OF CONFIRMATION.
congregation, and let them pray over him, anointing him with oil in the name of the Lord, and the prayer of faith shall heal the sick." Where a promise is, there is faith bold to pray, and God true to give her her petition. Putting on of the hands is an indifferent thing. For the Holy Ghost came by Them.tting preaching of the faith, and miracles were done at the prayer jJSJjSffiL of faith, as well without putting on of the hands as with, as der- Ant* ed* thou seest in many places. Putting on of the hands was the manner of that nation, as it was to rend their clothes, and to put on sackcloth, and to sprinkle themselves with ashes and earth, when they heard of or saw any sorrowful thing, as it was Paul's manner to stretch out his hand when he preached; and as it is our manner to hold up our hands when we pray, and as some kiss their thumb-nail, and put it to their eyes, and as we put our hands on children's heads when we bless them, saying, 'Christ bless thee, my son, and God make thce a good man:' which gestures neither help nor hinder. This mayest thou well see by the xiiith of the Acts, where the Holy Actsxm. Ghost commanded to separate Paul and Barnabas to go and preach. Then the other fasted and prayed, and put their hands on their heads, and sent them forth. They received not the Holy Ghost then by putting on of hands; but the other, as they put their hands on their heads, prayed for them, that God would go with them, and strength them; and couraged them also, bidding them to be strong in God, and warned them to be faithful and diligent in the work of God, and so forth.
LAST of all cometh the anoiling1, without promise, and therefore without the Spirit, and without profit; but alto gether unfruitful and superstitious2. The sacraments, which they have imagined, are all without promise, and therefore kelp no^ For/" whatsoever is not of faith is sin." Rom. xiv. 'aitMssin. Now without a promise can there be no faith. The sacra- Ant, ed. mcnts which Christ himself ordained, which have also promises, and would save us if we knew them and believed thempthem The Latin minister they in the Latin tongue. So are they also Uecome
SetwthT as unfruitful as the other. Yea, they make us believe that
That the the work itself, without the promise, saveth us; which docwork without savepth°Ts im- ^Y'mQ they learned, of Aristotle. And thus are we become an wTr?' hundred times worse than the wicked Jews; which believed that the very work of their sacrifice justified them: against which Paul fighteth in every epistle, proving that nothing helpeth save the promises which God hath sworn in Christ.
The people Ask the people what they understand by their baptism or work without washing? And thou shalt see, that they believe how that w- T- the very plunging into the water saveth them: of the pro mises they know not, nor what is signified thereby. Baptism voiowing. is called voloiving in many places of England; because the priest saith, 'Vblo1, say ye.' ' The child was well volowed"1 (say they); 'yea, and our vicar is as fair a voloiver as ever a priest within this twenty miles2.'
OF ANOILING.
Behold how narrowly the people look on the ceremony. If aught be left out, or if the child be not altogether dipt in the water, or if, because the child is sick, the priest dare not plunge him into the water, but pour water on his head, how tremble they! how quake they! 'How say ye, sir John3, (say they,) is this child christened enough? Hath it his full Christendom?' They believe verily that the child is not christened; yea, I have known priests, that have gone unto the orders again, supposing that they were not priests, be cause that the bishop left one of his ceremonies undone. That they call confirmation, the people call bishoping. They think that if the bishop butter the child in the forehead, that it is safe4. They think that the work maketh safe, and likewise The work suppose they of anoiling. Now is this false doctrine, verily, gj^gewjiid! For James saith, in the first chapter of his epistle: " Of his the promise.' good will begat he us with the word of life;"' that is, with James '• the word of promise: in which wo are made God's sons, and heirs of the goodness of God, before any good works. For we cannot work God's will, till we be his sons, and know his will, and have his Spirit to teach us. And St Paul saith, in the fifth chapter of his epistle to the Ephesians: " Christ EPh. v. cleansed the congregation in the fountain of water through the word." And Peter saith, in the first of his first epistle: " Ye are born anew, not of mortal seed, but of immortal seed, i Pet. i. by the word of God, which liveth and lasteth ever." Paul in every epistle warneth us, that we put no trust in works, and to beware of persuasions or arguments of man's wisdom, of superstitiousness, of ceremonies, of pope-holiness, and of all manner disguising; and exhorteth us to cleave fast unto the naked and pure word of God. The promise of God is the anchor that saveth us in all temptations. If all the world be against us, God's word is stronger than the world. If the world kill us, that shall make us alive again. If it be possible for the world to cast us into hell, from thence yet shall God's works, be word bring us again. Hereby seest thou that it is not the •o^OTioS, work, but the promise that justineth us through faith. Now
Ant.ed. where no promise is, there can no faith be, and therefore no justifying, though there be never so glorious works. The in an thing sacrament of Christ's body after thiswise preach they. Thou ouuh|apro- must believe that it is no more bread, but the very body of ' Christ, flesh, blood and bone, even as he went here on earth, save his coat: for that is here yet; I wot not in how many places. I pray thee, what helpeth all this? Here is no promise. The devils know that Christ died on a Friday, and the Jews also. What are they holp thereby? We have a promise that Christ, and his body, and his blood, and all that he did, and suffered, is a sacrifice, a ransom, and a full satis faction for our sins; that God for his sake will think no more on them, if we have power to repent and believe.
