Whole Works, Tracts 1 · Tract 7 · Part · Section 2

Whole Works · Tracts 1 · Tract 7 · Part · Section 2

p. 393Chap. 2.

MY little children, I write theſe thinges vntounto you, that ye ſinne not. And though any man ſinne, yet we hauehave an aduocate with the Father, euen Ieſus Chriſt, which is righteous.

I write vntounto you on the one ſyde, that God is light, and therfore that no man which willingly walketh in the vnfruitfull workes of darkneſſe, hath any felowſhip with that light, or part in the bloud of his Sonne. And this I We muſt reſiſt ſinne with al our power and might.write and teſtifie vntounto you my deare children, that ye ſinne not: that is, that ye conſent not vntounto ſinne, nor ſhould ſinne of luſt and purpoſe maliciouſly: but contrariwiſe that ye feare God, & reſiſte ſinne with all your might and power according as ye hauehave promiſed. For whoſoeuer ſinneth of purpoſe after the knowledge of truth, the ſame ſinneth againſt the holy Ghoſt remedileſſe. Heb. 6. 10.

And on the other ſide I teſtifie vntounto you that we be alway ſinners, though not of purpoſe and malice after the nature We ſinne daily by the frailty and weaknes of our fleſh.of damned deuils, but of infirmitie and frailtie of our fleſh, which fleſh not onelyonly let teth vsus that our woorkes can not be perfect, but alſo now & then through manifold occaſions and temptations caryeth vsus cleane out of the right way, ſpight of our hartes. How be it (I ſay) if when the rage is paſt, we turne vntounto the right way agayne, and confeſſe our ſinnes vntounto our Father with a repenting hart, he hath promiſed vsus merciemercy, and is true to fulfill it. So that if we ſinne not deuiliſhly againſt the holy Ghoſt, refuſing the doctrine which we can not improue that it ſhould not be true: but after the frail tie of man, there is no cauſe to diſpair: For we hauehave an aduocate and an interceſſour with the Father, euen Ieſus Chriſt that is righteous.

The name of our aduocate is Ieſus, Our aduocate Ieſusthat is to ſay, a ſauiour. Cal his name Ieſus, ſayd the Angell to Ioſeph: for he ſhall ſaue his people from their ſinnes. Math. 1. And this aduocate & our Ieſus to ſaue vsus from our ſinnes, continueth euer, as it is written, Heb. 7. and hath, Sempiternum Sacerdotium, an euerlaſting office, to make an attonment for ſinne: by the reaſon wherof (ſayth the text) he is able euer to ſaue them that come to God through him, with repentance and fayth, and liueth euer to ſpeake for vsus. And beſides that Ieſus that is God and mā, calleth …o thee O Father for vsus.our Ieſus is God and almightie. He tooke our nature vponupon him, and felt al our infirmities and ſickneſſes, and in feeling learned to hauehave compaſſion on vsus, and for compaſſion cryed mightely in prayers to God the Father for vsus, & was heard. And the voyce of the ſame bloud that once cryed, not for vengeaunce as Abels, but for mercy onelyonly, & was heard, cryeth now and euer, and is euer heard, as oft as we call vntounto remembrance with repenting fayth how that it was ſhed for our ſinnes. He is Chriſtus.alſo called Chriſtus, that is to ſay, king annoynted with all might and power ouer ſinne, death and hell, and ouer all ſinnes, ſo that none that flyeth vntounto him ſhall euer come into iudgement of damnation. He is annoynted with all fulneſſe of grace, and hath all the treaſure and riches of the ſpirite of God in p. 394his hande, with which he bleſſeth all men according to the promiſe made to By Ieſu Chriſt we are made bleſſed.Abraham, and is thereto mercifull to geue vntounto al that cal on him. And how much be loueth vsus, I report me vntounto the enſamples of his deedes.

And he is righteous, both towarde God in that he neuer ſinned, and therfore hath obtayned all his fauour and grace: and alſo toward vsus in that he is true to fulfill all the mercye that he hath promiſed vsus, euen vntounto the vttermoſt iotte.

And he is the ſatiſfaction for our ſinnes, and not for oures only, but alſo for all the worldes.

That I call ſatiſfaction, the Greeke calleth Ilaſmos, and the Hebrue Copar. And it is firſt taken for the ſwaging of wounds, ſores, and ſwellings, and the taking away of payne and ſinarte of them. And thence is borowed for the pacifying and ſwaging of wrath and anger, and for an amendes making, a contenting, ſatiſfaction, a raunſome, & making at one, as it is to ſee aboundantly in the Bible. So that Chriſt is a full contenting, ſatiſfaction and raū ſome Chriſtes bloud is the ſatiſfaction for our ſinnes.for our ſinnes. And not for oures onelyonly which are Apoſtles and Diſciples of Chriſt while he was yet here: or for ours which are Iewes or Iſraclites and the ſeed of Abraham: or for ours that nowe beleue at this preſent tyme, but for all mens ſinnes, both for their ſinnes which went before and beleued the promiſes to come, & for ours which hauehave ſene them fulfilled, and alſo for all them whiche ſhall afterward beleue vntounto the worldes ende, of what ſoeuer nation or degree they be. For Paule commaundeth. 1. Timo. 2. To pray for all mē and all degrees, ſaying that to bee acceptable vntounto our Sauiour God, whiche will hauehave all men ſaued and come to the knowledge of the truth, that is, ſome of al natiōs and all degrees, & not the Iewes onelyonly. For (ſayth hee) there is one God, and one Chriſt gaue himſelfe for the redemption & ſalnation of al the world.mediatour betwene God and man, the man Chriſt Ieſus, whiche gaue him ſelfe a redemption and full ſatiſfaction for all men.

Let this therefore be an vndoubted Article of thy fayth, not of an hyſtorie fayth as thou beleueſt a geſt of Alexander, or of the old Romains, but of a liuely fayth and belefe, to put thy truſt and confidēce in, and to by and ſell theron, as we ſay, and to hauehave thy ſinnes takē away, and thy ſoule ſaued thereby, if thou hold it faſt: and to continue euer in ſinne, and to hauehave thy ſoule damned if thou let it ſlip, that our Ieſus, our Saniour that ſaueth his people from their ſinnes, & our Chriſt, that is our kyng ouer all ſinne, death and hell, annoynted with fulneſſe of all grace and with the ſpirite of God, to diſtribute vntounto all men, hath accordyng vntounto the Epiſtle to the Hebrues & all the ſcripture, in the dayes of his mortall fleſh, Chriſt is king ouer death, hell, & ſinne.with faſtyng, praying, ſufferyng, and crying to God mightily for vsus, & with ſhedyng his bloud made full ſatiſfaction both a poena & a culpa (with our holy fathers leaue) for all the ſinnes of the world both of theirs that went before, & of theirs that come after in the faith, whether it be Original ſinne or actual, & not onelyonly the ſinnes cōmitted with conſent to euill in tyme of ignoraunce before the knowledge of the truth, but alſo the ſinnes done of frailtie after we hauehave forſaken euill and cōſented to the lawes of God in our harts promiſing to folow Chriſt and walke in the light of his doctrine.

Hee ſaueth his people from their Chriſt onelyonly is our ſauiour.ſinnes. Math. 1. and that he onelyonly. So that there is no other name to be ſaued by. Actes. 4. And vntounto hym beare all the Prophets recorde, that all that beleue in hym ſhall receaue remiſſion of their ſinnes, in his name. Actes. 10. And by him onelyonly we hauehave an entring in vntounto the father and vntounto all grace. Ephe. 2. 3. and Rom. 5. And as many as come before hym are theues & murtherers. Iohn. 10. That is, whoſoeuer preacheth any other forgineneſſe of ſinne then through fayth in hys name, the ſame ſlayeth the ſoule.

This to be true, not onelyonly of originall but of actual, and aſwel of that we commit after our profeſſion, as before, mayſt thou euidently ſee by the enſamples of the Scripture. Chriſt forgaue the woman taken in adulterie. Iohn. 8 Chriſt forgeueth all our ſinnes freely for his mercy ſake.and an other whom be healed. Iohn. 5 And he forgaue Publicanes and open ſinners, and put none to do penaunce as they call it, for to make ſatiſfactiō for the ſinne, which he forgaue through repentaunce & fayth, but enioyned them the lyfe of penaunce, the profeſſion of their Baptiſme, to tame the fleſh in kepyng the commaundementes and that they ſhould ſinne no more. And thoſe ſinners were for the moſt part Iewes and had their Originall ſinne forgiuen them before through fayth in the Teſtament p. 395of God. Chriſt forgaue his Apoſtles their actuall ſinnes after their profeſſiō which they committed in denyeng hym, & put none to do penaunce for ſatiſfactiō. Peter Actes. 2. abſolueth the Iewes thorough repentaunce and fayth from their actuall ſinnes whiche they dyd in conſentyng vntounto Chriſtes death, and enioyned them no penaūce to make ſatiſfaction. Paul alſo had his actuall ſinnes forgiuen hym frely thorough repentaunce and fayth without Chriſt onelyonly is our aduocate.mention of ſatiſfactiō. Actes. 9. So that accordyng vntounto this preſent texte of Iohu. If it chaūce vsus to ſinne of frailtie, let vsus not diſpayre for we hauehave an aduocate and interceſſour, a true attorney with the father Ieſus Chriſt righteous toward God and man, and is the reconcilyng and ſatiſfaction for our ſinnes.

For Chriſtes workes are perfect, ſo that he hath obtained vsus all mercy and hath ſet vsus in the full ſtate of grace and fauour of God, and hath ſhade vsus as welbeloued as the aungels of heauen, though we be yet weake. As the yoūg childrē though they can do no good at all are yet as tenderly beloued as the old. And God for Chriſtes ſake hath promiſed that whatſoeuer euil we ſhal do, yet if we turne and repent he will neuer more thinke on our ſinnes.

