A declararation [sic] of the twelue articles of the christen faythe with annotations of the holy scripture, where they be grounded in. And the righte foundation and principall comon places of the hole godly scripture, a goodly short declaration, to all Christians profitable and necessarye for to come to the right vnderstondynge of holy Scripture compyled for the commodite of al christen people. By D. Vrbanum Regium.

Holy Scripture.

THese are the laudable ryght bo∣kes of Holy Scri∣pture, whiche came from the holy goo∣ste, they can not lye or faylthe, wherein is also sufficiently comprehended, whatsoeuer is necessary for the salua∣tion of the soule, so that for the rulyn∣ge of the conscience in the kyngdome of faythe, in the spirite, none other worde, doctryne or commaundemente is necessary vnto man, but onely the Byble. How be it, there is a great bat¦tayl in the same, whosoeuer truely vn¦derstandeth the Scripture, for asmu∣che as euery man vndertaketh to vse the Scripture, whether he be apte or vnapte.

Thys battel shall sone be slighted, yf the Scripture indifferently be lo∣ked vppon, and concordantly expoun∣ded, & not onely here & there peces ta¦ken oute, but before and behynde, and in the middes duely loked vppon, and

scanded, It is al one spirite of the olde and newe Testament. Euen the same holy goost, that through the holy Pro¦phetes hath shewed the commynge of Christ, the same hath also ruled the hertes and pennes of the Apostles & Euangelistes. Peter sayeth. There came neuer any Prophecye by the wil¦le of man, but holy menne of God spake, as thei were moued by the holy Goost. It is also no mans doctryne or worde, but Goddes owne worde, of menne descrybed. Euen so doth Chri∣ste asscrybe hys doctryne to God the father in Iohn. My doctryne is not myne, but hys that hath sent me. Item it is the foode of the soule, as Christe sayth in Mathewe.

Item blessed are they, that heare the worde & do it. S. Austen sayeth, that onely the Scripture afore named, without any doubte or fayll oughte & maye be beleued, and that there is the verite of God. But the other which he maketh, or Hierome or other doctours and fathers, shal be iudged after the Scripture.

God.

[ 2] God is onely euerlastyng, al other thynges haue a beginnyng, his nature is kyndenes and beneficence.

God is knowen here in thys lyfe by the goodly orderyng of hys creatu¦res. But the ryght knoweledge of God, which is necessary vnto vs, for oure saluacyon, is the knowlege of Christe, And to knowe Christe, that is to knowe, wherfore god hath sent his Sonne vnto vs, what great immea∣surable and excellēt benefites he hath geuen vs by hym.

The righte honour of God.

[ 3] The ryght honour of god is, to kno¦weledge him as a creatoure of heauē, and earth, and of all creatures, to sette oure hope, trust and confidence in him onely, as in hym that can helpe vs, for he is almighty, and will do it with all hys harte, for he is oure father in hea∣uen. Item to loue hym aboue all thyn∣ges, as the mooste hyest and greatest good, for hys owne sake, and to feare hym as chyldren not with the feare of bondage.

Goddes greatest dishonour.

The greatest dishonour of God is, to [ 4] put hys hope, trust confidence, and hy¦est loue in a creature, and not to bele∣ue God in his wordes, where in he of∣fereth hym selfe vnto vs, as an onely, willynge ryche sauyour.

The lawe.

The lawe is a sentence, whereby [ 5] the good is commaunded, and the euil prohibited, as loue god, and thy neigh¦bour, Steale not, do no murther. The lawe is spiritual, that is, It requyreth the desyre and the herte, It may onely be fulfylled by the spirite, and not by the flesshe. The flesshe is enemye to the lawe. Mē come no further by the lawe, then into fearfulnesse, and kno∣weledge of theyr synnes and damna∣tion. Faythe whiche by loue is migh∣ty in operation, doth onely fulfyl the lawe, and faythe is a gyfte of God.

The Gospell.

The Gospel is a Ioyfull message, [ 6] gone furth from God vnto mankyn∣de that he through Christe hys onelye Sonne hath delyuered man, from sin∣ne,

death, and hell. The lawe maketh man to feare, and shewed hym hys faultes. The Gospel conforteth man, and sheweth hym the Phisicyon. The lawe sayth. Thou arte a synner, and damned. The Gospell sayth. Be of good chiere and free herted, Christe hath taken vpon hym thy synnes, o∣uercome, and satisfyed for them. Be∣leue in Christe, as thy redemer, that same fayth maketh thy ryghteous be∣fore God, and killeth in thy the olde man with hys carnal lustes, whosoe∣uer through fayth is made one with Christe our Lorde, vpon the same hath synne, death, and hell no more com∣playnte nor power, as Paule wytnes∣seth in the Epistle to the Romeyns.

Faythe.

[ 7] Fayth is no slight dreamynge ima∣gination or meanyng of God, but fay¦the is a liuely confidence in the mercy¦fulnes of God, promysed and plente∣ously declared in Christe oure Lorde. Also promysed in other sygnes as the Sacramentes are.