Holy-work men think that God rejoiceth in the deed self, without any farther respect. They think also that God, as a cruel tyrant, rejoiceth and hath delectation in our pain-taking, without any farther respect. And therefore many of them martyr themselves without cause, after the ensample of Baal's i Kings xviii. priests, which (3 Reg.xviii.) cut themselves to please their god withal, and as the old heathen pagans sacrificed their children in the fire unto their gods. The monks of the Charterhouse think that the very eating of fish in itself pleaseth God, and refer not the eating to the chastening of the body: for when they have slain their bodies with cold phlegm, of fisheating, yet then will they eat no flesh, and slay themselves before their days. We also, when we offer our sons or daughters, and compel or persuade them to vow and profess chastity, think that the very pain, and that rage and burning which they suffer in abstaining from a make1, pleaseth God; and so refer not our chastity to our neighbour's profit. For when we see thousands fall to innumerable diseases thereby, t1 Make: a match, partner.]
and to die before their days; yea, though we see them break the commandments of God daily, and also of very impatiency work abominations against nature, too shameful to be spoken of; yet will we not let them marry, but compel them to con tinue still with violence. And thus teach our divines, as it appeareth by their arguments. He that taketh most pain, say they, is greatest; and so forth.
The people are throughly brought in belief, that the deed in itself, without any farther respect, saveth them; if they be so long at church; or say so many paternosters; and read so much in a tongue which they understand not; or go so much a pilgrimage; and take so much pain; or fast such a superstitious fast; or observe such a superstitious observance, neither profitable to himself nor to his neighbour, but done of a good intent only, say they, to please God with al. Yea, to kiss the pax2, they think it a meritorious deed; when to love their neighbour, and to forgive him, (which thing is signified thereby,) they study not to do, nor have power to do, nor think that they are bound to do it, if they be offended by him. So sore have our false prophets brought the people out of their wits, and have wrapped them in darkness, and have rocked them asleep in blindness and ignorance. Now is all such doctrine false doctrine, and all HOW far forth such faith false faith. For the deed pleaseth not, but as far forth as it is applied to our neighbour's profit, or the taming Ant- edof our bodies to keep the commandment.
Now must the body be tamed only, and that with the remedies that God hath ordained, and not killed. Thou must not forswear the natural remedy which God hath ordained, and bring thyself into such case that thou shouldest either break God's commandment, or kill thyself, or burn night and day without rest, so that thou canst not once think a godly thought. Neither is it lawful to forsake thy neighbour, and to withdraw thyself from serving him, and to get thee into a den, and live idly, profitable to no man, but robbing all men, first of faith, and then of goods and land, and of all he hath, with making him believe in the hypocrisy of thy superstitious prayers and pope-holy deeds. The prayer of faith, and the our prayers deeds thereof that spring of love, are accepted before God. acco?dingeto deeds accord- The prayer is good, according to the proportion of faith; and measure of the deed, according to the measure of love. Now he Ant. ed. bideth in the world, as monks call it, hath more faith than the cloisterer; for he hangeth on God in all things. He must trust God to send him good speed, good luck, favour, help, a good master, a good neighbour, a good servant, a good wife, a good chapman-merchant, to send his merchan dise safe to land, and a thousand like. He loveth also more; which appeareth in that he doth service always unto his neighbour. To pray one for another are we equally bound, and to pray is a thing that we may always do, whatsoever we have in hand; and that to do may no man hire another. Christ's blood hath hired us already1. Thus in the deed delighteth God, as far forth as we do it, either to serve our neighbour withal (as I have said), or to tame the flesh, that we may fulfil the commandment from the bottom of the heart.
And as for our pain-taking, God rejoiceth not therein as a tyrant; but pitieth us, and as it were mourneth with us, and is alway ready and at hand to help us, if we call, as a merciful father and a kind mother. Neverthelater he suifereth us to fall into many temptations and much adversity: yea, himself layeth the cross of tribulation on our backs, not that he rejoiceth in our sorrow, but to drive sin out of the flesh, which can none otherwise be cured: as the physician and surgeon do many things, which are painful to the sick, not that they rejoice in the pains of the poor wretches, but to persecute and to drive out the diseases which can no other wise be healed2.