Thou wilt ſay, God forgiueth the diſpleaſure but we muſt ſuffer payne Popiſh for geueneſſe.to ſatiſfie the righteouſnes of God. A then God hath a righteouſnes whiche may not forgeue paine & al, y^t the poore ſinner ſhuld go ſkotfre without ought at all. God was vnrighteous to forgiue the theefe his payne and all thorough repentaunce & faith vntounto whom for lack of layſure was no penaſice enioyned. And my faith is, that whatſoeuer exāple of mercy God hath ſhewed one, that ſame he hath promiſed all, ye will he peraduenture forgiue me, but I muſt make amendes? If I owe you xx. l. ye will forgiue me, that is, ye will The forgeueneſſe that we hauehave of god for Chriſtes ſake, is …ree.no more be angry with me, but I ſhal pay you the. xx. poundes. O Popiſhe forgiueneſſe with whom it goeth after the common prouerbe, no peny no pardon. His fatherhode giueth pardō frely but we muſt pay money aboundantly.

Paules doctrine is. Rom. 9. if a man worke, it ought not to be ſayd, that his hyre was giuē hym of grace or fauour, but of dutie: But to hym that worketh not: but beleueth in hym that iuſtifieth the vngodly, his faith (he ſayth not his workes although he commaundeth vsus diligently to worke and deſpiſeth none Faith in Chriſt is accompted to vsus for righteouſnes.that God commaūdeth) his faith (ſaith hee) is rekened hym for hys righteouſnes. Confirmyng his ſaying with the teſtimonie of the prophet Dauid in the 32. Pſalme: ſaying. Bleſſed is the man vntounto whō God imputeth or rekeneth not his ſinne: that is to ſay, which man although he be a ſinner, yet God layeth not it to his charge for his faithes ſake. And in the. xi. hee ſayth. If it come of grace then it cōmeth not of works. For then were grace no grace ſayth he: For We are ſaued by grace, and not by workes of the law.it was a very ſtraunge ſpeakyng in Paules cares to call that grace that came of deſeruyng of workes: Or that deſeruyng of workes, whiche came by grace: for he rekened workes & grace to be contrary in ſuch maner of ſpeach. But our holy father hath coupled thē together of pure liberalitie I dare ſay, & not for couetouſnes. For as his holyneſſe if hee hauehave a cauſe agaynſt any man, immediatly bretheth out an excommunication vppon hym and will hauehave ſatiſfaction for the vttermoſt farthing and ſomwhat aboue, to teach thē to beware agaynſt an other tyme yet he will bleſſe agayne from the terrible ſentence of his heauy curſe, euen ſo of that bleſſed complection hee deſcribeth the nature of the mercy of God that The Pope when any man offendeth him, falleth to curſing.God will remitte his anger to vsus vppon the appointment of our ſatiſfaction. When the Scripture ſayth Chriſt is our righteouſnes, our iuſtifying, our redemption, our attonement, that hath appeaſed God, and clenſeth vsus frō our ſinnes, and all in his bloud, ſo that his bloud, is the ſatiſfaction onelyonly.

And that thou mayſt the better perceaue Workes can be no ſatiſfaction for ſinne to Godward.the falſhead of our holy fathers fleſhly imagination, call to minde how that the Scripture ſayth. Iohn the iiij. God is a ſpirite and muſt be worſhypped in the ſpirite. That is, repentaūce, fayth, hope, and louelove toward his law and our neighbour for his ſake is hys worſhyp in the ſpirite. And therefore whoſoeuer woorſhyppeth God with workes, and referreth his woorkes to God, to be a ſacrifice vntounto hym, to appeaſe God is a ſpirite, and muſt be worſhipped in y^t ſpirite.hym as though hee delited in the worke for the woorkes ſake, the ſame maketh of God an image or idoll and is an image ſeruer, and as wicked an Idolater as euer was any blynd heathen, and ſerueth God after the imagination of his owne hart and is abhominable vntounto god, as thou ſeeſt in how many places God defieth the ſacrifice of the children of Iſraell, for the ſayd imagination. p. 396So that whoſoeuer ſuppoſeth that his candle ſtickyng before an Image, his puttyng a peny in the boxe, Popiſh workes.his goyng a pilgrimage, his faſtyng, his wolward goyng, barefoote goyng, his crowchyng, knelyng, and paine taking, be ſacrifice vntounto God, as though he delited in them, as we in the geſtures of Iack Napes, is as blind as hee that gropeth for his way at none. Gods worſhyp is to louelove hym for hys mercy, & of louelove to beſtow al our works Gods worſhip.vponupon our neighbour for his ſake, and vponupon the tamyng of our fleſh, that we ſinne not agayne, which ſhould be the chiefeſt care of a Chriſten man whyle Chriſt careth for that that is once paſt and cōmitted already, whether before our profeſſion or after. For the conditions of the peace that is made betwen God & vsus in Chriſtes bloud are theſe. The law is ſet before vsus, vntounto whiche if we conſent and ſubmit our ſelues to be ſcholers thereof, then are not onelyonly all our foreſinnes forgiuen both Poena & culpa (with our holy fathers licence euer) but alſo all our infirmities, weaknes, proneſſe, readynes, and motions vntounto ſinne are pardoned and taken aworth and we tranſlated frō vnderunder the damnation of the law which damneth as well thoſe infirmities as the ſinne that ſpringeth of them, and putteth vsus vnderunder grace. Rom. 7. So that we ſhall not henceforth, as long as we forſake not our profeſſiō be iudged by the rigorouſnes of the law. But chaſtiſed if we do amiſe as children that are vnderunder no law. Now then if God in Chriſt pardon God doth pardon and forgeue all our ſinnes whatſoeuer they are for Chriſtes ſake.our infirmities, by reaſō of which we cannot eſcape but that we ſhal now and thē ſinne, it foloweth that he muſt likewiſe pardon the actuall ſinne whiche we do compelled of thoſe infirmities in ſpite of our hartes, and agaynſt the will of the ſpirite. For if thou pardon the ſickneſſe of the ſicke, then muſt thou pardō the deeds which he doth, or …eueth vndone by the reaſon of his ſickneſſe. If the madnes of a mad man be pardoned and vnderunder no law, then if he murther in his madneſſe, he may not be ſlayne agayne. If children within a certaine age are not vnderunder the law that flayeth theues, then can ye not of right hang them, though they ſteale. What popiſhe pardoning were that? Thys doth Paule, Rom. 7. ſo confirme that all the world cannot quitch againſt it, ſaying: I conſent vntounto the law of God that it is good, and fayne would I do it, and yet hauehave I not alwayes power ſo to do, but find an other thing in my fleſh, rehelling agaynſt the will of my minde, and leading me captine into ſinne, ſo that I cannot do that I wold doe: but am compelled to doe that I would not. If (ſayth he) I do that I woulde not, then I do it not, but the ſinne that dwelleth in me doth it: And then ſayth he: Who ſhall deliuer me from this body of deathe, in which I am bound priſoner agaynſt my will? Thankes be to God (ſaith he) through Chriſtes victory.Ieſus Chriſt our Lorde, which hath conquered and ouercome ſinne, death, and hell, and hath put the damnation of the law out of the way, vntounto all that profeſſe the law, and beleue in him.

We be vnderunder the lawe to learne it, and to faſſhion our deedes as like as we can, but not vnderunder the damnation of the lawe, that we ſhoulde be damned though our deedes were not perfect as the law requireth, or though of frailty we at a time breake it. As children are vnderunder the law that they ſteale not, but not vnderunder the damnation though they ſteale. So that all they that are graffed into Chriſt to follow hys doctrine, are vnderunder the law to learne it onelyonly, but are deliuered from feare of euerlaſting death and hell, and all the threatenings of the law, and from conſcience of ſinne, which feared vsus from God. And we are come into God thorough the confidence that we hauehave in Ieſus Chriſt, & are as familiar & bold with him, as yong innocent children which hauehave no conſcience of ſinne, are with their fathers and mothers, or thē that nouriſhe them. Which were vnpoſſible if God now (as the pope painteth The popes purgatory is terrible.him) did ſhake a rod at vsus of vij. yeares puniſhment, as ſharpe as the paynes of hel for eueryevery treſpace we do, which treſpace for the number of them were like to make our purgatory almoſt as long as hell, ſeing we hauehave no Gods word, that we ſhall be deliuered thence, vntil we hauehave payd the laſt farthing. And therefore could our conſcience neuer be at reſt, nor be bolde and familier with God.

If ye ſay the Pope can deliuer my Binde and loſe.conſcience from feare of purgatory (as his poetry onelyonly putteth me in feare) and that by this text, Whatſoeuer thou bindeſt on earth. &c. If thou this way vnderſtand the text, whatſoeuer thou being in earth loſeſt any where: then might he loſe in hell, and binde in heauen. But why may not I take the text Note this text.of Chriſt. Ioh. 16. Whatſoeuer ye aſke p. 397my Father in my name, he will geue it you, and deſire forgeueneſſe of all together in Chriſtes name, both a poena & culpa: and thē remayneth no ſuch purgatory at all? Howbeit the text of binding & loſing, is but borowed ſpeach, Bynding & loſing is by the true preachyng of Gods Word.how that after the ſimilitude of worldly binding and loſing locking and vnlocking: the word of God truely preached doth binde and loſe the conſcience,

God ſayth to Hieremias, cap. 1. Behold I geue thee power ouer nations and kingdomes to plucke vp by the rootes, and to ſhiuer in peeces, to deſtroy and caſt downe, and to build and plante. How did he deſtroy nations & kingdomes, and how did he build thē? verily by preaching and prophecying. What nation, kingdome, or citie he prophecyed to be ouerthrowne, was ſo. And what Citie he prophecyed to be built againe, was ſo. And what nation after they were brought into captiuity he prophecyed to be reſtored agayne, were ſo. And whome he prophecyed to periſh, periſhed. And whome he prophecyed to be ſaued, was ſaued.

Euen ſo whomeſoeuer a true preacher of Gods word ſaith ſhall be damned for his ſinne, becauſe he will not repent and beleue in Chriſt, the ſame is damned: And whomeſoeuer a true preacher of Gods worde ſayth ſhall be ſaued becauſe he repenteth and beleeueth in Chriſtes bloud, the ſame is ſaued. And this is the binding and loſing that Chriſtment.

