou by diligent cogitation and consideration dost often remember the superstition of the former age, surely thou shalt never understand how great commodity the instauration of holy doctrine hath brought unto us. And it is a certain 
A part of thankfulness to acknowledge from whence we came.  part of gratitude, or thankfulness, to repeat in memory the evils passed, from whence thou art delivered, that so thou mayst the better ponder, and also weigh the greatness of the benefit, that so thou mayst consider well what good thing thou hast received, that so thou mayst commend, and praise that same benefit with a grateful commemoration, and that so thou mayst offer always to God through Christ the sacrifice of praise: that is, that so thou mayst with thy whole heart give thanks to God's goodness, and that thou mayst pay thy vows unto the Lord before all his people, as the Psalmist saith. For God requireth of us this sacrifice called 
Psal. 50. 14. What kind of sacrifice God requireth at our hands.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or a sacrifice of thanksgiving. And if the ethnics, and paynim in old time, when any thing had fallen out fortunately, and luckily amongst them, were wont to declare their grateful good will towards the gods, by appointing solemn Processions, and supplications to be said about all the temples, and tabernacles of their gods, or by offering up sacrifices unto them: how much rather aught we to see to this, in this renovation of the doctrine of the Church (than which there could no greater benefit have been given unto us) that we be mindful, and thankful, and that we declare, and witness to the world this our thankfulness, by celebrating the praises of God continually, by singing hymns to God both with ourselves at home, and 
By what things we aught to declare our thankfulness towards God.  also in the congregation, and company of the godly abroad, by assisting, and succouring the Ministers of the word, by godliness, and holiness of life, by doing our duties towards our neighbour, by suffering adversity patiently: finally, by what means soever we can. And surely, in this instauration of the doctrine of the Church, we may almost feel with our very hands, (that I may so speak) the goodness of God towards us. The diligent consideration of which thing aught worthily to stir us up (as I said before) to give thanks to God for so great bounty, and benignity: who hath called us again unto the way of truth, when we were wrapped in so many errors, who hath converted us 
From what darkness & ignorance we are delivered.  from unpure superstition to sincere religion, and piety, who hath revealed his mysteries, which lay hid many ages, and who hath disclosed the secrets of his will, who hath brought us unto the true knowledge of the son of God, in which knowledge man's salvation consisteth: of whom we neither had a right opinion, neither did we know what a safeguard, and secure we had in him: who dispelling, and beating away all foggy mists of ignorance, in which we were, hath restored unto us the light of his Gospel, as the Sun being taken from the earth: lastly, who hath taught us to call upon him truly, to worship, and serve him sincerely, and who hath permitted us, being converted unto him, to see, and behold his glory (as David saith in the Psalms) which we could not see before, being blinded with superstition, and with the worship of dead men.  
I will make an end, after I shall have added one certain thing. I have spoken, and entreated hitherto, of the felicity, or happiness of this our age, and now a great while I have uttered forth many words of this matter. But some man will say unto me: Do we not see, that after this renovation of celestial doctrine, God hath afflicted the world with so many, and so great calamities? 
An objection. Some do impiously lay the cause of all calamities upon the renovation of this celestial doctrine.  As for example sake, with force and rage of tempests, with casualties by fire, by lightnings, with scarcity or dearth of victuals, with penury of all things, with hunger and famine, with the plague, and pestilence, also with diseases so strange, that their very names are unknown of the Physicians, with destructions and devastations, with earthquakes, with deluges or floods of water, with incursions of wild beasts, with annoyance of locusts, and chief with so many, so long, so cruel, so pestiferous, so miserable, so deadly, and doleful wars: yea, and the same most commonly civil wars: whereby it comes to 
Civil wars in Germany.  pass, that Germany doth destroy herself with her own strength.  
Our adversaries are not ashamed to assign the cause 
An answer.  both of these, and other evils, to the religion now instaured. And as that wicked Porphyrius conjectured, 
The wicked opinion of Porphyrius.  that the cause of the plague, which reigned and raged so long in his time, was the worshipping of Christ, because that Aesculapius; and the rest of their gods, which 
August. lib, 2. de civitate dei, Cap. 3.  would have succoured them, were neglected: so at this day, these men, what harm or ill soever happen publicly, do attribute it to the doctrine now renewed, and revived, for that the Mass, and old ancient ceremonies, which might appease God's ire, and which might turn away all evils from us, were refused and rejected.  
Yea, and the ethnics in times past transferred the 
So did Demetrian complain as it appeareth by S. Cyprians reprehension.  cause of all common casualties, and mischances, upon the envy of the Christians, and they thought, that the Christians were the cause of all public destructions, and of all discommodities, which befell to the common people, as Tertullian saith: Simo Tibris (inquit) ascendit in 
Tertullian.  maenia, si Nilus non ascendit in arua, si coelum stetit, si terra movit, si fames, si lues, statim, Christianus ad leonem, acclamatur. Oro vos ante Tiberium, id est, ante Christi adventum, quantae clades & orbem & urbem caeciderunt, etc. That is to say, If Tiber (saith he) run and flow over the walls, if Nilus doth not overflow and water the fields, if the heavens have stood still, if the earth hath moved, if famine, if pestilence, have come amongst men, they cry out straightway: Away with the Christians: have them hence to the Lions. I beseech you before Tiberius, that is, before the coming of Christ, what great destructions, and calamities, fell upon both the whole world, and also upon the city of Rome itself? etc. We will here bring in nothing concerning the causes why God doth afflict the world, with so many, and sundry calamities: for the tractatition, and handling of that matter, doth not pertain properly to this argument, which we have in hand.  
This I say briefly, that these calamities of the world 
Our age may be called happy, although calamities come upon us. For the renovation of the Gospel counterpaiseth all calamities.  are no let, and impediment, why this our age should be less happy for the renovation of the heavenly doctrine. For, if we will judge aright, and truly, the benefit which God bestowed upon us, in the restitution of the Gospel, it is so great, that look what calamity soever chanceth, it is easily overwhelmed with the greatness of the benefit, and it scarce appeareth, especially amongst them, which have any care, and regard of their own salvation. For these men, because they know assuredly, that this is life everlasting, that we acknowledge the true GOD, and jesus Christ, whom he hath sent, they esteem 
john. 17. 3.  so much this notice, and knowledge of the true God, and of his son jesus Christ, that in comparison of this one thing, they set nought by all human, and earthly things, whether they be good, or bad.  
And seeing that they are thoroughly persuaded to have God friendly, and favourable unto them for Christ's sake, they do easily contemn, and despise all other things, they do easily suffer all adversity, & misery: yea, they do not fear, & dread no not death itself. They know that their sins are pardoned, and forgiven them for Christ, that they are reconciled unto God, that they are adopted to be the sons of God, that the inheritance of eternal life is promised unto them, they have learned to call upon God truly, and unfeignedly. These things they so much esteem, and make so great account of, that whatsoever befalls to them, they bear it patiently, and with a quiet mind: yea, though the bruised world should slide, and fall, and ruins rush upon their heads unwares, as the Poet saith, yet they would not be afraid or dismayed a whit. They well remember that they have no steadfast seat, nor sure dwelling place in earth, but that they are here in exile, and banishment, and that they live here as Pilgrims, and strangers. Therefore they always sigh deeply, and desire fervently, that eternal and celestial 
2. Cor. 5. 2.  country, and they use this world, as though they used it not, as the Apostle teacheth us to do. They do believe, 
1. Cor. 7. 31.  that death is not the final end of life, but a beginning of blessed immortality, and a passage out of this world unto the father. Wherefore, they desire both 
Phil. 1. 23. Luke. 2. 29.  with S. Paul to be dissolved, and also with Simeon to depart hence in peace.  
In the mean space, whatsoever happeneth, they suffer it stoutly, and with a good courage. They put all their hope and trust in Christ alone. Neither for all that, are the godly no whit moved, either with public evils, 