When the people believe therefore, if they do so much work, or suffer so much pain, or go so much a pilgrimage, that they are safe, [it] is a false faith. For a Christian man
Neither needeth a Christian man to run hither or thither, A Christian to Home, to Jerusalem, or St James3, or any other pilgrimage So go a far or near, to be saved thereby, or to purchase forgiveness 01 ^e^bed his sins. For a Christian man's health and salvation is within w- T- him, even in his mouth. Rom. x. "The word is nigh thee, salvation is even in thy mouth and in thine heart; that is, the word of w. T! us< faith which we preach," saith Paul. If we believe the pro^l mises with our hearts, and confess them with our mouths, we I are safk This is our health within us. " But how shall thejjiom. x.
believe that they hear not? And how shall they hear without a preacher?" saith Paul, Rom. x. For look on the promises of God, and so are all our preachers dumb: or if they preach them, they so sauce them and leaven them, that no stomach can brook them, nor find any savour in them. For they confession.
paint us such an ear-confession, as is impossible to be kept, and more impossible that it should stand with the promises and testament of God. And they join4 them penance, as they call it, to fast, to go pilgrimages, and give so much to make satisfaction withal. They preach their masses, their merits, their pardons, their ceremonies, and put the promise clean out of possession. The word of health and salvation "is nigh thee, in thy mouth and thine heart," saith Paul. Nay, say they, thy salvation is in our faithful ear. This is their hold;
thereby know they all secrets; thereby mock they all men, and all men's wives; and beguile knight and squire, lord and king, and betray all realms. The bishops, with the pope, Bishops work have a certain conspiration and secret treason against the g™»sh cunwhole world: and by confession know they what kings and^.x. emperors think. If aught be against them, do they never so evil, then move they their captives to war and to fight, and give them pardons to slay whom they will have taken out of the way. They have with falsehood taken from all kings and emperors their right and duties, which now they call their freedoms, liberties, and privileges; and have perverted the ordinances that God left in the world; and have made every Kings be king swear to defend their falsehood against their ownselves:
sworn to the > c the ksings.° the- freedom and liberty of the soul which we have in Christ, w. T. or m^enc[ ^0 restore the kings again unto their duties and right, and to the room and authority which they have of
God, and of shadows to make them kings in deed, and to put the world in his order again; then the kings deliver their swords and authority unto the hypocrites, to slay him. So drunken are they with the wine of the whore.
HOW shaii The text that followeth in Paul will they happily lay to beS^s67 m7 charge and others. " How shall they preach, except expanded. t|iey ke sent 9" saith Paul in the said xth to the Romans.
tiom.x. <^Ve/ will they say, 'are the pope, cardinals and bishops: all authority is ours. The scripture pertaineth unto us, and is our possession. And we have a law, that whosoever presume to preach without the authority of the bishops, is excommu nicate in the deed-doing. Whence, therefore, hast thou thine authority?' will they say. The old Pharisees had the scrip ture in captivity likewise, and asked Christ, "By what autho rity doest thou these things? " As who should say, We are Pharisees, and thou art none of our order, nor hast authority of us. Christ asked them another question, and so will 1 do
HOW toknow our hypocrites. ' Who sent you? God? Nay, he that is who'isnot sen* °f ^°d speaketh God's word. Now speak ye not God's johifiii. word, nor any thing save your own laws, made clean contrary unto God's word. Chrisfs apostles preached Christ, and not themselves. He that is of the truth preacheth the truth. Now ye preach nothing but lies, and therefore are of the devil, the father of all lies, and of him are ye sent. And as for mine au-. & x. thority, or who sent me, I report me unto my works, as Christ, John v. and x. If God's word bear record that I say truth, why should any man doubt, but that God, the Father of truth and of light, hath sent me; as the father of lies and of dark ness hath sent you; and that the Spirit of truth and of light is with me, as the spirit of lies and of darkness is with you?'
'By this means thou wilt that every man be a preacher/ they say. Nay, verily. For God will that not, and there- J fore will I it not; no more than I would that every man of London were mayor of London, or every man of the realm king thereof. God is not the author of dissension and strife, but of unity and peace, and of good order. I will therefore, that where a congregation is gathered together in Christ, one be chosen after the rule of Paul, and that he only preach, and else no man openly; but that every man teach his house hold after the same doctrine. But if the preacher preach false; then whosoever's heart God moveth, to the same it shall be lawful to rebuke and improve the false teacher with the clear and manifest scripture; and that same is no doubt a true prophet, sent of God. For the scripture is God's, and theirs that believe, and not the false prophet's. _ /
Sacrament is then as much to say as an holy sign. And the sacraments which Christ ordained preach God's word unto us, and therefore justify, and minister the Spirit to them that believe; as Paul through preaching the gospel was a min ister of righteousness, and of the Spirit, unto all that believed his preaching. Dumb ceremonies are no sacraments, but superstitiousness. Christ's sacraments preach the faith of Christ, as his apostles did, and thereby justify. Antichrist's dumb ceremonies preach not the faith that is in Christ; as his apostles, our bishops and cardinals, do not. But as anti christ's bishops are ordained to kill whosoever preach the true faith of Christ; so are his ceremonies ordained to quench the faith, which Christ's sacraments preach. And hereby The differmayest thou know the difference between Christ's signs or trueesacra-eel1
Hereby seest thou what is to bo thought of all other ceremonies; as hallowed water, bread, salt, boughs, bells, wax, ashes, and so forth; and all other disguisings and apes'- play; and of all manner conjurations, as the conjuring of church and church-yards, and of altar-stones, and such like. Where no promise of God is, there can be no faith, nor jus tifying, nor forgiveness of sins: for it is more than madness to look for any thing of God, save that he hath promised. How far he hath promised, so far is he bound to them that ou?G?d?th" believe > and farther not. To have a faith, therefore, or a FdoiTtr^." trust in any thing, where God hath not promised, is plain idolatry, and a worshipping of thine own imagination instead of God. Let us see the pith of a ceremony or two, to judge the rest by. In conjuring of holy water, they pray that whosoever be sprinkled therewith may receive health as well of body as of soul: and likewise in making holy bread, and so forth in the conjurations of other ceremonies. Now we see by daily experience, that half their prayer is unheard. For no man receiveth health of body thereby. No more, of likelihood, do they of soul. Yea, we see also by experience, that no man receiveth health of soul thereby. For no man by sprinkling himself with holy water, and with eating holy bread, is more merciful than before, or forgiveth wrong, or becometh at one with his enemy, or is more patient, and less covetous, and so forth; which are the sure tokens of the soul-health.
