The exposition of the fyrste, seconde, and thyrde canonical epistles of S. Jhon wyth a prologe before it

¶ Here beginneth the fyrst Epistle of Saynte Ihon .

The .i. Chapter .

THat whiche was from the begynnyng declare we vnto you , whiche we haue sene with out eyes , which we loked vpon , and oure handes haue handled of the word of lyfe . For the lyfe appeared , and we haue sene , and beare witnesse , & shew vnto you that euerlastynge lyfe , whiche was with the father & appeared vnto vs.

In that saynt Ihon sayeth . The thynge whych was from the begynnynge , and the euerlastyng lyfe that was with the father , he wytnesseth that Christ is very God , as he dothe in the begynnynge of hys gospell , sayenge : The worde or the thynge was at the begynnynge , and the thynge was with God , and that thynge was God , and all thynges were made by it .

And when he sayeth : Which we herd , & sawe wyth oure eyes , and our handes handled hym , he testifyeth that Christ is very man also , as he doth in the begynnynge of hys Gospell , sayenge : The worde or that thynge was made fleshe , that is , became man . And thus we haue in playne & open wordes a manifest article of oure fayth , that our saueour Christ is very god & very man .

Whiche article who so euer not only beleueth , but also beleueth in it , the same is the sonne of God , and hath euerlastynge lyfe in hym , and shall neuer come into condemnacion , as it is wrytten Ihon the .i. He gaue them power to be the sonnes of God , in that they beleued is hys name . And Ihon .iii. he that beleueth in the sonne , hath euerlastyngelyfe . And a lytle before in the sayde chapter : He that beleueth in hym shall not be condemned . And to beleue in the wordes of thys article , is that eatynge of Christes flesh and drynkyng hys bloude , of the which is spoken Ihon .vi. The wordes whych I speake are sprete and lyfe and the fleshe profyteth not at all , meanynge of the fleshly eatynge of his body , & of the fleshly drynkynge of his bloude . Ther is therfore great difference betwene To beleue in Christe . beleuyng that ther is a God & that Christ is God and man , and to beleue in God and Christ God and man , and in the promyses of mercye that are in hym . The fyrste is commune to good and bad , and vnto the deuels also , & is called ●n historical faythe and belefe . The seconde is propre vnto the sonnes of God , and is theyr lyfe , as it is wrytten : The ryghteous lyueth by fayth , that is , in puttynge hys truste , confydence and whole hope in the goodnesse , mercy , & helpe of God , in all aduersities , bodely and goostly , and all temptacions , and euen in synne and hell , howe depe soeuer he be fallen therin .

But as he which feleth not his disease , can longe for no health : euen so it is impossyble for ony man to beleue in Christes bloude excepte Moses haue had hym fyrste in cure , and wyth hys lawe haue robbed hym of hys ryghteousnesse , and condemned hym vnto euerlastynge death and haue shewed hym vnder what dampnation they are in by byrthe in Adam . And howe all theyr dedes ( appeare they neuer so holy ) are yet but damnable synne because they can refer nothynge vnto the glorye of God , but seke themselues , theyr owne profyte , honoure and glorye . So that repentaunce towarde the lawe muste go before thys belefe , and he whiche repenteth not , but consenteth vnto the lyfe of synne , hath no parte in thys faythe .

And when Ihon calleth Christ the euerlastynge lyfe that was wyth the father , he signifyeth that Christ is our lyfe , Christe is oure lyfe . as after in the pistle , and in the fyrst also of hys gospell , sayenge : In hym was lyfe . For vntyll we receaue lyfe of Christ by fayth , we are dead , and can be but deade , as sayeth Ihon in the .iii. He that beleueth not in the sonne , can se no lyfe : but the wrath of God abydeth vpon him . Of the which wrath we are heyres by byrthe sayeth Paul , Ephe .ii. Of the whiche wrath we are ignoraunt , vntyll the lawe be publyshed , and walke quyetly after our lustes and loue God wyckedly , that he shuld be content therewith and mayntayne vs therin , contrary vnto his Godly and ryghteous nature . But as soone as the lawe ( whose nature is to vtter synne . Rom. and to set man at variaunce , with God ) is preached , then we fyrste awake out of our dreame , and se our damnacyon , & hate the lawe , which is so contrary vnto oure nature , and grudge agaynst God therto ●s yonge chyldren do agaynst theyr elders whan they fyrst commaunde , and counte God a cruell tyraunt because of hys lawe in that he condemneth vs for that thynge whych we can not loue , nor of loue fulfyll .

But whan Christe is preached , howe that God for hys sake receaueth vs to mercy , and forgeueth vs all that is paste , and hence forth rekeneth not vnto vs our corrupt and poysoned nature , and taketh vs as hys sonnes , and putteth vs vnder grace and mercy , & promyseth that he wyll not iudge vs by the ryghteousnesse of the law but nourture vs wyth all mercy and pacience , as a father moost mercyfull , only yf we wyll submytte our selues vnto hys doctrine and learne to kepe hys lawes : yee and he wyll therto consyder oure mekenesse , and what so euer chaunceth neuer taketh awaye hys mercy , tyll we cast of the yocke of oure profession fyrste , and runne awaye wyth vtter defiaunce , that we wyll neuer come more at scoole . Than oure stubburne and harde hartes mollify and waxe softe , and in the confydence and hope that we haue in Christe and hys kyndnesse we go to God boldly as vnto our father and receauelyfe , that is to say loue vnto God and vnto the lawe also .

That which we haue sene & herd , we declare vnto you , that ye may haue fellowship wyth vs , and that oure fellowship may be wyth the father , and wyth hys sonne Iesus Christ . And these thynges we wryte vnto you that your ioye may be full .

To bryng vnto the fellowship of God The touche stone of all true doctrine and preachers . and Christ , & of them that beleue in Christe , is the fynall intent of all the scripture , why it was geuen of God vnto man , and the only thynge whych all true preachers seke , and wherby ye shall euer knowe and discerne the true worde of God from all false & counterfayted doctrine of vayne tradicions : and the true preacher from the wylye vpocrites . We preach vnto you ( sayeth saynt Ihon ) that euerlastynge lyfe whych we haue herde , and in hearynge receaued thorow fayth , and are sure of it , to drawe you to vs out of the fellowship that ye haue wyth the damned deuels in synfull lustes and ignoraunce of God , for we seke you , and not yours , as sayeth saynt Paule the ii . to the Corinthians the .xii. Chapter . We loue you as our selues in God , & therfore wolde we haue you fellowes , and equall wyth vs , and buylde you vpon the fundacyon layde of the Apostles and Prophetes , which is Christ Iesu , & make you of the houshold of God for euer , that ye & we , fellowes & brethren , and coupled together in one sprete , in one fayth , & in one hope , might haue our fellowship therby with god , and become his sonnes and heyres , and with Iesus Christ , beynge his brethren & coheyres , and to make your ioye full thorow that glad tydynge , as the angell sayd vnto the shepherdes . Luce .ii. Beholde I shewe you great ioye that shal be vnto al people , how that ther is a Saueoure borne vnto you this daye , which is Christe the LORD . And this tydynges we bryng you wyth the worde of God only , whiche we receaued of hys sprete , and out of the mouth of his sonne as true messaungers .

We preach not our selues , but Christ our LORDE , & vs your seruauntes for his sake , we do not loue oureselues , to seke yours vnto vs , that after we had with wyles robbed you of all ye haue , we shulde exalte our selues ouer you , & seperate ourselues from you , and make oure selues a seuerall kyngdome , fre and franke , raynyng ouer you as Heythen tyrauntes , & holdynge you in bondage to serue for our lucre and lustes , tanglynge your conscience wyth doctrine of man , whych draweth from God and Christe , and frayenge you wyth the bouge of excommunicacion agaynst gods worde . Or yf that serued not shakynge a swearde at you .

And thys is the tydynges whych we haue herde of him , and declare vnto you , that God is lyght , and in him is no darcknesse at al. Yf we saye that we haue fellowship wyth hym , and yet walke in darkenesse , we lye , and do not the truth . But and yf we walk in lyght , as he is in lyght , than haue we fellowship together , and the bloude of Christ hys sonne , clenseth vs from al synne .

As the deuell is darkenesse and lyes , so is God lyght and truth onely , and ther is no darkenesse of falshed and consentyng to wyckednesse in hym . And the bryghtnesse of hys lyght is hys worde & doctrine Christ and hys worde ▪ are the lyght as the .c. and .xviii. Psalme sayeth : Thy worde is a lanterne vnto my fete and a lyght to my pathes . And Christ is the lyght that lyghteneth all men . And the Apostles are called the lyght of the worlde , because of the doctrine . And al that know the truth are lyght . Ye were once darkenesse ( sayeth Paule Ephesi . v. ) but nowe lyghte in the LORDS : walke therfore as the chyldren of lyght . And good workes are called the frutes of lyght . And al that lyue in ignoraunce are called darknes , as he sayeth afterward He that hateth hys brother walketh in darkenesse . For yf the lyght of the glorious gospell of Christe dyd shyne in hys harte , he coulde not hate hys brother .

By walkynge vnderstande , consentynge , Walkynge in darknes or in lyght doynge , & workynge . Yf we walke than in darknesse , that is , consent & worke wyckednesse , and saye we haue fellowship with God , welye . For , to haue fellowship wyth hym , is to knowe and consente and professe hys doctrine in our hartes . Now yf the commaundementes of God be wrytten in oure hartes , oure membres can not but practyse them , and shewe the frute of thē . So whether lyght or darknes be in the harte , it wyll appeare in the walkynge . For though our membres be neuer so deade vnto vertue , yet yf oure soules knowlege the truthe , and consente vnto ryghteousnesse , we haue the sprete of lyfe in vs. And therfore sayeth Paule Roma . viii . Yf the sprete of hym that raysed vp Iesus from death be in you , than wyl he that raysed vp Iesus from death , quycken your mortall bodyes , by the reason of the sprete that dwelleth in you . So that it is not possible for hym that knoweth the truth , and consenteth therto to continue in synne . And than fynally yf we haue the lyght in our hartes and walke therin , than we haue fellowship wyth God , and are hys sonnes and heyres , and are purged from all synne thorowe Christes bloude .

Yf we saye we haue no synne , we deceaue ourselues , and the truthe is not in vs.

Yf we thynke ther is no synne in vs , we are begyled and blynde , and the lyghte of Gods worde is not in vs , and ether followe synne as beastes wythout conscience at all . Or yf we se the grosse fynnes , as murther , theft , and adultrye , yet we haue hanged a vayle of false gloses vpon Moses face , & do not se nor perceaue the brightnesse of the lawe , how that it requyreth of vs as pure an harte to God , and as great loue vnto our neghbours , as was in oure saueoure Iesus , and ceasseth not before to condempne vs as synners .

Yf we knowlege our synnes , he is faythfull and iust to forgeue vs our synnes , and clense vs from all our vnryghteousnesse .

Yf we confesse our synnes , not in the prestes eare , ( though that tradicion restored vnto the ryghte vse were not dampnable ) but in oure hartes to God wyth true repentaunce and faste belefe . Than is he faythfull to forgeue and to purge vs , because of hys mercyful truth and promyse . For he promysed Abraham that in hys sede all the worlde shuld be blessed from the curse of synne . And hath abundauntly renewed hys euerlastynge mercy vnto vs in the new testamente , promysynge that our synnes shal be forgeuen vs in Christes bloude , yf we repent and truste therto .

Yf we saye we haue not sinned , we make hym a lyer , and hys worde is not in vs.

For hys worde testifyeth agaynst vs , that we are all synners , yee & els Christe dyed in vayne . Salomon sayeth .iii. Reg . viii . That ther is nomam that synneth not agaynst God . And Paule proueth by the authorite of the scripture vnto the Romayns that we are al synners wythout excepcion . And the scripture wytnesseth that we are damnable synners , and that oure nature is to synne . Whyche corrupte and poysoned nature , thoughe it be begonne to be cured and healed , yet is it neuer thorow whole vntyll the houre of death . For the whych cause wyth al oure best frutes , ther growe wedes amonge . Nother can ther be ony dede so perfecte that coulde not be amended . Whan a blynde bongler wondereth at hys glorious workes , a conny●● workeman that hath a clere iudgemente perceaueth that it is impossible to make a worke that coulde not be made better . Now the lawe requyreth workes of vs in the hyghest degre of perfeccion and ceasseth not to accuse vs , vntyll oure workes flowe naturally as glorious in perfeccion as the workes of Christe . And Christ teacheth vs to praye in oure Pater noster : Forgeue vs oure trespasses , as we forgeue oure trespassers . Where by ye maye easely vnderstande that we synne daylye one agaynste another , and all agaynst God . Christ taught also to praye that our father shulde not let vs slyp into temptacion : sygnifyenge that our nature can not but synne , yf occasions be geuen , excepte that God of hys especyall grace kepe vs backe . Which pronyte to synne is dānabe synne in the lawe of God . Dauid prayed in the .lxviii. Psalme . Let not the tempest drowne me , let me not fall in to the bottom , and let not the put shut hyr mouthe vpon me , as who shulde saye . Fyrst kepe me God from synnynge , then yf I shall chaunce to fal as no fleshe can escape , one tyme or other , then call me shortly backe agayne , and let me not synke to depe ther in : and thoughe I yet fall neuer so depe , yet LORD let not the wayt of mercye be stopped , sygnifyenge that it is impossible to stande of oureselues , and much lesse to ryse agayne . Whiche impotencie and feblenesse is damnable in the law of God , excepte that we sawe it , and repented , and were fled to Christ for mercy : whych he geueth abundauntly vnto thē that requyre it wyth a faythfull harte , and not wauerynge fayth .

¶ The .ii. Chapter .

MY lytle chyldren , I wryte these thynges vnto you that ye synne not . And though ony man synne , yet we haue an Aduocate with the father , euen Iesus Christ , which is ryghteous .

I wryte vnto you on the one syde , that God is lyghte , and therfore that no man which wyllinglye walketh in the vnfruteful workes of darknesse , hath ony fellowshyp wyth that lyght , or parte in the bloude of his sonne . And thys I wryte and testify vnto you my deare chyldren , that ye synne not , that is , that ye consent not vnto synne , & shulde synne of lust and purpose malycyously : but contrarywyse that ye feare god and resyst synne wyth all your myght and power , accordynge as ye haue promysed . For whosoeuer synneth of purpose after the knowlge of the truth , the same synneth agaynst the holy goost remedylesse . Hebre . vi . and also .x.

And on the other syde , I testifye vnto you that we be alwaye synners , though not of purpose & malice , after the natur of damned deuels , but of infirmitie and frayltye of oure flesh , whyche flesh not only letteth vs that oure workes can not be perfect , but also nowe and then thorow manyfolde occasions and temptacions caryeth vs clene oute of the ryghte waye , spyte of oure hartes . How be it ( I saye ) yf when the rage is past , we turne vnto the ryghte waye agayne , and confesse oure synnes vnto oure father wyth a repentynge harte , he hath promysed vs mercye , and is true to fulfyll it . So that yf we synne not diuellyshlye agaynst the holy goost , refusynge the doctrine whiche we can not improue that it shulde not be true , but after the frayltye of man , ther is no cause to dispayre : For we haue an aduocat and an intercessor wyth the father , euen Iesus Christ that is ryghteous .

The name of oure aduocat is Iesus , Aduocate . that is to saye , a saueoure . Call hys name Iesus sayde the angell to Ioseph , for he shall saue his people from theyr synnes . Math . i . And thys aduocat and our Iesus to saue vs from oure synnes , continueth euer , as it is wrytten ▪ Hebre . vii . and hath Sempiternum sacerdotium . an euerlastynge office to make an atonement for synne . By the reason wherof sayeth the text , he is able euer to saue thē that come to God thorowe hym , wyth repentaunce and faythe , and lyueth euer , to speake for vs. And besyde that , oure Iesus is God and almyghtye . He toke oure nature vpon hym , and felte all oure infyrmyties and syknesses , and in felynge learned to haue compassion on vs , & for compassion cryed myghtely in prayers to God the father for vs , and was herd . And the voyce of the same bloude that once cryed , ( not for vengeaunce as Abels , but for mercye only ) and was herd , cryeth nowe and euer , and is euer herd , as ofte as we cal vnto remembraunce wyth repentynge fayth howe that it was shed for our synnes . He is also called Christus , Christus . that is to saye kynge anoynted with all myght and power ouer synne , death , & hel , and ouer all synnes , so that none that flyeth vnto hym , shall euer come into iudgement of damnation . He is anoynted wyth all fulnesse of grace and hath al the treasure and riches of the sprete of God in hys hande , wyth the whych he blesseth al men , accordynge to the promyse made to Abraham , and is therto mercyfull to geue vnto all that cal on hym . And how much he loueth vs , I report me vnto the ensample of hys dedes .

And he is ryghteous , both toward God in that he neuer synned , and therfor hath optayned al his fauoure and grace , and also towarde vs , in that he is true to fulfyll all the mercye that he hath promysed vs , euen vnto the vttermoost iote .

And he is the satisfaction for our synnes , & not for oures only , but also for al the worldes .

That I call satisfaction , the Greke calleth Satisfaction what it is . Ilasmos , and the Hebrewe Copar . And it is fyrst taken for the swagynge of woundes , sores , and swellynges , and the takynge away of payne and smart of thē And thence is borowed for the pacifyeng and swagynge of wrath and anger , and for an amendes makynge , a contentyng , satisfaction , a raimsome , and makynge at one , as it is to se abundatlye in the Byble . So that Christe is a full contentynge , satisfaction and raunsone for our synnes . And not for oures only whyche are Apostles and disciples of Christ whyle he was yethere , or for oures whiche are Iewes or Isralites and the sede of Abraham , or for ours that nowe beleue at this present tyme : but for all mens synnes , both for theyr synnes whiche went before and beleued the promyses to come , and for oures which haue sene them fulfilled , and also for all them whiche shall afterwarde beleue vnto the worldes ende , of whatsoeuer nation or degre they be . For Paule commaundeth .i. Timothe .ii. to praye for all men & all degrees , sayeng that to be acceptable vnto our saueoure God , which wyll haue all men saued and come to the knowlege of the truth , that is some of all nations and al degrees , and not the Iewes only . For ( sayeth he ) ther is one God , and one mediatoure betwene God and man , the man Christe Iesus , whiche gaue hymself a redemption and ful satisfaction for all men . Dauid also sayde in the xviii . Psalme : Theyr sounde is gone thorowout all the earth . So that the benefyt stretched on all men .

Let thys therfore be an vndoubted article of thy faythe , not of an hystorye faythe as thou beleuest a yeste of Alexandre , or of the olde Romaynes , but of a lyuely faythe and belefe , to putte thy trust and confydence in , and to bye and sell theron , as we say , & to haue thy sinnes taken away , & thy soule saued therby , yf thou hold it fast : and to continue euer in synne , & to haue thy soule damned yf thou let it slyp , that our Iesus , oure saueoure that saueth hys people from theyr synnes , & oure Christ , that is oure kynge ouer all synne , death , and hell , anoynted with fulnesse of all grace , and with the sprite of God , to distribut vnto all men , hath accordynge vnto the Epistle to the Hebrues and all the scripture , in the dayes of hys mortall fleshe , wyth fastynge , prayenge , sufferynge and cryenge to God myghtely for vs , & wyth sheddynge hys bloude made full satisfaction both a pena and a culpa ( wyth oure holy fathers leue ) for all the synnes of the worlde , bothe of theyrs that wente before , and of theyrs that come after in the fayth , whether it be origynall synne or actuall . And not only the synnes committed with consent to euell in tyme of ignoraunce before the knowlege of the truthe : but also the synnes done of fcaylte after we haue forsaken euell , and consented to the lawes of God in oure hartes , and walke in the lyght of hys doctryne .

He saueth his people from theyr synnes Christ only is oure Saueoure . Math . i . and that he only . So that ther is none other name to be saued by . Actu . iiii . And vnto hym beare all the Prophetes recorde , that al that beleue in hym , shall receaue remyssion of theyre synnes , in hys name . Actu the .x. chap. And by hym only we haue an entrynge in vnto the father and vnto all grace . Ephe . ii . and .iii. and . Ro . v. And as many as come before him are theues and murtherers . Ioh . x . that is , who so euer preacheth ony other forgeuenesse of synne then thorow fayth in his name , the same slayeth the soule .