How the godly are moved with calamities.  or private calamities (for they can not put off the nature of man, and they can not refuse the common sense of nature:) but they do judge, that our sins have deserved them, and they reckon that in respect, and consideration of God's will, all things are to be suffered of us. They do believe, that by this means they are provoked unto repentance, that they are pricked forward to prayer, to request God's aid and assistance. Therefore they study to exercise both their faith in prayer: and invocation, and also their patience in tolerating, and suffering adversity, and ill haps. For they are persuaded, that calamities come not upon men by chance, but that they are sent of God. And truly, it is not to be 
Calamities come not by fortune, but are sent of God.  doubted, but that these are punishments for the sins of mankind. And our men have learned out of this renewed doctrine, that both private miseries, and afflictions, and also public calamities, are after 
Public calamities are as it were the voice of the law.  a sort the voice of the Law, which stirreth men up to the remembrance of GOD'S wrath against sinners, and which exhorteth them unto repentance. For, because the Sermons, which are preached in the Church, concerning GOD'S judgement, do not greatly move the obstinate, and stiff-necked persons, therefore GOD would that both public, 
Wherefore and to what end calamities are sent of God.  and private calamities should preach unto us of repentance, that so we might study to acknowledge our sins, and lament, and be sorry for them: For look what john Baptist in Saint Matthaewes Gospel, 
Matth. 3. 2. Mark. 1. 1●.  and our Saviour Christ in Saint Marks Gospel saith, Repent, and amend: the very same do all kind of calamities seem to cry forth openly, to wit, that we should repent, to the end we may not only shun, and escape the temporal punishments of this life, but also be delivered from eternal punishment in hell. So that, look what the Law of GOD could not do in words, that doth God labour to obtain by sending calamities. And the greatness of GOD'S wrath against sin, which no man can express, as it is worthy, by any force of speech: that calamities are wont to shadow out after a sort unto us, how great it is. Seeing therefore, as I have showed already, what ill soever doth happen 
Calamities are tokens and witnesses of God's wrath against our sins.  privately, or publicly, as war, famine, plague, that is a sign, and testimony of God's great wrath against our sins, and seeing that no man doth easily feel the greatness of his wrath, such is man's dullness, and blockishness, unless GOD by this means stir us up, and admonish us: the godly do not only 
What fruit the godly reap of calamities.  suffer patiently, and with a joyful mind, what adversities soever happen unto them: but also they give thanks to their most gracious father so inviting them to the amendment of their life, they acknowledge and confess their sins, they flee unto God's clemency as humble orators, and in their orisons, or prayers, they first ask forgiveness, and pardon of their sins: secondly, they crave & beg of God, that those evils may be mitigated, and lenefied. In the one they bequeath, and commit themselves unto God's goodness: in the other they permit, and suffer him to deal with them according to his good will, and pleasure, being namely ready prepared both to do, and to suffer, whatsoever shall seem good unto God. They cry out in the sense, and feeling of God's wrath with David: Lord in thine indignation rebuke us not, neither chastise 
Psal. 6. 1.  us in thy heavy displeasure: with Esaie, O Lord be not sore an angered with us, neither remember our iniquities perpetually: with jeremy, Chastise us, O Lord, in thy judgement▪ not in thy fury, jest thou bring us to 
jeremy. 2.  nothing: with Abaccuch, Lord in thine anger remember thy mercy. But let us return to our purpose. The manifold calamities which befall, do not hinder (as I said before) why that this our age may not be passing happy. Yea, the godly, whom this instaured doctrine of the Church hath excited, and stirred up, to the true and sincere worship of GOD, whom it hath brought unto the acknowledging of the son of GOD our Lord, and Saviour jesus Christ, driving away all darkness of former times, and unto whom it hath showed the right way, not only of leading a life here with joy, but also of departing hence out of this life with good hope, the godly I say do set so much by this benefit given of God, that the sorrow, and grief, which calamities do cause, is easily overwhelmed with that joy, and pleasure, 
The joy of the Gospel preached is greater than all calamities. Rom. 8. 28.  which they in their mind receive, and reap thence. And as commonly all things work together for the best, to them which love God, as S. Paul testifieth: so afflictions, miseries, and calamities, do after a sort profit the godly to their salvation, and do fall out for the 
Afflictions happen for the best unto the godly.  best, to wit, whilst they being stirred up to the remembrance of their sins, and feeling the wrath of God, do repent, do humbly ask forgiveness, do request God's help, and assistance, do exercise their faith by prayer, and their patience by suffering adversities: whilst by that means that grievous dead sleep, that faintenesse, and that too much security, which in prosperity possesseth men's minds, is shaken off, whilst so the sluggish, and slothful mind of man is awakened, and quickened with the fear of God, and whilst by that means it is inflamed with the love, and desire of celestial things. So then the godly are not only not 
How the godly suffer calamities.  grieved to see themselves afflicted with many miseries, but also they accounted it a great benefit, because they are chastened of God wholesomely, and after a fatherly fashion, and what casualty soever GOD bringeth upon them, they suffer it manfully, and with a joyful mind. I will not here add, how that at all times, and in all ages there were certain fatal (as it were) calamities of mankind, and certain punishments of the world, left that any man should think, that some new thing had happened to this our age, or lest that any man should defame these present times (that I may use the words of Orosius) as more infested, and annoyed with mischances, 
Orofius.  and ill haps, than other times were wont to have been, because of this heavenly doctrine renewed, because we believe in Christ, & acknowledge him to be the author of man's salvation, & because now God is most truly worshipped in spirit & truth. For as in our time, so there have been in all ages past, many times, which have been either grievous by reason of wars, or corrupt with diseases, or sorrowful for famine, or terrible for earthquakes, or strange times for inundations & great floods of waters, or fearful for breaking out of fire, or cruel for blastings, thunderbolts, & lightnings, for boisterous blows of hailstones, or else (as the same Orosius saith) miserable times for murders of father and mother, and for all heinous villainies, & wickedness that can be: which thing the Chronicles, Histories, and monuments of antiquity do testify.  
God the eternal father of our Lord, & deliverer jesus 
A godly Prayer.  Christ, who is to be praised for ever, grant for his unmeasurable, & infinite mercy, and for his marvelous bounty and benignity towards mankind, that we may both acknowledge the felicity, and happiness of this age, and also that we may be most thankfully minded for that celestial benefit, in restoring to us the doctrine of the Gospel, than the which benefit there could not have been given a greater to men on earth: that we may study to profess openly jesus Christ, to celebrated him with perpetual praises, Psalms, & hymns, to worship him, to call upon him, to adore him, whom we have begun to acknowledge: that we may expect in a firm faith and steadfast hope, and look for life, for salvation, for immortality, replenished with all good things, by the same Christ only: that we may desire to please him alone, to approve ourselves to him by leading our life according to his will, & after his imitation, & as S. Paul speaketh, by walking worthy of God, worthy of the Gospel of Christ: that we may yield 
1. Thes. 2. 12  unto him dutiful obedience, by suffering patiently calamities, & afflictions, & that we may believe, that this also is some part of gratitude, or thankfulness: to be brief, that we may always go about those things, which pertain chief to his glory, to the salvation of the Church, to the profit and commodity of the Christian common wealth: moreover, that we may all of us mutually amongst ourselves be of one, and the same mind according to jesus Christ, that with one accord, & with one mouth we may glorify God, even the father of our Lord jesus Christ, that we may all speak the same 
1. Cor. 1. 10.  thing, & that there be not dissensions, and schisms among us, but that we be an whole body, being of one mind, & of one judgement, as the Apostle S. Paul warneth us. These things grant he who is the Author, & 
Phil. 2. 2.  fountain of all goodness, God most gracious, & most mighty, the Father, the Son, & the holy Ghost, one infinite, eternal, omnipotent God & Lord: whose both unity in trinity, and also trinity in unity we reverence, worship, and adore. To whom be praise, honour, and glory, world without end: Amen.  
FINIS.   