The bishop's They preach also, that the wagging of the bishop's hand w. T. ' over us blesseth us, and putteth away our sins. Are these works not against Christ? How can they do more shame unto Christ's blood? For if the wagging of the bishop's hand over me be so precious a thing in the sight of God that I am thereby blessed, how then am I full " blessed with all EPh. L spiritual blessing in Christ?" as Paul saith, Eph. i. Or if my sins be full done away in Christ, how remaineth there?°oltfese any *° ^e done away by such fantasies? The apostles knew messed u& no ways to put away sin, or to bless us, but by preaching Gai. ii. Christ. Paul saith, Gal. ii. " If righteousness come by the law, then Christ died in vain." So dispute I here: If bless ing come by the wagging of the bishop's hand, then died Christ in vain, and his death blesseth us not. And a little Gai. ii. afore saith Paul, " If while we seek to be justified by Christ, we be yet found sinners," (so that we must be justified by the law or ceremonies,) " is not Christ then a minister of sin?" So dispute I here: If while we seek to be blessed in Christ we are yet unblessed, and must be blessed by the wagging of the bishop's hand, what have we then of Christ but curse? Thou wilt say: When we come first to the faith, then Christ forgiveth us and blesseth us; but the sins, which we after- Repentance, ward commit, are forgiven us through such things. I answer,?n churistfalth if any man repent truly, and come to the faith, and put his"]
trust in Christ, then as oft as he sinneth of frailty, at the sigh i™r8eth our /of the heart is his sin put away in Christ's blood. For Christ's Ant- cdiblood purgeth ever and blesseth ever. For John saith in the second of his first epistle, " This I write unto you that ye sin i John a. not. And though any man sin" (meaning of frailty, and so repent) " yet have we an Advocate with the Father, Jesus Christ which is righteous, and he it is that obtaineth grace for our sins." And, Heb. vii. it is written, "But this man" (meaning Christ), " because he lasteth or abideth ever, hath an everlasting priesthood. Therefore is he able also ever to save them that come to God through him, seeing he ever liveth to make intercession for us." The bishops therefore ought to bless us in preaching Christ, and not to deceive us and to bring the curse of God upon us with wagging their hands over us. To preach is their duty only, and not to offer their feet to be kissed1. We feel also by experience that after the pope's, bishop's, or cardinal's blessing, we are no otherwise disposed in our souls than before.
Let this be sufficient as concerning the sacraments and ccremonies, with this protestation: that if any can say better, author, or improve this with God's word, no man shall be better con tent therewith than I. For I seek nothing but the truth, and to walk in the light. I submit therefore this work and all other that I have made or shall make (if God will that I shall more make) unto the judgments, not of them that furi ously burn all truth, but of them which are ready with God's word to correct, if any thing be said amiss, and to further God's word.
I will talk a word or two after the worldly wisdom with confession them, and make an end of this matter. If the sacraments ro justify, as they say, (^understand by justifying, forgiveness themfruitof sins^J then do they wrong unto the sacraments, inasmuch as they rob the most part of them, through confession, of their effect, and of the cause wherefore they were ordained. For no man may receive the body of Christ, no man may marry, no man may be oiled or anoiled as they call it, no man may receive orders, except he be first shriven. Now when the sins be forgiven by shrift aforehand, there is nought left for the sacraments to do. They will answer that at the leastway they increase grace; and not the sacraments only, but also hearing of mass, matins, and even-song, and receiv ing of holy water, holy bread, and of the bishop's blessing, what_grace and so forth by all ceremonies. By grace I understand the"1 favour of God, and also the gifts and working of his Spirit in ag ]0ve, kindness, patience, obedience, mercifulness, despising of worldly things, peace, concord, and such like./ If after thou hast heard so many masses, matins, and evensonggj and after thou hast received holy bread, holy water, and the bishop's blessing, or a cardinal's or the pope's, if thou wilt be more kind to thy neighbour, and love him better than before; if thou be more obedient unto thy superiors; more merciful, more ready to forgive wrong done unto thee, more despisest the world, and more athirst after spiritual things; if after that a priest hath taken orders he be less co vetous than before; if a wife, after so many and oft pilgrim ages, be more chaste, more obedient unto her husband, more kind to her maids and other servants; if gentlemen, knights, lords, and kings and emperors, after they have said so often daily service with their chaplains, know more of Christ than before, and can better skill to rule their tenants, subjects, and realms christianly than before, and be content with their duties; then do such things increase grace. If not, it is a lie. Whether it be so or no, I report me to experience. If they have any other interpretations of justifying or grace, I pray them to teach it me; for I would gladly learn it. Now let us go to our purpose again.