Thys to be true , not onely of orygynall but also of actuall , and aswell of that we commytte after our professyon , as before , mayest thou euidently se by the ensamples of the scripture . Christe forgaue the woman taken in adultery . Ioh . viii . and an other whom he healed Ioh . v. And he forgaue publycanes and open synners , and put none to do penaunce as they call it , for to make satisfaccyon for the synne : which he forgaue thorow repentaunce & sayth , but enioyned them the lyfe of penaunce , the profession of theyr baptyme , to tame the flesh in kepynge the commaundementes , and that they shulde synne no more . And those synners were for the most parte Iewes , & had theyr originall synne forgeuen them before thorowe fayth in the testament of God . Christ forgaue his Apostles theyr actuall synnes after theyr profession which they commytted in denyenge hym , and put none to do penaunce for satisfaccyon . Peter Actu . ii . absolueth the Iewes thorow repentaunce and fayth from theyr actuall synnes , which they dyd in consentynge vnto Christes death , and enioyned them no penaunce to make satisfaccion . Paule also had his actuall synnes forgeuen hym frely thorow repentaunce and fayth , without mention of satisfaccyon . Actu . ix . So that accordynge vnto this presente texte of Ihon , yf it chaunce vs to synne of fraylte , let vs not despayre , for we haue an abuocate and intercessour , a true attourney wyth the father Iesus Christe ryghteous towarde God and man , and is the reconcilynge & satisfaccion for our synnes .

For Christes workes are perfecte , so that he hath obtayned vs all mercy & hath set vs in the full state of grace & fauoure of God , and hath made vs as welbeloued as the angels of heauen , thoughe we be yet weake . As the yonge chyldren though they can do no good at all , are yet as tenderly beloued as the olde . And God for Christes sake hath promysed that what so euer euell we shall do , yet yf we turne & repente , he wyll neuer more thynke on our● synnes .

Thou wylt say , God forgeueth the Popysh forgeuenesse . displaysure but we muste suffre payne to satisfye the ryghteousnesse of God . A than God hath a ryghteousnesse whych maye not forgeue payne and all , that the poore synner myght go skot fre wythout ought at all . God was vnryghteous to forgeue the thefe hys payne , and all thorow repentaunce and fayth , vnto whom for lacke of leasure was no penaunce enioyned . And my fayth is , that what so euer ensample of mercy God hath shewed one , that same he hath promysed all . Yf I owe you .xx. li. ye wyl forgeue me , that is , ye wyl nomore be angrye , but I shall paye you the twenty poundes : O popyshe forgeuenesse , wyth whome it goeth after the commune prouerbe , no peny no pardon . Hys fatherhead geueth pardon frely , but we must pay mony abundauntly .

Paules doctrine is . Roma . iiii . Yf a man worke , it oughte not to be sayde , that hys hyre was geuen hym of grace or fauoure , but of duety : But to hym that worketh not , but beleueth in hym that iustifyeth the vngodlye , hys fayth ( he sayeth not hys workes although he commaundeth vs deligentlye to worke , and despyseth none that God commaundeth , ) hys fayth ( sayeth he ) is rekened hym for ryghteousnesse . Confirmynge hys sayenge wyth the testimony of the prophete Dauid in the .xxxi. Psalme , sayenge : Blessed is the man vnto whome God imputeth or rekeneth not hys synne : that is to saye , whych man althoughe he be a synner , yet God layed it not vnto hys charge for hys faythes sake . And in the .xi. he sayeth . Yf it come of grace than it commeth not of workes . For than were grace no grace sayeth he . For it was a very straunge speakynge in Paules eares to call that grace that came of deseruynge of workes : Or that deseruynge of workes , whyche came by grace . For he rekened workes and grace to be contrarye in such maner of speche . But oure holy father hath coupled them together of pure lyberalite I dare saye , and not for couetousnesse . For as hys holynesse , yf he haue a cause agaynste ony man , immediatlye breatheth out an excommunicacion vpon hym , and wyl haue satisfaccion for the vttermoost farthynge and somewhat aboue , to teache them to beware agaynste another tyme , yer he wyll blesse agayne from the terrible sentence of hys heuy curse : Euen so of that blessed complexion he describeth the nature of the mercy of God , that God wyl remytte hys anger to vs vppon the appoyntment of oure satisfaccion . Where as the scripture sayeth : Christe is oure ryghteousnesse , iustifyenge , oure redempcion , oure attonemente , that hath appeased God , and clensed vs from our synnes , & all in hys bloude , so that hys bloude is the satisfaccion only .

And that thou mayest the better perceaue Workes can be no satisfaccion for synnes to Godwarde . the falshed of our holy fathers flesh ly ymagiuacion , call to mynde howe that the scripture sayeth , Iohan . iiii . God is a sprete , & must be worshipped in the spretes that is , repentaunce , fayth , hope , and loue towarde hys lawe and our neghboure for hys sake , is hys worship in the sprete . And therfore who so euer worshippeth God wyth workes , and referreth hys workes to God , to be asacrifice vnto hym , to appeare hym , as thoughe he delyted in the worke for the workes sake , the same maketh of God an ymage or ydoll , and is an ymage secuer , and as wycked an ydolatrer , as euer was ony blynde Heythen , & serueth God after the ymaginacion of hys owne harte , & is abominable vnto God , as thou seyst in how many places God defyeth the sacrifyce of the chyldren of Israel , for the sayd ymaginacyon . So that who so euer supposeth that hys candle stickynge before the ymage , hys puttynge a peny in the bore , hys goynge a pylgrimage hys fastynge , hys wolwarde goynge , bare foote goynge , hys crouchynge , knelynge , and payne takynge , be sacrifice vnto god as though he delyted in them , as we in the gestures of Iacknapes , is as blinde , as he that gropeth for hys waye at noone .

Gods worship is to loue hym for hys Gods wor 〈…〉 p. mercy , and of loue bestowe all oure workes vpon our neghboure for hys sake , and vpon the tamynge of oure fleshe , that we synne not agayne , whych shulde be the chefest care of a christen man : whyle Christ careth for that , that is once past and commytted already , whether before oure profession or after . For the condicions of the peace that is made betwene God and vs in Christes bloude are these : The lawe is set before vs , vnto the whych yf we consente and submyt our selues , to be scolers therof , than are not only all oure foresynnes forgeuen , both pena and culpa ( wyth oure fathers lycence euer ) but also of oure infirmities , weaknesse , pronite , redynesse & motions vnto synne are pardoned and taken aworth , and we translated from vnder the damnacion of the lawe , which dampneth as wel those infirmities as the synne that spryngeth of them , and putteth vs vnder grace , Ro . vii . So that we shall not hence forth , as longe as we forsake not oure profession be iudged by the ryghteousnesse of the lawe , but chastised yf we do amysse , as chyldren that are vnder no lawe . Now than yf God in Christ pardon our infirmyties , by reason of whych we can not escape but that we shall now and than synne : it followeth that he must lykewyse pardon the actuall synne whych we do , compelled of those infyrmities in spyte of oure hartes and agaynst the wyll of the sprete . For yf thou pardon the syckenesse of the sycke , than muste thou pardon the dedes whych he doth or leaueth vndon by the reason of hys sycknesse . Yf the madnesse of a madde man be pardoned , and vnder no lawe , than yf he murther in hys madnesse , he maye not be slayne agayne . Yf chyldren wythin a certayne age are not vnder the lawe that flayeth theues , than can ye not of ryght hange thē , though they steale . What Popysh pardonynge were that ? Thys doth Paule Roma . the vii . chap. so confirme , that all the worlde can not quytch agaynst it , sayenge : I consente vnto the lawe of God that it is good , and fayne wolde I do it , and yet haue I not alwayes power so to do , but fynde another thynge in my fleshe , rebellynge agaynste the wyll of my mynde , and leadynge me captiue into synne , so that I can not do that I wolde do , but I am compelled to do that I wolde not . Yf ( sayeth he ) I do that I wolde not , than I do it not , but the synne that dwelleth in me doth it , and than sayeth he : Who shall delyuer me from thys body of death , in the whyche I am bounde presoner agaynst my wyl ? Thankes Christes victory . be to God ( sayeth he ) thorowe Iesus Christ our LORDE , whych hath conquered & ouercome sinne , death , and hel , & hath put the damnacion of the lawe out of the waye , vnto all that professe the lawe & beleue in hym . We be vnder the law to learne it , and to fashion oure dedes as lyke as we can : but not vnder the damnacion of the lawe , that we shulde be damned thoughe oure dedes were not as perfecte as the law requyreth , or thoughe of fraylte we at a tyme brake it . As chyldren are vnder the lawe that they steale not , but not vnder the damnacion thoughe they steale . So that all they that are grafted into Christe to followe hys doctrine , are vnder the lawe to learne it only , but are delyuered from feare of euerlastynge death and hell , and all the threatenynges of the lawe , and from conscience of synne , whyche feared vs from God . And we are come in to God thorowe the confidence that we haue in Iesus Christe , & are as famylyar and bolde wyth hym , as yonge innocente chyldren whyche haue no conscience of synne , are wyth theyr fathers and mothers , or them that norysh them . Whych were impossible yf God now ( as the B. of Ro . paynteth hym ) dyd shake a rodde at vs of .vii. yeares punishment , as sharpe as the paynes of hel for euery trespas we do , whych trespasses for the nombre of them were lyke to make our purgatorye almoost as longe as hel , seynge we haue no gods word that we shal be deliuered thence , vntyl we haue payde the last farthynge . And therfore coulde our conscience neuer be at rest nor be bolde and familiar wyth God .

Yf ye say the B. of R. can delyuer my conscience from feare of purgatorye ( as hys poetrye onely putteth me in feare ) & that by thys texte : what so euer thou byndest Bynde and ●owse . on earth . &c. Yf thou thys way vnderstande the texte , what so euer thou beyng in earth , lousest ouy where , than myghte he louse in hel & bynde in heauen . But why Note thys texte , maye not I take the texte of Christ , Ihon xvi . what so euer ye axe my father in my name he wyll geue it you , and desyre forgeuenesse of altogether in Christes name both a pena & culpa , and than remayneth no suche purgatory at all . How be it the texte of byndynge and lousynge is but borowed speche , howe that after the similitude of worldly byndyng & lousynge , lockyng & vnlockyng , the worde of God truely preached doth bynd & louse the conscience .

God sayeth to Hieremy the prophete in his .i. Chap. Behold I geue the power ouer nations and kyngdoms , to plucke vp by the rootes and to sheuer in peces , to destroye and cast downe , & to buyld and plant . How did he destroye nations and kyngdomes , and how dyd he buyld thē ? verely by preachyng and prophecieng . What nation kyngdome or Cytie he prophecyed to be ouerthrowen , was so . And what Cytie he prophecyed to be buylt agayne , was so : and what nation , after they wer brought into captiuitie he prophecied to be restored agayn , were so : and whom he prophecied to peryshe , peryshed : and whom he prophecyed to be saued , was saued .

Euen so whom so euer a true preacher of Gods word sayth shal be damned for his sin , because he wyll not repent and beleue in Christ , the same is damned : and whom so euer a true preacher of gods word sayth shal be saued , because he repenteth & beleueth in Christes bloud , the same is saued . And thys is the byndynge and losyng that Christ ment

Not withstondyng ye must vnderstonde that when we haue synned , though our hartes were not to synne , & though we repentyer the dede be done , yet the body in synnynge hath ouercomme the sprite , and hath gotten the mastry . So that the sprite is nowe weaker and febler to vertue and to follow the lawe of God & doctrine of Christ , and the flesh stronger to followe vice & synne . Wherfore as when an olde sore is broken forth agayn , we begynne as it were a new cure wyth greater diligence and more care thē before : euen so here we must renewe our olde battayle agaynst the flesh , & more strongly go to worke , to subdue it , accordyng to the profession of our baptyme which is the very sacrament or sygne of repentaunce , or yf they wyl so haue it called penaunce , by the interpretation of Paule Ro . vi . For the plungyng in to the water , as it betokeneth on the one parte that Christ hath washed our soules with his bloude , euen so on the other parte it sygnifyeth that we haue promysed to quench and slaye the lustes of the flesh , with prayer fastynge , and holy meditacion , after the doctryne of Christ , & with al godly exercise that tame the fleshe and kylle not the man .

Wher vpon the bysshoppes that succeded Howe penaunce came vp & purgatory . the Apostles , ( when men had don ony open synnes ) enioyned them penaunce as they call it , by the authorite of the congregacion and gouerners therof , and aduyse of the moost wyse and discrete , and with the wyllynge consente of the trespassers , to tame the flesh , as to go wolward , to wear shyrtes of heere , to go bare foote and bare heade , to praye , to faste bread and water , some once in the weke , some twyse or all the weke , an whole yeare .ii. yeares .iii. yeares vii . yeares .xx. yeares , and some all theyre lyues longe , and to go on pylgrimage , to byset the memoriall of Saynts , to strength them the better to followe theyr ensample and such lyke , & all to slay the worldly mynde of the fleshe . Whiche maner when it was once receaued of the people by costume , it became a lawe . And the byshops by lytle and lytle gat it whole into theyr owne handes .

When byshoppes sawe that , how they had gotten the symple people vnder them in suche humble obedience , they keganne to set vp theyr crestes , and to raygne ouer them as princes , and to enoyne sore penaunce for smalle trifles , namelye yf ought were done agaynste theyre pleasure and some they bet sore , and spared other , & solde theyr penaunce to the ryche , and ouerladed the poore , vntyl the tyranny was waren so greueous , that the people wolde beare it no lenger . For by thys tyme what wyth the multitude of Ceremonyes and heape of mens constitucions , whose ryght vse was therto clene forgotten : and partly because oure shepeherdes were busyed to seke themselues and theyr hye authorite , and exalted euery man hys trone , & were become wolues vnto the flock . The cause why the people were disobedient vnto wholsome counsel was , that the worde of God was sore darkened and no where purely preached . And therfore the prelates loth to lose theyr hygh authorite & to let the people go fre out of theyr yocke beganne to turne theyr tale and synge a newe songe , howe that thys penaunce was enioyned to make satisfaction to God for the synne that was committed , robbynge our soules of the frute of Christes bloude and makynge vs image seruauntes , referrynge oure dedes vnto the person of God and worshyppynge hym as an ymage of Here was purgatorye kyndled . our owne ymagination with bodely worke saynge morouer : Yf we wold not do suche penaunce here at theyr iniunctions , we must do it in another worlde , and fayned purgatory where we muste suffre .vii. yeares for euery sinne . And when the kyngdom of Antichrist was so enlarged , that it must haue an heade , they set vp our holy father of Rome , or he rather vsurped the rowme wyth vyolence , & to hym was geuen thys prerogatiue to sell whom he wolde from purgatorye .

And the sacrament of penaunce they thus describe : Contrition , Confession , and Satisfaction . Contrition , sorowe for thy synnes : Confession , not to God and them whom thou hast offended : but tel thy synnes in the prestes eare : Satisfaction to do certayne dedes enioyned of them to bye out thy synnes . And in theyr description they haue clene excluded the fayth in the satisfaction of Christes bloude , which only bringeth lyfe and the sprite of life , & righteousnesse , and without the which it is vnpossible to please God . Hebr . xi . In whose steade they haue put in the presumpcyon of our owne workes . And for lack of trust in Christes bloude , our contrition is but a frutelesse sorowe in the respecte of hell , which maketh vs hate the lawe styll , and consequently God that made it , where true contrition annexed with fayth is sorowe in respect of the lawe , vnto the which we consent that it is good , and loue it , & therfor mourne partely because we haue offended it , and partely because we lacke power to fulfyll it as we wolde .

These thynges to be true oure prelates knowe by open historyes , as wel , as that it is noone when the Sonne is flatsowth : but it delyteth them to resiste the holy goost , and to persecute the preachers of the thynges , which yf they as well loued them as they knowe them to be true , they wolde preache the same them selues , and lyue therafter . Hereby ye may se that our workes are but to tame the fleshe only , and can be no satisfaction to God , except we make hym an image , and oure selfe image seruauntes . And hereby ye may se how out of thys open penaunce came the eare confession , satisfaction of workes , purgatorye and pardons . For when they had putte the satisfaction of Christes bloude out of the waye , then as they compelled men to confesse open synnes , and to take open penaunce , euen so they compelled them to confesse secrete synnes and to take secrete penaunce . And as they made marchaundise of open penaunce , so dyd they of secrete . And for them that wold not receaue suche pardon , fayned they purgatorye : and for thē that receaued them , fayned they pardon : turnynge byndyng and losyng with preachynge Gods worde vnto byenge and sellynge synne for mony . And sence that tyme hetherto , the worse the people were , the better were the prelates contente , euer resistynge that they shuld be made better thorow theyr blessed couetousnesse and proude desyre of honoure .

And out of thys false presumption of workes , sprange the wycked vowes of relygion , which they vowe to make satisfaction for synne , and to be hygher in heauen , in steade of the lyfe of penaunce which Christ taught vs in the Gospell to tame the flesh and to crucifye the membres wyth all , that we hence forth shulde walke in the wayes of Gods law , and synne nomore .

And to speak of worshyppyng of sayntes & prayeng , vnto thē & of that we make thē our aduocates wel nye aboue Christe , or altogether , thoughe it requyre a longe disputacyon , yet it is as bryght as the daye to all that knowe the truth , how that our fastynge of theyr euens , & kepynge theyr holy dayes , goynge bare foote , styckynge vp of candels in the bryghte daye in the worshippe of them , to optayne theyr fauoure , or geuynge them so costly yewels , offerynge into theyr boxes , clothynge theyr ymages , shuynge them with syluer shues , with an ouch of Cristal in the myddes , to strake the ●●ppes and eyes of the ygnoraunt , as a man wolde strake yonge chyldrens heades , to entyce thē & brynge them in , and rocke them aslepe in ygnoraunce : are wyth all lyke seruyce playne ydolatrye , that is in Englyshe ymage seruyce . For the sayntes are spretes , and can haue no delectacion in bodely thynges . And because those bodelye dedes can be no seruyce vnto the spirituall sayntes , and we do them not to be a seruyce to oure selues or our neghbours : we serue the worke and the false ymaginacion of oure fleshlye wytte , after the doctrine of man , and not of God , and are ymage seruauntes . And thys is it that Paule calleth seruire elementis mundi , to be in captiuite vnder domme ceremonies and vayne traditions of mens doctryne , and to do the worke for the worke it selfe , as though God delyted therin for the dede it selfe , wythoute all other respecte .

But and ye wyll know the true worshyppynge of sayntes , herken vnto Paule Philip . ii . where he sayeth : Ye shyne as lyghtes in the worlde , holdynge faste the worde of lyfe vnto my glory or worshyp , agaynste the daye of Iesu Christe , that I haue not runne nor laboured in vayne . That is to wete , the worshyp whyche all true sayntes now seke , and the worshippe , that all the true messaungers of God seke thys daye , or euer shal seke , is to draw all to Christe wyth preachynge the true worde of God , and wyth the ensample of pure lyuynge fashioned therafter . Wyl ye therfore worship sayntes truely ? than axe what they preached , and beleue theyr doctrine . And as they followed that doctrine , so conforme your lyuynge lyke vnto theyrs . And that shal be vnto theyr hygh worship in the commynge agayne of Christ ( whan all mens dedes shall appeare , & euery man shal be iudged and receaue hys rewarde accordynge vnto hys dedes ) howe that they not onely whyle they here lyued , but also after theyr death wyth the ensample of theyr doctrine and lyuynge lefte behynde in wrytynge and other memorials , vnto the ensample of them that shulde followe , wanne vnto Christ them that were borne . v hundreth , yee a thousande yeares after theyr death . Thys was theyr worship in the spret at the begynnynge as they were spretes , & The styckynge vp of candels before ymages . lyghtes were stycked before theyr memorials at the begynnynge to be a ceremonye to put vs in remembraunce that we so praysed the sayntes and boasted theyr lyuynges that we followed theyr ensamples in our dedes , as Christe sayeth Math . v. Let your lyght so shyne before men , that they se youre good workes , and glorifye youre father that is in heauen . For preachynge of the doctrine , whyche is lyght , hath but small effecte to moue the harte , yf the ensample of lyuynge do disagre .