He that beleueth ryght, hangeth

vpon the scripture, whiche speaketh of iudgement, wrathe, and also of the mercyfulnes of God, and hangeth there on so earnestlye, that he there in trusteth in all necessities, and also dy∣eth thereon.

Suche a fayth, is the ryghte Chri∣sten fayth, whiche bryngeth with her the Christen loue. For through faythe vnderstandeth man, the aboundante and inestimable loue of God, towar∣des vs, whereby hys herte is fyrste moued and getteth peace, and is kind∣led with the fyre of Godly loue, that he for suche mercyfulnes doth ioyful∣ly geue thankes and becometh wyllin¦ge to please God, agayne also so to serue hys neyghboure, and the com∣maundementes to fulfyll. Vvhatso∣euer is not done in faythe, the same is wicked and synne, where as the mercye of God is not founde in suche wyse, there is surely despy∣synge of GOD, that he is not re∣garded, nor sette by, or there is ha∣tred.

Fayth bringeth alwayes her fru∣tes with her, that is, good workes, and wheras no workes of charitie are she∣wed, there is nothynge elles but a de∣ad, fayth. A christen man shall before all thynges praye for fayth, whereby he may do ryght good workes. Much to bable of good workes, or vnderta∣ke to do the same, before that fayth be there, is as moche as to bynde the hor∣se behynde the plough. Much the wor¦ke or do withoute fayth, is to take gre¦at paynes and laboures for noughte, and with the sicke woman to spend all hys substaunce amonge the Phisiciās and yet for all that remayne sicke styl. Vvhat power fayth hath, is descry∣bed in these places here after follo∣wynge. Genesis. xv. Roma. iij. iiij. xiiij Galacas. iij. Ephes. ij. Math. vi. viij. ix. xvij. xxi. Marci. v. ix. xi. Luce. viij. xi. xviij. xix. Iohannis. iij. iiij. vi. vij. viij. And i. Iohannis. iij. iiij. v. Act iiii. xvi. and in many places more besydes.

Good workes.

[ 8] The Iewes asked Christe in Iohn. what they shoulde do, that they might

the workes of god: he answered. This is the worke of God, that ye beleue on hym, whome he hath sent. First lo∣ke aboute for faythe, and say with the discyples of Christe, Lord, increace my fayth. And after that loke what God wyl haue in hys commaundementes, and do it, these are good Christen wor¦kes, for they flowe oute of fayth, and are done by the commaundemente of god. Vvhatsoeuer is not done by the commaundement of god (whiche ordi∣nately and sufficyently is expressed in the Scripture) the same be of thy despi¦sed. For God wil not be serued wyth mennes tradicyons, lawes or inuenti∣ons.

Vvhosoeuer steppeth out of the cō¦mune strete of the Christen lyfe, and seketh a peculyar waye to saluacion through hys owne imagyned workes the same standeth daungerousely. For he that followeth not Christe in hys doctryn, must nedes walke in darke∣nes, & in erronyous by pathes. Christ is the lyght of our lyfe, and the waye, as it is written in Iohn.

Vvhosoeuer maketh or instituted a perpetual lighte for the deade or sainc¦tes, and besydes that forgetteth the ly¦uynge saynctes, the poore bretheren, and systers in Christe, he feleth & gro∣peth in the darkenes, and goeth a by∣pathe, vnderstond by the example so∣mewhat more.

[ 9] Sacrament.

Sacrament is a holy token in oure faythe, which putteth vs in remem∣braunce the promyse of God, and sta∣blyssheth oure hertes in a confidence towardes God, as Baptisme, and the Sacrament of the aulter, Thou hea∣rest, that God promyseth vnto the par¦don and forgeuenesse of synnes. He suffered therfore hys sonne Christe to dye vpon the crosse, that thou by the death of Christe myghtest be reconcy∣led agayne to God, beleue this, so hast thou it. And therfore hath he ordeyned and left vnto the, hys body and blou∣de in the Sacramente, as a sure holye token and bonde of suche promyse.

Euen as sure as Gedeon was, that he shoulde ouercome his enemye, whē God hath promysed it vnto hym, and by the fyre and flese hath assured it vnto hym. So sure arte thou, that thou haste obtayned mercy, when thou hearest in fayth. Goddes promy∣se of remissyon of synnes, and besydes that receyuest Baptisme or the Sa∣crament of the aulter, for an assurance of suche promyse. Learne the Sacra∣mentes a ryght with theyr vertue, for the Conscience hath skant a greater comforte in earth, then the Sacramē∣tes. Thys is taught, Genesis in the xvij. Chapter, and to the Romaynes in the iiij.

The death of Christe. [ 10]

The death of Christe is oure satis∣faction for synne, Christe hath onelye satisfyed, for he onelye hathe rede∣med. Oure sufferynge vpon earth is no satisfaction for synne properlye, but a mortifyenge of the olde carnall man, to thintent that, accordynge to the workynge and to the vertue of

baptisme, a Christian myght be confor¦mable to Christe hys heade, dye and ryse agayne, a newe creature in Chri∣ste. A man must be borne agayne of water, and of the spirite, yf he shal co∣me to heauen, he must beare the crosse he must crucifye hys flesshe, with the euyl concupiscences and lustes, yf he wyl be Christes owne. Item, al that wyl lyue godly, must suffre persecuti∣on.