Of Miracles and "Worshipping of Saints.
True miracles ANTICHRIST shall not only come with lying signs, and cSStw.T. disguised with falsehood, but also with lying miracles and wonders, saith Paul in the said place, 2 Thes. ii. All 2 Thess. n. the true miracles which are of God, are shewed (as I above rehearsed) to move us to hear God's word, and to stablish our faith therein, and to confirm the truth of God's promises, that we might without all doubting believe them. For [Hod's word through faith bringeth the Spirit into our heartsland also life, as Christ saith, John vi. " The words which I John vispeak are spirit and life." The word also purgeth us and cleanseth us, as Christ saith, John xv. "Ye are clean by John xv. the means of the word." Paul saith, 1 Tim. ii. "One God, iTim.ii. one Mediator" (that is to say, advocate, intercessor, or an atone-maker) " between God and man, the man Christ Jesus, which gave himself a ransom for all men." Peter saith of Christ, Acts iv. "Neither is there health in any other: neither Actsiv. yet also any other name given unto men wherein we must be saved." So now Christ is our peace, our redemption or ransom for our sins, our righteousness, satisfaction, and "all the pro-2Cor. i. mises of God are yea and Amen in him," 2 Cor i. And we, for the great and infinite love which God hath to us in Christ, love him again, love also his laws, and love one another. And the The effect deeds which we henceforth do, do we not to make satisfaction, our good or to obtain heaven; but to succour our neighbour, to tame the flesh, that we may wax perfect and strong men in Christ, and to be thankful to God again for his mercy, and to glorify his name.
Contrariwise the miracles of antichrist are done to pull False mirathee from the word of God, and from believing his promises, from Christ. and from Christ, and to put thy trust in a man, or a cere mony wherein God's word is not. As soon as God's word is believed, the faith spread abroad, then cease the miracles of God. But the miracles of antichrist, because they are wrought by the devil, to quench the faith, grow daily more and more; neither shall cease, until the world's end, among them that believe not God's word and promises. Seest thou not how God loosed and sent forth all the devils in the old world among the heathen or gentiles? and how the devils wrought miracles, and spake to them in every image? Even so shall the devil work falsehood by one craft or another, until the world's end, among them that believe not God's word. For the judgment and damnation of him that hath no lust to hear the truth, is to hear lies, and to be stablished and grounded therein through false miracles; and he that will not see is worthy to be blind; and he that biddeth the Spirit of God go from him, is worthy to be with out him.
Paul, Peter, and all true apostles preached Christ only. And the miracles did but confirm and stablish their preaching, and those everlasting promises and eternal testament that God had made between man and him in Christ's blood: and the miracles did testify also that they were true servants of Christ. Paul preached not himself; he taught not any man to trust in him or his holiness, or in Peter or in any ceremony, but in the promises which God hath sworn only: yea, he mightily resisteth all such false doctrine, both to the Coteacheui to rm^m'ans> Galatians, Ephesians, and every where. If this be Ss"a *rue (as ^ is true and nothing more true), that if Paul had fidseprophet. preacneci himself, or taught any man to believe in his holi ness or prayer, or in any thing save in the promises that God hath made and sworn to give us for Christ's sake, he had been a false prophet; why am not I also a false pro phet, if I teach thee to trust in Paul, or in his holiness or prayer, or in any thing save in God's word, as Paul did? what he If Paul were here and loved me, (as he loved them of his thatuprayeth time to whom he was sent, and to whom he was a servant for his neighbour. W.T. to preach Christ,) what good could he do for me or wish me, but preach Christ and pray to God for me, to open mine heart, to give me his Spirit, and to bring me unto the full knowledge of Christ? unto which port or haven when I am once come, I am as safe as Paul, fellow with Paul, joint heir with Paul of all the promises of God, and God's truth heareth my prayer as well as Paul's1. I also now could not but love Paul, and wish him good, and pray for him, 'that God would strengthen him in all his temptations and give him victory, as
The weak }ie W0uld do for me. Nevertheless there are many weak and should he v naoutgdecelved. voung consciences always in the congregation, which they that have the office to preach ought to teach, and not to de ceive them.