john. 3. 19  
This is the condemnation, that light is come into the world, and men love darkness rather than light; because their deeds are evil.   

2. Cor. 4. 3.  
If the Gospel be now hid, it is hid to them that perish, whose minds the God of this world hath blinded, that the light of the glorious Gospel of Christ, which is the image of God, should not shine unto them.   

De felicitate Germaniae.  
QVàm foelix hody Germania, quae modò coepit  
Ante ignoratum penitus cognoscere Christum?  
Namquè superstitio toto regnabat in orb  
Impunè, ac cuncti magna in caligine rerum,  
Et densis tenebris iam versabantur vbiquè  
Mortales, nec erat qui verum cerneret ullus.  
jam sacra fictitijs doctrina erat obruta nugis,  
Commentisque hominum. Romanus vbiqué sacerdos  
jam dominabatur, cunctumque subegerat orbem,  
Inuictosque suo terrebat fulmine reges.  
Exiguo coelos vendebat saepiùs aere,  
Et sibi quos visum stygias mittebat ad umbras  
Interea quocunqué modo sua quisqué piabat  
Crimina, & omnigenas per opuscula inania culpas,  
Aut sibi Papalis redimens diplomata Bullae,  
Aut loca sacrapetens, aut sese ubi fortè libêret  
Ante fores templi spargens lustralibus undis,  
Degustansué salem, aut jejunia tristia seruans,  
Aut globulos numerans, aut (ne sim longior aequo)  
Sancta cucullatae coemens suffragia turbae.  
Quinetiam (sic impietas oppresserat orbem)  
Divos quisqué suos in vota vocabat, humiqué  
Saxea procumbens Diuûm simulachra colebat.  
Hinc & praesidium patrociniumque petebat,  
Et peccatorum veniam, certamque salutem.  
Nota loquor, miris quàmuis haec pingere fucis  
Conati quidam, sed quos res arguit ipsa.  
Illum ignorabant, cunctis mortalibus unum,  
Qui modo cunqué illi confidant pectore toto,  
Perpetuae authorem vitae, aeternaequé salutis,  
(Cuius par ipso recreari nomine) Christum,  
Promissum patribus mox prima ab origine mundi,  
Contereret stygij qui sibila colla draconis:  
Exhibitum vero post plurima secula demum,  
Et missum in terras quo visum tempore Patri.  
Hunc igit●● quoniam vita est aeterna profectò  
Nosse, redemptorem mundi, authoremquè salutis,  
Quàm foelix hodiè Germania, quae modò coepit  
Antè ignoratum penitùs cognoscere Christum?  
FINIS.   

