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cified, 1 Cor. ii. Oh voice of a true evangelist! But now we are ashamed of this foolish preaching, by the which it hath pleased God to save all those which believe in him; and being puffed up with our own fleshly mind, choose rather proudly to walk in those things which we have not seen, preaching fables and lies, and not the law of God, which is undefiled, converting souls, Ps. xix.

But how should they teach the law of God, which they have not once read in the books, much less learned at the mouth of God? But in a pastor, and a bishop this is required; Thou son of man, saith God, lay up in thy heart all my words which I do speak unto thee, Ezek. iii., &c. And shortly after he saith, Thou son of man, I have ordained and given thee a watchman unto the house of Israel. I have given thee, saith he, not coming in by ambition, nor thrusting in thyself, nor climbing in another way, but I gave thee when thou lookedst not for it, that thou shouldst attend thereupon, and give warning from the top of the watch-tower, if any enemies should approach. I have given thee unto the house of Israel, and not the house of Israel unto thee, that thou shouldst acknowledge thyself to be the servant of the sheep, and not their lord. For I have not given the sheep for the shepherd, but the shepherd for the sheep. He that sitteth down is greater

than he that doth minister and serve unto him. Which thing was well known of him who truly said, We are your servants for Christ's cause.

But for what purpose have I given thee unto the house of Israel? That thou shouldst only minister the sacraments, consecrate wood, stones, and church-yards? This, I take God to witness, with great sighs and groans I write unto you, pouring out before you the grief of my heart-No truly. What then? First, followeth the office of the bishop: Thou shalt hear the word out of my mouth. This is but a short lesson, but such as all the world cannot comprehend, without they be inwardly taught of God.

And what else meaneth this, Out of my mouth thou shalt hear the word, but that thou shalt be taught of God? Therefore, as many as are not taught of God, although they be ever so well exercised in the scriptures by man's help, yet are they not watchmen given by God, and much less they which do not understand and know the scriptures. And therefore such as these are, lest they should keep

silence and say nothing, are always harping upon the tra ditions and doctrines of men, that is, upon lies. For he that speaketh of himself, speaketh lies. Of these it is written: They would be doctors of the law, not understanding what they speak, neither of whom they speak, 1 Tim. i. Such of necessity they must all be, who speak that with their mouth which they do not believe, because they are not inwardly taught of God, neither are persuaded in their hearts that it is true; and therefore they are not to be accounted as sheep, although they boast themselves to be shepherds. But contrariwise, touching the true and learned pastors given by God, it may be truly said, We speak that which we know, and that which we have seen, 1 John i. even with the infallible eyes of our faith, we do witness; and these are neither deceived, neither do deceive. Moreover, the deceivers proceed to worse and worse, erring themselves, and bringing others also to error; and because they are of the world, the world doth willingly hear them. They are of the world, saith St. John, and therefore they speak those things which are of the world, and the world giveth ear unto them, 1 John iv.

Behold, reverend father, this is the touchstone of our daily preaching. Hath not the world given ear unto them now a long time with great pleasure and delight? But the flesh could never suffer the preaching of the cross, nor yet the wisdom of the flesh, which is enemy unto God, neither is subject unto his law, nor can be. And why then are they accused to be heretics and schismatics, who will not seek to please men, but only to their edifying? being mindful of that place of scripture; God hath dispersed the bones of them which please men, saying unto them, Speak unto us pleasant things, Isa. xxx. But now, letting these matters pass, we will come unto the second point, wherein you ask, how a man should preach better? Forsooth, if we had heard him of whom the Father spake, saying, This is my dearly beloved Son in whom I am well pleased, hear him. Who also, speaking of himself, said, it was meet that Christ should suffer and rise again the third day from death, and that in his name repentance and remission of sins should be preached unto all people. What other thing is that, than the same which the other evangelists do write? Go ye into the whole world and preach the gospel unto every creature: he that believeth and is baptized, shall be

saved, Matt. xxviii. What can be more pleasant, sweet, or acceptable unto afflicted consciences, being almost in despair, than this most joyful tidings?