Notwithſtanding ye muſt vnderſtand that when we hauehave ſinned, though our hartes were not to ſinne, and though we repēt, ere the deed be done, yet the body in ſinning hath ouercome the ſpirite, and hath got the maiſtrye. So that the ſpirite is now weaker and feebler to vertue, and to folow the law of God and doctrine of Chriſt, and the fleſh ſtronger to folow vice and ſinne. Wherfore as when an olde ſore is broken forth againe, we begin as it were a new cure with greater diligence and more care then before: euen ſo here we We muſt ſtruggle & ſtriue with ſinne.muſt renue our old battayl againſt the fleſh, and more ſtrongly goe to worke, to ſubdue it, and to quench the luſtes therof, which are waxen ſo ranke, that they bnd out openly, according to the profeſſion of our baptiſme, which is y^• very ſacrament or ſigne of repentance, or if they wil ſo hauehave it called penance, by the interpretation of Paul. Rom. 6. For the plunging into the water, as it betokeneth on the one part that Chriſt hath waſſhed our ſoules w^t his bloud: euen ſo on the other parte it ſignifyeth that we hauehave promiſed to quentch and …lay the luſtes of the fleſh with prayer, faſting, and holy meditation, after the doctrine of Chriſt, and with all godlye exerciſe, that tame the fleſhe, and kyll not the man.

Wherupon the Biſſhops that ſucceded How penaūce came vp & Purgatory.the Apoſtles, when men had done any open ſinnes, enioyned them penaunce as they call it, by the authoritie of the congregation and gouernoures therof, and aduiſe of the moſt wiſe and diſcrete, and with the willing couſent of the treſpaſſers, to tame the fleſh, as to go woolward, to weare ſhurtes of heire, to goe barefoote and bare head, to pray, to faſt bread and water, ſome once in the weeke, ſome twiſe, or al the weeke, an whole yeare, ij. yeares, iij. yeares, vij. yeares, xx. yeares, & ſome all their liues long. And to goe in pilgrimage to viſite y^• memoriall of ſaintes, to ſtrength them the better to follow the enſample and ſuch like, and all to ſlay the worldly minde of the fleſh. Which maner when it was once receiued of y^t people by cuſtome, it became a law. And the biſhops by little & little gat it whole into their own handes.

When the Biſhops ſawe that, how they had got the ſimple people vnderunder How the Pope and hys ſhauelyngs hauehave abuſed penaunce.them in ſuch humble obedience, they beganne to ſet vp their creſtes, and to raigne ouer them as princes, and to enioyne ſore penaunce for ſmall trifles, namely, if ought were done agaynſte their pleaſure, and beate ſome ſore, and ſpared other, and ſolde their penaunce to the ritch, and ouerladed the poore, vntill the tyranny was waxed ſo grenous that the people woulde beare it no longer. For by this time, what w^t the multitude of ceremonies and heap of mens conſtitutions whoſe right vſe was thereto cleane forgotten, & partly becauſe our ſhepheardes were buſyed to ſeeke themſelues and their hye authority, & exalted eueryevery mā his throne, and were become wolues vntounto y^t flock, the cauſe why the people were diſobedient vntounto holeſome counſel: the word of God was ſore darckened, and no where purely preached. And therefore the Prelates loth to loſe their hye authoritie, and to let the people goe free of their yoke, began to turne their tale, and ſing a new ſong, how that this penaunce was enioyned to make ſatiſfaction to God for the ſinne that was committed, robbing our ſoules of the p. 398fruite of Chriſtes bloud, and making vsus imageſeruauntes, referring oure deedes vntounto the perſō of God, & worſhipping him as an image of our own imagination with bodely worke, ſaying moreouer, if we would not do ſuch penaunce here at their iniunctions we muſt do it in an other worlde, and ſo fayned purgatory where we muſt ſuffer Here was Purgatory kindled.vij. yeares for eueryevery ſinne. And when the kingdome of Antichriſt was ſo enlarged that it muſt hauehave an head, they ſet vp our holy father of Rome, or rather vſurped that Rome with violence, and to him was geuen this prerogatiue to ſell whome he would from purgatorye.

And the ſacrament of penaunce they The de… nition of penaunce made by the Papiſtes.thus deſcribe: Contrition, Confeſſion, and Satiſfaction. Contrition, ſorow for thy ſinnes. Confeſſion, not to God and them whome thou haſt offended, but tell thy ſinnes in the prieſtes eare. Satiſfaction, to do certaine deedes enioyned of them, to buy out thy ſinnes. And in theyr deſcription they hauehave cleane excluded the fayth in the ſatiſfaction of Chriſtes bloud, which onelyonly bringeth life, and the ſpirite of life, and righteouſnes, and without the which it is impoſſible to pleaſe God. Heb. 11. In whoſe ſtead they hauehave put in the Fayth is the chiefeſt part of penaunce.preſumption of our owne works. And for lacke of truſt in Chriſtes bloud our contrition is but a fruitleſſe ſorrow in y^t reſpect of hell, which maketh vsus hate the law ſtill, & conſequently God that made it: where true contrition annexed with fayth, is ſorrow in reſpect of the law, vntounto which we conſent that it is good & louelove it and therfore mourne partly becauſe we hauehave offended it and partly becauſe we lacke power to fulfill it as we would.

Theſe thynges to be true our Prelates know by open hyſtories as well, as whē it is Noone, the Sunne is flat South: but it deliteth them to reſiſt the holy ghoſt and to perſecute the preachers of the thynges whiche if they as well loued as they knowe to be true, they would preache the ſame them ſelues and lyue therafter. Hereof ye may ſee our woorkes are but to tame the Our workes can make no ſatiſfaction, but onelyonly faith in Chriſtes bloud.fleſh onelyonly, and can be no ſatiſfactiō to God, except we make him an image & our ſelues image ſeruaunts. And hereof ye may ſee how out of this open penaunce came the eare cōfeſſion, ſatiſfaction of workes Purgatorie and pardons. For when they had put the ſatiſfaction of Chriſtes bloud out of y^t way, then as they compelled to cōfeſſe open ſinnes and to take open penaunce, euē ſo they compelled to confeſſe ſecrete ſinnes and to take ſecret penaūce. And as they made marchaūdiſe of open penaūce, ſo did they of ſecret. And for thē The practiſe & marcheūdiſe of the Pope & his Clergythat would not receaue ſuch pardon, fayned they Purgatory, and for them that receaued them fayned they pardō, turnyng bindyng and loſing with preaching Gods word vntounto byeng and ſellyng ſinne for money. And ſince that tyme hetherto, the worſe the people were the better were the Prelates cō tent, euer reſiſtyng that they ſhould be made better through their bleſſed couetouſnes & proude deſire of honour.

And out of this falſe preſumption of Vowes of Religion.workes, ſpranke the wicked vowes of Religion which they vow to make ſatiſfaction for ſinne, and to be hygher in heauen, in ſtede of the lyfe of penaunce which Chriſt taught vsus in the Goſpell to tame the fleſh & to crucifie the members with all, that we henceforth ſhuld walke in the wayes of Gods law, and ſinne no more.

And to ſpeake of worſhyppyng of Worſhyppyng of Saintes.Saintes and praying vntounto them and of that we make them our aduocates well nye aboue Chriſt or all together, though it require a long diſputation, yet it is as bright as the day to all that know y^e truth, how that our faſtyng of their euens & kepyng their holy dayes going bare foote, ſtickyng vp of cādels in the bright day in the worſhypping of them to obtaine their fauour, our giuyng them ſo coſtly iewels, offeryng into their boxes, clothyng their Images, The Pope and his Clergy ſetteth vp Idolatry.ſhooyng them with ſiluer ſhoes with an ouche of Chriſtall in the myddes, to ſtroke the lippes and eyes of the ignoraūt as a man would ſtroke yolig childrens heades to entice them and bryng them in, and rocke them a ſlepe in ignoraunce are with all like ſeruice playne idolatrie, that is in Engliſh Imageſeruice. For the Saintes are ſpirites & can hauehave no delectatiō in bodely thynges. And becauſe thoſe bodely dedes can be no ſeruice vntounto the ſpirituall Saintes, and we do them not to be a ſeruice to our ſelues or our neighbours: we ſerue the woorke and the falſe imagination of our fleſhly witte, after the doctrine of man, and not of God, and are imageſeruauntes. And this is it that Paule calleth Seruire elementis mundi, to be in captiuitie vnderunder dome ceremonies and vayne traditions of mens doctrine and to do the p. 399worke for the worke it ſelfe, as though God delited therin, for the deede it ſelfe without all other reſpect.

But and ye will know the true worſhyppyng of Saintes, hearken vntounto The true worſhipping of ſaintes.Paul Phil. ij. where he ſayth, Ye ſhyne as lightes in the worlde holdyng faſt the word of life vntounto my glory or worſhyp agaynſt the day of Ieſu Chriſte, that I hauehave not runne nor laboured in vayne. That is to wete the worſhyp which all true Saintes now ſeeke and the worſhyp that all the true meſſengers of God ſeke this day or euer ſhall ſeke, is to draw all to Chriſt with preachyng the true word of God, and with the example of pure liuyng faſhioned thereafter. Will ye therefore worſhyp ſaints truly? thē heare what they preached, Good leſſons are to be learned of y^• ſaints.and beleue their doctrine. And as they folowed that doctrine ſo conforme your liuyng like vntounto theirs. And that ſhalbe vntounto their hygh worſhyp in the commyng agayne of Chriſt (when all mens deedes ſhall appeare and eueryevery man ſhalbe iudged and receaue his reward accordyng vntounto his deedes) how that they not onelyonly while they here lyued, but alſo after their death with the exāple of their doctrine and liuyng left behynd in writyng and other memorials vntounto the exāple of them that ſhould folow, them vntounto Chriſt that were The true worſhipping of ſaintes is to folow their life and doctrine.borne. v. hūdreth, yea a thouſād yeares after their death. This was their worſhip in the ſpirite at the begynnyng as they were ſpirites, & lightes were ſticked before their memorials at the begynnyng to be a ceremonie to put vsus in remembraunce that we ſo prayſed the Saintes and boaſted their liuyngs that we folowed their examples in our deedes, as Chriſt ſayth Math. v. Let your light ſo ſhyne before mē that they ſee your good woorkes & glorifie your father that is in heauen. For preaching of the doctrine which is light hath but ſmall effect to moue the hart if the exā ple of liuyng do diſagree.