What prayers pray our clergy for us, which stop us and The sp exclude us from Christ, and seek all the means possible to keep us from knowledge of Christ? They compel us to „" chJfsdLge hire friars, monks, nuns, canons, and priests, and to buy their w' Tl abominable merits, and to hire the saints that are dead to pray for us; for the very saints have they made hirelings also, because that their offerings come to their profit. What pray all those? That we might come to the knowledge of Christ, as the apostles did? Nay, verily. For it is a plain case, that all they which enforce to keep us from Christ, pray not that we might come to the knowledge of Christ. And as for the saints, (whose prayer was, when they were alive, that we might be grounded, established and strength ened in Christ only,) if it were of God that we should this wise worship them, contrary unto their own doctrine, I dare be bold to affirm, that by the means of their prayers we should have been brought long ago unto the knowledge of God and Christ again, though that these beasts had done their worst to let it. Let us therefore set our hearts at rest in Christ and in God's promises, for so I think it best; and let us take The saints are the saints for an ensample only, and let us do as they both pie.*^??" taught and did.
Let us set God's promises before our eyes, and desire him for his mercy and for Chrises sake to fulfil them. And he is as true as ever he was, and will do it as well as ever he did; for to us are the promises made as well as to them.
Moreover, the end of God's miracles is good; the end offerings to these miracles are evil. For the offerings, which are the ™r*clescause of the miracles, do but minister and maintain vice, sin, and all abomination, and are given to them that have too much; so that for very abundance they foam out their own shame, and corrupt the whole world with the stench of their filthiness.
Thereto Q whatsoever is not of faith is sin." " Faith cometh by hearing God's word." When now thou fastest or docst any thing in the worship of any saint, believing to come to the favour of God or to be saved thereby; if thou have God's word, then is it true faith and shall save thee. If thou have not God's word, then it is a false faith, superstitiousness, and idolatry, and damnable sin.
Also in the collects of the saints, with which we pray God to save us through the merits or deservings of the saints, (which saints yet were not saved by their own deservings themselves) we say, per Christum Dominum nostrum; that is, for Christ our Lord's sake. We say, * Save us, good Lord, through the saints' merits for Christ's sake/ How can he save us through the saints'* merits for Christ's sake, and for his deserving merits and love? Take an example. A gentleman saith unto me, ' I will do the uttermost of my power for thee, for the love which I owe unto thy father. Though thou hast never done me pleasure, yet I love thy father well: thy father is my friend, and hath deserved that I do all that I can for thee, &c.' Here is a testament and a promise made unto me in the love of my father only. If I come to the said gentleman in the name of one of his serv ants which I never saw, never spake with, neither have any acquaintance at all with, and say, ' Sir, I pray you be good master unto me in such a cause: I have not deserved that thou shouldest so do; nevertheless I pray you do it for such a servant's sake: yea, I pray you for the love that you owe to my father, do that for me for such a servant's sake: ' if I this wise made my petition, would not men think that I came late out of St Patrick's purgatory1, and had left my wits behind me? This do we. For the testament and promises are all made unto us in Christ: and we desire
God to fulfil his promises for the saints' sake; yea. that he God the Fa- will for Christ s sake do it for the saints sake.
They have also martyrs, which never preached God's S word, neither died therefore; but for privileges and liberties, S which they falsely purchased, contrary unto God's ordinances. Tau Yea, and such saints, though they be dead, yet rob now as fast as ever they did, neither are less covetous now than J when they were alive. I doubt not but that they will make a saint of my lord cardinal after the death of us that be alive, and know his juggling and crafty conveyance; and will shrine him gloriously for his mightily defending of the right of the holy church, except we be diligent to leave a^x!sword' commemoration of that Nimrod behind us.
The reasons wherewith they prove their doctrine are but The reasons fleshly, and, as Paul calleth them, "enticing words of man's make for the wisdom;" that is to wit, sophistry, and brawling arguments of men with corrupt minds and destitute of the truth, whose God is their belly, unto which idol whosoever offer eth not, the same is an heretic, and worthy to be burnt.
1 The saint was great with God when he was alive, as it appeareth by the miracles which God shewed for him; he must therefore be great now,' say they. This reason appear eth wisdom; but it is very foolishness with God. For the miracle was not shewed that thou should put thy trust in the saint, but in the word which the saint preached; which word, if thou believest, would save thee, as God hath promised and sworn, and would make thee also great with God, as it did the saint.
' If a man have a matter with a great man, or a king, he must go first unto one of his mean servants, and then higher and higher till he come at the king.' This enticing argument is but a blind reason of man's wit. It is not like in the king- it is not nke dom of the world, and in the kingdom of God and Christ, and God. With kings, for the most part, we have none acquaintance, neither promise. They be also most commonly merciless. Moreover, if they promise, they are yet men, as unconstant as are other people, and as untrue. But with God, if we have belief, we are accounted, and have an open way in unto him by the door Christ, which is never shut, but through unbelief; neither is there any porter to keep any man out. " By him," saith Paul, Eph. ii. that is to say, by Christ, " we Eph.ii.