¶ Ad Honoratissimum virum Thomam Vuilsonum, Regiae Maiestati ab intimis Commentarijs, eidemque à secretis consilijs, Maecenatem suum benignissimum, joannis Waluardi Oxoniensis Carmen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
TVrgidus haud semper bacchantibus Adria ventis  
Concitus, è fundo spumantes proijcit aestus:  
Sed quandoque Notiarbitrio, dominantis ibidem,  
Sternitur, & tumidas ad tempus mitigat iras.  
Non semper fluidam frigus condensat aquarum  
Materiam, in glaciem rigida virtute coactam:  
Sed persaepe novam sensim sortita figuram,  
Liquitur, & veteri renovat sub imagine fluxum.  
Non semper nivibus canos imitata capillos,  
Albicat, & gelidis riget horrida terra pruinis:  
Verùm aliquando levi, torpens dum flamine mulcet,  
Mitior aura solum, latitantes elicit herbas.  
Acris hyems placida veris vice soluitur, aestas  
Excipit hoc, praeiens autumno messibus apto.  
Tempora temporibus cedunt, aetatibus aetas:  
Alta ruunt, quatiuntur firma, iacentia surgunt:  
Omnia mutantur. Sic, quae modò cincta profundo,  
Tantùm candidulas ostentans Anglia rupes,  
Insula parva fuit, tenuis, deserta, superbis  
Gentibus haud invisa, suis nutrita colonis:  
Nunc subitò aucta, frequens populis, censuque beata,  
Dives opum, spolijs telluris adaucta remotae,  
invidia petitur, quae solum altissima perflat.  
Nam Deus immensâ fretus bonitate, suapt●  
Sponte, lubens, gratis, meritos nil tale, benignè  
Respexit toto divisos orb Britannos.  
Si mihi lingua foret varias edocta loquelas,  
Aëreosque sinus vox ferrea gnara secandi:  
Si mens complectens rerum abdita sensa latentum,  
Mystica percipiens artis secreta retrusae:  
Si manus egregiè fingens, digitusque peritus  
Pingendi, cuiusque darent imitamina formae:  
Nec recitare Dei linguâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valerem,  
Nec lustrare animi radijs mysteria possem,  
Nec manuum graphico simulachra polire labore.  
Scilicet ille habitans lucem, quam gloria pennis  
Ambit inauratis, fulgens splendore corusco,  
Expers interitus, mortis vitaeque creator,  
Mirificus caeli Dominus, terraeque monarcha,  
Oceani rabiem reprimit, fluctusque coercet,  
Ne praefinitas ausint transcendere metas.  
Compages aptat terrae, stabilit ruituras  
Particulas, tantae librat fundamina molis.  
Aethera supremum, sphaeras vertigine motas  
Perpetua, nulla gravitate laboris anhelas,  
Atque unâproprias elementa tenentia sedes,  
Atque itidem contenta locis animantia certis:  
Singularitè regit. Quid enim vetat? omnia recto  
Ordine dispensans, sua fert utcunque voluntas.  
Non igitur fortuna, levis Dea, lubrica, mentis,  
Consilij, rationis inops, & perfida, verum  
Regnat in humanis divina potentia rebus.  
Illa soli foetus, sobolem, nostraeque beavit  
Proventus telluris: humus fert gramen, & herbas,  
Herba rosas, flores ager, albaque lilia campus.  
Semina mandantur sulcis, quae gleba subacta,  
Contegit, & placido gremio complexa, parentis  
Instar, eo usque fovet, donec producta, supernè  
Vaginas, teneris culmis erecta, recentes,  
Fibrarum ostendant nexus, & surgat arista.  
Cum semel aestivo maturae sole coquantur,  
Ruricolae curua laetantis falce metuntur,  
Ac tum perceptae conduntur in horrea, fruges.  
Labitur in valles aqua, stant in montibus orni,  
Frondiferae gaudent umbroso tegmine syluae,  
Arboribus pendent nutantia poma gravatis,  
Piscibus unda scatet, tenuisque volucribus aer,  
In duris haerent praedulcia mora rubetis,  
Epatulaque cadunt strictae iovis arbore glandes.  
Vbera distentae veniunt ad mulctra capellae,  
Vellera, ovis, placidum pecus exuit, atque tegendis  
Mollia suppeditat nobis velamina, lanas.  
Bos gemit, & subdit sua colla iwencus aratro,  
Pergit equus, quocunque cupis, rediturus eôdem:  
In stabulis armenta, greges, pecudesque quie scunt,  
Cumque volent, tutò per pascua laeta vagantur.  
Non hîc nocturnus circumgemit ursus ouile,  
Non lupus infestat raptos a matribus agnos.  
Rara nocent pecori contagia, rariùs imber  
Corradit segetes, & Sirius ignibus urit,  
Quid dicam vel mella thymi redolentia floor?  
Vel baccas rubidas, tumidasque in vitibus vuas?  
Vel quae multiplici profert 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Commoda proventu, quae commemorata loquacem  
Delassare valent Fabium, occidentque legentem?  
jam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certent celebrare Poetae,  
Pindarus, Ascraeusque senex, & caecus Homerus.  
In quibus Herôas caelestem vivere vitam  
Fingunt, qui nondum caeli dignantur honore.  
Nobis nostra satis placet insula, cuius ut olim  
Nomen ab aequoreis ripis fuit Albion albis,  
Sic hody a vario bene dicitur Olbion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Nec tamen algenti quoniam est vicina Calysto,  
Et propiùs septem spectat sublata triones,  
Temperieuè loci nocua, minime qué salubri  
Est censenda situ: quasi non plaga frigida, versus  
Immitis Boreae flatus, ubi Parrhasis ursa  
Pontigradas qué rates, nocturnaque vela gubernat:  
Praeque nimis rapido feruescens Zona calore,  
Illic, sub Tropi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punctis, ubi Scorpius ardens  
Aethiopum Meroen, confinia juncta Syénae,  
Mexiacos tractus, Taprobánáque regna fatigat.  
Non foret indigenis valdé vivactbus, atque  
Longaevis aetate, opulenta, ac laudis avara.  
Verùm utcunque locus causâ spectetur in ista,  
Qui tamen eximie placuisse refertur Achivis:  
Cum primùm emenso pelago, per transtra sedentes  
Hesperias timidis lustrarent navibus oras:  
Ecce subest potior speciosi causa triumphi,  
Causa subest (qualem nunquam videre priores,  
Cuius gaudebunt seri meminisse nepotes)  
Cur laeta Aoniae cingentes tempora lauri  
Festa fronde, simul pueri innuptaeque puellae,  
Cum senibus iwenes, generi, socerique, parentes  
Pignora ducentes, Capitolia diua frequentent,  
Non pia fatidico recinentes carmina Phoebo:  
Nec vaga syluicolae celebrantes facta Dianae:  
Nec sacra Cecropiae cantantes metra Mineruae:  
Sed memori dignas fundentes pectore grates,  
Ore recens Domino melos, ac Paeana canentes.  
Eia alacres iter instituant, manibusque supinis,  
Suppliciter flexis genibus procumbere discant  
Ante Deum, Dominumque suum, cui voce litandum est,  
Quem non thura iwant, ligno sudato Sabaeo,  
Victima non placat crepitantibus addita flammis,  
Nedum vacca gregis nivei, lectaeué bidentes:  
Non lyra, cum fidibus, vel consonatibia plectro:  
Cymbala quid dicam, quid nablia, quidue sonora  