And that we worſhyp Saintes for feare leſt they ſhould be diſpleaſed and angry with vsus and plague vsus or hurt vsus, as who is not afrayed of S. Laurence? who dare denye. S. Anthony a fleſe of woll for feare of his terrible fire or leſt hee ſende the poxe among our ſhepe) is heathē imageſeruice & cleane agaynſt the firſt cōmaundement which is. Heare Iſraell, the Lord thy God is one God. Now God in the Hebrew is called El or Elohim in the plurall nū ber, ſtrength or might. So that the cō maundement is, Heare Iſraell he that If we harken to the voyce of God, he is mighty and of power to helpe vsus.is thy power and might, thy ſworde & ſhield is but one, that is, there is none or might to helpe or hurt the ſaue one, whiche is all together thyne and at thy commaundemēt if thou wilt heare bis voyce. And all other might in the world, is borowed of hym. And he will lend no might agaynſt the contrary to his promiſes: keepe therfore his commaundementes and he ſhall kepe thee. And if thou hauehave broken them, and he hauehave lent of his power agaynſt thee, repent and come agayne vntounto thy profeſſion and he will returne agayne vntounto his mercy & fetch his power home agayne, which he lent to vexe thee, becauſe thou forſookeſt hym and brakeſt his commaundementes. And feare no other creature, for falſe feare is y^e cauſe of all Idolatrie.

Moreouer all we that are Baptiſed in Chriſt hauehave profeſſed to do good for euil and not to auenge our ſelues. And We muſt do good for euill.many of vsus come vntounto ſuch perfection that we can be prouoked by no temptation to deſire vengeaunce, but hauehave compaſſion and mekely pray for them that ſlay vsus.

How wicked a thyng then is it to A popiſh imaginatio…thinke that the Saintes plague vsus, becauſe we do thē not ſuch ſuperſtitious honour whiche is their diſhonour and our ſhame? It is verely a Popiſh imagination, & euē to deſcribe the Saintes after the nature of our Prelates which be meeke and lowly till they be where they would be. But when they be once a loft they play the tormentours if we will not honour them and do whatſoeuer they commaunde, more earneſtly then that whiche God him ſelfe hath commaunded, and feare them aboue God hym ſelfe.

And it can be but like abhomination Aduour…es.alſo, that we chooſe of a fleſhly mynde eueryevery man his ſeueral Saint or rather ſeuerall God, to be our aduocates, attorneys, mediatours (when there is but one. i. Timo. ij.) and interceſſours, and call them our aduouryes, whē we might better call them our adulterers, and ſerue thē or rather a paynted poſt Idolatry.in their ſtede, with our imageferuice, therwith to bynde them for to helpe vsus whēſoeuer and for whatſoeuer we call vntounto them, and to ſaue our ſoules ther to with their prayers and merites, and will yet neither heare y^t doctrine or folow the exāple of liuing (which is their onelyonly honour in the ſpirite of any ſaint whoſe doctrine & lyuyng is autentike.

p. 400For firſt, God whiche alone hath power to helpe or hurt, hath made appointment God hath promiſed to geue vsus whatſoeuer we aſke in Chriſtes name, & for Chriſtes ſake.betwixt hym & vsus in Chriſtes bloud and hath bound hymſelfe to giuegive vsus whatſoeuer we aſke in hys name, teſtifiyng therto that there is no other name to be ſaued by; and that he wilbe a father vntounto vsus & ſaue vsus both in this lyfe and in the lyfe to come, and take vsus from vnderunder the damnation of the law, and ſet vsus vnderunder grace & mercy, to bee ſcholers onelyonly to learne the law, and that our vnperfect dedes ſhal be taken in worth, yea and though at a tyme we marre all through our infirmitie, yet if we turne agayne, that ſhal be forgeuen vsus mercifully, ſo that we ſhalbe vnderunder no damnation: which teſtament is confirmed with ſignes and wonders wrought thorough the holy ghoſt. Now this indented obligation layde apart, we make an other of our owne imaginatiō betwene the Saints Saints cā not help vsusand vsus, in their merites for our image ſeruice. Which can be but a falſe fayth, ſeyng it hath not Gods woorde (vntounto which alone we ought to cleaue) but is alſo cleane contrary therto.

And agayne the Saintes were not ſaued through their owne merites, but through Chriſtes. Neither were their dedes which they dyd after they were The ſaints were not ſaued by their …ne merites, but by Chriſtes merites.receaued vnderunder grace ſufficiēt in them ſelues to fulfill the law for the preſent time, ſaue as Chriſtes merites did ſupply y^e imperfectnes of thē, and y^t which was lackyng on their part thorough their infirmities. And therefore as the Saintes holy workes made no ſatiſfaction for the ſinne they dyd before they were receaued vnderunder mercy, euen ſo made they none for the deadly ſynnes which they did vnderunder mercy: ſeyng the deedes were vnperfect, and had ſinne annexed vntounto thē by reaſon of the fleſh, and were inſufficient to excuſe theyr owne maiſters. What merites hauehave they in ſtore for vsus then, ſeeing by all mens confeſſion they now merite not… If the moſt obedient child in the world diſobey his fathers cōmaundementes, his fore good deedes cannot make that diſobedience no ſinne, or to be a ſatiſfaction, that the childe ſhould preſume in the confidence of his olde deedes, and We muſt humble our ſelues to the mercy of almighty God.think his father ſhould do him wrong to puniſhe him. But hee muſt knowledge his fault, and that he hath deſerued puniſhmente, and deſire forgeuenes, vntounto the glory of his fathers mercifulneſſe, and not of his olde deedes, though his olde obedience be a great preſumption that he ſinned of frailtye, and not of purpoſe. Euen ſo if I being as holy as euer was Paul in his moſt holineſſe, ſinne this day thorough the frailtie of my fleſhe, mine olde deedes cā be no ſatiſfaction: but I muſt know ledge my ſinne vntounto my Father, and graunt that I hauehave deſerued damnation, and meekly deſire forgeuenes, and challenge it by the obligation, wherin God hath bound him ſelfe to me, vntounto the glory of the mercy of God, & not to the glory of my holy deedes: for if my deedes ſaue me, it is my glory. But if he forgeue vsus freely without reſpect of my deedes, then it is the glory of hys mercye, by Paules doctrine vntounto the Romaines.

Moreouer if the ſaintes be in heauē, The Angels ſerue vsus.then can they be there in none other caſe then the Aungels, in which ſtate Chriſt teſtifyeth they ſhall be in the reſurrection. Now the Angels are miniſters ſent of God, to do ſeruice vntounto the electe, which ſhall be ſaued. Heb. 1. And God hath bound himſelf, that if I come in the right way, by the dore of Chriſtes bloud and aſke helpe, that he will ſend me if need be, an hundred legions of Angels or ſaintes. But when God hath bound himſelf to ſende me angels or ſaintes, or an angell or ſaint, he hath not promiſed to ſend this Angell or that, or this or that ſainte. And therfore when I appoynt God whom he ſhall ſend, and binde him, where he hath not bound himſelfe, to ſende me what ſainte I will, I tempt God. And thus this choſing of ſeuerall ſaintes is To chooſe ſaintes to be our aduacates, is mere idolatry.but tempting of God. And yet wee do worſe then this: for we leaue y^t way of Chriſts bloud, & go not to God throgh him: but run to the ſaintes in a teſtament of our owne making, and will that they eyther ſaue vsus themſelues for our imageſeruice, or compell God for merites ſake to ſaue vsus. Why goeſt thou not vntounto thy Father thine owne ſelfe? I am a ſinner, will they ſay, and dare not. If thou go in the right way, thou haſt no ſinne. Chriſt hath taken all thy ſinnes from thee, and God hath no rod in his hand, nor looketh ſowre, but merily, that it is a luſt to beholde his chearfull countenance, and offreth thee his hande. But this way is ſtopped vp through vnbeleefe, and therefore Chriſt is the way & life that leadeth vsus to ſaluation.we ſeek an other which is no way to life, but vntounto euerlaſting death. We will not looke on the law with open eyes, and therfore hauehave we no due repentaunce, and ſo no luſt to harken vntounto p. 401the goſpell of glad tydings in Chriſtes bloud. And where the right way is ſet before vsus, and we of malice will not walke therin, God can not but let the deuil play with vsus, and iuggle our eyes to confirme vsus in blindneſſe.

But after what maner doth Chriſt Howe Chriſt prayeth for vsuspray for vsus? Ʋerily Chriſt in the dayes of his mortall fleſh ſuffred and prayed for all that ſhal be ſaued, and obtayned and was heard, and had his petitions graunted. And he made ſatiſfaction, & purged, and purchaſed forgeuenes, euē then for all the ſinne that euer ſhall be forgeuen: And his praying for vsus, and being a mediatour now, is that the remembraunce of all that he did for vsus, is preſent in the ſight of God the Father, as freſh as the houre he did them, yea the ſame houre is yet preſent, and not paſt in the ſight of God. And Chriſt is Chriſt is a kyng and hath power him ſelfe to forgeue vsus, and to receaue vsus vntounto hym ſelfe.now a King, and raigneth, and hath receaued power of all that he prayed for, to do it himſelfe. And that whenſoeuer the elect cal for ought in his name he ſēdeth help euē of y^t power which he hath receaued: yea ere they aſke, he ſendeth his ſpirit into their harts to moue them to aſke. So that it is his gift that we deſire ought in his name. And in all that we do or thinke well, he preuē teth vsus with his grace: yea he careth for vsus, ere we care for ourſelues, and when we were yet euill, he ſendeth to call vsus, & draweth vsus with ſuch power that our hartes cannot but conſent and come. And the Angels ſtande by, and behold the teſtament of the elect, how we ſhall be receiued into their fellowſhippe, and ſee all the grace that Chriſt ſhall poure out vponupon vsus. And they reioyce All the bleſſed company of heauē reioyſe and are glad to hauehave vsus to be with them, that we might loye together.and prayſe God for his infinite mercy, and are glad, and long for vsus, & of very louelove are ready againſt all houres whē we ſhall call for help in Chriſtes name, to come & helpe. And Chriſt ſendeth them whē we cal in his name, and ere we call, euen while we be yet euill, and happely perſecute the truth of ignoraunce, as Paule did, the Angels wayte vponupon vsus to keepe that the deuils ſlay vsus not, before the time of our calling be come.