And that we worship sayntes for feare lest they shulde be displeased and angrye wyth vs , & plage vs or hurte vs , ( as who is not afrayed of saynte Laurence ? who darre deny saynt Anthonye a flese of woll for feare of hys terrible fyre , or leste he sende the pockes among our shepe ? ) is Heythen ymage seruyce , and clene agaynst the fyrste commaundemente , whych is : Heare Israel the LORDE thy God is one God . Now God in the Hebrwe is called Elor : Elohim in the plurel nombre , strength or myght . So that the commaundement is : Heare Israel he that is thy power & might Note thys for the fyrst commaundement . thy swearde and shylde is but one , that is , ther is none of myght to helpe or hurte the saue one , whych is altogether thyne at thy commaundement , yf thou wylte heare his voyce only . And all other myght in the worlde , is borowed of hym . And he wyll lende no myght agaynst the contrarye to hys promyses : kepe therfore hys commaundementes , and he shall kepe the . And yf thou haue broken them , and he haue lente of hys power agaynst the , repente & come agayne vnto thy profession , and he wyl returne agayne vnto hys mercye and fetche hys power home agayne , whyche he lente to vexe thee , because thou forsokest hym and brakest hys commaundementes . And feare none other creature : for false feare is the cause of all Idolatrye .

Moreouer all we that are baptysed in Christ haue professed to do good for euell , and not to auenge oure selues . And many of vs come to such perfeccion that we can be prouoked by no temptacion to desyre vengeaunce , but haue compassion , and mekely praye for them that slaye vs.

How wycked a thynge than is it to thynke that the sayntes trouble and plage vs , because we do them not suche supersticious honoure , whych is theyr dishonoure and oure shame ? It is verely a Popysh ymaginacion , and euen to describe the sayntes after the nature of our prelates , which be meke and lowly tyll they be where they wolde be : But whan they be once alofte , they playe the tormentours yf we wyl not honoure them , & do what soeuer they commaunde more earnestly , than that whych God hymselfe hath commaunded , & feare them aboue God hymselfe .

And it can be but lyke abominacion also , that we chose of a fleshly mynde euery man hys seuerall saynte , or rather seueral God , to be our aduocates , attorneys mediatours , ( whan ther is but one .i. Tim . ii ) and intercessours , and call them oure aduouryes , whan we myght better call them Aduouryes our adulterers , and serue them , or rather a paynted post in theyr steade , wyth our ymage seruice , therewyth to bynde them for to helpe vs , whan soeuer and for whatsoeuer we cal vnto them , and to saue our soules therto wyth theyr prayers and merites & wyll yet nother heare the doctrine or followe the ensample of lyuynge ( whyche is theyr onely honoure in the sprete ) of ony saynt , whose doctrine & lyuyng is autentyk

For fyrst , God whych alone hath power to helpe or hurte , hath made appoyntment betwixt hym & vs in Christes bloude & hath bounde hymselfe to geue vs what so euer we axe in his name , testifyeng therto that ther is none other name to besaued by , and that he wil be a father vnto vs and saue vs both in this lyfe , and in the lyfe to come , and take vs from vnder the damnacion of the lawe , and set vs vnder grace & mercy , to be scolers only to learne the law and that our vnperfecte dedes shal be taken in worth : yee and thoughe at a tyme we marre all thorowe oure infirmyte , yet yf we turne agayne , that shal be forgeuen vs mercyfully , so that we shal be vnder no damnacion : whych testament is confirmed with sygnes and wonders wrought thorow the holy goost . Now thys indented obligacion layde aparte , we make another of oure owne ymaginacion betwene the sayntes & vs , in theyr merytes for our ymage seruyce Whych can be but a false fayth , seynge it hath not Gods worde ( vnto whych alone we ought to clene ) but it is also clene contrarye therto .

And agayne the sayntes were not saued thorowe theyr owne merytes , but thorow Of the merytynge of sayntes . Christes . Nother were theyr dedes , whych they dyd after they were receaued vnder grace , sufficient in themselues to fulfyll the lawe for the present tyme , saue as Christes merytes dyd supplye the imperfectnesse of them , and that whych was lackynge on theyr parte thorowe theyr infirmytyes . And therfore as the sayntes holy workes made no satisfaccion for the synne that they dyd before they were receaued vnder mercy : euen so made they none for the deadly synnes , whyche they dyd vnder mercy : seyng the dedes were vnperfecte and had synne annexed vnto them by reason of the flesh , and were insufficient to excuse theyr owne maysters . What merytes haue they in store for vs than , seynge by all mens confession they nowe meryte not ? Yf the moost obedient chylde in the worlde disobeye hys fathers commaundementes , hys fore good dedes can not make that disobedience to be no synne , or to be a satisfaccion , that the chylde shuld presume in the confidence of hys olde dedes & thynk hys father shulde do hym wronge to punyshe hym . But he muste knowlege hys faulte , and that he hath deserued punyshement , and desyre forgeuenesse vnto the glorye of hys fathers mercyfulnesse , and not of hys olde dedes , thoughe hys olde obedience be a greate presumpcion that he synneth of frayltye and not of purpose . Euen so yf I beynge as holy as euer was Paule in hys moost holynesse , synne thys day thorow fraylty of my flesh , myne old good dedes can be no satisfaccion , but I muste knowlege my synne vnto my father and graunte that I haue deserued damnacion , & mekely desyre forgeuenesse , and chalenge it by the obligacion where in God hathe bounde hymselfe to me , vnto the glorye of the mercye of God , and not to the glory of my holy dedes . For yf my dedes saue me , it is my glory . But yf he forgeue frely without respect of my dedes , then it is the glorye of his mercy by Paules doctrine vnto the Romaynes .

Moreouer yf the sayntes be in heauen , then can they be there in none other case thē the aungels , in which state Christ testifyeth they shal be in the resurrecion . Now the aungels are mynisters sente of Theangels serue vs. God to do seruyce vnto the electe which shal be saued . Hebr . i . And hath bounde hymselfe yf I come in the ryght waye by the dore of Christes bloude , and are helpe , that he wyll sende me ( yf nede be , ) an hundreth legions of aungels or sayntes . But when God hath bounde hymselfe to sende me aungels or sayntes , or an angel or saynt , he hath not promysed to sende this angel or that , or this or that saint . And therfore whan I appoynt God whom he shal send , and bynde hym where he hath not bounde hymselfe , to sende me what saynt I wyl , I tempt God . And thus this chosynge of seueral sayntes is but temptynge of God . And yet we do worse then this : for we leaue the way of Christes bloude and go not to God thorow hym , but runne to the sayntes in a testament of our owne makynge , & wyll that they ether saue vs themselues for our ymage seruyce , or compell God for theyr merytes sakes to saue vs. Why goest thou not vnto thy father thyn owneselfe ? I am a synner wyll they saye & dare not . Yf thou go in the ryght waye , thou hast no synne . Christe hath taken all thy synnes from thee , and God hath no rod in hys hande , nor loketh foure , but merely , that it is a lust to beholde hys cherfull countenaunce , and offereth thee hys hande . But thys waye is stopped vp thorow vnbelefe , and therfore we seke another whyche is no way to lyfe , but vnto euerlastynge death . We wyll not loke on the lawe wyth open eyes , and therfore haue we no due repentaunce , and so no lust to herken vnto the Gospell of gladde tydynges in Christes bloude . And where the ryght waye is set before vs , & we of malyce wyll not walke therin , God can not but let the deuell play wyth vs , and iuggle our eyes to confirme vs in blyndnesse .

But after what maner doth Christe How christ prayeth for vs. pray for vs ? Verely Christ in the dayes of hys mortall flesh suffred and prayed for al that shal be saued , and optayned , and was herde , and had hys peticions graunted . And he made satisfaccion , and purged , and purchassed forgeuenesse , euen then for al the synnes that euer shal be forgeuen : And his prayenge for vs , and beynge a mediatour nowe , is , that the remembraunce of all that he dyd for vs , is present in the sight of god the father as fresh , as in the houre he dyd them , yee the same houre is yet present and not past in the syghte of God . And Christ is now a kyng and raygneth and hath receaued power of all that he prayed for , to do it hymselfe , and that when so euer the electe call for ought in his name , he sendeth helpe euen of the power , which he hath receaued : yee yer they axe , he sendeth his sprete in to theyr hartes , to moue them to axe . So that it is his gyfte that we desyre ought in his name . And in all that we do or thynke well , he preuenteth vs with his grace : yee he careth for vs yer we care for our selues , and when we be yet euel , he sendeth to call vs , and draweth vs with suche power , that oure hart is can not but consente and come . And the angels stande by and behold the testament of the electe , how we shal be receaued into theyr fellowship , and se all the grace that Christ shall poure out vpon vs. And they reioyce and prayse God for his infinite mercy , and are glad and longe for vs , and of very loue are ready agaynst all houres when we shall call for helpe in Christes name , to come and helpe . And Christ sendeth them when we call in his name , and yer we call , euen whyle we be yet euel & happely persecut the truth of ignoraunce ( as Paul dyd ) the angels wayte vpon vs to kepe that the deuels slaye vs not , before the tyme of our callynge be come .

Now yf an angell shulde appeare vnto the , what woldest thou saye vnto him ? Yf thou praydest hym to helpe , he wolde answere : I do . Christe hath sent me to helpe the , and beleue that the angels be euer aboute y• to helpe . Yf thou desyredest him to praye for the to optayne this or that , he wolde saye : Christ hath prayed , & hys prayer is herde , or what so euer thou axest in his name , he wyl shewe the al that God wolde do to thee , and what he wolde also haue the to do . And yf thou beleuedest so , then werest thou safe . Yf thou desyredest hym to saue the with hys merytes . He wolde answere that he had no merytes ( but that Christ only is LORDE of all merytes ) nor saluacyon , but that Christ is LORDE of saluacion . Wylte thou therfore be saued by merytes wold the angel saye , then praye to God in Christes name and thou shalte be saued by the merytes of hym , and haue me or some other thy seruaunte immediatlye to helpe the vnto the vttermoost of our power , and to kepe thee , and brynge the vnto the rewarde of hys merytes . Yf thou woldest promyse hym to worshyppe hym wyth ymage seruyce , that is to stycke vp a candle before hys ymage , or suche an ymage as he appeared to the in , he wolde answere that he were a sprete , and delyted in no candle lyghte , but wold byd the geue a candle vnto thy neghboure that lacketh , yf thou haddest to many . And so wolde he answere the , yf thou woldest put mony in a boxe for hym , or clothe hys ymage in clothe of golde , or put golden shues vpon his ymages foote . Yf thou saydest that thou woldest buylde a chappel in his name , he wolde answere that he dwelt in no house made wyth stones , but wolde byd the go to the churches that are made already , and learne of the preacher there howe to beleue , and howe to lyue , and honoure God in the sprete , for the whyche cause churches were chefelye buylded , and for quyetnesse to praye . And yf ther be no church , then to geue of it that thou mayest spare to helpe that one were buylded , to be a preachynge , and a prayenge house , and of worshyppyng God in sprete , and not of ymage seruyce .

And yf Paule appeared vnto the , what other thynge coulde he answere also then that he were a sprete , and wolde refuse all thy ymage seruyce ? And yf thou speake to Paule of hys merytes , he can none otherwyse answere the , then he answered his Corinthians , that he dyed for no mans synnes , & that no man was baptysed in his name , to trust in hys merites . He wolde saye , I buylded all men vpon Christes merytes , preachyng that all that repented and beleued in hys name , shulde be saued , and taken from vnder the wrath , vengeaunce , and damnacion of the lawe , and be put vnder mercy and grace . And by thys faythe was I saued from damnacion , and put vnder mercy and grace and made one wyth Christe to haue my parte wyth hym , and he wyth me , or rather to make a chaunge : that he shulde haue all my synnes , and I his mercy & the gyftes of his grace , and become glorious wyth the ornamentes of his ryches . And of my saueoure Christ I receaued this lawe , that I shulde loue my brethren , all Gods electe as tenderly as he loued them . And I consented vnto thys lawe , for it semed ryghte , and became a scoler to learne it . And as I profyted in the knowlege , fayth and loue of Christ , so I grewe in the loue of my brethren , and suffred all thynges for theyr sakes , and at the last waxed so perfecte , that I wyshed my selfe damned ( yf it myghte haue ben ) to saue my brethren . And all my brethren that receaued Christ receaued the same commaundement , and grewe therin . And they that were perfect loued me and all theyr other brethren , no lesse then I loued them . And loke with what loue I ministred the gyftes of grace whych I receaued of Christ for the edifyenge of his congregacion , vpon my brethren , wyth the same loue dyd they ministre theyr gyftes agayne on me , whiche they had , and I lacked . And so loue made all commune . And moreouer yf they call my workes my merytes , I bestowed all my workes vpon my brethren to teach them , & reaped the feute therof , euen my brethrens edifyenge and soules health , yee & reape dayly , in that I lefte my doctrine and ensample of lyuynge behynde me , by the whych many are conuerted vnto Christ daylye . Yf thou desyre therfore to enioye parte of my merytes , go and reade in my gospel , and thou shalt fynde the frute of my laboure , the knowlege of Christ , the health of thy soule , and euerlastynge lyfe .

And as I loued my brethren when I lyued , so I loue them styll , and nowe more perfectly . How be it my loue then was paynfull : for the more I loued , the more I sorowed , feared , and cared for them , to brynge them in to the knowlege of the truth , and to kepe them in vnite of fayth , lest the false Prophetes shulde deceaue them , or theyr owne infirmytyes shulde breake peace and vnite , or cause them to fall into ony synne .

But now my loue is without payne . For I se the wyl and prouidence of God , and howe the ende of all thynges shal be vnto his glory and profyte of the electe . And though I se the electe shall somtyme fall , yet I se how they shall aryse agayne , and how that theyr fall shal be vnto the glorye of God & theyr owne profyte . And we that are in heauen , loue you all alyke nother loue we one more & another lesse . And therfore yf ye loue vs more one thē another , that is fleshly , as myne olde Corinthians once loued , and I rebuked thē . Nother can we be moued to come more to helpe one then another . But we wayt when God wyl sende ony of vs vnto the electe that call for helpe in Christes name . Wherfore yf thou wylte be holpen of ony of vs , praye in Christes name , and God shall sende one of vs , an angell or a saynt , to kepe the power of the deuels from you : but not whome thou woldest chose , temptynge God , but whome it pleaseth God to sende .

And yf youre preachers loue you not after the same maner , to edyfye you with the true doctrine of Christe , and ensample of lyuynge ther after , and to kepe you in vnytye of fayth & charite , they be not of Christes disciples , but Antichrist , which vnder the name of Christe , seke to raygne ouer you as temporal tyrauntes . And in lyke maner : Yf thys be not wryttē in your hartes that ye ought to loue one another as Christe loued you , and as ye had ensample of vs his Apostles , ye go astray in vanities and are not in the ryght waye .

And therby are we sure that we knowe hym , yf we kepe his commaundementes .

This is cleane agaynst the doctryne The state of grace . of them which saye that we can not know whether we be in the state of grace or no . Ihon sayeth yf we kepe hys commaundementes , then we be sure that we knowe Christe is euerlastyng lyfe Ihon .xvii. Thē contrarye to the byshop of Ro . Christen men haue doctrine to know whether they be in grace or no .

The kepyng of Gods commaundementes certifieth vs that we be in the state of grace But the pharisaycall doctours haue no doctryne to knowe when a man is in the state of grace , wherfore it is manyfeste that they kepe not Gods commaundementes , nor be in state of grace , but of all vngratiousnesse .

Nother know such doctours whether they be in state of grace , but kepe mens commaundementes , ergo mens commaundementes certifye not that we be in state of grace . Thoughe thou haue a deuotion to styck vp a candle before a poste , and so forth , yet thou canst neuer be sure therby that thou arte in the fauoure of God . But yf thou haue deuotion to helpe thy brother in all hys mysfortunes , because he is the ymage of God , and price of Christes bloude , then thy deuotion certifyeth the , that thou arte in the fauoure of God or state of grace .

He that sayeth I know hym , & yet kepeth not his commaundementes , is a lyer and the truth is not in hym .

Whan oure pharises saye , do as we A sure argument to knowe fals prophetes ●y . dyd you , and not as we do , they testifye that they kepe not Gods commaundementes , vnto whych testimony oure eyes also beare recorde , & they that kepe not Gods commaundementes be lyars , and haue no truth in them . And than whan they preach , they can not but preach lyes . And than though they preache Christe , they preach hym falsly vnto theyr fleshly vauntage , & not our soules health . And for as muche as we maye haue no fellowship wyth thē that kepe not Gods commaundementes , i . Cor . v. and in as muche as all suche are false prophetes , voyde of all truth , it followeth that we ought to geue oure doctors no audience , though theyr defenders stode by them wyth theyr sweardes drawen , but rather to laye downe our heades and stretch forth oure neckes , to be slayne .

He that kepeth hys worde , in him verely is the loue of God perfecte : and hereby know we that we are in him

That is , he that kepeth hys commaundementes , loueth vnfaynedly , and is therby sure that he is in God . For to be in God , is to beleue in the mercy of God . And to beleue in mercy , is cause of loue , and loue cause of workynge . And therfore he that worketh for Gods sake , is sure that he loueth , and that he trusteth in God : whych is to be in God or Christ . And as by wylfull kepynge of the commaundement A rule to knowe whether we loue God or loue hym not . we be sure that we loue God , and beleue in God , euen so thorow wylfull breakynge of them we maye be sure that we nother loue nor beleue in hym , and therfore that we be not in hym .

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

All that be baptysed in Christe , are washē in hym , to put of pryde , wrath , hate and enuye , wyth all theyr olde conuersacion : by the whyche they oppressed theyr neghbours , and haue promysed to become euery man euen as Christe hymselfe vnto his brethren in loue and kyndnesse , both in worde and dede . They therfore which resyste Christes testamente , and wyll not let it be knowen , and walke in the testamente of Antichriste of Rome , wyth vnions , pluralities , and tot quots , some one of them , robbynge ten paryshes of the tenth Loke vpon the B. Ro . owne decrees Causa xii . quest . ii . and other places . of all theyr yearely increase , and wythdrawynge from them Gods worde , the foode of theyr soules , and from the poore , theyr dayly sustenaunce , whych oughte to haue theyr parte in the tythes and other rentes , whan the preacher and other necessary ministers haue oute theyr partes , a due and lawfull stipende : are not in Christe . For Christ nother so walked , nor taught .

Brethren I wryte no new commaundement vnto you , but an olde commaundement , whych ye had at the begynnynge . For an olde commaundement is the worde , whych ye herde from the begynnynge .

I wryte no new precepte , but onely put you in remembraunce of that olde , whyche was taughte you whan ye were fyrste baptysed in Christe , to loue eche other , as he dyd you . Whyche is an olde commaundemente , and was geuen at the begynnynge of the worlde , and hath euer sence bene wrytten in the harte of all that put theyr hope in God .

Agayne , a new commaundement I wryte vnto you , whyche is true in hym , and also in you : for the darkenesse is past , and the true lyght nowe shyneth .

The deuell hath sowen hys darknesse in the felde , where thys commaundement shulde growe , & the wedes of mens tradicions had ouergrowen the corne of thys olde commaundement : so that it was waxen olde , & clene out of knowlege ▪ But Christe the lyght of all true doctrine nowe shyneth , & hath scattered the darknesse , and plucked vp the wedes by the rootes , and restored thys olde commaundement agayne . And in hym it is a true commaundement , for he loued truely . And in you it is a true commaundement , for ye for hys sake loue one another truely also . And by the reason of thys renewynge , it is called a newe commaundement , as it is nowe called newe learnynge , and may well so be : for it hath lyen longe in darknesse , and that in suche darknesse , that many be shryned for holye sayntes , whose dedes and lyuynge when thou lokest vpon them , conferryng them to the lyghte of thys olde doctrine that nowe shyneth agayne out of darknesse , they are abomynable blasphemyes to Gods doctrine , the which they haue sworne to teach and followe .

He that sayth he is in the lyght , & yet hateth hys brother , is in darknesse .

For who so euer feleth hys owne damnation vnder the lawe , & beleueth in the mercie that is in Christ , the same can not but loue Christ , and hys neghbour for his sake . And therfore he that hateth hys brother for ony offence done to hym , the same seyth not what Christ hath done for hym , but is in darknesse styll .

He that loueth hys brother abydeth in the lyght : and ther is none offendyng in hym .

Abydeth in the lyght , that is , continueth in the knowlege of Christ . And ther is none offendynge in hym , that is : Fyrst he wyll wyllyngly do nothynge , ether in worde or in dede that shall offende his brother . For loue wyll not let hym . And secondarely , yf ought be done or sayd , that may be well done or sayde , he taketh it to the best , and is not offended . And thus ye se that the knowlege of Christ is cause of al goodnesse , and the ignoraunce of Christ is cause of all euell . And so the doctrine of them is not false , whyche saye , that fayth in Christe is the roote of all godly vertue , and the cause of kepynge the commaundementes : & where faith is , there to be no synne , nor damnacion : and that say , vnbelefe to be the mother of al vyce , & cause of breakynge the commaundementes , and to kepe men in synne and damnacion only , as fayth only louseth vs thence .