[ 11] Flesshe.

Flesshe is called in the Scripture commonly not onely the body, but the hole olde carnall man. The sonne of Adam with body and soule, for he is from the fyrste generation a synner, and a chyld of wrath. For whatsoeuer is borne of flesshe, is flesshe.

A man, before he is borne agayne through the spirite of fayth, is he all flesshe, that is, concernyng hys body & soule, can he of hys owne power vn∣derstande, thynke, and desyre nothyng but earthy and carnal thinges, heauē∣ly thynges are to hygh for hym, and to subtyl, he can not attayne to them:

he knoweth nothynge ryght of God, and godly thynges. A deadly hurte is happened vnto man, in body & sou∣le, of that poysoned origynall synne. The origynal synne oughte not to be counted for a smal hurte. The wittes are blynded, man vnderstandeth no∣thynge of hym selfe, withoute grace. The wyl is croked and tourned away from that, whiche is good, and so wea¦ke and wounded, that he delyreth euill for good, and al that is pernicious. Ly∣ke as the ague taketh away a mans ta¦ste, that nothyng sauoureth vnto hym but that whiche is deadly and hurtful vnto hym, that which is swete, semeth vnto hym to be soure. Euen so hath the stinckynge and filthy origynal sin¦ne corrupted al the powers of man, that to theyr ryght workes they can not attayne, withoute a great rene∣wyng. A man muste be renewed, and made hole, or elles must he be dam∣ned. That cometh to passe, when the death of Christe hath and vseth hys workyng in man, that the spirite of fayth doth stryue and fyghte agaynst

the flesshe, and at the laste the flesshe with death is destroyed, and the car∣nall man, accordynge to the signifyca∣tion of Baptisme is hole drowned, & the fylthynes of the synfull byrthe of Adam is hool wassheth awaye, and becometh a newe man, whiche is sha∣pen after God, in true ryghteousnes and holynes.

[ 12] Spirite.

The spirite is the holy Goost, and hys motion or workynge in vs.

It is one thynge. The outward mā the olde Adam, the flesshe, the body of synne.

It is one thyng, The newe man, & the inwarde man.

Betwene the spirite and the flesshe is a contynuall battell, as S. Paul te∣stifyeth.

Here vpon earth as longe as bodye and soul be knitte together. Hathe the vpryght & ryghteous man onelye the fyrste frutes of the spirite. In such ma¦ner are here yet al workes of mā spot∣ted and polluted of the flesshe, & synne before the iudgement of God. Ther∣fore

lette noman buylde and trust vpō hys workes. The fayth in Christe is onely oure ryghteousnes before God.

Vertue. [ 13]

The thre hyest vertues

• Fayth.
• Charite.
• Hope.

Out of a ryghte fayth flowe the other two, Charite and hope. For the knowledge of the godly mercyfulnes maketh, that God is loued agayne, maketh also, that we be willinge, and subdue oure selues to serue euery crea¦ture, and that is called the loue of our neyghboure.

Hope floweth also oute of faythe for fayth is that, wherewith thou bele¦uest the worde, and with hope thou lo¦kest for that, whiche is promysed vnto the through the worde. What maketh me to haue hope. Answer.

The fayth in the worde of God.

Therfore hange these thre vertues to¦gether.

The greatest vertue. [ 14]

¶The greatest vertue is, where of Saynt Paule speaketh. Faythe

whiche through loue is myghtye in o∣peration, without fayth is no vertue.

[ 15] The greatest synne.

The greatest synne is vnbeleue. He that beleueth not in Christe is dam∣ned. He shal not see lyfe, but the wrath of God abydeth on hym. For whatso∣euer procedeth not of fayth, that same is synne.

[ 16] The soule.

The soule of man is highly honou∣red or made honourable, namely crea∣ted after the image of the moost hygh∣ly blessed trinite, and hath thre vertu∣es, or qualities, vnderstandyng wille, and remembraunce, and is yet but one thynge. Notwithstondynge thou lear¦nest to knowe thys creation in that, that the soule hath a respecte towar∣des God, and hys holy worde, thys testifyeth, that in vs is a lykenes and Image of God. No man can satisfye the large and greate desyres of the wi¦se and prudent menne, but God the creatoure hym selfe onely. Then shall I be satisfyed, sayth the Psalme, when thyne Image awaketh vp. The soule

hath a beginnyng, for she is created of god, but she hath none end for she died not. For thus sayth Christ: Feare ye not thē which kyl the body, & be not a∣ble to kyl the soul, but rather fear him, whiche is able to destroye bothe soule and body into hell. The soule is suche a precyous godly worke and creature, that no corporall thynge, may be com∣pared vnto her, what shoulde it profi∣te a man, though he shoulde wynne al the hole worlde, yf he lose hys owne soule.