Tympana? quid pileos, vittas, sacrasque tiaras  
Atque inducta togis velamina linea latis?  
Quid preculas strepero prolatas murmur? Christum  
Sola fides, humilis circum praecordae virtus  
Mens sincera movet, fraudesque dolosqué perosa.  
Eia igitur properate, mora properate repulsâ,  
Audite Angligenae, verâ pietate supernum  
Qui colitis patrem: huc animos adiungite vestros.  
Mira canam, sed vera canam. Nam tempore nostro  
Tempore postremo hoc, vasti cùm machina mundi  
Tendat ad interitum, cùm tellus, pontus, & aer  
In chaos, effigiemqué status reditura prioris,  
Tela statim expectent manibus fabricata Cyclopum:  
Forte Deus facinus splendore notabile fecit.  
Nam Pelusiacis tutos nos duxit ab undis,  
Excussit Pharij clemens iuga dura furoris,  
Stigmata seruitij vtolenter inusta removit,  
Eripuit palmas ollis, cacabisque lacertos,  
Stramine quaerendo vestigia lassarefecit,  
Portantesqué lutum, pondus servile, levauit  
Imbelles humeros timidé data pensa sequentes.  
Nos Mediastinos, Scapulares, Mastigiasque  
Nos Ferritribaces, quos arcta catena manebat,  
Suduculum, mastix, & acerbi verbera lori,  
Compede Niliaca passim volitare solutos  
Quam juuat & recreat? Nempe ut Troezenius heros,  
Pirithoo laturus opem, cùm regna subiret  
Infera, & ad manes misero comes iret amico,  
Cerbereos rictus, & Ditis atrocia passus  
Vincla, minas, tormenta, & sesquipedalia verba:  
Herculeam simulac clavam, exuuiasqué leonis,  
Et quam sperarat, vidit venisse salutem:  
Carcere prosiluit, linquens loca senta, resumptis  
Laetitiae varijs, post tanta pericula, signis:  
Sic quoque nos Britons, quos mira licentia ponti  
Fluctibus obruerat, mersosqué ad Tartara pronos  
Miser at, emersi, certissima gaudia ment  
Hausimus, externo nequé dissimulavimus ore.  
Tempus erat, quo nos stolidos impunè premebat  
Is, qui regnator Latij, sessorque cathedrae  
Pestiferae, non Petre tuae, dans iura malignis,  
Gaudet Apostolicae celebri cognomine sedis.  
Tempus erat cultu, quo ficta idôla colebat  
Turba peregrino, quibus ora carentia voce,  
Surdae aures inerant, & inanes luminis orbes.  
Tempus erat, sanctis cum mollia vota ferentes,  
Sollicitare fuit licitum, vel lumine cassos.  
Tempus erat, quo animos foedatos missa repurgans,  
Tollere concretam labem, poenamque recepit.  
Tempus erat, quo lingua sonos emisit ineptos,  
Balbutire solens ignota, ut garrula cornix.  
Tempus erat, quo dedecuit pia copula Clerum  
Connubij, decuit meretrix, foedumque lupanar.  
Tempus erat, purae quo inscitia plumbea legis,  
Virtutis laruam, pietatis nomen habebat.  
Tempus erat, stabilem quo quisque parare studebat  
Non Christi virtute gravissima vulnera passi,  
Sed macerando cutim, corpus cruciando, salutem.  
Tempus erat, lauti quo vita monastica cultus,  
Obseruata dies, solennia vota, precesque,  
Virginitatis honos, ac taedia longa viarum,  
Numinis iratos potuerunt flectere vultus.  
Denique, tempus erat, meritis quo palma dabatur  
Humanis, habita exigua ratione (nefandum)  
justificae fidei, cuius vis unica servat.  
Ista sibi sumptis, fugerunt tempora, pennis.  
Quod fore prospiciens, docuit praesaga futuri,  
Obscuris vera involuens, praedictio vatum:  
Papismi perijt repetitis ictibus Hydra.  
Bellerephontaeo deleta Chimaera labore est,  
Quamuis ardentes è faucibus evomat ignes.  
Cerberus ille triceps medias raptatur in auras.  
Pantolabus Briareus contraxi● brachia, centum  
Orbatus manibus, quas passim extendit in orbem.  
Nos laqueo eximimur, quem callidus abdidit auceps,  
Accipitris rigidos, Itali vitavimus ungues,  
Eruimur rabidis Latialis dentibus Apri,  
Cuius ab ore venit fulmen, riget horrida ceruix,  
Igne micant oculi, robustos spuma per armos  
Cana fluit, setaequé pares hastilibus, horrent.  
Is virides segetes, sata laeta, boumqué labores,  
Is Cererem in spicis spoliavit, vota coloni  
Irrita, spem messis venturae fecit inanem.  
Saevijt in pecudes, quas non pastoruè, canisuè  
Ausus erat tremulas trucis hostis ab ore tueri,  
Donec Bernardus, Petrarcha & Savonarola,  
Wickleuusquè, ferae vestigia pressa notabant:  
Donec amicorum par dulce Bohemia, misit,  
Heluetij geminos, generosum germen, Atreidas:  
Vittemberga vigens, truculentum ambobus Achillem:  
Allobrogum Geneva caput, Telamôna, duosqué  
Tyndaridas: Phoenica, Lutetia: Pelea, Berna:  
Hafnia Neritium Lelegem: Florentia dulcem  
Nestora, qui nostras huc transmigravit in oras.  
Atque, ut pandamus nebulis propiora, remotis,  
Cranmerus summâ splendens virtute, probata  
Ridlaeus gravitate, tuus Glocestria Praesul,  
Oxonijqué decus, flos, splendor, gemma juellus,  
Affuerant reliquis spumantem agitantibus aprum.  
Quis tamen extiterat pugná Meleagros in illa,  
judicij haud facilis, quoniam sub judice lis est.  
salva manet Calydôn, Atalanta reportat honorem,  
Virgo Deo dilecta, suis dilecta Britannis.  
Illius auspicijs vigiles evasimus hostes,  
Illius auspicijs Memphitica liquimus arua,  
Illius auspicijs rubrum tranavimus aequor,  
Patre Deo, monstrante vias, qui nocte per umbras,  
Nocte per horrificas, flamma praeeunte, tenebras,  
Nube, per exortae clarissima tempora lucis  
Incolumem eduxit populum nullius egenum.  
Fudit Amorrhaeum dextra armipotente Sehonem,  
Reppulit elatis confisum viribus Ogum,  
Regnaque divisit Cananaeo subdita scepiro.  
O utinam, quibus ora leaves crepitantia tricas,  
Guttura sunt concessa meras modulantia ●●gas,  
Cantaremus opus Domini, laud squé ●ehouae!  
Cuius ope, auxilioquè triquetra Britannia floret:  
Elisabeta potens, sancto praeconta verbi,  
Voces Christ tuas, faustae bona nuntia pacis,  
Passim promnlganda, pio molimine, curat.  
Institiam oppressis miserae solatia turbae  
Distribuit, ne quande molester compita clamor:  
Parcere prostratis, meritis dare praemia novit,  
Sceptra tenens, tumidos reprimit, frangit què rebelles.  
O queties verse vita●i● corpore structas  
Insidias, dans retrò pedem, paulumite recedens?  
Nempe Genethliacae sprevit prasagia linguae,  
Chaldaicas duxit, tanquam ludibria, sortes,  
Canidias, Saganas, Circem, Magicamqué cohortem,  
Contempsit, pellex illam nequé Colchica movit  
Sanguinolenta, truci spurcissima caede virago,  
Thessala nec l●sit sedes experta simosas  
Cera, nec extinxit metuens exire Sclopetum.  
Niteris in cassum, in sanos imitare Gigantes,  
Terrigenas, rabidos, caele capita alia ferentes,  
Qui removere studes reg●●● detrudere quaeris,  
Quam Deus evexit, charam & sibi pascere gentem  