And he that hateth hys brother , is in darkenesse , and walketh in darkenesse , & knoweth not vuhether he goeth : for darknes hath blynded his eyes

He that hateth hys brother , is in the ignoraunce of Christe , and of hys owne synne , and wythout repentaunce & fayth , that hys synnes be forgeuen him in Christ , and therfore is mercylesse vnto hys brother , whom Christ commaundeth hym to pytie and loue . And in that ignoraunce he walketh : that is , worketh euell , and loueth the thynges of the world , and seketh in thē the lustes of the flesh , whych are the quenchynge of the sprete and death of the soule and for loue of them hateth hys brother . And thys ignoraunce of Christe , whyche is vnbelefe , is cause of all the wyckednesse that we do vnto our brethren .

I wryte vnto you lytle chyldren that your synnes are forgeuen you for hys names sake . I wryte vnto you fathers , that ye know hym that was from the begynnynge . I wryte vnto you yonge men , how that ye haue ouercome the wycked .

I wryte vnto you that are yonge in the fayth and yet weake , and therfore fall now and than , how that youre synnes are forgeuen you , as soone as ye repent and reconcyle youre selues vnto youre brethren , whom ye haue offended , euen for hys names sake only , and not for our owne dedes , whether afore or after , or for ony other mans dedes or satisfaccion , saue for hys only .

I wryte vnto you that are fathers in the doctrine of God , to teach other , how that ye knowe hym that was from the begynnyng , and is no newe thynge , though he newly receaued oure nature . And thorowe knowlege of hym ( whych is the only lyght and the dore vnto the knowlege of God ) ye are become fathers in the scriptures , or els ye had neuer vnderstande it , though ye had studyed neuer so muche , as it appeareth by the indurate Iewes , and also by oure new pharises , whyche persecute the scripture and the true sence therof , because they be drowned in the ignoraunce of Christ , as theyr dedes and contrarye lyuynge well testifye .

I wryte vnto you yonge men that are stronge in sufferyng persecucions , & fyght for youre profession , not wyth the sweard , but with sufferyng , how that ye haue ouercome that wycked , whyche poysonned the worlde at the begynnyng , and yet worketh in the chyldren of darknesse and vnbelefe : and that in beleuynge the worde of truth , as it followeth anone after .

I wryte vnto you yonge chyldren how that ye knowe the father . I wryte vnto you fathers how that ye knowe hym that was from the begynnynge . I wryte vnto you yonge men that ye be stronge , and the word of God dwelleth in you , and that ye haue ouercome the wycked .

I wryte to you yonge chyldren home that ye knowe the father , whome ye loue thorowe knowlege of the sonne , or els ye had neuer knowen hym as a father , but as a iudge & a tyraunt , and had hated him . I wryte vnto you fathers as before , how ye are fathers of al truth in knowyng the sonne , or els ye hadde euer continued in darknesse remedylesse .

I wryte vnto you yonge men , howe that ye are stronge , and that your strength is the worde of God whyche dwelleth in your brestes thorow fayth , in the whyche ye haue ouercome the wycked deuell and all hys pompe , as it followeth in the .v. Chap. thys is the victory that ouercommeth the worlde , euen our fayth .

Loue not the worlde , nor the thinges that are in the worlde . Yf a man loue the world , the loue of the father is not in hym . For all that is in the world , as the lust of the flesh , the lust of the eyes , and the pryde of good , are not of the father but are of the world : and the worlde vanysheth awaye , & the luste therof . But he that doeth the wyll of God , abydeth euer .

The loue of the worlde quencheth the Auarice or couetousnesse . loue of God . Balaam for the loue of the worlde closed hys eyes at the cleare lyghte which he well sawe . For loue of the world the old pharises blasphemed the holy goost and persecuted the manyfeste truth , which they coulde not improue . For loue of the worlde many are thys daye fallen awaye . And many which stode on the truths syde and defended it a whyle for loue of the worlde , haue gotten them vnto the contrarye parte , and are be come the Antichristes of Romes mamelukes , and are waxen the mooste wycked enemyes vnto the truthe and moost cruell agaynst it . They knowe the truth , but they loue the worlde . And when they espyed that the truth could not stond with the honoures which they sought in the worlde , they hated it deadly & bothe wyttynge and wyllynge persecuted it , synnynge agaynste the holy gooste . Whyche synne shall not escape here vnpunyshed , as it shall not be wythout damnation in the world to come , but shall haue an ende here with confusion and shame , as had Iudas Iscarioth the traytoure .

By the lust of the fleshe is vnderstand The lust of the fleshe & of the eyes . lechery , which maketh a man altogether aswyne : and by the lust of the eyes , is vnderstonde couetousnesse , whiche is the roote of al euel , and maketh to erre from the fayth . i . Timoth . the last And then foloweth pryde : which .iii. are the world and capitaynes ouer all other vices , and occasions of all myschefe .

And yf pryde , couetousnesse , & lechery be the worlde as saynt Ihon sayeth , then turne youre eyes vnto the spiritualty , vn to the Romane byshop , Cardinals , bysshops , abbates , and al other prelates , and se whether such dignityes be not the world , and whether the way to them be not also the worlde . To get the olde Abbats treasure , I thynke it the redyest waye to be the newe . Howe fewe come by promotion , except they bye it , or serue longe for it , or both ? To beskylled in warre and in pollynge , to mayntayn warre and lustes : and to be a good ambassyadoure , is the only waye to a bysshopryke , or to paye truely for it . Se whether pluralyties , vnions , tot quots , and chaungynge the lesse benefyce and bysshopryke for the greater ( for the contrarye chaunge I trowe was neuer sene ) maye be without couetousnesse and pryde . And then yf suche thynges be the worlde , and the worlde not of God , howe is oure spiritualtye of God ? Yf pryde be sekyng of glorye , and they that seke glorye can not beleue Ihon .v. howe can oure spiritualtye beleue in Christe ? Yf couetousnesse turne men from the fayth , how are oure spiritualtye in the faythe ? Yf Christ ( when the deuel proferred hym the kyngdomes of the worlde and the glorye therof ) refused them as thynges vnpossible to stande wyth hys kyngdome , whiche is not of the world : of whome are oure spiritualtye , which haue receaued them ? Yf Couetousnesse . couetousnesse be a traytoure , and taught Iudas to sell hys Master : howe shulde he not in so longe tyme teache oure spiritualtye the same crafte ? Namelye , when they be of all kynges secretes , and the ambassiadours of theyr secretes , and haue therto thorowt all Christendome a secret counsell of theyr owne , of the whiche neuer laye man was partaker , and wyth the which they turne the ende of all appoyntementes vnto theyr owne honoure and profyte . Couetousnesse hath taughte thē to brynge in damnable sectes accordyng vnto the prophecye of Peter , and to corruppe the scripture with false gloses , and to turne euery good ordinaunce that had a vertuous begynnynge vnto a vycyous ende . The promotions of the spiritualtye corrupte theyr myndes , wyle they be yet in the shell and vnhatched . For they come thyther but for couetousnesse , and to auoyde the crosse of Christe in the worlde : except thē that be compelled of theyr frendes , or be so symple that they marke not theyr falshed beforhande . Who knowyng the truth & louyng it , wold put his heade in the Romysh byshops haltre that so moseleth mens mouthes , that they can not open them to defende ony truthe at all ? When temporall kynges were in theyr hygh authorite , then the generall councell repressed the enormytes of the spiritualtye . But sence the Antichriste of Rome , cardinals , and byshopes were exlated , and the Emproure and kynges became theyr seruauntes , they wolde suffre nought to be determyned in theyr councelles that shulde reforme the worlde of theyr deuellysh pryde , insaciable couetousnesse , and stynkynge lecherye , which may stonde with no godlye vertue . But the worlde which is not of God , shall at the last haue an ende with confusion , and they onlye abyde , that do the wyll of the father : whych wyll is that we beleue in the sonne , and loue one another . Let thē therfore that haue the worldes good ( I myght saye the worldes god ) vse it , but not loue it , that they maye be ready to bestow it at the pleasure of God . And let them which haue it not , desyre it not : for it blyndeth the eyes of the seynge . Deu . xvii . But let them put theyr trust in God , whyche shall not fayle them , nor leaue them destitute of rayment and foode , whych Paule counselleth to be content wyth . The rych ( as Iames sayeth ) persecute the true beleuers . The ryche wyll neuer stonde forth openly for the worde of God . Yf of .x. thousande ther sprynge one Nicodemus , it is a greate thynge .

Lytle chyldren it is now the last hour and as ye haue herde that Anthichrist shulde come , euen so now are many Antichristes come already . Whereby we know , that it is the last houre . They went out of vs , but were none of vs. For had they bene of vs , they had continued with vs. But that fortuned that it myghte appeare howe they were not all of vs.

Houre is here taken for tyme . The last What the last houre is . houre is as much to saye , as the last tyme . Though the Apostles myghte not knowe when the last daye shall be , and how longe the worlde shulde endure , yet thys was shewed them , and vs by them , that Antichrist shuld fyrst come : and not only come but also preuayle and be receaued after a worldly maner and raygne ouer all , & set vp a longe continuynge kyngdome with damnable sectes & wonderfull kyndes of ypocrisye , that is to saye , falshed cloked vnder a contrarye pretence , as testifyeth Paule and also Peter . Which Antichrist beganne with the Apostles , & dyd sow his doctrine Antichrist . amonge the doctrine of the Apostles , preachynge many thynges as the Apostles dyd , and addynge euer somwhat of his owne , that the wedes myghte euer grow vp together with the corne . Of the which Ihon gathered a sygne , that the last daye drewe nye , though he could not be sure how longe it were therto .

Antichrist is one of the fyrste that seyth the lyghte , and commeth & preacheth Christe a whyle and seketh hys glorye in Christes Gospell . But whan he espyeth that ther wyll no glorye cleue vnto that preachyng , then he getteth hym to the contrarye parte , and professeth hymselfe an open enemy , yf he can not disgyse hymselfe , and hyde the angle of his poysoned heresye vnder a bayte of true doctrine .

The Apostles were cleare eyed , and espyed Antichrist at once , and put hym to flyght , & weded out hys doctrine quyckly . But whan charite wexed colde , and the preachers beganne to seke themselues , and to admytte glorye and honoure of ryches , then Antichrist disgysed hymselfe after the fashion of a true Apostle , & preached Christ wylyly , bryngyng in now thys tradicion , and nowe that , to darken the doctrine of Christe , and set vp innumerable ceremonyes , sacramentes and ymagery , geuynge them sygnifycacions at the fyrste : but at the laste the sygnifycacions layed aparte , preached the worke as an holy dede , to iustifye and to put awaye synne , and to saue the soule , that men shulde put theyr truste in workes and in what so euer was vnto hys glory and profyte , and vnder the name of Christ , mustered Christe out of altogether , and became heade of the congregacion hymselfe .

The byshop of Rome made a lawe of his owne to rule his church by , and put Christes out of the waye . All the byshoppes sweare vnto the byshoppe of Rome , and all curates vnto the byshoppes , but all forsweare Christ and hys doctrine .

But seynge Ihon toke a sygne of the last daye , that he sawe Antichrist begyn , how nye oughte we to thynke that it is , which after .viii. hundreth yeares raygnyng in prosperite , se it decaye agayne , and his falshed to be disclosed , & hym to be slayne with the sprete of the mouth of Christe , that is , with that olde doctrine that proceded out of Christes mouth ? For Paule sayeth : when Antichriste is vttered , then commeth the ende .

But ye haue the anoyntynge of that holy , and knowe all thynge . I wryte not vnto you as thoughe ye knewe not the truthe , but as vnto them that knowe it , and howe that no lye is of the truthe .

Christ in the scripture is called the holy , The holy . because he onely sanctifyeth and halloweth vs. And he is called Christ : that is to saye , anoynted , because he anoynteth oure soules with the holy goost , and with all the gyftes of the same . Ye are not anoynted Anoynted . with oyle in your bodyes , but with the sprete of Christ in your soules : which sprete teacheth you all truth in Christ , & maketh you to iudge what is a lye , and what truth , and to knowe Christe from Antichrist . For excepte he taught your soules within , the pourynge in of wordes at youre eares were in vayne .

For they must al be taught of God . Io . vi . And the thynges of God noman knoweth , saue the sprete of God : and the carnal man knoweth not the thynges of the sprete of God , whan contrary , the spiritual that is anoynted with the sprete , iudgeth all thynges .i. Cor . ii . And therfore we are forbydden to call vs ony mayster vpon earth . Math . xxiii . seynge we haue all one mayster now in heauen , which only teacheth vs with his sprete , though by the admynistracyon and office of a fayth ful preacher . Which preacher yet can not make his preachynge sprynge in the harte , nomore thē a sower can make hys corne growe , nor can saye this man shal receaue the worde , and this not : but soweth the worde only , and commytteth the growyng to God , whose sprete breatheth where he lysteth , and maketh the grounde of whose harte he lysteth frutfull , & choseth whom he wyl at his own pleasure , and for none other cause knowen vnto ony man .

Who is a lyare , but he that denyeth that IESVS is CHRISTE ? The same is Antichrist , that denyeth the father and the sonne .

For as much as Antichrist & Christ are two contraries , and the studye of Antichrist is to quenche the name of Christ , how can the Romysh byshop and hys sectes be Antichrist , whan they all preache Christe ? How was ( saye I agayne to thee ) Pelagius , whose doctrine the Byshop of Rome defendeth in the hyghest degre Antichrist , and all other heretikes also ? Verely syr the byshop of Rome seketh hymselfe as al heretykes dyd , and abuseth the name of Christ , to gather the offerynges , tythes and rentes in hys name , to bestowe them vnto hys owne honour and not Christes , and to brynge the conscience of the people into captiuite vnder hym , thorowe supersticious feare , as thoughe he had suche authorite geuen hym of Christe . And euery syllable that hath a sounde as thoughe it made for hys purpose , that he expoundeth falsly and fleshly , and therwyth iugleth and bewytcheth he the eares of the people , and maketh them his owne possession , to beleue what hym lysteth , as though it made no matter to them whether he preached true or false , so farre as they beleue & do as he byddeth them . But all the textes that shewe hym to do hys duety , he puteth out of the waye , and all the textes therto that set the consciences at lyberte in Christ and proue oure saluacion to be in Christe onely . And wyth Pelagius he preacheth The B. of R. and Pelagius agre the iustifienge of workes , whych is the denyenge of Christe . He preacheth a false byndynge and lousynge wyth eare confession , whyche is not in the truste and confidence of Christes bloudsheddynge . He preacheth the false penaunce of dedes , not to tame the fleshe , that we synne nomore , but to make satisfaccion and to redeme the synne that is past . Whyche what other can it be saue the denyenge of Christe , whyche is onely redempcion of synne ? He maketh of the workes , of the ceremonies , ( whych were wont to be sygnes and remembraunce of thynges to be beleued or done ) ymage seruice vnto God and his sayntes , whyche are spretes , to purchase wyth the merytes of thē what so euer the blynde soule ymagineth : whych all are the denyenge of Christ . For yf thou wylt receaue ony anoyntynge of grace or mercy ony whence saue of hym , he is no longer Christ vnto the . Christ is called Iesus , a saueoure : he is Iesus . Christus . called Christus , kynge anoynted ouer all men , of whom they must holde , & of whose benefyte muste all they haue . He is called Emanuel , God is wyth vs. For he onely Emanuel . maketh God our God , our strength , power , swearde and shylde , and shortlye oure father . He is called Sanctus , that is , holy Sanctus . that halloweth , sanctifyeth , and blesseth all nacions . And these be hys names for euer , and be no names of ypocrisye , as we sometyme call hym Thomas Curtesye , whych is but a churle : and as we cal them curates , whych care for theyr paryshes as the wolfe for the flocke : and them byshoppes , that is ouerseers , whyche wyl so ouer se , that they wyll suffre nought to be prosperous saue theyr owne commune welth : and as some call themselues deade , which Deade men lyue in all voluptuousnesse : and as some call themselues poore wythout hauynge Poore men ony thynge proper , and yet lyue in all abundaunce : and as they shaue and disgyse themselues wyth garmentes and ornamentes to signifye euer a contrary thynge than that they be .

Naye Christ is no ypocrite or disgysed , that playeth a parte in a playe and presenteth a persone or state whych he is not : But is alway that hys name sygnifyeth . He is euer a Saueour and oure anoynted wyth grace , and euer maketh God wyth vs , and euer sanctifyeth . Nother is ther ony other to saue & sanctifye from synne , or anoynte wyth grace , or to set God at one wyth men . And these thynges whych hys name signifye , doth he euer vnto al that haue trust & confidence in hys bloude , as soone as they repente of the synne , whyche they desyre to be saued and sanctifyed from

Now though the Byshop of Rome & hys sectes geue Christe these names , yet in that they robbe hym of the effectes , & take the significacions of hys names vnto themselues , and make of hym but an ypocrite , as they themselues be , they be the right Antichristes , and denye both the father & sonne For they denye the wytnesse that the father bare vnto hys sonne and depryue the sonne of all the power and glorye that hys father gaue hym .

Who so euer denyeth the sonne , the same hath not the father .

For noman knoweth the father but the sonne and to whome the sonne sheweth hym . Math . xi . Moreouer yf thou knowe not the mercy that God hath shewed thee in Christe , thou canst not knowe hym as a father . Thou mayest well besyde Christ knowe hym as a tyraunt . And thou mayest knowe hym by hys workes , as the olde Philosophers dyd , that ther is a God , but thou canst nother beleue in hys mercy , nor loue hys lawes , ( whyche is hys only worship in the sprete , ) saue by Christ .

Let therfore abyde in you that whych ye herde at the begynnynge . Yf that , whych ye herde at the begynnyng shal remayne in you , than shal ye continue in the sonne & in the father . And thys is the promyse that he hath promysed vs , euerlastynge lyfe .

Yf we abyde in the olde doctrine , which the Apostles taught , and herken to no newe The Apostles doctrin ought we to abyde by learnynge : than abyde we in the sonne ( for vpon the sonne buylde they vs ) and in the father thorowe confidence in the sonne , & are heyres of euerlastynge lyfe .

These thynges haue I wryttē vnto you , because of them that deceaue you . And the anoyntynge that ye receaued of hym dwelleth in you , and ye nede not that ony man teach you , but as that anoyntynge teacheth you of all thynges , and is true , and is no lye . Euen as it hath taught you so abyde therin .

Whan a true preacher preacheth , the sprete entreth the hartes of the electe , and maketh them fele the ryghteousnesse of the lawe of God , and by the lawe the poyson of their corrupt nature , & thence lea●eth thē thorowe repentaunce , vnto the mercye that is in Christes bloud . And as an oyntment Anoyntyng healeth the bodye , euen so the sprete , thorow confidence and trust in Christes bloude , healeth the soule , and maketh her loue the law of God , and therfore is it called anoyntyng or oyntment , and may wel be sygnifyeth by the oyle of our sacrament . But outwarde oyle can nother heale the soule nor make her fele , saue as a sygne , or as a bushe at a tauerne dore quencheth a mans thyrste , nother is it a thynge to put truste in , let vs therfore followe the teachynge of the sprete , whych we haue receaued ( as Paule sayeth ) in earneste to certifye oure hartes & to make vs fele the thynges of God , & not cleue vnto the traditions of men , in the whych is no felyng , but the one sayeth so & another thus , confyrmynge theyr assercions with glorious persuasions of wysedome , but not after the wysedom of God . Whych reasons another denyeth with contrary sophismes : & so ryseth brawlynge about vayne wordes without certente .

And now lytle chyldren abyde in hym , that whan he shal appeare , we may haue confidence , & not be made ashamed of hym at hys commynge .

Here are two thynges to be marked : one yf we cleue vnto Christ after the doctrine of the Apostles and as they buylt vs vpon hym , we shal be bolde and sure of ourselues at hys commyng , as a seruaunt , which in hys maysters absence doeth onely hys maysters commaundementes , can not be confounded at hys commynge home agayne . But and yf we followe mens doctrine , how can we be bolde ? yee how shulde we not be ashamed wyth our teachers ? vnto whom he shall than saye ( whan they boast themselues , how that they haue bene hys vycares ) I knowe you not , departe from me ye that haue wrought wyckednesse , and vnder my name haue brought in damnable sectes , and haue taught youre disciples to beleue in other thynges than in me . Now the summe of al that the Apostles taught , and how they buylt vs vpon Christ , is the new testament . But the Byshop of Romes doctrine is not there founded , but euen improued . Confounded therfore shal he be whyche wyttynge and wyllynge shutteth hys eyes at the true lyght , and openeth thē to beleue hys lyes .