Lyfe. [ 17]

There is two maner of lyfes, the one temporall, the other perpetuall. The lyfe temporall hath a beginnyng and endynge, and is full of sorrowe, as Iob complayneth, and it is onely a shadowe of the ryghte euerlastynge lyfe, which the creatures haue in theyr begynnynge. A ryght Christen man counteth the temporal lyfe very littell and small, for he knoweth through his fayth, that he is not created for thys shorte temporal life. He seeth with the eyes of hys fayth aboue in the ryghte

true euerlastynge lyfe, whiche with∣oute death and departynge, withoute trouble and misery, in certayntye, in Ioye and withoute sorrowe endureth for euer. Thus sayth Paul to the Phi¦lippians, Christ is to me lyfe, & deathe is to me aduauntage. I desyre to be lowsed and to be with Christe.

Whosoeuer is not wyllynge, and glad to dye, & to departe oute of thys miserable corruptible tyme, the same is yet full of the olde Adam, and hath yet but a small fayth. The right faith kyndleth in vs, and maketh vs to hate thys vngodly lyfe, and to become ene∣mye vnto it. Fayth maketh a man to dye from thys lyfe and all hys lustes, whylest he is yet liuynge, and vnto the beleuynge is no greater reioysyn∣ge vpon earth. He hath tourned away and plucked awaye hys herte from all creatures, and lyueth onely in Christ. Thus sayth Paul. God forbydde that I shoulde reioyce, but onely in the cros¦se of oure Lorde Iesu Christ, wherby the worlde is crucifyeth vnto me, and I vnto the world. And in another pla∣ce

sayth he, I lyue, yet now not I, but christ lyueth in me. For the lyfe which I lyue now in the flesshe, I lyue by the fayth of the sonne of god, which loued me, and gaue hym selfe for me. The tē¦poral life is delectable vnto the heathē that knowe no better. But a Christiā doth littel regarde it, because he kno∣weth a better. Therfore departed the welbeloued elect sainctes of god, with myrthy and ioye from hence, as out of wretchednes into the ryghte countree of theyr father. The heathen feare the tēporall death very sore, for they thin¦ke, that hereafter it is cleane done with man. Al theyr wisedome, conuyng and Philosophie, was not able to conforte them, in the feare of death, albe it that they dyd enterpretyse the same. He that knoweth not CHRISTE, and beleueth not in hym, feareth deathe, and not withoute a cause, for it is horryble vnto hym, and an intraunce into death euerlastynge.

But he that knoweth Christ, & hath hym, doth not feare deathe muche 〈…〉〈…〉

hath ouercome death. And hys holy woorde doth onely conforte vs effec∣tually, agaynste the horryble tempe∣ste of death.

[ 18] Eternal lyfe.

The lyfe euerlastynge is, that we knowe the very god, and Iesus Christ whome he hath sent. Nowe we see in a glasse euē in a darke speakyng. But then shal we see face to face. Nowe I knowe it vnparfectely, That is. We knowe here vpon earth by fayth, all what God is, and what God geueth vnto vs, but it is not yet the right kno¦weledge, nothyng nygh, she is also darke and vnperfecte. But the know∣ledge to come in our fathers mansion, is the ryght bryghtnes, and perfecte knoweledge. For we shall see hym, as he is.

[ 19] Death.

There is two maners of death, the one temporall, the one euerlastynge. The temporal, whan body and soule parte the one from the other. It is so appoynted, that euery man must ones dye. The euerlastynge death, whan

the euerlastyng soule must nedes de∣parte from the face of God, that is, from her ryght onely lyfe euer more and euerlastyng with out endynge.

The eternall death, that is, the dam¦nacyon infernall, is vnto the elect chri¦sten menne ouercome al ready by chr∣ste. Christ hath spoyled death of hys power, and brought to lyght, lyfe, and incorruptyble conuersacyon by the Gospell. The wayght and burthen of oure synnes, hath suppressed & drow∣ned vs into the botomeles pitte of hel. But God hath layed thys burthen v∣pon hys dearly beloued sonne Christ, the same hath satisfyed for vs, and de∣lyuered vs from synne, death, & hell. There of shalt thou fynde in Saynte Paule .i. Cor. i. Gal. i. ij. Ephe. i. Col. i. Roma. ij. Ebre. ix. and to Titus. ij.

In so muche that he that beleueth in Christe, shal not perysshe, but haue euerlastynge lyfe. For thus sayth S. Paule. There is then no damnation to them whiche are in Christe Iesu, whiche walke not after the flesshe, but after the spirite. Therfore is there no

meryer thynge vppon earthe, than a ryght Christen man, for he dothe not muche esteme the temporall lyfe, he is sure of a better lyfe. He is a Lorde ouer synne, death, and helle. Vvhy so? Answer. Christe dyed once, and dyeth no more. Death shal haue no more po¦wer ouer hym, he hath ouercome it, and taken awaye synne. Now he that beleueth in Christe, hath Christ before hys eyes, becometh one spirite wyth hym, ouercometh in him, and by hym, synne, death, helle, Deuyll, and the worlde. For thus sayth Saynte Pau∣le. Yf God be on oure syde, who can be agaynste vs. Vvhiche also spared not hys owne sonne, but gaue hym for vs all. Howe shall he not with him geue vs all thynges. Vve are well delyuered into death, but we ouerco∣me all those thynges through Christe whiche hath loued vs.