have an open way in unto the Father. So are ye now no more strangers and foreigners (saith he), but citizens with the saints, and of the household of God." God hath also made us promises, and hath sworn; yea, hath made a testament or a covenant, and hath bound himself, and hath sealed his obligation with Christ's blood, and confirmed it with miracles. He is also merciful and kind; and complaineth that we will not come unto him. He is mighty and able to perform that he promiseth. He is true, and cannot be but true, as he cannot be but God. Therefore is it not like with the king and God. ' We be sinners/ say they, ' God will not hear us.' Behold how they flee from God, as from a tyrant merciless. Whom a man counteth most merciful, unto him he soonest fleeth. ' But these teachers dare not come at God. Why? For they are the children of Cain. If the saints love whom God hateth, then God and his saints are divided. When thou prayest to the saints, how do they know, except that God, whom thou countest merciless, tell them? If God be so cruel, and so hateth thee, it is not likely that he will tell the saints that thou prayest unto them. Christ is no When they say, ' We be sinners:' I answer, that Christ is no sinner, save a satisfaction and an offering for sin. Take Christ from the saints, and what are they? What is Paul without Christ? Is he any thing save a blasphemer, a per secutor, a murderer, and a shedder of Christian blood? But as soon as he came to Christ, he was no more a sinner, but a minister of righteousness: he went not to Home to take penance upon him, but went and preached unto his brethren the same mercy, which he had received free, without doing penance, or hiring of saints, or of monks or friars. Moreover, if it be God's word that thou should put thy trust in the saints' merits or prayers, then be bold; for God's word shall defend thee, and save thee. If it be but thine own reason, then fear: for God commandeth by Moses, Deut. xii. saying,
Deut xii. « What.1 command you, that observe and do, and put no thing to, nor take ought therefrom;" yea, and Moses warneth straitly in an hundred places, that we do that only which bringentna God commandeth, and which seemeth good and righteous in
S1ght> and not in our own sight. For nothing bringeth *^e wr^th of God so soon and so sore on a man, as the Aant?ed. idolatry of his own imagination.
Last of all, these arguments are contrary to the argu ments of Christ and of his apostles. Christ disputeth, Luke xi. Luke XL saying: " If the son ask the father bread, will he give him a stone? or if he ask him fish, will he give him a serpent?" and so forth. " If ye then," saith he, " which are evil can give good gifts to your children, how much rather shall your heavenly Father give a good Spirit unto them that ask him I" And a little before, in the same chapter, he saith: " If a man came never so out of season to his neighbour to borrow bread, even when he is in his chamber, and the door shut, and all his servants with him; nevertheless yet, if he con tinue knocking and praying, he will rise and give him as much as he needeth, though not for love, yet to be rid of him, that he may have rest." As who should say, What will God do, if a man pray him; seeing that prayer overcometh an evil man? " Ask," therefore, saith he, " and it shall be given Lukexi. you; seek, and ye shall find; knock, and it shall be opened unto you." And Luke xviii. he putteth forth the parable, or similitude, of the wicked judge, which was overcome with the importunate prayer of the widow; and concludeth, say ing: " Hear what the wicked judge did. And shall not Luke xviii. God avenge his elect, which cry unto him night and day?" Whether, therefore, we complain of the intolerable oppression and persecution that we suffer, or of the flesh that cumbereth and resisteth the Spirit, God is merciful to hear us and to help us. Seest thou not also, how Christ cureth many, and casteth out devils out of many, unspoken to? how shall he not help, if he be desired and spoken to?
When the old Pharisees (whose nature is to drive sinners from Christ) asked Christ why he did eat with publicans and sinners? Christ answered, " That the whole needed not the physician, but the sick;" that is, he came to have con versation with sinners to heal them. Ho was a gift given Christ is a unto sinners, and a treasure to pay their debts. And Christ airmen, sent the complaining and disdaining Pharisees to the prophet Oseas, saying: "Go and learn what this meaneth, I desire o0d loveth (or require) mercy, and not sacrifice." As who should say, m Ye Pharisees love sacrifice and offering for to feed that god Hypocrites your bellies withal; but God commandeth to be merciful. ings.°w.~T. Sinners are ever captives, and a prey to the Pharisees and hypocrites, for to offer unto their bellies, and to buy merits, pardons, and forgiveness of sins of them. And therefore fear they them away from Christ with arguments of their belly-wisdom. For he that receiveth forgiveness free of Christ, will buy no forgiveness of them. " I came," saith Christ, "to call, not the righteous, but the sinners unto re pentance." The Pharisees are righteous, and therefore have no part with Christ, neither need they; for they are gods themselves, and saviours. But sinners, that repent, pertain to Christ. If we repent, Christ hath made satisfaction for us already.