Another thynge is thys , al the scripture maketh mencion of the resurreccion and commynge agayne of Christ : and that all men , both they that go before , and they that come after shall then receaue theyr rewardes together , and we are commaunded to loke euerye houre for that daye . And what is done wyth the soules from the departynge of theyr bodyes vnto that daye , doth the scripture make no mention , saue only that they rest in the LORD and in theyr fayth . Wherfore he that determyneth ought of the state of them that be departed , doth but teach the presumptuouse ymaginations of hys owne brayne : Nother can hys doctrine be ony artycle of our fayth . What God doth wyth them , is a secret , layed vp in the treasury of God . And we ought to be pacient , beynge certifyed of the scripture , that they whiche dye in the fayth , are at rest , and ought no more to searche that secrete , thē to search the houre of the resurrection , which God hath put only in hys owne power . But thys remembre , that the whole natur of man is poysoned and infecte with synne : And the whole lyfe of sinne must be mortified . Nowe the roote of all synne and first vice that we were infecte wyth , is , that we wold be wyse , where God hath not taught vs , as ye se how Eue wolde haue bene as God in knowlege of good and bad . And therfore hath God hyd many thynges in hys power , and commaunded that we shal search none of hys secretes farther , then he hath openned them in hys scrypture , to mortifye thys poyson of all poysons , the desyre to appeare wyfe , & that we be ashamed to be ignoraunt in ony thynge at all . Wherfore they that vyolently make articles of the fayth wythout Gods worde are yet alyue in the roote of synne ; and vice , and growe out of the deuel , and not out of Christe . And theyr articles are of the blyndnesse of the deuel , and not of the lyght of Christe for Christes lyghte hath testimonye of the scripture euery where .

Yf ye knowe that he is ryghteous , knowe that all that worke ryghteousnesse are borne of hym .

Oure nature is to worke wyckednesse and so blynde therto , that it can se no righteousnesse . And then it followeth that we must be borne a newe in Christ , yer we be or can ether do or yet know what is ryghteous . And in hym we must fyrst be made ryghteous oure selues , yer we can worke ryghteous workes , whyche conclusion is contrarye vnto the B. of Rome . For he sayeth that the workes do make the man ryghteous , and Christes doctryne sayeth : that the man maketh the workes ryghteous . A righteous man spryngeth out of righteous workes sayeth the B. of Romes doctrine , ryghteous workes sprynge oute of a ryghteous man , & a ryghteous man spryngeth out of Christ , sayth Christes doctrin . The workes make the man ryghteous that before was wycked sayeth the B. of Rome , the workes declare that the man is ryghteous sayeth Christes doctrine , but the man was fyrst made ryghteous in Christ and the sprite of Christe taught hym what ryghteousnesse was , and healed hys harte , and made hym consent therto , and to haue hys luste in ryghteousnesse , and to worke ryghteously .

¶ The .iii. Chapter .

BEhold what loue the father hath shewed vs , that we shuld be called the sonnes of God . For thys cause the worlde knoweth you not , because it knoweth not hym . Dearly beloued , now we are the sons of god thoughe yet it appeareth not what we shal be , but we know that whan he shal appeare , we shal be lyke hym : for we shall se hym as he is .

The loue of God to vs warde is excedynge grace , in that he hathe made vs hys sonnes wythoute all deseruynge of vs , and hath geuen vs hys sprete thorowe Christe , to certifye oure hartes thereof , in that we fele that oure truste is in God , & that oure soules haue receaued health and power to loue the lawe of God , whiche is a sure testimonye that we are sonnes and vnder no damnacion . Nother ought it to discorage vs , or to make vs thynke we were lesse beloued , because the worlde hateth vs , & persecuteth vs , for the worlde knoweth vs not . Nother let ony maruayle The world coulde not knowe Christe . for the worlde coulde not knowe Christe hym selfe for all hys gloryous commynge wyth myracles and benefytes in healynge the sycke and raysynge the deade . But for all the oppression of the worlde we are yet sure that we are Goddes sonnes . And in lyke maner though the glorye that we shal be in appeare not : yet we are sure that we shal be lyke hym , when he appearethe . As darknesse vanysheth awaye at the commynge of the Sonne , & the worlde receaueth a newe fashion , and it turneth into lyght , and is sodenlye made glorious : Euen so when he appeareth , and we shall The world shal knowe Christe . se hym as he is , we shall with the lyght of him be chaunged into the glorye of his ymage and made lyke hym . And then shall the worlde know both hym and vs vnto theyr shame and confusion .

And all that haue thys hope in hym purge themselues , as he is pure .

The fayth and hope of a christen man , are no dead , ydle , or baren thynges : but lyuely , workynge and frutefull . For when the law thorowe conscience of synne hath slayne the soule , then hope and truste in Christes bloude thorowe certifyenge of the conscience that the damnacion of the lawe is taken awaye , quycken her agayne , and make her to loue the lawe , whiche is the purifyenge of the soule and hyr lyfe , and seruynge the lawe in the inner man . And then the sayde gyftes of hope and faythe stretch themselues forth vnto the membres , dead with natural lust , consent , and custome to synne , and quicken them , and purge them , with the wholsome penaunce of Christes doctrine , and make thē serue the lawe outwarde , and beare wholsome frute of loue , vnto the profyte of theyr neghbours , accordynge to Christes loue vnto vs. For yf the sprete of Christe The faythe of a Christen man . ( with the whiche God anoynteth vs , and maketh vs kynges , and sealeth vs , and maketh vs hys sure and seueral kyngdome whyche he geueth vs in earnest .ii. Cor . i . and wyth the whyche he chaungeth vs in to the ymage of Christ .ii. Cor . iiii . ) dwell in oure soules thorowe faythe , the same sprete can not but quycken the membres also , and make them frutefull . Roma . viii . Wherfore the faythe and hope of the Romane byshop , whych by theyr owne comfession maye stande wyth all wyckednesse , and consent vnto all euel , and be wythout repentaunce towarde Gods lawe ( as it appeareth by theyr thre capitall synnes , touched of Ihon a lytle aboue : pryde , couetousnesse and lechery ) are no true faythe and hope , but vayne wordes and vysures only , accordynge to hys other disgysynge and names of ypocrisye .

All that commytte synne , commyt vnrighteousnesse , for synne is vnryghousnesse .

That the Englyshe calleth here vnryghteousnesse the Greke calleth Anomia , What syn is . vnlawfulnesse , or breakynge the law . So that all synne is breakynge of Gods law , and only the transgression of Gods lawe is synne . Nowe all Gods lawes are The summe of Gods lawe . conteyned in these two poyntes : Beleue in Christ , and loue thy neghboure . And these two poyntes are the interpretynge and expoundyng of all lawes , so that what so euer edifieth in fayth and loue , is to be kepte , as longe as it so doeth . And what so euer hurteth fayth or loue , is to be broken immediatly , though bishop , kinge , emperour or an angel commaunde it . And all indifferent thynges y• nother helpe nor hurte fayth and loue , are whole in the handes of father , mother , master , lorde and prynce . So that yf they wyl synne agaynst God , and ouerlade our backes , we maye well runne awaye , yf we can escape , but not auenge our selues . But and yf they wyll breake into thy conscience , as the byshop of Rome doeth with his domme traditions , & sayeth , to do this saueth thy soule , and to leaue it vndone loseth thy soule , then defye them as the workes of Antichrist , for they make the synne agaynst the faythe that is in Christes bloude , by the which only thy soule is saued , & for lacke of that only , damned . And how loue breaketh the lawe , take an ensample : It is a good Loue breaketh the law . lawe that men come to the church on the sondayes to heare Gods worde , and to receaue the sacrament of the body & bloud of Christ , in a remembraunce of his benefytes and so to strengthen thy soule , for to walke in his loue & in the loue of oure neghboure for his sake . &c. yet yf my father mother , or ony other that requyreth my helpe be sycke , I breake that good commaundement , to do my duty to myne elders or my neghboure . And thus all lawes are vnder loue and geue rowm to loue . And loue interpreteth thē : yee and breaketh them at a tyme , thoughe God hymselfe commaunde them . For loue is lorde ouer al lawes , and the thynge that Christ commaunded aboue all other .

And ye know that he appeared to take awaye oure synnes , & ther is no synne in hym .

Christe dyed not alone to purchasse pardon for our foresynnes , but also to slaye all synne , and the lyfe of synne in our membres . For all we that are baptysed in the name of Christe sayeth Paule . Ro . vi . are baptysed to dye wyth hym concernynge The sygnificacion of oure baptyme . synne , and that as he after hys resurrection dyeth nomore , so we after our baptyme shuld walke in a new lyfe , and synne nomore . Our membres are crucyfyed wyth hym , in all that pertayneth vnto the lyfe of synne . And yf in Christ be no syn , thē how can ther be wylfull synne in the fayth that is in hym , or in the quycke membres that thorowe fayth grow out of hym ? Euery man therfore that hath the true fayth of Christe , purgeth hymselfe , as he is pure .

All that abyde in hym synne not . And all that synne , haue nother sene hym nor knowen hym .

As ther is no synne in Christ the stock , so can ther be none in the quycke membres that lyue and growe in him by fayth . And they that geue them selues to synne haue nother sene , knowen , or felt by fayth the mercy that is in hym . Our holy father then whiche forbyddeth matrimony , and geueth his disciples lycences wyth his holy blessynge to kepe whores , and pluralytyes , vnions , and totquots , to robbe the paryshes , hathe nother sene nor knowen Christ , nomore haue his disciples that consent vnto this iniquite . And yf they knowe hym not , they can not truely descrybe him vnto vs. It followeth thē that theyr preachynge is but ypocrisy .

Lytle chyldren let no man begyle you . He that worketh ryghteousnesse , is ryghteous , as he is ryghteous .

Iudge men by theyr dedes . For who so euer hath the lyght of God in hys soule , he wyll let hys lyght shyne , that men shall se hys good workes . And therfore where ye se not the ryghteousnesse of workes in the membres outwarde , there be sure , is no ryghteousnesse of fayth in the harte inwarde . Let no man mocke you wyth vayne wordes . Who so euer preacheth the Christ in worde and dede , hym take for Christes Christes vycare . vicare . And them that wolde proue themselues hys vycares wyth Sophistrie , and whan it is come to the point make a sweard only of theyr myghty argumentes , & lyue contrarye to all hys doctrine , and in all theyr preachynges blaspheme and rayle on hys blessed bloude , take for the vycares of Antichrist .

He that synneth is of the deuel , for the deuell synneth from the begynnyng But for thys cause appeared the sonne of God . Euen to destroye the workes of the deuel . Al that are borne of God do no synne , for hys sede abydeth in them , and they can not synne , because they be borne of God . And here by are the sonnes of God knowen , and also the sonnes of the deuell .

God and the deuell are two contrary fathers , two contrary fountaynes , an two contrary causes : the one of all goodnesse , the other of all euell . And they that do euell , are borne of the deuell , and fyrste euel by that byrth , yer they be euell . For The man is fyrst euel . yer a man do euell outwarde of purpose , he conceaued that euell fyrst in his mynde , & consented vnto it , and so was euel in his harte yer he wrought euell : and yer he conceaued euel in his harte , he was borne of the deuel , and hadde receaued of hys sede and nature : By the reason of which nature , sede and byrth , he worketh euell naturally , and can do none other . As Christ sayeth Ioh . viii . Ye are of the father the deuel , and therfore wyl do the lustes of your father , for it is a commune prouerbe : The chylde followeth his fathers nature .

And on the other syde , they that do The man is fyrst good . good , are fyrst borne of God , and receaue of his nature & sede , and by the reason of that nature and sede , are fyrste good yer they do good by the same rule . And Christe which is contrarye to the deuell came to destroye the workes of the deuel in vs , and to geue vs a newe byrth , a new nature , and to sow new sede in vs , that we shulde by the reason of that byrth , synne nomore . For the sede of that byrth , that is to wete the sprete of God , and the lyuely sede of his worde , sowen in oure hartes , kepeth oure hartes that we can not consente to synne , as the sede of the deuell holdeth the hartes of hys , that they can not consente to God . Thys is contrarye vnto the B. of Rome in two poyntes : In the one that he sayeth , that oure good dedes make vs fyrst good , and teacheth vs not to beleue in Christes bloud , there to be washed & made fyrst good . And in another , that he sayeth , God choseth vs fyrst for our good qualyties and properties , and for the enforcemente and good endeuoure of our frewyll . What good endeuoure is there where the deuell possesseth the whole harte , that it can consente to no good ?

And fynally ther is greate difference betwene the synne of them that beleue in The faythful and vnfaythfull synne dyuersly . Christ vnfaynedly , and the synne of them that beleue not . For they that beleue , syn not of purpose & consente to wyckednesse that it is good , castynge and compassyng aforehande wythout grudge of conscience to brynge theyr purpose aboute . Theyr fathers conceaued myschefe these eyghte hundreth yeares ago , and the sonnes consente vnto the same , and haue no power to departe there from . And therfore theyr synne is deuelysh and vnder the damnacion of the lawe . But yf he that beleueth synne , he doth it not of purpose , or that he consenteth vnto the lyfe of synne , but of infirmytie , chaunce , and some greate temptacion that hath ouercome hym . And therfore hys synne is veniall and vnder mercy and grace , thoughe it be murther , thefte , or adultery , and not vnder the damnacion of the lawe . So that hys father shall scourge hym , but not caste hym awaye or damne hym . Marke the synne of Saul and of Dauid . Saul euer excused hys synne , and could not but persecute the wyll of God : And Dauid confessed hys synne , wyth greate repentaunce at the fyrst warnynge , when soeuer he forgat hymselfe .

All that worke not righteousnesse are not of God , nor he that loueth not hys brother . For thys is the tydynges whiche ye herde at the begynnynge , that we shuld loue one another , and not be as Cayn , whiche was of the deuell , and slewe his brother . And wherfore slewe he hym ? for hys dedes were euel , and hys brothers ryghteous . Maruayl not my brethren though the worlde hate you .

The lawe of ryghteousnesse is , the we loue one another as Christe loued vs , and he that hath not thys loue lyuynge in hys harte , and whan the tyme is , bryngeth not forth the frutes therof , the same is not of God , but of the deuell , whose byrthe and properte of the same ye se described in Cayn , how he resysted God and persecuted the chyldren of God for theyr belefe and workes therof . And as ye se in Cayn & hys brother Abell , so shall it euer continue betwene the chyldren of God and of the deuell vnto the worldes ende . Wondre not therfore though the worlde hate you .

We knowe that we are translated from death to lyfe , because we loue the brethren . He that loueth not hys brother , abydeth in death . Al that hate theyr brethren are murthurers : & ye knowe that no murthurer hath eternall lyfe abydynge in hym .

Yf thou loue thy brother in Christe , & arte ready to do and to suffre for hym as Christe dyd for the , than thou arte sure thereby that thou arte the sonne of God , and heyre of lyfe , and delyuered from death and damnacion . So haue Christen men sygnes to knowe whether they be in the state of grace or no . And on the other syde he that hath no power to loue hys brethren maye be sure that he is in the state of death and damnacion . Another is thys : Let euery man loke vpon hys harte , & be sure that he whyche hateth hys brother , hathe slayne hym before God , and is a murtherer , & murtherers shall not obtayne the kingdome of God . Gala . v. but are Cayns brethren , and the deuels chyldren , and are heyres of death and euer vnder damnacion . Compare the regiment of the spiritualte whych haue had the temporall swearde in theyr handes nowe aboue .viii. hundreth yeares vnto this doctrine of Ihon , & iudge whether they haue led vs truely after the steppes of Christes doctrine or no .

Hereby we are assured of loue , because he lefte hys lyfe for vs , and therfore oughtewe to leaue oure lyues for our brethren . He thē that hathe the substaunce of the world , and seyth hys brother haue nede , and shutteth vp his compasson from him , how dwelleth the loue of God in hym ?

Yf we felte the loue of Christes death , it wolde sure set oure harte on fyre to loue hym agayne , and oure brethren for hys sake , & shulde neuer ceasse to slaye oure resystynge membres , vntyl we could not only be well content , that our brethren were in prosperouser state than we : but also vntyll we coulde blesse them whan they curse vs , and pray for them when they persecute vs , and to suffre death for them , to testify the word of theyr soules health vnto them , and wyth loue to ouercomme them , and to wynne them vnto Christe . Yf nowe euery christen man oughte to haue thys rule of hys profession before hys eyes to learne it , that he shulde loue hys brother as Christe dyd hym , to departe wyth hys lyfe for hys brothers ensample , how farre are they of from good scolers , that can not fynde in theyr hartes to departe with a lytle of the abundaunce and superfluyte of theyr temporall goodes , to helpe theyr neghbours nede ?

My lytle chyldren let us not loue in word nor wyth the tunge , but wyth dede and of a truthe . For thereby we knowe that we be of the truth , and so shal we certify oure hartes in hys syght

Yf we haue power to worke , then doeth the worke certyfye oure hartes , that oure faythe in Christe , and loue to God and oure neghboure for hys sake are vnfayned , and that we are true chyldren & no ypocrites . And then are we bolde in oure conscience before God . And thys is it that Peter meaneth .ii. Peter .i. where he byddeth vs mynister in oure fayth vertue , Godly lyuynge , and al maner of good workes , and there with to make oure vocation and election , or oure callynge and chosynge sure . For the syght of the worke doth certyfye vs that God hath called vs , and chosen vs vnto grace and mercye .

But and yf when the tyme of workyng is come , we flye and haue no power to worke , then wyll oure conscience accuse vs of synne and transgression wyth in the harte before God , and so for feare of the rod we darre not be bolde , but drawe back and stande a loofe .

Let a chylde haue neuer so mercifull a father , yet yf be breake hys fathers commaundementes , thoughe he be not vnder damnation , yet he is euer chyd and rebuked , and nowe and then lasshed wyth the rodde : by the reason wherof he is neuer bolde in hys fathers presence . But the chylde that kepeth hys fathers commaundementes , is sure of hymselfe , and bolde in hys fathers presence , to speake and axe what he wyll . They that mynister well , get them good degre and greate confidence in the faythe that is in Christe Iesu , sayeth Paule .i. Timo . iii . He that worketh , is bolde before God and man . For hys conscience accuseth hym not wythin , nother haue we ought to wyte hym with all , or to caste in his teth . And as without syghte of the workes Iames the Apostle can not se thy fayth Iaco . ii . nomore shal thou euer be sure or bolde before God or man .

But yf oure harte condemne vs , God is greater then oure harte , & knoweth all thynge .

Yf our conscience accuse vs of synne , God is so great and so myghty , that it cannot be hydde .

Dearly beloued yf oure hartes condemne vs not , then we truste to godward . And what so euer we axe , that shall we receaue of hym because we kepe his commaundementes & do the thynges which are pleasaunt in his syghte .

Kepynge of the commaundementes maketh a man se hys fayth , and to be bold therin . And fayth when it is wythout conscience of synne , goeth into God boldlye , and is stronge and myghtye in prayer to coniure God by all hys mercyes , and therwith opteyneth what so euer he axeth , of all hys promyses . And the texte sayeth because we kepe hys commaundementes . Yee verely his commaundementes make vs bolde . But the kepynge of mens traditions and domme ceremonyes make not bold before God , nor certifye oure conscience that oure fayth is vnfayned . Thou shalt not knowe by sprynkelyng thyselfe with holy water , nor kyssyng the pax , nor with takynge asshes , or though thou were anoynted with al the oyle in teames strete , that thy fayth is sure . But and yf thou couldest fynde in thyne harte to bestowe bothe lyfe and goodes vpon thy neghboure in a iust cause , and haste proued it : then art thou sure , that thou louest Christe , and felest that thou hast thy trust in hys bloude .

And thys is hys commaundement , that we beleue in his sonne Iesus Christ , and loue one another , as he gaue commaundement .