But here, whether Christ have been a long time heard I know not, for I have not heard all the preachers of England; and if I had heard them, yet till within this year or two, I could not sufficiently judge of them. But this I dare be bold to affirm, that as many as I have heard of late preach, I speak even of the most famous, they have preached such repentance, that if I had heard such preachers of repentance in times past, I should utterly have been in despair. And to speak of one of those famous men, not uttering his name, after he had sharply inveighed against vice, wherein he pleased every godly man, forasmuch as it could not be sufficiently cried out upon, he concluded, "Behold, thou hast lien 1otten in thine own lusts, by the space of these sixty years, and wilt thou presume in one year, to go for. ward toward heaven, and that in thine age, as much as thou wentest backwards from heaven towards hell in sixty years?" Is not this, think you, a goodly argument? Is this the preaching of repentance in the name of Jesus? or rather is it not to tread down Christ with antichrist's doctrine? for what other thing did he speak in effect, than that Christ died in vain for thee? He will not be thy Jesus or Saviour, thou must make satisfaction for thyself, or else thou shalt perish eternally. Then doth St. John lie who saith; Behold the Lamb of God which taketh away the sins of the world. And in another place; His blood hath cleansed us from all our sins. And again, He is the propitiation for the sins of the whole world. Besides an infinite number of other places, what other thing is this, than that which was spoken by the Holy Ghost, by the mouth of Peter, saying; There shall be false teachers that shall deny the Lord Jesus, which hath redeemed them? And what followeth upon such doctrine of devils speaking lies through hypocrisy? a conscience despairing and without all hope, and so given over unto all wicked lusts, according to the saying of St. Paul. After that they are come to this point that they sorrow no more, they give themselves over unto wantonness, to commit all kind of filthiness, even with a greedy desire. For, seeing that it is impossible for them to make satisfaction to God, either they murmur against God, or else they do not believe him to be so cruel as they do preach and declare him to be. The want of paper will not suffer me to write

any more, and I had rather to speak it in private talk unto yourself. Whereunto if you would admit me, I trust you should not repent you thereof; and unto me, I take Christ to be my witness, it would be a great comfort; in whom I wish you, with all your flock, heartily well to fare.

Your prisoner, and humble beadman unto God for you, THOMAS BIlney.

The State of the Church of Christ at the commencement of the Reformation, as described by John Fox in his Acts and Monuments.

ALTHOUGH it cannot be sufficiently expressed with tongue or pen of man, into what miserable ruin and desolation the church of Christ was brought in these latter days; yet partly by the reading of these stories aforepast, some intelligence may be given to them which have judgment to mark, or eyes to see, in what blindness and darkness the world was drowned during the space of four hundred years heretofore and more. By the viewing and considering of which times and histories, thou mayest understand, gentle reader, how the religion of Christ, which only consisteth in spirit and verity, was wholly turned into outward observations, ceremonies, and idolatry. So many saints we had, so many gods, so many monasteries, so many pilgrimages. As many churches, as many reliques, forged and feigned we had. Again, so many reliques, so many lying miracles we believed. Instead of the only living Lord, we worshipped dead stocks and stones. In place of Christ immortal, we adored mortal bread. Instead of his blood, we worshipped the blood of ducks; how the people were led, so that the priests were fed, no care was taken. Instead of God's word, man's word was set up. Instead of Christ's testament, the pope's testament, that is, the canon law. Instead of Paul, the master of sentences* took place, and almost full possession. The law of God was little read; the use and end thereof was less known. And as the end of the law was unknown so the difference between the gospel and the law was not understood, the benefit of Christ not considered, the effect of faith not expended. Through the ignorance whereof, it cannot be told what infinite errors, sects, and religions crept into the church, overwhelming the * Thomas Aquinas, see Wickliff, p. 183.

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world, as with a flood of ignorance and seduction. And no marvel, for where the foundation is not well laid, what building can stand and prosper? The foundation of all our christianity is ONLY this, the promise of God in the blood of Christ his Son, giving and promising life unto all that believe in him. GIVING, saith the scripture, unto us, and not bargaining or indenting with us? And that FREELY, saith the scripture, for Christ's sake, and not conditionally, for our merits' sake.

Furthermore, Freely, saith the scripture, by grace, that the promise might be firm and sure, and not by the works that we do, which always are doubtful. By grace, saith the scripture, through promise to all and upon all that believe, and not by the law upon them that do deserve. For if it come by deserving, then is it not of grace. If it he not of grace, then is it not of promise. And, contrariwise, if it be of grace and promise, then it is not of works, saith St. Paul. Upon this foundation of God's free promise and grace, first builded the patriarchs, kings, and prophets. Upon the same foundation also Christ the Lord builded his church. Upon the which foundation the apostles likewise builded the church apostolical or catholical.

This apostolical and catholic foundation, so long as the church did retain, so long it continued sincere and sound; which endured a long season after the apostles' time. But after, in process of years, through wealth, and negligence crept into the church, so soon as this foundation began to be lost, came in new builders, who would build, upon a new foundation, a new church more glorious, which we call now the church of Rome. Who, being not contented with the old foundation and the head corner stone, which the Lord by his word had laid; in place thereof, they laid the groundwork upon the condition and strength of the law and works. Although it is not to be denied, but that the doctrine of God's holy law, and of good works according to the same, is a thing most necessary to be learned and followed of all men; yet it is not that foundation, whereupon our salvation consisteth, neither is that foundation able to bear up the weight of the kingdom of heaven; but it is rather the thing, which is builded upon the foundation; which foundation is Jesus Christ, according as we are taught of St. Paul, saying, No man can lay any other foundation, beside that which is laid, Christ Jesus, &c.

But this ancient foundation, with the old ancient church

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