The texte.

These thinges teache with autoritie: vnto these thinges exhorte them that be slacke. This doctrine is a true gospellyke doctrine, that maketh vnto god∣lynes of lyfe, & maketh vs bothe accepted of god and beloued of men. Yf any man bryng in a contrarye doctrine vnto this, and geueth not himselfe vnto the moost true wordes of the Lorde Iesu Christe, nor obeyeth vnto this doctrine whiche beyng agreable vnto the gospell calleth not men vnto supersticious questions but vnto offices of godlynes: suche one the lesse true knowledge he hathe, the more he taketh vpon him. For lyke as knowledge is a modest thinge, euen so there is nothing more hyghe mynded or stubburne than folyshe igno∣raunce. And he y^• is taken with that dysease, and is turned awaye from the syn∣ceritie of the gospell, outrageth about triflynge questions, without considera∣cion of the lyfe, braullyng with wordes, which are so lytel auayleable vnto true godlynes, y^• they rather engendre a mischiefe of Christiā godlynes, bycause that of suche maner brablyng strifes arryseth enuie, whyle by dimynisshynge of o∣ther mens autoritie we seke autoritie vnto our selues: There aryse also cōten∣cions, whilest by reason of hoot chiding wordes none wyll geue place vnto an other: there aryse also scoldinges as often as the mattre groweth in to outrage: there aryse also wycked suspicions against god, whā those thinges, that ought to be beleued without questionyng, are called by humayne reasonynges in to question as doubtefull thinges. And many there be that as it were with a con∣tagiousnes are infected with the rubbyng of this scabbe of men, whose myndes are infecte with naughtye couetous lustes, and beyng blynded therwith they see not the trueth of the gospel, nor conferre their doctrine to this ende, but rather they measure godlynes and religion by their owne gayne, and woulde haue the thing to seme moost holye, not that maketh other men more acceptable to God, but that can bryng them selues to be best set by, & get them mooste auauntage. But thou mayest not in any wyse thinke, y^• those men can be ouercommen with Page  [unnumbered] any dysputaciōs. For lacke knowledge is a stubburne matter. And albeit they perceaue the trueth neuer so well, yet they acknowledge it not, bycause it is not for their profyte in comparison of the thing that they goe about for their owne purpose. Sttyue not therfore with them bothe out of fassion and in vayne to. But withdrawe thy selfe from their companie. Let theim hunt after their pelfe, let them make matchaundice of the gospelles doctrine. Vnto vs it is a plentu∣ous great gaynes, yf we maye waxe riche in godlynes, yf we maye waxe ryche in true goodes of soule, and be content with those thinges that suffice vnto y^• ne∣cessitie of the lyfe present, inasmuche as our spedye iournaye is to the lyfe that neuer shal dye. It is a greate matter to heape vp those riches y^t wyl neuer leaue vs. But to what purpose is it to carke & care to heape riches together; y^• nother are ours, & we are by and by enforced to leaue them to others. For lyke as we brought none of them into y^• worlde w^t vs whā we were borne, so shall we carye nothing awaye with vs whan we dye. To spende ryches wastefully vpon plea∣sures it is a myschiefe, and to hoorde them vp it is a fonde folyshenes. As for vs, we measure the vse of suche thinges by the bondes of nature, and whan we haue competent wherwith to be clothed and fedde, we require no further. And a competent diet and clothing is easylie had euery where. For they are not to be had for excesse but for necessitie. A small thing easeth necessitie, but the gredy∣nes of riotous excesse is insaciable. It is a great winnyng, with y^e losse of money to augment y^• treasure of godlynes. And it is a great losse, for a lytel sory lucre to lose the riches of immortalitie. The care for riches and care for godlynes ac∣corde not together in one. For whose hertes are once throughlye occupyed with desyre to be ryche, are enticed to many fylthye matters, and fall in to snare and many couetous desyres, not onely folyshe but also noysome. For this couctous lustyng commeth not without companye, but bringeth a great rowte of mys∣chiefes with her, pryde, dysdaine, ambicion, violence, dysceate, iniurie, riot, vo∣luptuousnes and suche maner of other pestilences, whiche by lytell & lytell bur∣then a man, and drowne him downe in to destruccion and marrynge, so as now he shall not onely be to him selfe but also vnto other (that he hathe rule ouer) a destroyour and a marrer. The greater the honour is that he beareth, so muche the more ferre it behoueth him to be from the spiece of this myschiefe. The hyghest autoritie requireth the highest integritie. But nothinge is throughly vprightlye done, nothing is without corrupcion done of him, whosoeuer he be, that hathe auarice of his counsayle, whiche is so ferre dystaunte from honestye, that it is euen the roote and sede of all maner myschiefes, ye a althoughe riches seme to beare a certaine wondrefull shewe of felycitie. Some men beyng cralled in this bayte, whyle they are griedie after riches, haue ben corrupte w^t couetous desyres, and haue wandred astraye from the synceritie of faythe that the gospel teacheth, settyng before their eyes an other marke to shote at than Christe, and wher as they seke to lyue pleasauntlye, they haue wrapped them selues in many sorowes, scrapyng that with muche paynes y^• they must kepe with muche care, and that, whiche yf it shoulde fortune to be taken from them, should greuouslye wounde a couetous herte. These belonge to suche as haue dedycated themsel∣ues to the god Māmon. But thou whiche arte consecrated vnto god, slee from these thinges y^• are vnworthye thy professiō & folowe true riches, as righteous∣nes, godlynes, faythe, charitie, pacience, mekenes. Ryghteousnes, to kepe y^• safe withall from all maner of vices: godlynes, to loue god withall & thy neighbour Page  xviii for goddes sake: Faithe, wherwith (hauynge the helpe of god) thou shalt not be turmoyled with care of suche thinges: charitie, to doe good vnto all mē withal: patience, wherby throughe hope of the immortalitie to come thou mayest con∣tynue stedfaste in aduersities and in stormes of persecucions: And mekenes, to beare gentlye the weakenes of other. These thinges can not the man possiblye kepe safe, that thinketh he must doe all thinges for ryches sake. As for the, thou hast taken vpon the an other maner of course. Thou arte entred an excellent great fyght, not the fyght of couetousnes but of faythe. And it is no small re∣warde that is layed vp for it. For this mattre is not taken in hande by thee to be riche of momentanye and false feyned goodes here in this worlde, but to at∣teyne lyfe euerlastynge. To this pricke, to this marke, preace thou withal dy∣lygent endeuour. To this marke, god (the true rewarder of thy trauayle) hathe called the, which of his owne iudgement hathe chosen thee to be a Byshop ouer the people to the glorye of Christ. This, at the taking of the offyce of an Elder. thou dyddest professe and that before many wytnesses. Thy profession is of highe excellēcie, but to frame thy selfe answerablye lyke vnto it, thou hast nede muche dyligentlye to watche aboute the. Albeit thou passe not muche vpon so highe a rewarde, yet passe vpon god the loker on, let the expectacion of so many lokers on besyde moue thee, let the reuerence of so hyghe an offyce that thou hast taken in hande moue thee.