Fayth is the fyrst & also the roote of al Fayth is ● roote of all commaundementes . commaundementes . And out of fayth spryngeth loue , & out of loue , workes . And when I breake ony commaundement , I syn agaynst loue . For had I loued , I had not done it . And when I synne agaynste loue , I synne agaynste faythe . For had I earnestly and wyth a full truste remembred the mercye that Christe hath shewed me , I must haue loued Wherfore when we haue broken ony commaundement , ther is none other way to be restored agayne , then to go through repeutaunce vnto oure fayth agayne , and axe mercy for Christes sake . And assoone as we haue receaued fayth that our synne is forgeuen , we shall immediatly loue the commaundement agayne , and thorowe loue receaue power to worke .

And he that kepeth his commaundementes abydeth in hym , & he in hym . And hereby we knowe that ther dwelleth in vs of hys spryte , whyche he gaue vs.

Thorow the workes we are sure that we continue in Christe , and Christ in vs , and that his sprite dwelleth in vs. For his spryte it is that kepeth vs in faythe , and thorowe faythe in loue , and thorowe loue in workes .

¶ The .iiii. Chapter .

DEarly beloued beleue not euery sprete , but proue the spretes whether they be of God . For many false Prophetes are gone out in the worlde .

Spretes are taken here for preachers , because of the preachynge or doctryne , Spretes . whyche yf it be good , then is it of the sprete of God : and yf it be euell , of the sprete of the deuell . Nowe oughte we not to beleue euery mans doctrine vnaduysedly , or condemne ony mans preachynge yer it be herd and sene what it is . But a christen mans parte is to examen , iudge , and trye it , whether it be true or no . Quench not the sprete sayeth Paule .i. Thessalo . the last , nother despyse prophecyenges , but proue all thynge , and kepe that which is good . Destroye not the gyftes of the sprete of God , but trye whether they be of God , and good for the edifyenge of his congregacyon : and kepe that whiche is good , and refuse that which is euell . And suffre euery persone that hath ony gyfte of God , to serue god therin , in his degre and estate , after a christen maner and a due ordre . Why shall we trye the doctrines ? Verely for ther be many false Prophetes abrode already . We tolde you before that Antichrist shulde come , as oure mayster Christ tolde vs that he shulde come But now I certify you that Antichristes kyngdome is begon already . And his discyples are gone out to preach . Trye therfore all doctrine . Wherwith shal we trye The tryall of all doctrine . it ? With the doctrine of the Apostles , and with the scripture , which is the touch stone : yee and because ye loue compendiousnes , ye shall haue a shorte rule , to trye them withall .

Here by knowe ye the sprete of God . Euery sprete that confesseth that Iesus Christe is come in the fleshe , is of God . And euery sprete that confesseth not that Iesus Christe is come in the flesh , is not of God . And the same is the sprete of Antichrist , of whom ye haue herde that he shulde come : And euen now he is in the worlde already .

What soeuer opinion ony membre of Antichriste holdeth , the grounde of all hys doctrine is to destroye this article of our fayth , that Christ is come in the flesh . For though the mooste parte of all heretykes confesse that Christe is come in the fleshe after theyr maner , yet they denye that he is come as the scripture testifyeth , and the Apostles preached hym to be come . The whole studye of the deuell and all hys membres is , to destroye the hope and truste that we shulde haue in Christes fleshe , and in those thynges whyche he suffred for vs in hys fleshe , and in the testament and promyses of mercy , whyche are made vs in hys fleshe . For the scripture testifyeth , that Christe hath taken awaye the synne of the worlde in his fleshe , and that at the same houre that he yelded vp hys sprete into the handes of hys father , he had full purged and made ful satisfaccion for all the synnes of the worlde . So that all the synne of the worlde , both before his passyon and after , must be put awaye thorowe repentaunce towarde the law , & fayth and trust in his bloude , without respecte of ony other satisfaccion , sacrifyce or worke . For yf I once synne , the lawe rebuketh my conscyence , and setteth variaunce betwene God and me . And I shall neuer be at peace with God agayn vntyl I haue herde the voyce of his mouth , howe that my synne is forgeuen me for Christes bloude sake : And as soone as I beleue that , I am at peace with God . Roma v. and loue his lawe agayne , & of loue worke .

And that Christe hath done this seruyce in his flesh , denye all the membres of Antichrist . And herby thou shalt know them . All doctrine that buyldeth the vpon The doctrine that is of God . Christ , to put thy trust and confidence in his bloude , is of God , and true doctrine And all doctrine that withdraweth thyn hope and trust from Christ , is of the deuell , The doctrine that is of the Deuel . and the doctrine of Antichriste . Examyne the Romysh byshop by this rule , & thou shalt fynde that all that he doeth , is to the destruccion of this artycle . He wresteth all the scriptures , and setteth thē cleane agaynste the woll , to destroye thys artycle . He mynystreth the very sacramentes of Christ vnto the destruction of thys artycle : and so doth he all other ceremonyes , and his absolucion , penaunce , purgatory , dispensations , vowes , with al disgysynges . The Romysh bishop preacheth that The B. of Romes doctrine of Christe . Christe is come to do awaye synnes , yet not in the flesh , but in water , salt , oyle candels , ashes , freres cotes , and monkes coules , and in the vowes of them that forsweare matrimony , to kepe whores , and sweare beggerye , to possesse all the treasure , ryches , wealth and pleasures of the worlde , and haue vowed obedience , to disobey with authorite all the lawes , both of God and man . For in these ypocritysh & false sacrifices , teacheth he vs to trust for the forgeuenesse of synnes , & not in Christes flesh .

Ye are of God lytle chyldren , and haue ouercomme them . For greater is he that is in you , then he that is in the worlde .

He that dwelleth in you , and worketh in you thorowe faythe , is greater then he which dwelleth & worketh in them thorow vnbelefe . And in hys strengthe , ye abyde by youre profession , and confesse youre LORDE Iesus , how that he is come in the flesh and hath purged the synne of all that beleue in his flesh . And thorow that fayth ye ouercomme them in the verye tormentes of death . So that nother theyr iuglynges , nother theyr pleasures , nother theyr threatenynges , or tormentes , or the verye death , wherewyth they slaye your bodyes , can preuayle agaynst you .

They be of the worlde , and therfore they speake of the worlde , and the worlde attendeth vnto them . We be of God , and he that knoweth God , heareth vs. And he that is not of God , heareth vs not . And hereby we knowe the sprete of truth & the spret of erroure .

Ther be and euer shal be two generacions Two generacions in the worlde . in the worlde . The one of the deuell , whyche naturally herken vnto the false Apostles of the deuell , because they speake so agreable vnto theyr naturall complexion . And another of God , whych herken vnto true Apostles of God , and consente vnto theyr doctrine . And thys is a sure rule to iudge spretes by , that we iudge thē to haue the sprete of truth , whych herken vnto the true doctrine of Christes Apostles : & thē to haue the sprete of erroure , which herken vnto worldly and deuelysh doctrine , abhorrynge the preachynge of the Apostles . And loke whether the Romysh Byshops doctrine be worldly or no , yf pryde and couetousnesse be worldly , yee and lechery to . For The B. of R. doctrine is worldly . what other is al hys doctrine , than of benefyces , promocions , dignities , byshoprykes , cardinalships , vicareges , parsonages , prebendes , chaunge of byshoprykes , and resignynge of benefyces , of vnions , pluralities , totquots , and that whych commeth once into theyr handes , maye not out agayne : yee and of whores and concubynes and of captiuynge of consciences for couetousnesse : and all that herken to that doctrine abhorre the Apostles , and persecute it and them that preache the it .

Dearly beloued let vs loue one an other , for loue is of God . And all that loue are borne of God , and know God And he that loueth not , knoweth not God : for God is loue .

Ihon syngeth hys olde songe agayne , and teacheth an vnfallible and sure token whych we maye se and fele at oure fyngers ende , and therby be out of all doute , that our fayth is vnfayned , and that we know God and be borne of God , and that we herken vnto the doctrine of the Apostles purely and godly , & not of ony curiosite , to seke glory and honoure therin to our selues , & to make a cloke therof to couer oure couetousnesse , and fylthy lustes . Whyche token is , yf we loue one another . For the loue of a mans neghboure vnfaynedly springeth out of the vnfayned knowlege of god in Christes bloud . By the whych knowlege we be borne of God , and loue God , & our neghbours for hys sake . And so he that loueth hys neghboure vnfaynedly , is sure of hymselfe that he knoweth God , and is of God vnfaynedly . And contrary wyse , he that loueth not , knoweth not God . For God The funtayne of loue . in Christes bloude is suche a loue , that yf a man sawe it , it were impossible that he shuld not breake out into the loue of God againe and of hys neghboure for hys sake .

Here in appeared the loue of God vnto vs warde , because God sent hys onely sonne in the worlde , that we shulde lyue thorowe hym . Here in is loue : not that we loued God , but that he loued vs , and sente hys sonne , a satisfaccion for our synnes .

Yf a man had once felte wythin in hys conscience the fearce wrath of God towarde synners , and the terrible & moost cruell damnacion that the lawe threateneth , and than behelde wyth the eyes of a stronge fayth , the mercy , fauoure & grace the takynge awaye of the damnacion of the law , and restorynge agayne of lyfe frely offred vs in Christes bloude : he shulde perceaue loue , and so muche the more , that it was shewed vs , whan we were synners & enemyes to God . Rom. v. and that wyth out al descruynges , wythout our endeuourynge , enforcynge and preparynge our selues , and wythout all good motions , qualities , and properties of our fre wyl . But whan oure hartes were as deade vnto all good workynge , as the membres of hym , whose soule is departed , whyche thynge to proue , and to stoppe the blasphemous mouthes of all oure aduersaries , I wyll of innumerable textes rehearse one in the begynnynge of the seconde chapter to the Ephesians , where Paule sayeth thus : Ye were deade in trespasse and synne , in the whych ye walked accordynge to the course of the worlde , and after the gouernoure that ruleth in the ayre , the sprete that worketh in the chyldren of vnbelefe , amonge whyche we also hadde oure conuersacion in tyme past , in the lustes of oure fleshe , and fulfylled the lustes of the flesh & of the mynde so that the fleshe and the mynde were agreed both to synne , and the mynde consented as well as the fleshe ) and were by nature the chyldren of wrath , as well as other . But God beynge ryche in mercy , thorowe the great loue where wyth he loued vs , euen whan we were deade in synne , hath quyckened vs wyth Christ : for by grace are ye saued : and wyth hym hath raysed vs vp , and with hym hath made vs sytte in heauenlye thynges thorowe Iesus Christe , for to shewe in tyme to come the exceadynge ryches of hys grace , in kyndnesse to vs warde in Iesus Christe . For by grace are ye saued thorowe fayth , and that not of youre selues : for it is the gyft of God , and commeth not of workes , lest ony man shulde boaste hymselfe . But we are hys workemanship , created in Christe Iesu vnto good workes , vnto the whyche God ordened vs before that we shuld walke in them . The texte is playne . We were stone deade and wythout lyfe or power to do or consent to good . The whole nature of vs was captiue vnder the deuel , and led at hys wyll . And we were as wycked as the deuell now is , ( Excepte that be now synneth agaynst the holy goost , ) and we consented vnto synne , wyth soule and body , and hated the lawe of God . But god of hys grace only quyckened vs in Christ , and raysed vs out of that death , and made vs syt wyth Christ in heauenly thynges . That is : he set our hartes at reste & made vs syt fast in the lyfe of Christes doctrine and vnmoueable from the loue of Christe . And fynally , we are in thys oure seconde byrth Gods workemanship and creacion in Christ : so that as he whyche is yet vnmade , hath no lyfe nor power to worke , no more had we tyll we were made agayne in Christ . The preachyng of mercy in Christ quyckened our hartes thorow fayth wrought by the sprete of Christ , whych God poured into our hartes , yer we wyst .

Dearly beloued yf God so loued vs , then ought we to loue one another .

Yf we felte the loue of God in Christes bloude , we could not but loue agayne , not only God and Christ , but also al that are bought wyth Christes bloude . Yf we loue God for the pleasures that we receaue , than loue we oure selues . But yf we loue hym to do hym pleasure agayne : that can we none otherwyse do , than in louynge The vse of loue . oure neghboures for hys sake : thē that are good , to continue them in theyr goodnes , & them that are euell , to drawe thē to good . Loue is the instrument wherewyth fayth maketh vs Gods sonnes , and fashioneth vs lyke the ymage of God , and certifyeth vs that we so are . And therfore commaundeth Christe Mathew the fyfte . Loue your enemyes , blesse them that curse you , praye for them that persecute you , that ye maye be the sonnes of your heauenly father , whych maketh hys Sonne ryse ouer good and badde , and sendeth hys rayne vpon iuste and vniusteryee whyche made the Sonne of hys mercy shyne vpon vs , and sente the rayne of the bloude of hys deare and onely childe vpon our soules ▪ to quycken vs , and to make vs se loue to loue agayne .

No man hath at ony tyme sene God . Yf we loue one another , God dwelleth in vs , and hys loue is perfecte in vs.

Though we can not se God , yet yf we Nomā hath sene God . loue one another , we be sure that he abydeth in vs , and that hys loue is perfecte in vs : that is , that we loue hym vnfaynedly . For to loue God truely , and to geue hym thankes , is only to loue oure neghboure for hys sake . For vpon hys persone thou canst bestowe no benefyte . And for so much as we neuer sawe God , let vs make no ymage of hym , nor do hym ony ymage seruice after oure owne imagynation , but let vs go to the scripture that hathe sene The scrip-hath sene God . him , and there were what fashion he is of , & what seruice he wyll be serued with . Blynd reason sayeth : god is a kerued post and wyl be serued with a Candle . But scripture sayeth : God is loue , and wyl be serued with loue . Yf thou loue thy neghboure , then art thou the ymage of God thy selfe , and he dwelleth in the lyuyng temple of thyne harte . And thy louynge of thy neghboure for hys sake , is hys seruice and worshyp in the spirite , and a candle that burneth before hym in thyne harte , & casteth out the lyght of good workes before the worlde , and draweth all to God , and maketh hys enemyes leaue theyr euell , & come and worshyp hym also .

Here by we know that we abyde in hym , and he in vs. For he hath geuen vs of hys sprite .

He that hathe not Christes spryte , the same is none of hys . Rom. viii . Yf we haue the sprite of God , then are we sure . But howe shall we knowe whether we haue the sprite ? Axe Ihon and he wyl saye yf we loue one another .

And we haue sene and do testifye that the father hath sent hys sonne , the saueoure of the worlde . Who so euer confesseth that Iesus is the sonne of God , in hym dwelleth God , and he in God . And we haue knowen & beleued the loue that God hath to vs.

Fyrst the Apostles taught no fables , but that they sawe and receaued of God , by the wytnesse of hys sprite . Secondaryly Ihon ascendeth vp one step hyer , from loue to fayth , and sayeth : He that beleueth that Iesus is Gods sonne , hath God in hym . And I doubte not but the B. of Rome and hys defenders wyll answere Ihon , and saye : Thē the deuel hath God in hym , and is also in God . For other fayth , thē suche as the deuel hath , felte they neuer ony . But Ihon preuenteth thē sayeng : we haue knowen and beleued the loue that God hath to vs. That is , we beleue not only wyth story fayth , as men beleue olde cronicles , but we beleue the loue and mercye that God shewed vs , and put oure trust and confidence ther in : ( and so taketh scriptur belefe ) We beleue that Iesus is the sonne of God , became man , and was slayne for oure synnes , whiche is a token of greate loue . And that loue beleue we , and truste therto . Where Paule sayeth .i. Corint . xii No man can cal Iesus LORDE ( except the holy goost haue taught hym , ) but thorow the holy goost . He meaneth not wyth the mouth only , but in the harte with vnfayned fayth , puttynge his hope and trust in the lordship which he hath ouersynne , dannacion hel and death . For so coulde no man cal Iesus LORDE , excepte the holy gooste had taught hym , as Christe sayeth Math . xvi . flesh and bloude shewed thee not that .

But yet how shal I se my fayth ? I must come downe to loue agayne , and thence to the workes of loue , yer I can se my faythe . Not alwaye , but somtyme thou shalt fele thy fayth without the outward dede , as in great aduersite & persecution , when the deuel assaulteth thee with desperation , & layeth thy synnes before the , & wolde beare thee in hande that God had cast the away , & left the succurrelesse , for thy synnes sake , then commeth fayth forth with hyr shyld , and turneth backe agayn the dartes of the deuel , and answereth : Nay , for Iesus is the sonne of God : yee and my very God , & my very LORD , and hath taken awaye my synnes & all damnacion . And this trouble & aduersitie which is come vpon me , by settyng on of thee & of thy lymmes , is only to make me fele the mercy of my father & his power , and helpe within in my soule , and to slay the rest of the poysen which remayneth in the fleshe .

God is loue , and he that abydeth in loue , abydeth in God , and God in hym .

Thys haue we herde aboue , and it is easy to be vnderstonde .

Herefore is loue perfecte wyth us , that we shulde haue confidence in the daye of iudgmente .

How so euer thys texte dothe sounde , thys me thynketh shulde be the meanynge : that we shulde prouoke eche other to loue , and euer haue those ensamples of edyfyenge before oure eyes that shulde mooste moue vs to loue . For perfecte loue serueth to make a man bold , because it is the kepynge of the commaundementes . And therfore he that is perfecte in loue , when he seyth hymselfe ( yet in thys worlde ) to be vnto his neghboure as God is vnto him , & to be lyke his heauenly father in all ensamples of kyndnesse , is bolde in the presence of God : yee though he come to iudge synners . When on the other syde , they that continue euer in theyr wyckednesse , & growe not in loue , fall often . And therfore theyr conscience euer accuseth them , and putteth them in feare , by the reason of the freshe memory of the offence , that they can not attonce be bold , though they haue neuer so great promyse of mercy .

Ther is no feare in loue , but perfect loue casteth oute feare : For feare hath paynfulnesse . He therfore that feareth , is not perfecte in loue .

Loue is not paynfull , but maketh all thynge easy & pleasaunt . Feare of punyshment for the trespasse newly commytted , is paynfull : Therfore where loue is perfecte , there is no such feare . Loue is the fulfyllynge Loue . of the commaundementes , and therfore where loue is perfecte , there is no synne . And where the conscience doth not accuse of synne , there is fayth bolde to go in to God , and to stande before him , and loke hym in the face , and to coniure hym by all his mercyes , and to axe the petitions of his desyre . Lacke of loue is the breakynge of the commaundementes , & cause of synne . And where the conscience accuseth of synne , there fayth is abashed , dismade , ashamed , and afrayed to go in , for fear of rebuke . Loue therfore serueth to make a man bolde in the daye of iudgement , and in all temptacions .

Ihon speaketh not generally of all Feare . maner feare , but of that only , whiche the conscience of synne putteth a man in . For dyuerse feares ther be that accompany loue , and growe as she doeth . The more a woman loueth hir chylde , the more she careth for it , and feareth lest oughte shulde chaunce vnto it amysse . Euen so the more we loue our brethren , the more we care for them , and feare lest ony temtacion shulde trouble them . As Paule sayeth .ii. Corin . xi Who is sycke , and I am not sycke ? who is offended or hurte , & myne harte burneth not ? How cared he for Timothe , for Titus , and for all that were weake , and for the Corinthians , Galathians , and for all congregacions ? and how diligently wrote he to them in his absence ? & the more we loue God , the more diligent and circunspecte are we , that we offende hym not . And tel me I praye the , who so euer hath had experience , what a payne and grefe , yee and what a fretting corrosefe is it vnto the harte of a true louer of God , to heare the poyson generacion of vypers , the pestilente secte of ypocritish pharises , wyttyngly & wyllyngly to blaspheme and rayle on the open and manyfest truth of the holy goost ?

Yf ye wyll se how bolde loue is , go to Moses , Exodi . the .xxxii. Chapter , and Numeri the .xiiii. Chapter , and there beholde how he coniureth God , and among all sayeth : Forgeue this people , or put me out of the boke that thou hast wrytten . As who shulde saye , they be thy people , & thou commaundest me to loue them , and for thy sake I loue them , and teach them , and care for them as a mother that had borne them , and loue them no lesse then my selfe . Wherfore yf thou loue me as thou promysest me , then saue them with me : or yf not , then cast me awaye wyth them , and let me haue suche parte as they take . And Paule sayd as muche Roma . ix . Loke vpon worldly loue , and se what pagientes she playeth now & then , and how dronken a thynge it is : & be sure where the loue of God is perfect , she wyl not onely go betwene bodely death and hyr louer , but also betwene hym and hell . Yf a man wolde take of this , that a man myght be so perfyte in this lyfe , that he might not be perfyter , it wold not follow . For though the sprete at a tyme get the vpperhande of the fleshe , and wynneth her selfe so to God , that she can not tell whether she be in the body or no : yet the fleshe wyll pull her downe agayne , & not let her continue , and now & then plucke of some of hyr fethers , for mountynge so hye agayn e . For Moses fell wel ynoughe thorowe vnbelefe after that feruentnesse .

we loue hym , because he loued vs fyrste .