Vvhat hath Christe. Answer. He hath the righteousnes, peace, lyfe and saluation. Euē that same hath the chri¦sten soule also, which is knytte in vni∣te vnto Christe her lorde and head, tho¦roughe

a ryght faith. She defyeth de∣ath, & sayth, neyther death, nor any cre¦ature is able to separate her from the loue of god, whiche is in Christ Iesu. She speaketh ioyfully. Death is con∣sumed in the victory. Death where is thy styng. Hell where is thy victory. But thankes be vnto god, which hath geuē vs victory thorough our Lord Ie¦su Christ, The tēporall deathe is vnto such a christen man no more so fearful Yea he doth desyre it, for it is to hym onely a delyueraunce frō thys sinful, wretched, blasphemous lyfe, & an in∣traunce into the ryght lyfe, vnto Chri¦ste our onely saluation.

A Christian knoweth, that the euer lastynge death can do nothing to him yea as littel as to Christe hym selfe, and the temporall death is onely a de¦parting of the soule from the body, to thiutent that they bothe beynge pury¦fyed, pure and cleare in all perfection in the Later daye maye be agayne coupled to gether, glorifyed and cla∣rifyed, And knoweth that the soule stondeth in the hande of Christ, and

is well preserued in the bosome of Abraham. Therfore doth the scriptu∣re calle the Christen death a slepe, be∣cause that then a Christian doth firste amende hys estate, and cometh from disquietenesse to reste. The ryghte Christians also should not behaue thē selues euyl, or sorrowe ouer muche, whan any thynge dyeth from them. Paule sayth. Vve woulde not brethe∣ren haue you ignorant, concernynge them, whiche are fallen a slepe, that ye sorrowe not, as the other whiche haue no hope. For yf we beleue, that Iesus dyed and rose agayne, euen so, them also whiche slepe by Iesus, wyll God brynge agayne with hym.

[ 20] The Resurrection.

In the latter daye, shall the bodyes of menne by the infinite power, and myght of god be raysed agayne, and be coupled agayne with the soules. But in the blessed, shall they wonder∣fully be chaunged, and endued with foure gyftes, honour and glorye with impassiblenes, with brightenes, with swyftenes, and with subtilenes. For

thus sayth Saynt Paule. The flesshe is sowen in corruption and ryseth in incorruption. It is sowen in dishonour & ryseth in honour. It is sowē in wea∣kenes & ryseth in power. It is sowen a naturall body, & ryseth a spiritual bo∣dy. For a lyttell before sayth he. For as in Adam all dye, euen so by Christe shall all be made a lyue, and euery mā in hys owne ordre. The fyrste is Chri∣ste, then they that are Christes, at his commynge. Then commeth the ende, when he hath delyuered vp the kyng∣dome to God the father, when he hath put downe all rule authorite and po∣wer.

Christ is rysen from death, therfor shall we ryse also. Thys artycle of ou¦re fayth is al the hole somme. and con¦tayned all the hole matter. Yf Christe were not rysen, then had synne and de¦ath ben to stronge for him. But for as moche as he is rysen from death, so is synne and death ouercome, and we shall ryse also in glorye purchaced & prepared for vs by Christe. But then when the spirite of God, that raysed

vp Iesus from death, quickeneth your mortall bodyes, because of his spirite, whiche dwelleth in you.

Christe sayth, I am the resurrectiō and the lyfe. He that beleueth on me, yea though he were deade, yet shall he lyue. And whosoeuer lyueth, and beleueth on me, shall neuer dye. Item this is the wyl of hym that sent me, that euery man which seyth the sonne, and beleueth on hym haue euerlastin∣ge lyfe. And I wyll rayse hym vp at the last daye.

Item I am sure that me redemer ly¦ueth, and that I shall ryse oute of the earthe, in the later daye, that I shall be clothed agayne with thys skynne, and see God in my flesshe, yea I my selfe shal beholde hym, not with other but with these same eyes. Itē the hou∣re shall come, in the whiche al that are in the graues, shall heare hys voyce, and shall come forthe, they that haue done good, vnto the resurrection of lyfe, and they that haue done euyll vnto the resurrection of damnation. One Christian shoulde conforte ano∣ther

with suche wordes of Scripture agaynst the feare of death, as Saynte Paule teacheth, in the Epistle to the Thessalonians.

The Latter daye. [ 21]

Of the last daye hath the Scripture two poyntes. The fyrst. Christe hath geuen sure sygnes which be the mes∣sagers of the last iudgement. Reade the Gospelles of Mathewe, Marke, and Luke. All maner of persecutions of the faythfull, shall aryse. Item war¦re, insurrection, offence, euyl maners, quenchynge of charite.

Item the abhomination in the holy place, in the tempel of God, whiche exalteht hym selfe, and sheweth hym selfe as God.

Item an abhominable departynge, and fallyng from the faythe vnto mā∣nes institutions and traditions. For thus sayth Christe, when the trees shute forth theyr buddes, it is a sure signe, that Sōmer is then nygh at hā¦de. So lykewyse ye, when ye see those

thynges come to passe, vnderstonde, that the later daye is at hande.