" God so loved the world that he gave his only Son, that none that believe on him should perish, but should have everlasting life. For God sent not his Son into the world to condemn the world, but that the world through him might be saved. He that believeth on him shall not be damned; but he that believeth not is damned already." John iii.
we are at peace with God through our Lord Jesus Christ: " that is, because that God, which cannot lie, hath promised and sworn to be merciful unto us, and to forgive us for Christ's we are at sake, we believe, and are at peace in our consciences; we run consciences, not hither and thither for pardon; we trust not in this mar sbtlntivy 0Curn~ nor that monk, neither in any thing, save in the word of God Sued6 re~ onl y: as a child, when his father threateneth him for his cJShJesus fault, hath never rest till he hear the word of mercy and ed' forgiveness of his father's mouth again; but as soon as he heareth his father say, Go thy way, do me no more so, I forgive thee this fault, then is his heart at rest; then is he at peace; then runneth he to no man to make intercession for him; neither, though there come any false merchant *, say ing, ( What wilt thou give me, and I will obtain pardon of thy father for thee? } will he suffer himself to be beguiled. JNo, he will not buy of a wily fox that which his father hath given him freely.
Bom. v. It folio weth, " God setteth out his love, that he hath to us;"
'(that is, he maketh it appear, that men may perceive love if they be not more than stock blind:) " inasmuch (saith Paul) as, while we were yet sinners, Christ died for us. Much more now, (saith he,) seeing we are justified by his blood, shall we be preserved from wrath through him: for if when we were [l Dealer in lies.]
enemies, we were reconciled to God by the death of his Son; much more, seeing we are reconciled, we shall be preserved by his life." As who should say, If God loved us, when we knew him not, much more loveth he us now we know him. If he were merciful to us while we hated his law, how much more merciful will he be now, seeing we love it, and desire strength to fulfil it! And in the viiith he argueth: " If Rom. vm God spared not his own Son, but gave him for us all, how shall he not with him give us all things also?"
Christ prayed, John xvii. not for the apostles only, but John xvii also for as many as should believe through their preaching, and was heard. Whatsoever we ask in his name, the Father John *vi. giveth us. Christ is also as merciful as the saints. Why go we why we not straightway unto him? Verily, because we feel not the ch™1- mercy of God, neither believe his truth. 6 God will, at the leastway (say they), hear us the sooner for the saints' sake.' Then loveth he the saints better than Christ and his own truth. Heareth he us for the saints' sake? So heareth he us not for his mercy: for merits and mercy cannot stand together.
Finally: If thou put any trust in thine own deeds, or in the deeds of any other man, of any saint, then minishest thou the truth, mercy, and goodness of God. For if God look unto thy works, or unto the works of any other man, or goodness of the saint; then doth he not all things of pure mercy and of his goodness, and for the truth's sake, which he hath sworn in Christ. Now saith Paul,%3iit. iii. " Not of the righteous deeds which we did, but of his mercy saved he us/
Our blind disputers will say, 'If our good deeds justify u not; if God look not on our good deeds, neither regard them, nor love us the better for them, what need we to do good deeds?' I answer, God looketh on our good deeds, and loveth them; yet loveth us not for their sakes. God loveth us first in Christ, of his goodness and mercy, and poureth his Spirit into us, and giveth us power to do good deeds. And because he loveth us, he forgiveth us our evil deeds, which we do of frailty, and not of purpose, or for the nonce. Our good deeds do but testify only that we are justified and beloved. For except we were beloved, and had God's Spirit, we could neither.
do, nor yet consent unto any good deed. Antichrist turncth the roots of the trees upward. /He maketh the goodness of
God the branches, and our goodness the roots. "We must be first good, after antichrist's doctrine, and move God, and com pel him to be good again for our goodness' sake: so must God's goodness spring out of our goodness. Nay, verily; God's goodness is the root of all goodness; and our good ness, if we have any, springeth out of his goodnessTJ
Or prayer and good deeds, and of the order of love, or charity, I have abundantly written in my book of the Justi fying of Faith1. Neverthelater, that thou mayest see what the prayers and good works of our monks and friars, and of other ghostly people, are worth, I will speak a word or two, Gai. iii. and make an end. Paul saith, Gal. iii. " All ye are the sons are one aswe of God through faith in Jesus Christ; for all ye that are bapfh£r, SuaiK tized have put Christ on you; " that is, ye are become Christ himse^ " There is no Jew," (saith he,) " neither Greek, neither bond nor free, neither man nor woman, but ye are all one thing in Christ Jesus." In Christ there is neither French nor"~) English; but the Frenchman is the Englishman's own self, and the English the Frenchman's own self. In Christ there is neither father nor son, neither master nor servant, neither husband nor wife, neither king nor subject: but the father is the son's self, and the son the father's own self; and the king is the subject's own self, and the subject is the king's own self; and so forth. I am thou thyself, and thou art I myself, and can be no nearer of kin. We are all the sons of God, all Christ's servants bought with his blood; and every man to other Christ his own self. And Col. iii. " Ye have puij on the new man, which is renewed in the knowledge of God, after the image of him that made him (that is to say, Christ;) "where is" (saith he) "neither Greek nor Jew, circumcision nor uncircumcision, barbarous or Scythian, bond or free; but Christ is all in all things." I love thee not now because thou man. w. T. art my father, and hast done so much for me; or my mother, and hast borne me, and given me suck of thy breasts, (for so do Jews and Saracens,) but because of the great love that Christ hath shewed me. I serve thee, not because thou art