We deserue not the loue of God fyrste , but he deserueth oure loue , and loueth vs fyrste , to wynne vs , and to make vs hys frendes of hys enemyes . And as soone as we beleue hys loue , we loue agayne . And Fayth is the mother of loue . so faythe is mother of all loue . And as greate as my faythe is , so greate is loue , though fayth can not be perfectly sene , but thorowe the workes of loue , and in the fyre of temptacion .

Yf a man saye , I loue God , and hateth his brother : he is a lyar . For howe can he that loueth not hys brother whome he seyth , loue God whom he seyth not ? And thys commaundement haue we of hym : that he which loueth God , loue his brother also .

To loue a mans neghboure in God is a sure rule to knowe that we loue God : and not to loue hym is a sure token that we loue not God : and to hate oure neghboure is to hate God . For to loue God is to do hys commaundementes , as Christe sayeth Ioh . xv . Ye are my louers yf ye do those thynge 〈…〉 hich I haue commaunded you : and the commaundement is to loue oure neghboures : then he that loueth not hys neghboure , loueth not God . And lykewyse to hate the commaundement , is to hate God that commaunded it : and the commaundemente is to loue oure neghboures : he then that hateth hys brother , whome oure God byddeth hym loue , hateth God .

¶ The .v. Chapter .

AL that beleue that Iesus is Christ are borne of God . And all that loue hym whiche begat , loue hym that is begotten of hym . In thys we knowe that we loue God , & kepe hys commaundementes . For this is the loue of God , that we kepe hys commaundementes .

Thys is a sure conclusion that we be Fayth maketh vs Gods sons borne of God thorowe fayth , & that faythe maketh vs Gods sonnes , in that we beleue that Iesus is Christe , as the fyrste chapter of Ihon also testifyeth : He gane thē power to be the sonnes of God , in that they beleued in hys name .

What it is to beleue that Iesus is What is to beleue that Iesus is Christe . Christ , may be vnderstande by that which is aboue rehearsed . It is a farre other thynge than as the deuell bel●●ed it agaynst hys wyll , and to hys greate payne , or as they beleue it , whych to fulfyl theyr synne , enuye the glorye of Christ , and persecute hys Gospell , forbyddynge to preache it , or to reade in it . To beleue that Iesus is Christe , is to beleue in Christe : that is , to beleue earnestly , and to put al thy trust therin , and to laye the pryce of thy soule thervpon , that the sonne of Maria , whom the aungell commaunded to be called Iesus , because he shulde saue his people from theyr synnes , is that Christe , that Messias , and that anoynted . whych God promysed the fathers shulde come and blesse all nacions , and anoynte them wyth the oyle of hys sprete , and wyth mercy and grace , and to delyuer them from death of theyr soules , whych is the consentyng to synne , and to make them alyue wyth consentyng vnto the lawe of God , and in certifyeuge them that they be the sonnes of God . And to put the whole truste in all that he suffred in hys fleshe for thy sake , and in al promyses of mercy that are in hym , and that thou be fully persuaded that ther is none other name vnder heauen geuen vnto men , to be saued from synne by , or to purchasse forgeuenesse of the leest synne that euer was commytted or euer shal be in thys worlde .

Another conclusion is thys : Who so euer loueth God , loueth all that beleue in God . For al that loue hym that begetteth , loue them that are begotten of hym : and all that beleue in God , are begotten of God thorowe that belefe , and made hys sonnes : than all that loue God , loue all that beleue in God .

Another conclusion is thys : Whan we loue God and hys lawe , than we loue the sonnes of God . Whych is thys wyse proued : The loue of God is to kepe the lawe of God , by the texte before and after : the lawe of God is to loue oure neghboures , and therfore yf we loue God in kepynge hys lawes , we muste nedes loue the sonnes of God .

But Ihon shulde seme to be a very negligent disputer to many men in that he here certifyeth vs of the loue of oure neghboures by the loue of God , whan aboue he certifyeth vs that we loue God because we loue oure neghboures . He semeth to do as I herde once a greate clerke in Oxforde stande halfe an houre in a pulpyt , to proue that Christe was a true prophete by the testimony of Ihon baptyste , and another halfe houre to proue Ihon the baptiste a true prophete by the authorite of Christ , as we saye , clawe me , clawe the : and as euery thefe myght lyghtely proue hymselfe a true man , in bearyng recorde to another as false as he , and takynge recorde of the same agayn . Which kynde of disputyng , scoolemen cal petitio princip●i the prouyng of .ii. certayn thynges , eche by the other , and is no prouynge at al. As oure holy father proueth the authorite of scripture by hys decrees ( for the scripture is not autentike , but as hys decrees admytte it ) and to make hys decrees shyne and appeare gloriouse , and to optayne authorite , he allegeth the scripture after hys iuglynge maner , to make fooles starke madde .

But it is not so here , for both the demonstrations are certayne , doth the profe of the loue of God , & hys lawe by loue of my neghboure , and the profe of the loue of my neghboure by the loue of God and his lawe . For when .ii. thynges are so ioyned together , that they can not be separated , then the presence of the one vttereth the presence of the other , whether soeuer thou fyrst seyst . As yf I se fyre , I am sure that some thyng doeth burn . And yf I smel burnynge , I am certifyed of fyre : Euen so the loue of God is the cause why I loue my The loue of God is cause of my neghbours loue . neghboure : & my loue towarde my neghboure is the effecte of the loue of God . And these .ii. loues are euer inseparable , so that whether so euer I fele fyrst , the same certifyeth me of the other .

Ihon calleth the loue of a mans neghboure the dedes of loue , after the Hebrue speche , as to helpe at nede , thoughe he were euen an enemy to me , to geue the best counsell I can , to vysite and relyue hym yf he be sycke and nedy , yee yf nede were , to bestowe euen my lyfe also for hym . For the dede declareth what the man is wythin . Nother can my loue to God , and sayth be sene to the worlde , saue thorowe the workes . And by the workes doeth Christe commaunde vs to iudge . So that yf a man haue euel workes , and continueth therin , he loueth not God , nor knoweth God , no though he call hymselfe mayster doctoure , or Gods vycare . Nother vnderstandeth he Gods worde , for all hys hye diuinitie : but is in all hys preachynge an ypocrite , a false prophete , and a lyar , though hys preachynge please the worlde neuer so well . Neuerthelesse a man is certifyed that he loueth God yer he come at the worke , by the testimonye of the sprete , whych is geuen hym i● earnest . The spret sayeth Paule . Roma . viii . testifyeth vnto oure sprete , that we be the sonnes of God : and than it testifyeth that we beleue in God : for thorowe fayth are we sonnes . And than it certifyeth me that I loue God . For fayth and loue are inseparable . The sprete thorowe faythe certifyeth my conscience that my synnes are forgeuen , and I receaued vnder grace , and made the very sonne of God , and beloued of God . And than naturally myne harte breaketh oute into the loue of God agayne , and I seke how to vtter my loue , and to do God some pleasure . And because I can nother do seruyce or pleasure vnto hys owne personne , my neghboure is before me , to do God seruice and pleasure in hym , and to be to hym as Christ is to me , because he is my brother , bought wyth Christes bloude as I am . And I consent vnto that lawe , and loue it yer I come at the dede , and longe after the dede . And than whan I loue my neghboure in the dede accordynge to thys lawe , I am sure that I loue hym truly . Or els yf I examined not my loue by thys lawe , I myght be deceaued . For some loue theyr neghboures for pleasure , profite , glory and for theyr doynge seruice only , as oure spiritualty loue vs , and of that blessed loue , do theyr busy cure to kepe vs in darknesse : whyche loue is a sygne that a man hateth God and hys neghbour therto and loueth hymselfe only . But Gods lawe is , that I shulde absteyne from myne owne pleasure and profyte , and become my neghboures seruaunte , and bestow lyfe and goodes vppon hym , after the ensample of Christe . Wherfore yf I loue myne neghboure out of the loue of Christe , and after the ensample of hys lawe , I am sure that I loue hym truely .

And hys commaundementes are not greueous . For all that is borne of God , ouercommeth the worlde : and thys is the victory that ouercommeth the worlde , euen oure fayth .

To loue is not paynfull : the commaundementes are but loue : therfore they be not greuous , because loue maketh the commaundementes easy . The seruyce that a A goodly similitude of loue . mother doeth vnto hyr chylde is not grenous , because she loueth it . But yf she shulde do the tenth parte vnto one that she loued not , hyr harte wolde braste for impacience . Vnto a man that feleth not the loue of Christe , it is as impossible to kepe the commaundementes , as for a Camell to entre thorowe the eye of a nedle . But impossible is possible and easye to where the loue of Christe is beleued . For it followeth , all that are borne of God , ouercomme the worlde : that is to wete , the deuel which is the ruler of the world , and hys disciples whych haue theyr luste in hys gouernaunce and consent to synne , bothe in bodye and soule , and geue themselues to follow theyr lustes wythoute resystaunce : and theyr owne fleshe , whyche also consenteth to synne , do they ouercome , wyth al that moueth to synne . By what victory ? Verely thorowe faythe . For yf oure soules be truely vnderset wyth sure hope and truste , and continuall meditacions of Christes loue , shewed already , & of succurre , helpe & assistence that is promysed in hys name , & wyth the continuall memory of theyr ensamples whych in tymes past haue fought thorowe fayth and ouercome : than were it impossible for the worldewyth al hys chyualry , to ouerthrow vs wyth ony assault or with ony ordinaunce that he could shute agaynst vs. For yf that fayth and meditacion were euer presente in vs , than loue thorow that fayth , shulde easely ouercomme what so euer peryll thou couldest ymagyne . Reade in the byble , and se what conquestes faythe hath made , both in doynge and also sufferynge . The .xi. Chapter vnto the Hebrues mynistreth vnto the ensamples abundauntly . How myghty was Dauid whan he came to fyght , and how ouercame he thorowe fayth ? And how myghtyer was he whan he came to suffrynge , as in the persecucion of kynge Saul ? In so muche that whan he had hys most mortal enemy kynge Saul , that .xii. yeares persecuted hym agaynst al ryght , ( that whan he had gotten hym in hys handes to haue done what he wolde wyth hym ) thorow faythe he touched hym not , nor suffred ony man els to do , though he was yet all hys lyfe a man of warre and accostumed to murther and sheddynge of bloude . For he beleued that God shulde auenge hym on hys vnryghteous kynge , vpon whom it was not lawfull to auenge hymselfe .

Who is it that ouercommeth the worlde , but he that beleueth that Iesus is the sonne of God ?

Yf to beleue that Iesus is Gods sonne be to ouercomme the worlde , than oure prelates vnderstand not what belefe is , whych affirme that the best belefe , and the worst man in the worlde , maye stande together .

Thys is he that came by water and bloude Iesus Christ : not by water only , but by water and bloude . And it is the sprite that testifyeth , because the sprite is truthe . For ther are thre that beare wytnesse in heauen . The father , the word & the holy goost . And these iii . are one . And ther are .iii. whyche beare recorde in earth : the sprite , water , and bloude , and these .iii. are one .

Christe came with .iii. wytnesses , water , bloude , and sprite . He ordened the sacrament of baptyme to be hys wytnesse vnto vs. And he ordeyned the sacramente of his bloude , to be hys wytnesse vnto vs. And poureth hys sprite into the hartes of hys , to testifye and to make them fele , that the testimonye of those .ii. sacramentes are true . And the testymonye of these iii . is , as it after followeth , that we haue euerlastynge lyfe in the sonne of God . And these .iii. are one full wytnesse , sufficient at the moost that the law requireth , which sayeth .ii. or .iii. at the moost is one full sufficient wytnesse . But alas , we are not taught to take the sacramentes for wytnesse , but for ymage seruyce , and to offre the worke of them to God , wyth suche a mynde , as the old heythen offred sacrifices of beastes vnto theyr Gods . So that what so euer testifyeth vnto vs , that we haue euerlastynge lyfe in Christe , that mouthe haue they stopped wyth a leuended maunchet of theyr pharisaycall gloses .

Yf we receaue the wytnesse of men , the wytnesse of God is greater . For thys is the wytnesse that God hath borne of hys sonne .

Yf the wytnesse of men , whan they be iii . is to be receaued , muche more is the wytnesse of God to be receaued . Nowe the wytnesse that these .iii. water , bloude , and sprite beare , is the witnesse of God , & therfore the more to be beleued .

He that beleueth in the sonne of God hath witnesse in himselfe . And he that beleueth not God , maketh hym a lyar , because he doth not beleue the wytnesse that God hath testifyed of hys sonne . And thys is the wytnesse , that God hath geuen vs eternall lyfe : and thys lyfe is in his sonne . He that hath the sonne , hath lyfe . And he that hath not the sonne of God , hath not lyfe .

The true beleuers haue the testimony of God in theyr hartes , and they gloryfye God , wytnessynge that he is true . They haue the kyngdome of God wyth in them , and the temple of God wythin them , and God in that temple , and haue the sonne of God , and lyfe thorowe hym . And in that temple they seke God , and offre for theyr synnes the sacrifice of Christes bloude , and the fatte of hys mercyes in the fyre of theyr prayers , and in the confydence of that sacrifyce go in boldlye to God theyr father .

But the vnbeleuers blaspheme God , and make hym false , describynge hym after the complerion of theyr lyenge nature . And because they be so full stuffed wyth lyes , that they can receaue nothynge els , they loke for the kyngdome of God in outwarde thynges , and seke God in the temple of stone , where they offer theyr ymage seruice and the fat of theyr holy dedes : in confydence wherof they go into God , and trust to haue euerlastyng lyfe . And though the texte testifyeth that thys lyfe is only in the sonne , yet they wyll come at no Sonne nor Sonne shynynge , but as vncleane byrdes , hate the lyght .

These thynges haue I wrytten vnto you that beleue in the name of the sonne of God , that ye maye know that ye haue euerlastynge lyfe , and that ye maye beleue in the sonne of God .

They that haue the fayth of Christes Apostles , knowe that they haue eternall lyfe . For the sprete testifyeth vnto theyr spretes that they are the sonnes of God . Rom. viii . and receaued vnder grace . Oure doctours saye , they can not knowe whyther they be in the state of Grace : therfore they haue not the fayth of the Apostles . And that they knowe it not , is the cause why they rayle on it .

Thys is the confydence that we haue in hym , that yf we axe oughte accordynge to hys wyll , he heareth vs. And yf we knowe that he heareth vs , what so euer we axe , we knowe that we haue the petitions that we axe of hym .

Christ sayeth Math . vii . Axe and it shal be geuen you . And Ioh . in the .xvi. cha What so euer ye axe in my name , he shal geue it you . To axe in the name of Iesu To axe in Christes name . Christ and accordynge to his wyll , be both one , and are nothinge els , but to axe the thynges contayned in the promyses and testament of God to vs warde , that God wyll be our father , and care for vs , both in body and in soule : & yf we synne offraylte and repent , forgeue vs , and mynistre all thynges necessarye vnto thys lyfe , and kepe vs that we be not ouercome of euell . &c. Now yf they whiche beleue in Christ are bold with God that he heareth them , and sure that he graunteth theyr petitions , it followeth that they which are not bolde that he heareth thē , nor sure that he graunteth theyr peticions , do not beleue in Christ . They that go to dead sayntes , with whiche they neuer spake , nor wote where they be , be not bolde that God wyll heare them , nor sure that he wyll graunte thē theyr peticyons , therfore they beleue not in Christ . That they be nother bolde nor sure , that appeareth fyrste by theyr dedes , and secondarely by theyr owne confession , for they saye : What , shulde God heare them or graunt them ought , seynge they be vnworthy ? yee and they confirme it with a symilitude of worldly wysedome , that they shulde be put backe for theyr malapertnesse , and fare the worse . As yf a rude fellowe shulde breake vp into the kynges priue chambre , and preasse vnto his owne person without knockynge or speakynge to ony other officer : so that they beleue it an augmentynge of synne , to go to God themselues in the confydence of Christes bloude as he bad them .

Yf a man se hys brother synne a synne not vnto death , let hym axe , and he shall geue hym lyfe , for them that synne not vnto death . Ther is a synne vnto death , and for it I laye not that thou shuldest praye . All vnryghteousnesse is synne . And ther is a synne not to death .

What soeuer sinne we se in the world , let vs praye , and not dispayre . For God is the God of mercy . But for the synne The synne to death . to death , which is resystyng grace , & fyghtynge agaynst mercy , and open blasphemynge of the holy goost , affirmynge that Christes myracles are done in Beelsebub , and his doctrine to be of the deuell , I thynke that no Christen man yf he perceaue it , can otherwyse praye , then as Paule prayed for Alexander the coppersinyth the .ii. Tim . the last : that God wolde rewarde hym accordynge to his workes . They that go backe agayne after they knowe the truth , & geue themselues wyllyngly to synne , for to followe it and persecute the doctrine of truth by profession , to mayntene falshed for theyr glorye and vauntage , are remedylesse : as ye maye se . Heb . vi . and .x. Balaam synned so , the false Prophetes in the olde testament synned so , the Pharises synned so , Alexander synned so , and now many synne so , followynge theyr pryde and couetousnesse .

We knowe that all that are borne of God , synne not : But he that is borne of God kepeth hymselfe , and the wycked toucheth hym not .

As thou readest in the thyrde chapter , they that are borne of God can not synne , for the sede of God kepeth them . They can not cast of the yocke of Christ and consent to continue in synne , nor defye his doctrine , nor persecute it , for to quench it , or to mayntene ony thynge contrary vnto it . But in what so euer captiuite they be in the flesh , theyr hartes yelde not , but ymagen to breake lowse and to escape , and flye awaye , vnto the party & standarde of theyr LORD Christ . And as men of warre they euer kepe watch and prepare themselues vnto warre , and put on the armure of God , the which is Gods worde , the shylde of fayth , the helmet of hope , and harnesse themselues with the meditation of those thynges which Christ suffered for vs , and with the ensamples of all the sayntes that followed hym , & thynke earnestly that it is theyr parte to lyue as purely as the best , & come after as faste as they can . And yet in all theyr workes they knowlege themselues synners vnfaynedly , as longe as one iotte of theyr perfectenesse that was in the dedes of Christe , is lackynge in theyrs . So that the deuell can not touche the hartes of them , nother wyth pryde , or vayne glorye of pure lyuynge , nother to make thē consentynge vnto the fleshe in grosse synnes , yf at a tyme they be taken tardy and ketch a fall . What so euer chaunce them , the deuell can ketch no holde on them , to kepe them styl in captiuite : but they wyll breake louse agayne , and repent , and do penaunce , to chastyse theyr fleshe that they come no more vnder the deuels clawes .

We knowe that we be of God , and that the whole worlde is set on myschefe

They that beleue : that is to saye , put theyr trust in Christe , se both theyre owne glorious state in God , and also the wretched estate of the worlde in theyr wyckednesse . But the worlde as they knowe not God , nor the glorye of the sonnes of God : Euen so they se not theyr owne myserable estate in wyckednesse and damnacion vnder the lawe of God , but the worse they are , the bolder they be , and the surer of themselues , the farther from repentaunce , and the more standynge in theyr owne conceates , for the darkenesse that is in them . And therfore say our doctoures , a man cannot knowe whether he be in the state of grace or no , nor nedeth to care therfore . And they be therfore the blynde leaders of the blynde .

We knowe that the sonne of God is come , and hath geuen vs vnderstandynge to knowe hym that is true : and we be in the truth thorowe Iesus Christe . He is very God and eternall lyfe .

Christ is al , and the fountayne of al , and of hys fulnesse receaue we all . And as he poureth the gyftes of hys grace vpon them that beleue in hym , so he geueth thē vnderstandynge to knowe the very God , and that they be in the verye God , and that they haue optayned that thorow hys purchasynge : & leaueth not hys shepe in darkenesse . And the same Iesu Christe is very God , and eternal lyfe . God and eternall lyfe was he from the begynnynge , and became man for the great loue he had to vs , for to brynge vs vnto hys eternall lyfe . And he that hath ony other waye thyther , whether they be hys owne workes , or other mens , or workes of ceremonyes , or sacramentes , or merytes of sayntes , or of ought saue Iesu Christe onely : shall neuer come thither . The worlde seyth the byshop of Rome , and seyth that they whyche be in hym , be lordes in thys worlde , & therfore they care to be in the B. of Rome : but whether they be in God or not they saye , it is not necessary to knowe .