Impositam solio, legum moderamine, jussit.  
Non potuit misero Northumbria caeca furore,  
Non potuit fragili Cor●●b●●nixa bacillo,  
Non potuit nuper medita●● temeraria Ca●ber.  
Nunc ubi s●●t vultus elati, cornua, cristae,  
Ampullae Austriaci, que●● Belgica terra tumentem,  
Vidit, & insolita corr●ptum pest cada●er?  
Nunc ubi sunt promissa, prece, & vota Duaci?  
Nunc ubi sunt montes, nihil hic Bristone moventes?  
Angloduace fugam turpem moliris honestè  
Non potes in patriam sanus remeare quietam  
Perfide, quam varijs ●urbis miscere volebas.  
Ergo per aereas properandum est ocyus Alps,  
Aut monumenta cito celerum Lotharingica cursu  
Sunt adeunda pedum, aut quaerenda Hispana Toledo.  
Roma exibit ovans to complexura, Salernum  
Excipiet, gratus venies Antenoris urbi.  
Sanns and Oceidua● partes ne velaretorque,  
Nec tibi regressus veniat tam dira cupido,  
Alite Phocaeas diras imitare secunda,  
Saxa levata vadis simul imis, mersarenarint,  
Et Padus Appuliae sublime cacumen oberret,  
Et co●●ungat amor nova monstra libidine mirus  
Tum conversa do●●um plenis da l●●tea ventis.  
Interea, reliquos confestim accerse Sinones,  
Quorum quisqué dolis armatus & arte Pelasgan,  
Attestans superos, palmas ad fidera tollens,  
Collachrymans, moestoqu● trahens suspiria cord,  
Talia voce refert, linguam in mendaciae soluens.  
Fas mihi Romani sacra i●ra resoluere caetus,  
Fas odisse viros, sas diwlgare profanos  
Errores, teneor Papae nec legibus ullis.  
Noster eris (Princeps ait) obliviscere ritus  
Lonanij, ex animo foedissima dogmata deal,  
Impia purpurei dediscito iura Draconis.  
At Cassandra Dei jussu, non credita Teucris,  
Insidias fieri, fatorum conscia, narrat.  
Laocoon exclamat, Equo ne credite Teucri,  
Error inest, Timeo Danaos, & dona ferentes.  
Et meritò. Nans talia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
Qualia, cùm Pandora venustae plasma figurae  
jussa iovis peragent, demèntitradidit instans  
japetionidae, tùm quae Telamonius Ajax,  
Andromachae dedit accepitque nociva marito:  
Deianiratori socio, sed nescia, misit,  
Et furiata recèns nuptae Medéa Creusae.  
Nos autem, quibus est patriaepia cura salutis,  
Nos è plebe homuli, fidissima turba, precamur,  
Pestiferis ne quando locus detur caprificis,  
Findendi solidos murorum, amplexibus, artus:  
Nequis, ut Hircani, blandis alimenta ministret  
Imprudens canibus, dominum laniare paratis:  
Nequis, ut egregium fugiens Cleopatra triumphi  
Dedecus, in proprium sibi comparet aspida letum:  
Nequa pedes profugos exotica figat Erinnys  
Hîc, ubilaeta quies nitidis circum volat alis.  
Quisque suum curemus opus, studijsquè vacemus  
Quae nobis vegeto tractanda labore supersunt.  
Dona Dei ignotae per nos sint cognita genti,  
Splendeat ut cunctis Domini clementia terris.  
quip famem extinxit caelesti pane levatam,  
Angelicas epulas, convivia lauta, profudit,  
E silicum venis, mundana per avia, potum  
Elicuit, nobis dulcissima pocla propinans.  
Vescimur Ambrosia, potamur Nectare, verbi  
Nectare, quod caelo Deus huc demisit ab alto.  
Discussit nebulas plenas errore, genarum  
Abstersit lachrymas, curis mordacibus aegros,  
Exanimes, tristes, trepidantes morte futura,  
Laetitiae sensu peragrantis corda replevit.  
Humida nocturni fugit caligo vaporis,  
Lucifer intravit, roseis aurora quadrigis  
Inuexit rutilos Phoebéae lampadis ignes.  
Semifer interijt Theséacuspide Taurus,  
Occidit ecce tuus meretrix Babylonica, partus,  
Et prostrata jacent Veneris monumenta nefandae.  
Quae steterat ductis sublata est sortibus, urna:  
Pendere desijmus rigido Minoi tributum.  
Nostra dolos tectimiros Ariadnaresoluit,  
Ipsaregens filo vestigia caeca tenaci.  
Cui Deus ad superos sed serò posse reverti  
Donet, ut obtineat melioris gaudia vitae,  
Dissimilemqué tuae, Minoia virgo, coronam.  
Et dubitamus adhuc pietatem extendere factis?  
Aut pudor ingratos prohibet benefacta fateri,  
Quae Deus è pleno fecit prorumpere cornu?  
O nos folices, ô terqué quaterqué beatos,  
Si bona, quae desunt alijs vel nosse ve●●●●us!  
Flandria, luctificis languet depressa ruinis.  
Gallia civilis fatalia vulnera dextrae  
Passa diu, novit quid bella lacessere prosit.  
Heu quoties ea terra patentes stragis aceruos  
Vidit? & ô quoties in aperta pericula cives  
Impulit, ut calido manarent sanguine fossae?  
Sequana cum Rhodano, quibus unà adiungere fas est,  
Segnem Ararim, rubro inviti fluxisse feruntur  
Impete, transgressi duplicato flumine ripas.  
Fortunam illius miseram deploro diei,  
Quâ praeter meritum, cùm Gallicus occidit Atlas,  
Tùm reliqui proceres, quorum correpta sub undis  
Corpora mobilibus, tacito caruere sepulchro.  
Inclyte Rame iaces, quem turpis Apostata, docti  
Alcinoi interpres voluit perijsse, quòd illum  
Sic excellebas, ut stellas luna minores.  
Mitto ea quae gessit, postquam pervenit ad altum  
Imperij culmen, peior fratre alteraproles,  
Dum studet Excétraeparere per omnia dirae  
Macchiauelle tuas leges & iura colenti.  
Si duo praeterea tales Medicéa tulisset  
Seruivirosqué luposqué, ad caedem & funera natos:  
Gallia longinquis à Gadibus usque remotam  
Auroram, nulli impietate secunda fuisses.  
Hispanus florens opibus quas India mittit,  
ut taceam Turcam, qui semper ei imminet, hostem,  
Sacra domus sanctae tormenta subire veretur,  
Qualia Trinacriae nunquam invenere Tyrannt.  
jisdem subijcitur legum Lusitania fraenis,  
Quae quali vigeat tam conditione, doceto  
Barbariae, quam fama tulit praenuntia, clades.  
Nos tamen interea cùm caetera turbet Erinnys,  
Eumenide squé volent Erebi Ditisqué ministrae,  
Anguibus implicitae, cùm stet Bellona flagello  
Exarmata, ferox, ac implacabile numen,  
Cùmqué cadant passimper mutua vulner a fratres,  
ut Cadmaea brevem vitam sortita juventus:  
Nos (inquam) propè semper clausa, parentia raró,  
Ferrea pacifici conspeximus atria jani.  
Nulla salus bello est, ubi pignora chara parentes  
Deplorant, caesum, coniux ubi fida maritum  
invocat, & frustra lachrymosis vocibus urget.  
Bellum execramur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Turno dulce est, ac non Diomedi,  
Qui prius ad captaepugnarat maenia Froiae.  
Non Drancae, potius coniunctae in foedera dextrae  
Quà datur aptentur. Pacem te poscimus omnes.  
Ac ne fortè roges quae tantam commioda pacem,  
Qui fructus comitentur, & emolumenta sequantur.  
Mechanici sudant valde, inuigilantqué labori:  
Impiger occiduis soluens mercator ab oris,  