The other, Euen thesame poynte of thys laste tyme, the daye or houre can no man knowe. Christe geueth sig¦nes, but he sayth in Mathewe. Of that daye and houre knoweth noman no not the Angels of heauen, but my father onely, and recyteth euen in the same place. Howe that in the dayes of Noe, the floudde came vnwarres, and ouer hasted the worlde. So shal the cō¦mynge of the sonne of man be, when men wyl least loke for hym. Euen thus sayth Paule also. The daye of the Lorde cometh as a thefe in the nyghte.

The fourme, fasshyon, processe, and iudgement of the Latter daye. Reade in Mathewe, and in the Epistle vnto the Thessaloniens. I wyll not brynge the oute and from the scripture with my laboure, but in and to the Scriptu¦re. Euery water is better in hys fyrst sprynge, than it is in the fellowynge crekes or ryuers.

[ 22] The Masse.

The masse is a testamente of Christ wherein is promysed, pardon and re∣missyon of synnes vnto all faythfull Christians, and soundeth thus.

As they dyd eate the Lorde Iesus, loke the breade, and gaue thankes bra∣ke it, gaue it to hys disciples, and sayd Take, eate, thys is my body. And he toke the cuppe, thanked, and gaue it them, and saide, drynk of it euery one. Thys is the cuppe, the newe Testa∣ment, in my bloude, that shall be shed for you, and for many for the remissiō of synnes. Thys do in the remembraū¦ce of me. Reade Mathewe, Marke, Luke, and the Epistle of Paule to the Chorinthians. Euen there is the mas¦se instituted of Christ. Therfore what so euer is more there by they additiōs of menne.

These forsayd wordes must euery mā knowe perfectely, & remembre thē in a right stedfaste faith. It is not lauful. that they shoulde be hidden and spokē secretely yf thou wilt heare masse a right, remembre that here is a meate and drynke. therfore muste thou eate

and drynke, or elles thy masse hearyn∣ge is of no valoure.

Howe shall I do then? Take the wordes of the masse before the, and re¦membre them in a ryght fayth, that thou doubte not, but as Christe hath promysed thy, euen so shall it come to passe vnto the, and in the fayth of the same wordes, receyue the blessed Sa∣crament, as a sure holy token, vnder the whiche suche promyse is made vn∣to the, whereby thyne herte is brough¦te to the wordes, to beleue them. This is spiritually and corporally to go, to goddes borde.

Whan the Sacramente is not mi∣nistred vnto the, but thou hearest mas¦se onelye, then take the wordes of the Testament into thy herte, and remem¦bre there, what thy God and Lorde Iesus Christe hath done for the, howe he by hys death hath redemed the, and deserued for the eternall lyfe. And besydes thys hast thou the very right lyuynge token and seall, hys body & hys bloude.

Beleue the wordes and the token,

so obtaynest thou the promysed inhe∣ritaunce, and goest to Goddes borde, spiritually, thou doest strengthen thy selfe oute of the wordes of Christe, thou doest conforte the, preserue and amende the. For he that doth accepte the wordes and token in fayth is nou∣rysshed and strengthened agaynst all temptations and necessities, and mo∣ued and prouoked to geue thankes, vnto the plenteous mercyfull father, which hath geuen and made suche a ryche, costely Testamente to vs poore damnable synners.

Here maye be no doubte at all in the promyse. For it is therfore called a Testamente, that is, a thynge which can not be called agayne, a sure pro∣myse, whiche is sealled and confirmed with the precious death of the Son∣ne of God. Here is no bloude shed of vnreasonable cattell, whiche can not take awaye synne, but the precyous innocent bloude of Iesu Christ, which pourgeth our consciences from deade workes, whiche for that cause is a me∣diatour of the newe testamēt, as Pau∣le doth name hym.

The masse is properly no oblation, but is a remembraunce of the hyghe worthy oblation or Sacrifice whiche Iesus Christe the sonne of God in he∣auen, offred hym selfe for oure synnes vpon the crosse ones. This remem∣beraunce shall be very newe vnto all hertes, whereby man is taught, what he hath ben, and what God hath done for hym. There of groweth then confi¦dence in suche a kynde Lorde and re∣demer. Also loue is raysed towardes God, and towardes oure neyghbour, and a renewynge of the olde man.

We haue nowe many masses, but the death of the Lorde is seldome she∣wed, the plentyfull grace of the death of Christe shoulde alwayes be shewed thereby. And we shoulde admonysshe & exhorte one another to the loue of God, and of our neyghbours. For thys Sacrament signifyeth vnite in loue, as the names therof clearly do declare.