Lytle chyldren beware of ymages .

Serue none ymage in youre hartes . Idolatry is Greke , and the Englyshe is ymage seruyce . And an Idolatrer is also Greke , and the Englysh an ymage seruaunt . Idolatrye : Idolatrer . Be not Idolatrers , nor commyte Idolatrye , that is , be none ymage seruauntes , nor do ony ymage seruice , but beware of seruyng all maner ymages . And thynke it not ynoughe to haue put all the ymages of false Gods out of the waye , yf ye nowe set vp the ymage of the very God and of hys true sayntes in theyr rowmes , to do the same seruice vnto them , whyche ye dyd to the other . For ye maye do as stronge ymage seruyce vnto the ymage of God and his saintes , as vnto the ymage of false goddes : yee thou mayest commytte as great ydolatry to God , & yet before none outwarde ymage , but before the ymage whyche thou hast fayned of God in thyne hart , as thou mayest before an outwarde ymage of the deuell . The Iewes in the temple of God , where was none ymage of God , dyd as greate ymage seruyce to God , as the Heythen vnto theyr false Gods : yee the Iewes in doynge to God the thynges whych god commaunded them , dyd commytte worse Idolatry , & synned greuouslyer agaynste God , than the Heythen dyd in offerynge vnto theyr false Gods , whyche thynge to be true , the prophetes testifye . For whan the Iewes dyd theyr ceremonyes and sacrifyces ( the meanyng and sygnificacion lost , and the cause forgotten whych God ordened them for ) to flatter and please God with the gloriousnesse of the dede in itselfe , and to purchace oughte of hym for the costlynesse or propernesse of the present , what other made they of God in theyr ymaginacion , than a chylde ? whom yf he crye or be displeased , men styl wyth a popet , or yf we wyll haue hym to do ought , make hym an horse of a stycke , or such lyke .

Yf thou brynge a bole of bloude , and set it before God , to flatter hym , to stroke hym , and to corye and clawe hym , as he were an horse , and ymaginest that he hath pleasure and delectacion therin , what better makest thou of God , than a bochers dogge ? Yf thou brynge the fat of thy beastes of God , for the same ymaginacion , what makest thou of God , than one that had nede of greace to grease shues or sinere bootes ? Yf thou burnest bloude and fat together to please God , what other thynge doest thou make of God , than one that had lust to smell to burnt flotesse ?

God commaunded a curtefye of all fyrst rype frutes to be offred : not to be an ymage seruice , but a wytnesse and testymony that he had made them growe , that the people shulde not forget God , but thynke on hys benefytes , & loue hym , and of loue , kepe hys commaundementes . And lykewyse yf ony hadde synned agaynst Gods lawe , God commaunded that they shulde repente , and than brynge a beast , and slay it , and offre the bloude and the fatte of the inwardes : not to make satisfaccion , but to testifye only that God was appeased , and had of hys mercy at the repentaunce of the harte forgeuen the synne . The sacrifyces of bloude were ordeyned partely to be a secret prophecyenge of Christes bloudesheddynge , and partely to be a testimonye and certifyeng of our hartes , that the synne was forgeuen , and peace made betwene vs and God , and not to be a satisfaccion . For that were ymageseruice , and to make an ymage of God .

We reade in the histories that whan a loue daye , or a truce was made betwene man and man , the conuenauntes were rehearsed : and vpon that , they slewe beastes in a memorial and remembraunce of the appoyntment only . And so were the sacrifices sygnes and memorials only , that God was at one wyth vs. For the Iewes It is Iowyshnesse not to beleue wyth-sygnes and myracles . coulde beleue no wordes though an angell had spoken wythout a token , as we holde vp our fyngers and clappe handes . And lykewyse what so euer they were bydden to do , they muste haue had a token of remembraunce , though it had ben but a rynge of a rushe , as it is to se in the Byble .

Euen so oure ymages , relyques , ceremonies , and sacramentes were oure memorials and sygnes of remembraunce only . And he that geueth in hys harte more to them than that , is an ymage seruaunt . But whan God is a sprete and worshipped in the sprete , we for lacke of fayth , beynge spretlesse , and hauynge no power to desyre of God ony spirituall thynge , serue God in the body , wyth ymagined seruyce for suche worldlye thynges , as our profession is to defye . Who kysseth a relyque , or beholdeth an ymage for loue of the sayntes lyuynge , to followe theyr ensample ? Naye we wyl fast the sayntes euens , and go barefoote vnto theyr ymages , and take payne , to obtayne greater pleasure in the worlde , and to purchase worldly thynges as maintayne the bodye in lustes , that the soule cannot once wyshe for power to lyue as the sayntes lyued , or to longe for the lyfe to come . Yf we wente a pylgrimage to kepe the remembraunce of the sayntes lyuynge in mynde for oure ensample , and fasted & wente bare foote to tame the fleshe that it shulde not luste after suche worldly thynges , whych we nowe desyre of the sayntes , than dyd oure fastynge and pylgrimage goynge serue vs , yee and the saynte were yet oure seruaunte to edifye vs in Christe wyth the remembraunce of hys lyfe lefte behynde , to preache and to prouoke vs to followe hys ensample . For oure bodely seruice can be no seruice vnto the saynte whych is a sprete , excepte we ymagen him to be an ymage .

Saynte Whyte muste haue a chese S. Whyte must haue yearly a chese . once in a yeare , and that of the greateste sorte , whych yet eateth no chese . It shal be geuen vnto the poore in hyr name say they Fyrst that to be false , we se wyth our eyes . Secondarely , Christ commaundeth to care for the poore , & geue them al that we maye spare in hys name , sayenge that what is geuen them , is geuen hym , and what is denyed them , is denyed hym . Yf the lawe of Christe be wrytten in thyne harte , why distributest thou not vnto thy brethren wyth thyne owne handes in the name of thy sauoure Iesu Christ , which dyed both for thē and the , as thou hast vowed and promysed to hym in the baptyme ?

Moreouer they saye : It is geuen vnto saynt Whytes chappellayne . Saynte Whytes chappellayne hath a stypende already sufficient for a Christen man , and oughte to receaue nomore , but there wyth to be content , and to be an ensample of despysynge couetousnesse . Moreouer , that prest that wolde followe the lyuynge of Iesu Christe as saynte whyte dyd , and teach hys parysshens to do so , were a ryght chappellayne of Christe . And they haue a promyse to be fedde and clothed , as well as euer was theyr mayster in the name of Christe . And so be they and euer were , so that they nede not to begge in the name of saynt Whyte .

What shall saynte Whyte do for the agayne for that greate chese ? ( for I wote well it is not geuen for noughte ) shall she geue abundaunce of mylke to make butter and chese ? All we that beleue in Christ , are the sonnes of God , & God hath promysed to care for vs , for as much as we care for the kepynge of hys commaundementes , and hath promysed that we shall receaue what so euer we axe to hys honoure and oure nede , of hys hande . Yf we than be the naturall sonnes of God , why runne we from oure father , a beggynge to saynte Whyte ? Saynte Whyte sendeth no rayne vpon earth , nor maketh the Sonne shyne theron , nor maketh the grasse grow . Nother is ther ony Gods worde that he wyll now do so much for vs at hyr request . But god hath promysed yf we wyll kepe hys lawes to do so muche for vs at oure owne requeste , for the bloude of hys sonne Iesu . What other thynge than is thy seruynge of S. Whyte , than lacke of sayth and trust to Godward in Christes name , & a false fayth of thyne owne , faynyng to saint Whyte warde for thyne ymageseruice , or seruynge her wyth chese , as though she were a bodely thynge ? ● lyke disputacion is it of al other saintes .

And as we worship the sayntes wyth ymageseruyce to obtayne temporall thynges : euen so worshippe we God . And as the Iewes turned theyr sacrifyces vnto ymage seruyce , which were geuen them of God to be sygnes to moue them to serue God in the sprete : Euen so haue we oure sacramentes . And for an ensample let vs take the masse , whiche after the B. of Masse is made an ymage seruice . Romes abuse , is the moost damnable ymageseruice that euer was sence it beganne . Christe accordynge to the testymonye of the scripture , made in the dayes of hys fleshe , satisfaction for all the synne of them that had beleued or shulde beleue in hys name , & obtayned that they shulde be the sonnes of God , and taken from vnder the damnation of the lawe , and putte vnder geace & mercye , and that God shuld hence forth deale wyth them as a mercyfull father dealeth wyth hys chyldren that runne not awaye from hym , no though ought be at a tyme chaunced amysse : but tary euer styll by theyr father and by hys doctrine , and confesse theyr trespasse , and promyse henceforthe to enforce themselues vnto the vtmost of theyr power that they do no more so neglygentlye . And thys purchase made he with the thinges which he suffred in his fleshe , and wyth the stronge prayers which he prayed . And to kepe this testament , euer fresh in mynde , that it were not forgotten , he left wyth vs the sacrament of his body & bloude , to strengthen , our fayth , and to certifye our conscyence , that our synnes were forgeuen assoone as we repented and had reconcyled our selues vnto our brethren , and to arme our soules , thorowe the continuall remembraunce of Christes death , vnto the despysynge of the worlde , mortifyeng of the flesh , and quenchynge of the lustes and thyrst of worldly thynges . As they whiche haue dayly conuersacion wyth the sycke and myserable , & are present at the deathes of men , are moued to defye the worlde , and the lustes therof .

And as Christ had instute the sacrament of his body and bloude , so the bysshops in the processe of tyme , set sygnes of all the rest of Christes passion , in the ornamentes and gestures of the masse : so that the whole passion was dayly descrybed before our eyes , as though we had presently loked vpon it .

And marke also for what cause they Ta● ryght vse of the masse . came vnto the sacrament : they reconcyled themselues eche one to other , yf ony man had offended his brother , yer they were admytted into the congregacion or body of Christ to be membres of eche other , knyt together in one fayth & loue to eate the lordes supper ( as Paule calleth i . Cor . xi . i . Cor . x . Ephesi . i . it ) for the congregacion thus gathered is called Christes bodye , and Christe theyr heade . And lykewyse yf a man had ben taken in open synne , agaynst the professyon of his baptyme , he was rebuked openly . And he confessed hys synne openly , and axed forgeuenesse of God and of the congregacion , whom he had offended with the ensample of his euell dede : and toke penaunce as they call it , of the congregacion , that is certayne discrete iniunctions how he shulde lyue and ordre hymselfe in tyme to come and tame his fleshe , for the auoydynge of the sayd vyce : because hys confession and repentaunce which he semed to haue , shulde be none ypocrisy , but an earnest thynge . For yf an open synner be founde amonge vs , we must immediatly amende hym , or cast hym out of the congregacion wyth defyaunce and detestacyon of his synne , as thou seyst how quyckly Paule cast out the Corinthian , y• kept his fathers wyfe , and whan he was warned wolde not amende . Or els yf we suffre such to be amonge vs vnrebuked , we can not but attonce fal from the constauncye of our profession , and laugh and haue delectacion and consent vnto theyr synne , as it is come to passe thorow out all christendome . Whiche is ten thousande tymes more abominable then yf we synned oure selues . For the best man in the worlde that hateth synne , myghte at a tyme thorowe fraylte of the fleshe be drawen to synne . But it is altogether deuelyshe and a sure token that the sprete of Christe is not in vs nor the profession of our baptyme written in the harte , yf we laughe at another mans synnes , though our selues absteyne for shame or feare of hell , or for what so euer ymagynacion it be : or that we be so blynde that we se none other synne in vs , then oure outwarde dedes . And the penaunce enioyned frayle persones , that coulde not rule themselues was vnder the authorite of the curate and the fadde and discrete men of the parysh , to releasse parte , or al at a tyme , yf necessyte requyred , or whan they sawe the personne so growen in perfectnes that he neded it not . But se wherto it is nowe come , and after what maner oure holy father that is at Rome dispenseth wyth altogether . And se what oure byshoppes offycers do , where the authorite of the curate and of the Paryshes is become . Yf in .x. paryshes rounde ther be not one learned and discrete to helpe the other , then the deuell hath a greate swynge amonge vs , that the byshops officers that dwel so farre of , must abuse vs as they do . And yf within a diocese or an whole lande we can fynde no shyfte , but that the byshop of Rome that dwelleth at the deuell in hell , must thus mocke vs , what a stroke thynke ye hath Satan amonge vs ? And all is because we be ypocrites , and loue not the waye of truth , for all our pretendynge the contrary .

And to begynne wythall , they sayde Confiteor , and knowleged themselues to be synners . And then the prest prayed in generall for al estates and degrees and for encreace of grace , and in especyall , yf nede requyred : vnto whiche prayers the people herkened and sayde . Amen . And then the Gospell and glad tydynges of forgeuenesse of synnes was preached , to steare vp our fayth . And then the sacrament was mynistred for the confyrmacion of the faythe of the Gospel , and of the testament made betwene God and vs of forgeuenesse of synnes in Christes bloude , for oure repentaunce and faythe : as ye se how after all bargens ther is a sygne therof made , ether clappynge of handes , or vowynge a peny or a grote , or a pece of golde or geuynge some earnest , and as I shewed you , howe after a truse made they slewe beastes , for a confirmacion . And then men departed , euery man to his busynesse , full certifyed that theyr synnes were forgeuen , and armed wyth the remembraunce of Christes passion and death for the mortyfyenge of the fleshe all the daye after . And in all these was nother the sacrament , nother other ceremonyes of the masse ymageseruyce vnto God , and holy dedes to make satisfaction for our synnes , or to purchasse suche worldly thynges as the gospell teacheth vs to despyse . And now compare thys vse of the masse to oures , and se whether the masse be not become the moost damnable ydolatrye and ymageseruice that euer was in the worlde .

We neuer reconcyle oureselues vnto oure brethren whych : we haue offended : we receaue vnto oure masse the open synners , the couetous , the extorcyoner , the adulterer , the bakbyter , the commune whore and the whorekeper , whiche haue no parte in Christe by the scripture , yee such are suffred to saye the masse , as the vse is nowe to speake : yee suche are we compelled wyth the swarde to take for our pastores and curates of oure soules , and not so hardy as to rebuke them . Nother do they repent and confesse theyr synnes , and promyse amendement , or submytte themselues to wholsome iniunctions for the auoydynge of suche synnes , and tamynge of theyr fleshe . We saye confiteo● , and knowlege oure selues to be synners in latyne , but neuer repent in Englysh . The preste prayeth in latyne , and sayeth euermore a styll Masse , as we saye . For thoughe he synge and streyne hys throte to crye loude vnto them that be by hym , yet as longe as no man woteth what he prayeth , or whether he blesse or curse , he is dome & spechlesse . And so in that parte we abyde frutlesse , and vntaught how to praye to God . And the Gospell is songe or sayde in latyn only , and no preachynge of repentaunce towarde the lawe , and faythe towarde Christe had . And therfore abyde we euer faythlesse and without studyenge to amende oure lyuynges . And of the ceremonyes of the masse we haue none other ymagynacion , then that they be an holy seruyce vnto god whych he receaueth of oure handes , and hath great delectacion in them , and that we purchase greate fauour of God with thē , as we do of great men here in the worlde with gyftes and presentes . In so much that yf the prest sayd masse without those vestimentes , or lefte the other ceremonyes vndone , we shulde all quake for feare , and thynk that ther were a synne commytted ynough to synke vs all , and that the prest for his labour were worthy to be put in the byshop of Romes purgatory , and there to be brent to ashes

And of the very sacrament it selfe we knowe none other thynge , then that we come thyther to se an inuisible myracle , Neuerthelater it were somewhat yet , yf they had bene as louynge , kynde , carefull and diligente to teache the people to repente , & to beleue in the bloude of Christ for the forgeuenesse of theyr synnes , vnto the glorye of the mercy of god , and of hys exceadynge loue to vs , and vnto the profyte of our soules , & vpon that preachyng to haue ministred the sacramente as a memoriall , remembraunce , sygne , token , earnest , the seale of an obligacion , and clappynge of handes toghether for the assuraunce of the promyse of God , to quyet , stablysh and certifye our conscyences , and to put vs out of al wauerynge and doute , that our synnes were forgeuen vs , & God become our father and at one wyth vs , for whyche cause onely Christ ordened it : as they were zelous and feruent to mayntene the ceremonies of the masse in all poyntes . For nowe they haue taken awaye the sygnificacion and very entent of the sacramente to stablyshe the eare confession , theyr merytes , deseruynges , iustifyenge of workes , and lyke inuencion vnto theyr owne glorye and profyte : what doth the sacrament admonysh vs of reconcilynge vs to God ? But now they haue destroyed for the nonce that fayth whyche profyted , & haue set vp wyth wyles , sotylty , falshed , gyle and with violence , that fayth whyche profyteth not : we haue good cause to iudge and examine the doctrine of the spretes , whether it be grounded vpon Gods worde or no . We take paynes to come thether to se straunge holy gestures , wherof , saye they to theyr shame who knoweth the meanynge ? and to heare straunge holy voyces , wherof , saye I also that no man knoweth the vnderstandynge , and to loke vpon the sacrament , and all to optayne worldly thynges , for that seruice . Why , maye not all men desyre worldly thynges of God ? Yes , we ought to aske of God onely sufficiency of all worldly thynges , as we do spirituall thynges , yet not for bodely seruyce , seynge God is a sprete● but for the goodnesse and mercy of our father , and for the truth of hys promyse and deseruynges of hys sonne . And so whan we do men bodely seruice , we ought to loke for oure wages of God : lest yf he moue not the hartes of our maysters , we be shrewedlye payed : and lykewyse whan we lende or bargene , we oughte to desyre God for paymente , lest thorowe our negligence he forget vs , and the appoyntmentes be not truly kepte . Some ther be yet that aske heauen for bodely seruyce , whych is lyke abhominacion .

But who commeth thyther wyth repentaunce and fayth , for to obtayne forgeuenesse of hys synnes , and wyth purpose to walke in the lyfe of penaunce , for the tamynge of the flesh , that he synne nomore ? and to stablysh hys harte in that purpose , and to arme hys soule agaynst al that moueth to the contrary , and whan he goeth home , is certifyed in hys conscience , thorow that sygne and token , that his synnes are forgeuen hym ? As Noe was certifyed by the sygne of the raynebow that the world shulde nomore be ouerrunne wyth water , and as Abraham was certifyed by the signe of circumcision , that God wolde fulfyll to hym and hys ofspringe al the mercyes that he had promysed : and as Abraham Gene . xv . when he asked a signe to be sure that he shulde possesse the lande of Canaan , was certifyed thorow the sygne that God gaue hym therof , & of the foure hundreth yeares that hys posteryte shulde be in thraldome in Egipte , and of theyr delyueraunce : and as Gedion was certifyed by the signe of hys flese , of the victorye that God had promysed hym : and as many other that beleued in God were certifyed by the sygnes that God gaue thē , of the promyses which God made them ? Verely no man . For oure prelates which laye for themselues , compelle intrare , compell not vs to entre into ony suche feaste , nor wyll suffre ony such meate to be set before vs : for feare of ouerthrowynge the foundacion of theyr false buyldynge , wherof springeth so great glorie and profit vnto thē , which fundacion to buylde theyr lyes vpon , they coulde neuer haue layed , excepte they had fyrste thrust this doctrine of oure soules health cleane out of knowlege . And as soone as they had blynded that lyght , they became leaders in darknesse , and made of that masse Imageseruice : so that the straunge holy gestures , must be meritorius workes to deserue longe lyfe , health , ryches , honoure , fauour , dignite , and abundaunce of all that we haue , forsakynge our baptyme , & to arme vs from bearynge of the crosse wyth Christe . And they haue made of it a pyll of two contrarye operacions : so that the same medecine that preserueth our soules from purgatory , dothe purge the body of house , landes , retes , goodes and mony . And the lyght that rebuketh thē , they call sedicious , that it maketh the subiectes to ryse agaynst theyr prynces . Whych thyng the ypocrites layed sometyme vnto the prophetes , as ye maye se in the olde testament And at laste they layed it vnto Christes charge , as ye maye se in the Gospel , and to the charge of the Apostles , as ye may se in theyr actes . But at all suche tymes , the ypocrites themselues steared vp such a swearde to mayntene theyr falshed , that euermore a greate parte of the worlde peryshed thorowe theyr owne myscheuous prouokynge prynces to battayle .

¶ Thus much I haue sayd because of thē that deceaue you , to geue you an occasion to iudge the spretes .