Now if an Angell ſhoulde appeare vntounto thee, what wouldeſt thou ſay vntounto him? If thou prayedſt him to helpe, he would aunſwere: I do. Chriſt hath ſent me to helpe, and beleeue that the Angels be euer about thee to helpe. If thou deſiredſt him to pray for thee to obtayne this or that, he woulde ſay: Chriſt hath prayed, and his prayer is heard for whatſoeuer thou aſkeſt in his Chriſt prayeth for vsus and hys prayer is heard.name, and woulde ſhewe thee all that God woulde do to thee, and what he would alſo hauehave thee to do: and if thou beleeueſt, ſo were thou ſafe. If thou deſiredſt him to ſaue thee with his merites. He would aunſwer that he had no merites: but that Chriſt onelyonly is Lord of all merites: nor ſaluation, but that Chriſt is Lord of ſaluation. Wilte thou therfore be ſaued by merits, wold the Aungell ſay: then pray to God in Chriſtes name, and thou ſhalt be ſaued by the merites of him, and hauehave me or ſome other thy ſeruaunt immediatlye to help thee vntounto the vttermoſt of our power, and to keep thee and bring thee vntounto the rewarde of his mertites. If thou wouldeſt promiſe him to worſhip Imageſeruice is abhorred of God.him with imageſeruice, that is, to ſticke vp a candle before his image, or ſuch an image as he appeared to thee in. He would aunſwer that he were a ſpirite, and delighted in no candlelight but would bid thee geue a cādle to thy neighbour that lacked, if thou hadſt to many. And ſo would he aunſwer thee if thou wouldeſt put money in a boxe for him, or cloth his image in cloth of gold, or put golden ſhoes vponupon his Images feete. If thou ſaydeſt that thou God hateth ſuperſtition.wouldeſt build a chappel in his name, he would aunſwer that he dwelt in no houſe made with ſtones, but wold bid thee goe to the churches that are made already, and learne of the Preachers there how to beleeue, and how to liue, and honour God in the ſpirite, for the which cauſe churches were chiefly builded, and for quietneſſe to pray. And if there be no church, then to geue of that Churches were or deined for preachyng and callyng on the name of God.thou maiſt ſpare to help that one were builded to be a preaching and a praying houſe, and of worſhipping God in the ſpirite, and not of imageſeruice.

And if Paule appeared vntounto thee, what other thing could he aunſwer alſo, then that he were a ſpirite, & would refuſe all thy imageſeruice. And if thou ſpeake to Paule of his merites, he can none otherwiſe aunſwer thee, then he aunſwered his Corinthians: That he dyed for no mans ſinnes, and that no mā was baptized in his name to truſt in his merites. He would ſay, I builded all men vppon Chriſtes merites: preaching that all that repented and beleued in his name, ſhould be ſaued, and taken from vnderunder the wrath, vengeaunce, and damnation of the law, & be put vnderunder mercy and grace. And by this fayth was I ſaued from damnation, p. 402and put vnderunder mercy and grace, Chriſte hath made a chaunge with vsus, for he hath taken vponupon him all our ſinnes, and graūted vsus his mercy and giftes of grace.and made one with Chriſt, to hauehave my part with him, and he with me, or rather to make a chainge that he ſhoulde hauehave all my ſinnes, and I his mercye and the giftes of his grace, and become glorious with the ornamentes of hys riches. And of my ſauiour Chriſt I receaued this lawe, that I ſhoulde louelove my brethren all Gods elect as tenderly as he loued them. And I conſented vntounto this law, for it ſeemed right, and became a ſcholler to learne it. And as I profited in the knowledge, faith, and louelove of Chriſt, ſo I grew in the louelove of my brethren, and ſuffred all things for their ſakes, and at the laſt waxed ſo perfect, that I wiſhed my ſelfe damned (if it might hauehave bene) to ſaue my brethrē. And al my brethrē that receaued Chriſt receaued the ſame commaundement, & grew therein. And they that were perfect loued me and all their other brethren, no leſſe then I loued them. And looke with what louelove I miniſtred the giftes of grace, which I receaued of Chriſt for the edifying of his congregation, vponupon my brethren, with the ſame louelove did they miniſter their giftes agayne on me, which they had and I lacked: and ſo louelove made all common. louelove maketh all thynges common.And moreouer if they call my workes my merites, I beſtowed all my workes vponupon my brethren to teach them, and reaped the fruite thereof, euen my brethrens edifying and ſoules health, yea and reape daily, in that I left my doctrine & enſample of liuing behinde me, by which many are conuerted vntounto Chriſt daily. If thou deſire therfore to enioy part of my merite, goe & read in my Goſpel, and thou ſhalt finde the fruite of my labour, the knowledge of Chriſt, the health of the ſoule, and euer laſting life.

And as I loued my brethren whē I liued ſo I louelove them ſtill, & now more perfectly. Howbeit my louelove then was paynful: for the more I loued the more S. Paule was a louyng and carefull preacher.I ſorowed, feared and cared for them to bryng them into the knowledge of the truth, and to kepe them in vnitie of faith leſt the falſe prophetes ſhould deceaue them, or their owne infirmities ſhould breake peace & vnitie, or cauſe them to fall into any ſinne.

But now my louelove is without paine. For I ſee the will and prouidence of God, and how the end of all thynges ſhalbe vntounto hys glory & profite of the elect. And though I ſee the elect ſhall ſometime fall, yet I ſee how they ſhall ariſe agayne & how that their fall ſhalbe vntounto the glory of God & their owne profect. And we that are in heauē, louelove you al a like: neither we louelove one more & an other leſſe. And therfore if ye louelove vsus more one thē an other, that is fleſhly as mine old Corinthiās once loued, and I rebuked them. Neither can we A good ſaying of S. Paule.bee moued to come more to helpe one thē an other. But we wayte whē God will ſend any of vsus vntounto the elect that call for helpe in Chriſtes name. Wherfore if thou wilt be holpe of any of vsus pray in Chriſtes name. And God ſhall ſend one of vsus, an Aungell or a Saint, to keepe the power of the deuils from you: but not whō thou wouldeſt choſe temptyng God: but whom it pleaſeth God to ſend.

And if your preachers louelove you not after y^• ſame maner, to edifie you with the true doctrine of Chriſt and example of liuing therafter, and to kepe you in vnitie of fayth and charitie, they be not of Chriſtes Diſciples, but Antichriſtes which vnderunder y^t name of Chriſt, ſeeke to raigne ouer you as temporall tyrauntes. And in like maner if this be not written in your hartes, that ye ought to louelove one an other as Chriſt loued you, and as ye had example of vsus his Apoſtles, ye go aſtray in vanities and are not in the right way.

And hereby are we ſure that we knowe hym, if we keepe his commaundementes.

This is cleane agaynſt y^• doctrine of The ſtate of grace.them which ſay that we can not know whether we be in the ſtate of grace or no. Iohn ſayth if we keepe his commaundementes, then we be ſure that we knowe Chriſt is euerlaſtyng lyfe Iohn. xvij. Then cōtrary to the pope: Chriſten men hauehave doctrine to know whether they be in grace or no.

The kepyng of Gods commaundementes certifieth vsus that we be in the They that keepe the cōmaundementes are in the ſtate of grace.ſtate of grace. But our Doctours hauehave no doctrine to know when a man is in the ſtate of grace, wherfore it is manifeſt that they kepe not Gods cōmaūdementes, nor be in ſtate of grace, but of all vngratiouſnes.

Our Doctours know not whether they be in ſtate of grace. Our doctours kepe mens cōmaūdements, Ergo mēs commaundemētes certifie not that we be in ſtate of grace. Though thou hauehave a deuotion to ſticke vp a candle before a poſt, and ſo forth, yet thou canſt neuer p. 403be ſure thereby that thou art in the When we do good to our neighbour, then we may be aſſured that we are in the ſtate of grace.fauour of God. But if thou hauehave deuotion to helpe thy brother in all his miſfortunes, becauſe hee is the image of God and price of Chriſtes bloud, then thy denotiō certifieth the that thou art in the fauour of God or ſtate of grace.

He that ſayth I knowe hym and yet keepeth not hys commaundementes, is a lyer, and the truth is not in hym.

When our Phariſeis ſay, do as we byd you and not as we do, they teſtifie that they keepe not Gods commaūdementes, A ſure argument to know falſe Prophetes by.vntounto whiche teſtimonie our eyes alſo beare recorde: And they that keepe not Gods commaundementes, be lyers & hauehave no truth in them. And then when they preach, they cā not but preache lyes. And then though they preach Chriſt, they preach hym falſlie, vntounto their fleſhſly vaūtage and not our ſoules health. And for as much as we may hauehave no felowſhyp with thē that kepe not Gods commaundementes. i. Cor. v. and in as much as all ſuch are falſe Prophetes voyde of all truth, it foloweth that we ought to geue our Doctours none audience, though their defenders ſtode by them with theyr ſwoordes drawen, but rather to laye downe our heades and ſtretch foorth our neckes, to be ſlayne.

He that keepeth his woorde: in hym verely is the louelove of God perfect, and hereby knowe we that we are in hym.

That is, he that keepeth his commaundemētes, To be in God is to beleue in the mercy of God.loueth vnfainedly, and is therby ſure that he is in God. For to be in God is to beleue in y^• mercy of God: And to beleue in mercy is cauſe of louelove, & louelove cauſe of workyng. And therefore hee that worketh for Gods ſake, is ſure that he loueth and that hee truſteth in God: which is to be in God or in Chriſt. And as by wilfull keping A rule to know whether we louelove God or louelove him not.of the commaundemēt we be ſure that we louelove God and beleue in God, euen ſo thorough wilfull breakyng of them we may bee ſure that we neither louelove nor beleue in him, and therfore that we be not in hym.

He that ſayth he abydeth in him ought to walke as he walked.