Briefely, whatsoeuer a Testamēte hath in it selfe in especyall, that same hath also the masse. The Testatour is

Christe. The testamente are the wor∣des, as is a fore sayde, whereby Chri¦ste dyd institute the blessed Sacramēt of the aulter, therein is contayned with fewe wordes, what Christe hath bequethed, and geuen vs. The sealle, bonde, and assuraunce, is the body, & bloude of Christe, a pledge, token, and sealle of the Godly promyse, and re∣demption for vs. The heyres are all faythfull Christians. The inheritaun∣ce is pardon and remissyon of synnes. Where as remission of synnes is, the∣re followe all goodes, promysed and geuen in the Testament. For whan the synnes be remitted and forgeuen, then haue we a mercyfull God throu∣ghe Christe. Christ is then oures, and with hym all thynges. Thys is nowe the inheritaunce.

The Sacrifyces of the olde Testa∣mente were vnperfecte, for they dyd not take and wasshe awaye synne, thei were a figure of the ryght perfecte sa¦crifyce, whiche taketh away our syn∣nes, and maketh vnto vs a mercyfull God. That was Christe, which dyed

vpon the crosse, a ryght onely sacrify∣ce of the newe Testamente, for oure synnes, oure onely sanctification, iusti¦fycacyon, and satisfaction. Nowe whē we haue masse, or go to Goddes bor∣de, than may we not saye properlye, that Christ is offred agayn, for he dy∣eth now no more. The Apostle sayth. He hath done it once. And after that fayth he agayne. Once dyd he entre into the holy place. He offreth not him selfe often, he was offred but ones. But proprely is it a remembraunce of the ryght perfecte oblacyon, which once vpon the crosse is accomplysshed And here is the passyon of Christ ear∣nestly remembred, through the which fayth is strengthened and augmēted, loue towardes God and man kynde∣led, and hope stablysshed and confir∣med. Therfore sayde Christe. Thys do in the remembraunce of me, that is when ye eate my body, and drynke my bloude, then remember my death, that I dyed for you, and redemed you, and became an oblation for your synnes.

Righteousnes. [ 23]

A ryght fayth in the mercy & gra∣ce of God, in Iesu Christe, is onelye oure ryghteousnes. To hym that be∣leueth, is hys fayth counted for rygh∣teousnes. Abraham beleued God, and it was counted vnto hym for ryghte∣ousnes.

There is two maner of ryghteous∣nes. The fyrste is ryghteousnes of workes. The Ipocrites vnderstonde the lawe carnally, & vndertake to ful∣fyll the lawe with outewarde wor∣kes, withoute the herte for the herte is yet vnlusty and vnwillyng to good workes, but thys ryghteousnes, hel∣peth nothynge to saluation, as Christ sayth. Excepte your righteousnes ex∣cede, the ryghteousnes of the Scribes and Pharisees, ye can not entre into the kyngedom of heauen. The other is called, the righteousnes of God, whiche is nothyng elles, but the fayth in Christe, and this is onely of valour before God.

No man may set vp hys own righ∣teousnes or iustification oute of the

workes, builde and truste thereon, for it is a sandy grounde, but we muste knowledge the true righteousnes, whi¦che is allowed before God. Christe is geuen vnto vs, beleue this, the syn∣nes are forgeuen for Christes sake, he is oure sanctification and ryghteous∣nes, trust in hym onely, and that thou shalt be saued by no worke. Thesame fayth is the true righteousnes, where by thou arte saued.

All workes are yet vncleane, cor∣rupted through the flesshe. Therfore is no worke the ryghteousnes, but on∣ly the fayth in Christe, thy redemer. In the sighte of God shall no man be iustifyed by the workes of the lawe, as Saynt Paule witnesseth.

[ 24] Honourynge of saynctes.

The blessed electe saynctes, maye be honored of vs two maner of way∣es. Fyrst by a waye whiche we oure selfes of oure owne Imagination do sette vp and inuente. As when we cau¦se golden or other costely Images to be made for them, trustynge that it is a good dede, buylde and erecte greate

churches, not withstonding that there are churches ynough. Runne farre he¦re and there to the holy places lyghte candels or tortches in theyr name. Cal them our conforte, help, lyfe, or hope, holde opinyon that we must haue the saynctes, for mediatours to Christe. As thoughe Christe had diuyded hys kyngdome with hys saynctes, and cō∣mitted vnto them the mercyfulnes, and kepte the streyght iudgement for hym selfe, and wete a fearful teryble iudge, vnto whome there were no cer∣tayne accesse or intraunce, but onelye throughe the saynctes.

The same inuented honouryng of saynctes is nothynge elles, but a moc¦kyng of the blessed saynctes, and co∣meth by greate ignoraunce of the scri∣ptures. They wyll not be honoured of vs alone. Christe is onely the medi∣atour betwene God and vs. He onely dyed for vs. Christ onely doth loue vs so muche that he gaue hys owne lyfe for vs. And is more mercyful then al hys saynctes. Thorough Christ we ha¦ue an open waye in, vnto the father.

He sitteth on the ryght hande of God and maketh intercessyon for vs. He prayeth for vs, as the Epistle vnto the Ebrues sayth, euen there sayeth the texte, that Christe hath an euerla∣stynge priesthode, and therfore can he saue perfectely all them that throughe hym come vnto God, what nedeth it then to haue other mediatours.