Fluctisonum sulcans ratibus curuisqué carinis  
Aequor, agens cumulos, stridens refluentibus undis,  
Admovet Eoas vagaper commercia gentes.  
Vrbani artifices, cultorque virentis agelli  
Manè laborantes, cumsera crepuscula noctem  
Inducunt, recreant languentia membra, sopore.  
Sic agitur. Quid non mortalia pectora cogunt  
Divitiae, durisquè premens in rebus egestas?  
Supplicium sceleri, virtuti praemia dantur,  
Tali subsidio respublica fulta, ruinam  
Nullam sensit adhuc, & nunquam sentiat, ore.  
Quòd si Palladias iwisere perplacet arces,  
Musarumqué choros, ubi mitis Apollo choragi  
Fungitur officio, Charites, Nymphaeque decentes  
Alterno terram quatiunt pede, Sed Cytheréa  
Reijcitur, tanquam Musis inimica pudicis:  
Hebraic●● iwenes callent mysteria vocum,  
Syriacam parili attingunt ratione loquelam.  
Graecapuer mollis discit, bellóqué tenore  
Perlegit, & diversa notat discrimina linguae.  
Infantes, voces emittunt ore Latinas,  
Romanosqué sonos (dictumirabile) mussant.  
Grammatice sordes Dunsorum purarecludit,  
Et satis evoluit, quid distent aera lupinis.  
Rhetorice quae sit vulgaris semita, pandit,  
Et quae sit doctae luculentior orbita turbae:  
unde mataeologi, verbosa caterua, sophistae,  
Luxuries Asiae, brevitas constricta Lycei,  
Atque aenigmatica vitio vertuntur apinae.  
Reddita iam veteriest Dialectica tersanitori,  
Quae modò sexcentis maculis aspersalatebat.  
I am Scotus in tenebras repsit, texitque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Nube caput, lucem fugiens, quam spreverat anté:  
Burlaeus, Dorbella, Bricot, Buridanus, Aquinas  
Nomina barbariem Geticam referentia, longé  
Vltra Sauromatas abiere, Scythasqué fugaces:  
Solus Aristoteles regnandi iure potitur.  
Musica delectat sensus doctrina sonorum,  
Harmoniaeque sedet judex & norma melodae,  
Quamlibet antiquo multùm deflexit ab usis.  
Ipsa suum fructum titulo docet ars numerandi.  
Forma Geometria varia est, & nil nisi forma,  
Cui parent aliae studijs famularibus artes,  
Seu solidas rerum spectes, planasuè figuras.  
Quantum stellarum perfecta scientia profit,  
Cosmographi doceant, quibus haud licet esse peritis,  
Astronomos canones, sise nescire fatentur.  
Agricolae ut glebas impresso vomere versent,  
ut recté messem peragant, ac semina spargant:  
ut cursum teneat Palinurus in aequore, discat,  
Phaenomenis, quàm sit vigiliratione studendum.  
Hoc opus, hic labor est, quem fert neruosa juventus,  
Dum cupiens gratos storum decerpere succos,  
Mellificas imitatur apes, animalcula parci  
Ingenij, veris breus depopulantia tempus.  
Faxit ut Anglorum semper florescat Hymettus:  
Ne desint apibus redolentis pabula odoris:  
ut fuci, pecus ignawm, pellantur ab alueis  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tantunt fruges consumere nati:  
ut Boreaestatus, stridens aquilone procella,  
Moesta dies nebulis, australibus humida nymbis,  
Frigora non obsint canis concreta pruinis,  
Quo minùs egressae per florearura vagentur,  
Ac reduces dulci distendant nectare cellas.  
Absit ut invadat nostraes incuria mentes,  
Officijqué parum memores oblivio reddat,  
Acsi somniferae biberemus pocula Lethes.  
Absit, ut obfuscet tenebrosa philantia claram  
judicij lucem: gignatué superbia freni  
Impatiens, torue ventosum in lumine vultum.  
Absit, ut ad celebris perducti culmen honoris,  
Illico mutemus mores, animumqué priorem  
Instar Coralij, quod erat modò mollis in undis  
Herba, s●d aethereas quo primùm contigit auras  
Tempore, durescit, laevem sumitqué ruberem.  
Absit, ut elati successibus, atque secundo  
Remigio inflati, dum leni carbasa motu  
Aeolij pellunt placidum per Nerea fratres,  
Postea credamus nullas superesse procellas,  
Cum tamen in portu possit ratis anxia mergi.  
In querulos abijt Niobes fiducia luctus  
Tantalidos, spernentis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Thessalicus Phlegias, miseranda voce per umbras  
Testatur, quid sit prae se contemnere Divos.  
Gloria Teverorum, Superûm labor, Ilium ingens,  
Excellens Asiae columen, Phrygiaequé columna  
Firma, decennali cecidit prostrata duello.  
In se magna ruunt, fateor. summisque negatum est  
Stare diu: fato tamen illa labare, negandum est.  
Magna ruunt, ratio est satis obuia. fingit  
Fortunam sibi quisque suam, Dominiqué voluntas  
Perficitur: nobis scelerum contagio poenam  
Adfert, & propriae sumus unica causa ruinae.  
sum Deus, cuius bomitate hic angulus orbis,  
Nec maris obruitur transmissa mole voracis,  
Nec contorta timet iaculatum fulmina Papam,  
Anticipat tectosqué delos, frandesqué latentes:  
Daprecor, ut gratis animis haec dona ferentes  
Soli accepta tibi, tuainssa capessere proni,  
Et mandata sequi, nunquam vertamus in iras  
Te, quem sola juuat miseris miseratio parcens.  
Repprime letali laetantes caede Cethegos:  
Macchiavellitas atheos his finibus arce:  
In lucem veniant hypocriticaturba, Baalis  
Sacrifici, laruisqué ostendant ora, remotis.  
Nulla fides placitis Epicuri habeatur ineptis,  
ut placeant, quaecunque tuo sunt consona verbo.  
Denique succidatur bumo radicitus, impietatis  
Fibra, nec exertas turbent zizania fruges.  
Nunc cum vela legenda sient, statioqué petenda:  
(Vir venerande) quibus coelo te laudibus aequem?  
Virtutisnè prius mirer, studijnè labores,  
O nostri tutela status? quem culta Lycei,  
Quem Demosthenicae dulcissima suada medullae,  
Quem Stoa Zenoni rigido, platanusque magistro,  
Discipuloque umbrosa Academia sacra Platoni,  
Quemque omnis doctrina, docens, loca pulchra docendi  
Delectant, cuius laudes monumenta perennes  
Illustrant, quae impressa typis venalia prostant:  
Virtutem commonstrat bonos velut umbra secutus:  
Ipsa fidem Princeps, famam respublica, raros  
Ingenij fructus, duplex Academia, voce  
Praedicat unanimi, nec dico, quid Aula, quid ipsa  
Castra, quid explorans regiones Nauta, quid urbis  
Artifices, quid dives & infima turba loquantur.  
Haec sunt nata domi praeconia, vera, sed illa  
Pondus habent maiu●, quae defert Gallicus hospes.  
Italus, Almannus, Flander, Lusitanus, Iberus.  
Quae quia nec nostri ingenij est recitare, nec huius  
Temporis, ecce aliâs ad missa redire statutum est.  
Nam priùs Arctophylax linquet sua plaustra Bootes,  
Rhinoceros motas quassabis in aëre pennas,  
Ignis aqua sedem, partes petet unda supernas:  
Quàm cadat ex animo nostro pietatis imago  
Vera tuae, vivax dum spiritus hos regit artus.  
Dignum laud virum Musa vetat mori.   