All that be Baptiſed in Chriſt, are waſhed in hym, to put of pride, wrath, hate and enuie, with all their old conuerſatiō by which they oppreſſed theyr neighbours, and hauehave promiſed to become eueryevery man euen as Chriſt hym ſelfe vntounto his brethren in louelove & kyndnes both in word & deede. They therfore They that be enemies to the Teſtament of Chriſt, and are teachers of mans … tions are not in Chriſt.whiche reſiſt Chriſtes Teſtament and will not let it be knowen, & walke in the Teſtament of the Pope, with vnions pluralities, and totquots, ſome one of them robbyng. x. pariſhes of the tenth of all their yearely increaſe, and withdrawing from them Gods word, the foode of their ſoules, and from the poore their dayly ſuſtenaunce, whiche ought to hauehave their part in the tythes and other rentes, when the preacher & other neceſſarie Miniſters hauehave out their partes, a due and lawfull ſtipend: are not in Chriſt. For Chriſt neither ſo walked not ſo taught.

Brethren I write no newe commaundement vntounto you, but an old commaundement which ye had at the begynnyng. For an olde commaundement is the word which ye heard from the begynnyng.

I write no new precept, but onelyonly put you in remembraunce of that old which was taught you when ye were And old cōmaundement is the woorde which ye heard from the begynnyng.firſt Baptiſed in Chriſt, to louelove eche other as he did you. Which is an old cō maundement and was giuē at the begynnyng of the world, and hath euer ſince bene writtē in the hart of all that put their hope in God.

Agayne, a new commaundemēt I write vntounto you, whiche is true in him and alſo in you: for the darkeneſſe is paſt and the true light now ſhyneth.

The deuill hath ſowen his darknes in the field where this commaundemēt ſhould grow and the weeds of mens traditiōs had ouergrowen the corne of this old cōmaundement: ſo that it was antiquate & cleane out of knowledge. But Chriſt y^t light of all true doctrine now ſhyneth, & hath ſcatered the darkneſſe and plucked vp the weeds by the rootes & reſtored this old commaūdement agayne. And in hym it is a true commaundement, for he loued truly. And in you it is a true commaundement for ye for his ſake, louelove one an other truly alſo. And by the reaſon of this renewyng, it is called a new commaundement, as it is now called new p. 404learnyng, & may well ſo be: for it hath lyen long in darknes, and that in ſuch darknes, that many be ſhryned for holy Saintes, whoſe dedes & liuing, whē thou lookeſt vponupon them in the light of this old doctrine that now ſhyneth agayne out of darknes, are more abhominable then the deedes and liuyng of Si… tranſit glori… …ū ….him, whiche of late for all his exaltyng his throne and ſwearyng by his highe honour, and for the worſhyp of his hat and glory of his precious ſhoes when This was Cardinall wolſey.hee was payned with the coli…ke of an euill conſcience hauyng no other ſhift, becauſe his ſoule could finde no other iſſue, tooke him ſelf a medicine, … emit…er…t ſpiritum per poſteriora.

He that ſayth hee is in the light: and yet hateth hys brother: is in darkneſſe.

For whoſoeuer feleth his owne dā nation vnderunder the law, & beleueth in the mercy that is in Chriſt, the ſame cā not but louelove Chriſt and his neighbour for his ſake. And therefore hee that hateth He that hate…h hys brother, is in darknes and ſe…th not Chriſt.his brother for any offence done to him the ſame ſeith not what Chriſte hath done for him, but is in darkenes ſtill.

He that loueth his brother: abydeth in the light: and there is none offendyng in hym.

Abydeth in the light, that is continueth To abyde in the light is to abyde in … knowledge of Chriſt.in the knowledge of Chriſt. And there is none offending in him, that is. Firſt he will willingly do nothyng either in word or in dede that ſhal offēde his brother. For louelove will not let hym. And ſecondarily if ought bee done or ſayd, that may be well done or ſayd, he taketh it to the beſt and is not offēded. And thus ye ſee that the knowledge of Chriſt is cauſe of all goodneſſe, and the igoraunce of Chriſt cauſe of all euill. And ſo the doctrine of thē is not falſe, Faith in Chriſt is the roote of all goodnes.whiche ſay that fayth in Chriſt is roote of all godly vertue and the cauſe of kepyng the commaundementes: & where ſayth is, there to be no ſinne, nor damnation: and that ſay, vnbelefe to be the mother of all vice, and cauſe of breakyng the commaundementes, and to keepe men in ſinne and dānation onelyonly, as fayth onelyonly loſeth vsus thence.

And he that hateth hys brother is in darkeneſſe: and walketh in darkeneſſe and knoweth not whether he goeth. For darkeneſſe hath blynded his eyes.

He that hateth his brother, is in the He that hateth hys brother is in ignoraunce.ignoraunce of Chriſt, and of his owne ſinne, and without repentaunce & faith that his ſinnes be forgeuen him in Chriſt, and therefore is mercileſſe vntounto hys brother, whom Chriſt commaunded him to pitie and louelove. And in that ignoraunce he walketh: that is, worketh Ignoraūceeuill, and loueth the thinges of the worlde, and ſeeketh in them the luſtes of the …leſh, which are the quenching of the ſpirite, and death of the ſoule, & for louelove of them hateth his brother. And this ignoraunce of Chriſt which is vnbeleef, is the cauſe of all the wickednes that we do vntounto our brethren.

I write vntounto you little children, that your ſinnes are forgeuen you for hys names ſake. I write vntounto you fathers, that ye know him that was from the beginning. I write vntounto you yong men, how that ye hauehave ouercome the wicked.

I write vntounto you that are yong in When we hauehave offended our brother, if we reconcile our ſelues vntounto hym agayne, thē are our ſinnes forgeuen.the fayth and yet weake, and therefore fall now and then, how that your ſinnes are forgeuen you, as ſoone as ye repent and reconcile your ſelues vntounto your brethren whom ye hauehave offended euen for his names ſake onelyonly, and not for our owne deedes whether afore or after, or for any other mans deedes or ſatiſfaction, ſaue for his onelyonly.

I write vntounto you that are fathers in the doctrine of God to teach other how that ye know him that was from the begynnyng & is no new thing, though he newly receaued our nature. And through knowledge of him which is the onelyonly light, and the dore vntounto the knowledge of God, ye are become fathers in the Scriptures. Or els ye had neuer vnderſtand it, though ye had ſtudied neuer ſo much, as it appeareth by the indurate Iewes, and alſo by oure owne new Phariſies, which perſecute the ſcripture, and the true ſence therof, becauſe they be drowned in the ignoraunce of Chriſt, as their deedes and contrary liuing well teſtifie.

I write vntounto you yong mē that are ſtrong in ſuffering perſecutions, and fight for your profeſſion, not with the ſword, but with ſuffering, how that ye hauehave ouercome that wicked which poiſoned the world at the beginning, and yet woorketh in the children of darckneſſe, and vnbeleefe: and that in beleuing p. 405the woorde of truth, as it foloweth anone after.

I write vntounto you yong children howe that ye knowe the Father. I write vntounto you fathers, howe that ye know him that was from the beginning. I write vntounto you young men, that ye be ſtrong: and the woorde of God dwelleth in you, and that ye hauehave ouercomme the wicked.

I write vntounto you yong children, how that ye know the Father, whome We can not know the father, but by the ſonne.yee louelove thorough knowledge of the Sonne, or els you had neuer knowne him as a father, but as a Iudge and a tyrant, and had hated him. I write vn to you fathers as before, howe ye are fathers of all trueth in knowing the Sonne. Or els ye had euer continued in darkneſſe remedileſſe.

I write vntounto you yoūg men, how y^t ye are ſtrong, and that your ſtrength is the word of God, which dwelleth in Fayth in Chriſt ouer commeth the worlde.your breſt through fayth, in which ye hauehave ouercome the wicked deuill, and all his pompe: as it foloweth chapt. v. this is the victorye that ouercommeth the world, euen our fayth.

LoueLove not the worlde, nor the thinges that are in the worlde. If a man louelove the worlde, the louelove of the Father is not in him. For all that is in the worlde, as the luſt of the fleſhe, the luſt of the eyes, and the pride of good, are not of the Father, but are of the world. And the worlde vaniſheth away and the luſt thereof. But he that doth the will of God abideth euer.

The louelove of the world quencheth the …arice or couetouſnes.louelove of God. Balaam for the louelove of the world, cloſed his eyes at the cleare light which he well ſaw. For louelove of the world the olde Phariſies blaſphemed the holy Ghoſt, and perſecuted the mani…eſt truth, which they coulde not improue. For louelove of the world many are this day fallen away, and many The louelove of y^• worlde … many from Chriſt.which ſtood on the truthes ſide, and defended it a while, for louelove of the worlde hauehave gotten them vntounto the contrarye parte, and are become the Popes mamalukes, & are waxed the moſt wicked …s vntounto the truth and moſt cruel agaynſt it. They know the truth but they louelove the worlde. And when they eſpyed the truth could not ſtand wyſh the honoures which they ſought in the world, they hated it deadly, and both wittingly and willingly perſecuted it, ſinning againſt the holy Ghoſt. Which ſinne ſhall not eſcape here vnpuniſhed as it ſhall not be without damnation in the world to come, but ſhall hauehave an ende here with confuſion and ſhame, as had the glory of our right reuerend father in God Thomas Wolfſe late cardinall Thomas Wol… l… Cardinall of England.and legate a latere &c. whome after his ſhitten death (as the ſaying is) his owne ſeruauntes which before exalted his glory, hauehave ſent to hel with grace and priuiledge.

By the luſt of the fleſh is vnderſtād Lechery.lechery whiche maketh a man altogether a ſwine, and by the luſt of the eyes is vnderſtoode couetouſnes, which is Couetouſnes.the roote of all euil, and maketh …o erre from the fayth. 1. Tim. vl…. And then followeth pride: whiche three are the Pride.world, and captaines ouer all other vices, and occaſions of all miſchief.