¶ A Christian encouragement for the Translator.  

FOnd fancies penned in rolling verse,  
and many wanton works of love,  
As pleasures Palace, Fancies school,  
and Venus' court are rife, which move  
Young youths to vain delights, and spurs  
them forth to run a sinful race.  
Alas, what grief is it to see  
such poisoned baits devoured apace?   

Such shameless men would punished be,  
and yet of some they praised are:  
Such godless books aught to be burnt,  
as chaff, yea, as enchanting ware.  
Good godly works fare worse for these,  
as daily practice proves we see:  
Yet be content, and take thy chance,  
let no such scourge discourage thee.   

Thy labour is not spent in vain:  
for why, good men will like thy pains,  
And eke allow this worthy work:  
then care not thou for other gains.  
Not wise man now will discommend  
this happy age of ours, but he,  
Who with Demetrius the Smith, 
Acts. 19   
doth gain by Popish trumpery:   

Who measures godliness by gain, 
Matth. 9   
who doth for God his belly choose,  
Who for his hogs with Gergesens,  
doth Gospel, Christ, and all refuse:  
Whose faith an idle fancy is,  
and doting dream on holy Church  
Of Rome, or rather harlot vile,  
who leaves him in the lash and lurch.   

All godly men will tender thanks  
to God for this thrice happy day,  
Wherein the Gospel flourisheth,  
our only harbour, hope, and stay:  
The Lord preserve our gracious Prince,  
who sets it forth with might and main,  
Our only gem of joy: God grant  
the Moon may wax, and never wain.   Ecclesiastes. 7. 12. 
Say not thou: Why is it that the former days were better than these? For thou dost not inquire wisely of this thing.  1. john. 2. 8. 
The darkness is past, and the true light now shineth.  
Post tenebras Lux.   

 

  

  

  

  

  

  

   

¶ Imprinted at London, at the three Cranes of the Vintree, by Thomas Dawson, for Toby Cook and Philippe Eede, dwelling in Paul's Churchyard, at the sign of the Tiger's head.