And if pride, couetouſnes, and lechery be the world, as S. Iohn ſayth, then turne your eyes vntounto the ſpiritualtie: Compare the world… to the pope Cardinals▪ &c. and you ſhall finde them to bee the world.vntounto the pope, cardinals, biſhops, a… bates, and all other prelates, and ſee whether ſuche dignities bee not the world, and whether the way to them be not alſo the world. To get the olde abbats treaſure I thinke it be the readieſt way to be the newe. How fewe come by promotion, except they buy it, or ſerue long for it, or both? To be wel ſkilled in war and in polling, to maintaine war and luſtes, and to be a good ambaſſadour, is the onelyonly way to a biſhopricke, or to pay truely for it. See whether pluralities, vnions, totquets and chainging the leſſe benefice & byſſhoprike for the greater (for the contrary chainge I trow was neuer …ene) may be without couetouſnes & pride. And then if ſuch thinges be the world, and the world not of God, how is our ſpiritualtie of God? If pride be ſeking Pride▪of glory, and they that ſeeke glory can not beleue. Ioh. 5. How can our ſpiritualty beleue in Chriſt? If couetouſnes turne men from the fayth, how are our ſpiritualty in the fayth? If Chriſt when the deuill proferred hym the kyngdomes of the world and the glorie thereof, refuſed them as thynges vnpoſſible to ſtande with hys kyngdome, whiche is not of the worlde: of whom are our ſpiritualtie whiche Couetouſnes.hauehave receyued them? If couetouſnes p. 406be a traytour, and taught Iudas to ſell his maiſter: how ſhould he not in ſo long time teache oure ſpiritualtie the ſame craft? namely when they be of all kinges ſecretes and the ambaſſadours of their ſecretes, and hauehave thereto thoroughout al Chriſtēdome a ſecret coū ſell of their own of the which neuer lay man was partaker, and with which they turne the end of all appointments vntounto their owne honour and profite? Couetouſnes hath taught thē to bring in damnable ſectes, according vntounto the prophecy of Peter, and to corrupt the Note.Scripture with falſe gloſes, & to turne eueryevery good ordinaunce that had a vertuous begynnyng vntounto vicious ende. The pro…tions of the ſpiritualitie corrupt their myndes.The promociōs of the ſpiritualtie corrupt their mindes while they be yet in the ſhel and vnhatthed. For they come thether but for couetouſnes, and to auoyd the croſſe of Chriſt in the world: except them that be compelled of theyr frendes, or be ſo ſimple that they mark not their falſhode beforehande. Who knowing the truth & louing it, would put his head in the popes halter that ſo moſeleth mens mouthes that they can not open them to defend any truthe at all? When the temporall kinges were in their hye authoritie, then the generall Counſell repreſſed the enormities of the ſpiritualtie. But ſince the Pope, Popes and Biſhops will ſuffer nothyng that ſhall reſtrayne their pride and couetouſnes.cardinals and biſhops were exalted, & the emperour and kings became their ſeruauntes: they would ſuffer nought to be determined in their counſels that ſhould reforme the worlde of their demiliſh pride, inſatiable couetouſnes, & ſtincking lechery, which may ſtand w^t no godly vertue. But the world which is not of God, ſhall at the laſt hauehave an end with confuſion, and they onelyonly abide that do y^e will of the Father, which will is, that we beleeue in the Sonne, and louelove one an other. Let them therfore that hauehave y^e worlds good (I might ſay the worldes God) vſe it, but not louelove it, that they may be ready to beſtow it at the pleaſure of God. And let Riches and couetouſnes, blyudeth the eyes of the ….them which hauehave it not, deſire it not, for it blindeth the eyes of the ſeeing: Seut. 1…. But let them put their truſt in God, which ſhal not fayle them, nor leaue them deſtitute of rayment and foode, which Paule counſelleth to be content with. The ritch (as Iames ſayth) perſecute the true beleuers. The … neuer ſtand forth openly for the … of God. If of x. thouſand there … Nichodemus, it is … great thing.

Little children it is now the laſt houre, and as ye hauehave heard that Antichriſt ſhoulde come: euen ſo now are many Antichriſtes come already: whereby we know that it is the laſt houre. They went out of vsus, but were none of vsus: for had they bene of vsus, they had continued with vsus. But that fortuned that it might appeare, how they were not all of vsus.

Houre is here taken for tyme: the Houre.laſt houre is as much to ſay, as the laſt tyme. Though the Apoſtles might not know when the laſt day ſhalbe & how long the world ſhould endure yet this was ſhewed them, and vsus by thē, that Antichriſt ſhould firſt come, & not onelyonly come but alſo prenayle and be receaued after a worldly maner and raigne ouer all, and ſet vp a long continuyng kyngdome with damnable ſectes and wonderfull kyndes of hypocriſie that is to ſay, falſhead cloked vnderunder a contrary pretence as teſtifieth Paule and alſo Peter. Whiche Antichriſt began Antichriſt.with the Apoſtles and ſue his doctrine among the doctrine of the Apoſtles, preachyng many thynges as the Apoſtles dyd and addyng euer ſomwhat of his owne, that the weeds might euer grow vp together with the corne. Of which Iohn gathered a ſigne, that the laſt day drew nye, though he could not be ſure how long it were therto.

Antichriſt is one of the firſt that ſeeth the light and commeth and preacheth Chriſt a while, and ſeeketh his glory in Chriſtes Goſpell. But when The worldings louelove the Goſpell, ſo longes it bryngeth gayne.hee e…pyeth that there will no glory cleane vntounto that preachyng, thē he getteth him to the cōtrary partie and profeſſeth hym ſelfe an open enemy, if hee can not diſguiſe him ſelfe and hide the angle of his poyſoned hereſie vnderunder a bayte of true doctrine.

The Apoſtles were cleare eyed and eſpied Antichriſt at once, and put hym to flight and weeded out his doctrine quickly. But whē charitie waxed cold, and the preachers began to ſeke them ſelues and to admit glory and honour of riches, then Antichriſt diſguiſed him The Papiſtes poudred the doctrine of Chriſt w^t theyr dregge….ſelfe after the faſhion of a true Apoſtle and preached Chriſt wylyly, bryngyng in now this tradition and now that, to darkē the doctrine of Chriſt, and ſet vp innumerable ceremonies and Sacramentes and imagerie: giuyng them ſignifications at the firſt: but at the laſt p. 407the ſignifications layd a part, preached the worke as an holy deede, to iuſtifie and to put away ſinne and to ſaue the ſoule, that men ſhould put their truſt in woorkes & in whatſoeuer was vntounto his glory and profite, and vnderunder the name of Chriſt, miniſtred Chriſt out of all together and became head of the cō gregation him ſelfe.

The Pope made a law of hys owne The Pope hath put Chriſt frō his rule & gouernement.to rule his church by, and put Chriſtes out of the way. All the Byſhops ſwere vntounto the Pope, and all Curates vntounto the Byſhops, but all forſwere Chriſt and his doctrine.

But ſeing Iohn tooke a ſigne of the laſt day that he ſaw Antichriſt begyn, how nye ought we to thinke that it is, whiche after viij. hundreth yeares raignyng in proſperitie, ſee it decay agayne, and his falſhead to be diſcloſed and him to be ſlayne with the ſpirite of Antichriſt hath bene long among vsus.the mouth of Chriſt: that is, with that old doctrine that proceded out of Chriſtes mouth? for Paule ſayth whē Antichriſt is vttered, thē commeth the end.

But ye hauehave anoyntyng of that holy, and knowe all thyng. I write not vntounto you as though ye knewe not the truth, but as vntounto them that know it, and how that no lye is of truth.

Chriſt in the Scripture is called the Chriſt onelyonly is called holy.holy, becauſe he onelyonly ſanctifieth & haloweth vsus. And he is called Chriſt: that is to ſay, annoynted, becauſe he annoynteth Annoynted.our ſoules with y^e holy ghoſt and with all the giftes of the ſame. Ye are not annoynted with oyle in your bodyes, but with the ſpirite of Chriſt in your ſoules: which ſpirite teacheth you all truth in Chriſt and maketh you to iudge what is a lye and what truth, and to know Chriſt from Antichriſt. For except he taught your ſoules with in, the powring in of woordes at your cares were in vayne. For they muſt be all taught of God. Iohn. vj. And the thyngs of God no man knoweth, ſaue the ſpirite of God: and the carnall man The carnall man knoweth not the thinges of the ſpirite of God.knoweth not the thinges of the ſpirite of God: when contrary the ſpirituall that is annointed with the ſpirite, iudgeth all thynges. i. Cor. ij. And therfore we are forbidden to call vsus any Maſter vponupon earth. Math. xxiij. ſeyng we hauehave all one Maſter now in heauen, which onelyonly teacheth vsus with his ſpirite though by the adminiſtration and office of a faithfull preacher. Whiche preacher yet can not make hys preachyng ſpryng in the hart, no more then a ſower can make his corne grow, nor can ſay this man ſhall receaue and this not: but ſoweth the word onelyonly & committeth the growyng to God whoſe ſpirite bretheth where hee liſteth and maketh the grounde of whoſe hart he luſteth fruteful, and chooſeth whom he will at his own pleaſure, and for no other cauſe knowen vntounto any man.

Who is a lyer but he that denyeth that Ieſus is Chriſt? The ſame is Antichriſt that denyeth the father and the ſonne.

For aſmuch as Antichriſt and Chriſt Antichriſt who it is.are two contraries, & the ſtudy of Antichriſt is to quēch the name of Chriſt, how can the Pope & his ſectes be Antichriſt, when they all preach Chriſt? How was ſay I agayne to thee, Pelagius whoſe doctrine the Pope defendeth in the hygheſt degree, Antichriſt, and all other heretickes? Ʋerely Syr the Pope ſeketh hym ſelfe as all heretickes dyd and abuſeth the name of Chriſt, to gather offeringes, tithes and rētes in his name, to beſtow them vntounto his owne honour and not Chriſtes, The Pope captiuateth the vnderſtandyng of all mē with his ſuperſtitious rites and ceremonies.and to bryng the conſcience of the people into captiuitie vnderunder hym through ſuperſtitious feare, as though he had ſuch authoritie giuen hym of Chriſt. And eueryevery ſillable that hath a ſoūde as though it made for his purpoſe, that he expoundeth falſly and fleſhly, and therwith iuggleth & bewitcheth the eares of the people & maketh them his owne poſſeſſion, to beleue what hym luſteth, as though it made no matter to them whether hee preached true or falſe, ſo they beleue and do as he biddeth them. But all the textes that ſhew his dutie to do, he putteth out of the way, and all the textes therto that ſet the conſciences at libertie in Chriſt & proue our ſaluation to be in Chriſt onelyonly. And Pelagius hereſie.with Pelagius hee preacheth the iuſtifying of workes, whiche is the denying of Chriſt. He preacheth a falſe bynding and loſing with eare confeſſion whiche is not in the truſt and confidence of Chriſtes bloud ſhedyng. He preacheth the falſe penaūce of dedes, not to tame the fleſh that we ſinne no more, but to make ſatiſfaction & to redeme the ſinne that is paſt. Which what other cā it be ſaue the denying of Chriſt, whiche is the onelyonly redemption of ſinne. He maketh of the workes of the ceremonyes, p. 408which were wont to be lignes and remembraunces of thinges to be beleued or done, image ſeruice vntounto God & hys Saintes whiche are ſpirites, to purchaſe with the merites of them, what ſoeuer the blynd ſoule imagineth whiche all are the denying of Chriſt. For if thou wilt receaue any annoyntyng of grace or mercy any whence, ſaue of hym, he is no longer Chriſt vntounto thee. Chriſt is called Ieſus, a Sauiour, he is Ieſus. Chriſtus.called Chriſtus, kyng annoynted ouer all men of whom they muſt hold, and whoſe benefite muſt all they hauehave. He is called Emanuel, God is with vsus. Emanuel.For he onelyonly maketh God our God, our ſtrength, power, ſword and ſhield, & ſhortly our father. He is called Sanctus, that is, holy that haloweth, ſanctifieth, Sanctus.and bleſſeth all natiōs. And theſe be his names for euer, & be no names of hypocriſie, as we ſome time call him Thomas Curteis, which is but a churle: and as we call them Curates whiche Thomas Curteiſe, a churle.care for their Pariſhes as the Wolfe for the flocke, and them Byſhops that are ouerſears, which will ſo ouer ſee, that they will ſuffer nought to be proſperous ſaue their owne cōmō wealth: & as ſome call them ſelues dead which Dead menliue in all voluptuouſnes, and as ſome call them ſelues poore without hauing Poore mē.any thing proper, and yet lyue in all aboundance: and as they ſhaue and diſguiſe them ſelues with garmentes and ornamentes, to ſignifie euer a contrary thyng then that they be.

Nay Chriſt is no hypocrite, or diſguiſed Chriſt is no diſguiſed perſon.that playeth a part in a play and repreſenteth a perſon or ſtate which he is not: But is alway that his name ſignifieth, he is euer a Sauiour, & euer annyonteth with grace, & euer maketh God with vsus, and euer ſāctifieth. Neither is there any other to ſaue and ſanctifie frō ſinne or annointe with grace, or to ſet God at one with men. And theſe thynges which his name ſignifie doth he euer vntounto all that hauehave truſt & confidence in his bloud, aſſone as they repēt of the ſinne whiche they deſire to be ſaued and ſanctified from.

Now though the Pope & his ſectes giuegive Chriſte theſe names, yet in that they robbe hym of the effect, and take The Pope and his ſhanelynges are right Antichriſtsthe ſignifications of his names vntounto them ſelues, and make of hym but an hypocrite, as they them ſelues be, they be right Antichriſtes and deny both the father and ſonne. For they deny the witneſſe that the father bare vntounto his ſonne, and depriue the ſonne of all the power and glory that hys father gaue hym.

Whoſoeuer denyeth the ſonne, the ſame hath not the father.

For no man knoweth the father but To know God.the ſonne & to whom the ſonne ſheweth hym. Math. xj. Moreouer if thou knowe not the mercy that God hath ſhewed thee in Chriſt, thou canſt not know hym as a father. Thou mayſt wel beſides Chriſt know hym as a tyraunt. And thou mayſt know hym by his woorkes as the old Philoſophers did, that there is a God, but thou canſt neither beleue in his mercy, nor louelove his lawes, which is his onelyonly worſhip in the ſpirite, ſaue by Chriſt.

Let therefore abide in you that which ye heard at the beginning. If that which ye heard at the beginning ſhall remayne in you, then ſhall ye continue in the Sonne, and in the Father. And this is the promiſe that he hath promiſed vsus, euerlaſting life.

If we abide in thold doctrine which The Apoſtles doctrine ought we to abide by.the Apoſtles taught, and harken to no new: then abide we in the Sonne (for vponupon the Sonne build they vsus) and in the Father thorough confidence in the Sonne, & are heires of euerlaſting life.

Theſe thinges hauehave I written vn to you becauſe of them that deceiue you. And the anointing that ye receiued of him dwelleth in you and ye need not that any man teache you, but as that annoynting teacheth you of all thinges, and is true, and is no lye: Euen as it hath taught you, ſo abide therein.

When a true preacher preacheth, the ſpirite entreth the hartes of the elect, and maketh them feele the righteouſnes of the law of God, and by the law the poyſon of their corrupt nature, and thence leadeth them thorough repentaunce vntounto the mercy that is in Chriſtes bloud, and as an oyntment healeth the body: euē ſo the ſpirite through confidence and truſt in Chriſtes bloud healeth the ſoule, and maketh her louelove the law of God, and therfore is called annoynting or an oyntment, and may Annoyntyng.well be ſignified by the oyle of our ſacrament. But outward oyle can neyther p. 409heale the ſoule, nor make her feele ſaue as a ſigne, or as a buſh at a tauern Outward oyle auayleth nothyng.dore quencheth a mans thirſt, neither is it a thing to put truſt in. Let vsus ther fore folow the teaching of the ſpirite, which we hauehave receiued (as Paule ſayeth) an earneſt, to certifie our hartes, and to make vsus feele the thinges of God, and not cleaue to the traditions of men, in which is no feeling, but that one ſayth ſo, and an other thus, confirming their aſſertions with glorious perſuaſions of wiſedome, but not after the wiſedome of God, whiche reaſons an other denyeth with cōtrary ſophiſmes: & ſo riſeth brauling about vayne wordes without all certaintie.

And now litle children abide in hym, that when hee ſhall appeare we may hauehave confidence, and not bee made aſhamed of hym at hys commyng.

Here are ij. thinges to be marked: We muſt cleaue to the doctrine of the Apoſtles.one, if we cleaue vntounto Chriſt after the doctrine of the Apoſtles, and as they built vsus vponupon him, we ſhall be bolde & ſure of our ſelues at his comming. As a ſeruaunt which in his maiſters abſence doth onelyonly his maiſters commaū dements, cannot be confounded at his comming home againe. But and if we folow mens doctrine, how can we be bold: yea how ſhould we not be aſhamed with our teachers, vntounto whome thē he ſhall ſay (whē they boaſt thē ſelues how y^t they hauehave bene his vicars,)A fore ſaying to all hypocrites and teachers of falſe doctrine. I know you not, depart from me ye that hauehave wrought wickednes, and vnderunder my name hauehave brought in damnable ſectes, and hauehave taught your diſciples to beleue in other thinges then in me. Now the ſumme of all that the Apoſtles taught, and how they built vsus vponupon Chriſt is the new teſtament. But the popes doctrine is not there found, but improued. Confounded therefore ſhall he be, which witting and willing ſhutteth his eyes at the true light, and openeth them to beleue his lyes.

An other thing is this, all the ſcripture maketh mentiō of the reſurrectiō & comming againe of Chriſt: & that all men, both they that go before, and they that come after, ſhall then receiue their rewardes together, & we are cōmaunded to looke eueryevery houre for that day. And what is done with the ſoules frō their departing their bodies vntounto that day, doth the Scripture make no mentiō, ſaue onley that they reſt in y^e Lord, & in their faith. We muſt beleue the reſurrectiō & not to be curious to vnderſtand the ſtate of the ſoules departed, where they are, nor what they do.Wherfore he that determineth ought of the ſtate of them that be departed, doth but teach the preſumptuous imaginations of his owne braine: neither can his doctrine be any article of our fayth. What God doth with them is a ſecreat layd vp in the treaſury of God. And we ought to be patient, being certefied of the ſcripture that they which dye in the fayth, are at reſt, & ought no more to ſearch that ſecret, thē to ſearch y^e houre of the reſurrection whiche God hath put onelyonly in his owne power. But this remember that the whole nature of mā is poyſoned, & infected with ſinne. And y^e whole life of ſinne muſt be mortefied. And the roote of al ſinne and firſt vice we were infect with, is that we would be wiſe where God hath not taught vsus, as ye ſee how Eue would hauehave ben as God in the knowledge of good & bad. And therefore hath God hid many thinges in his power, and commaunded that we ſhall ſearch none of his ſecrets further, then he hath opened them in his ſcripture, to mortefy this poyſon of all poyſons, the deſire to appeare wiſe, & that we be aſhamed to be ignoraunt in any thing at all. Wherfore they that violently make articles of the fayth with out Gods woord, are yet aliue in the roote of all ſinne and vice, and grow out of the deuill, and not out of Chriſt. And their articles are of the blindnes of the deuill, and not of the light of Chriſt, for Chriſtes light hath teſtimonie of the ſcripture eueryevery where.

If ye know that he is righteous, know that all that woorke righteouſnes are borne of him.

Our nature is to worke wickednes and ſo blinde therto that it can ſee no righteouſnes. And then it foloweth that we muſt be borne a new in Chriſt ere we can either do or yet know what is righteous. And in him we muſt firſt be made righteous our ſelues ere we can worke righteous woorkes, which concluſion is contrary vntounto the Pope, for he ſayth that the woorkes do make the man righteous. And Chriſtes doctrine ſayth that the man maketh the workes righteous. A righteous man The doctrine of the Pope is cleane contrary to Chriſtes doctrine.ſpringeth out of righteous woorkes, ſayth the Popes doctrine. Righteous works ſpring out of a righteous man, and a righteous man ſpringeth out of Chriſt, ſayth Chriſtes doctrine. The workes make y^t man righteous which p. 410before was wicked, ſayth the Pope. The woorkes declare that the man is righteous, ſayth Chriſtes doctrine: but the man was firſt made righteous in Chriſt, and the ſpirite of Chriſt taught him what righteouſnes was, and healed his hart, & made him conſent therto, & to hauehave his luſt in righteouſnes, and to worke righteouſlie.