Summa, God is onely oure hope, and no sayncte. The hope, and fayth, truste and confidence perteyneth one∣ly to God, and to no creature howe hygh so euer she be, A man must one∣ly truste in the Lorde GOD, and put hys hope and confidence in hym, as in the hyest goode, from when∣ce cometh properly helpe conforte, & delyueraunce of all euyll, all goodnes and saluation. Esay sayth, I am, euen I am the Lorde, and besydes me there is no sauyour. Item in Ieremye it is written. The Lorde is my refuge in the daye of tribulation. Item cursed be the man, that putteth hys truste in man. But blessed is the man, whose hope is in the Lorde.

It auayleth not, that thou sayest. I do it for a good intent. In the thinges which perteyne to Goddes honour & to the saluation of oure soules, maye mē not followe their owne good thin∣kynge (for it erreth and deceiueth) but the scripture & the commaundemētes of God. For thus sayth Moyses, Ye shall not do euery man, what semeth hym good. It is not all good, that is done in a good intent, the Scripture muste iudge the intent, & make it right

Secondarily, are the Saynctes ho∣noured, accordyng as the scripture hol¦deth therof, the same is ryght, and can¦not erre, we must honoure and prayse the sainctes in God, & god in them. S. Paul saith. They praysed God on me behalfe. Elisabeth thus lauded & ho∣noured Marie. She dyd not take her for a redemer or goddesse, but for a no¦ble creature, & an electe vesshel of god, she lauded god and reioyced with her, that God had shewed her such greate mercye, and sayd. Blessed is the frui∣te of thy wōbe, & called her a mother, of the Lord, and blessed, because that she had beleued the wordes of God.

And she sayth her selfe in the Mag∣nificat, from hence furthe all genera∣tions shall call me blessed. And that is done dayly, that she is praysed, and called blessed, as the noble vndefyled lodgynge or Tabernacle, wherin the eternall wysedome of the heauenly fa¦ther hath rested, and the holy Gooste wonderfully hath wrought the great worke of the blessed humanite of god. Her immaculate, pure, virginal flessh of her bodye, was coupled in vnite of personnes of the inestimable high bles¦sed godheade, that by reason of suche inexplicable vnyon, of bothe natures in her person, she is called a mother of God.

So is nowe thys the ryght honou∣rynge of the saynctes, that we remem¦bre them with prayse and loue, and al∣so reioyce with them, that they nowe in Christ haue valyauntely ouercome, the flesshe, the synne, and the worlde, and triumphe with Christe oure head in great glorye. Vve see in them the wonderful workes, of the aboundante grace and mercyfulnes of God, that

he so highly hath illumyned and endu¦ed them, of mere mercy. For they we∣re also Adams children, and had of them selues done Adams workes, but God hath made of them suche good∣ly fayr vessels of glory.

Oute of suche beholdynge of the benefytes in the saynctes, do we lear∣ne to knowe the immeasurable riches of the goodnes of God, and we pray¦se God in hys Saynctes, as a ryche liberall sauyour, and prayse the electe saynctes, whiche now with great lo∣ue, very perfectely are grafted in chri¦ste theyr heade, and are put in possessi∣on of hys goodes, as heyres of God, and fellowe heyres with Christe.

I see there, in the saynctes, the gre∣at wysedome, power, and goodnes of God, whereby in me is kyndeled a stronge confydence towardes suche a mercyfull God, that he will also be mercyfull and propitious vnto me, euen as vnto the saynctes. I obtayne loue towardes God, and a sure hope towardes hym, that he wyll also ma∣ke of me wretched synfull chylde of

Adam, and vessell of damnatiō, a ves∣sell of glory. Praynge hym that he wil graunte vnto me suche a faith, suche loue and hope, as the deare sainctes haue had, to thintent, that I may be shortely ioyned with them, as with my brethren in Christe, and fellowe membres.

Also I dowte not at all, that foras¦moche as here vppon earthe they we∣re yet tymorous and frayll, and yet loued their neyghbour, truely so do they loue vs hartely, and reioyce high¦ly, when oure saluation approcheth, and the kyngdome of God cometh vn¦to vs that the will of God is done in vs, that oure blasphemous lyfe doth crasse, and we be conuerted, that the spirituall body with all the membres soone may be fullfilled, and to the laude and honour of God may be son¦ge, this mery songe, death is swallo∣wed vp in the victory, death where is thy stynge, hell where is thy victory. Where as then the laste enemy, the death shal be destroyed, and all faith∣full Christians coupled & vnyed with

Christ as the bryde with her bridegro¦me, then shall there be Ioye withoute ende. For the loue decreasseth not in heauē, but she is there fyrst made per∣fecte. For the angells of God in hea∣uen, reioyce ouer one synner that doth repente, more then ouer nynty & nyne iuste persons which nede no repētaū∣ce. But howe the saynctes praye for vs, yf they knowe and see oure pray∣ers, in the glasse of the eternall wor∣de, and after what maner it is done is not necessary for vs to knowe. We ought here vpon earth to praye one for another, as we are taughte in the Pater noster. And Paul desyreth eue∣ry where, the supplication for the con∣gregation. He prayeth also earnestely for it, here and there in hys Epistles. There is but one name, wherein we maye be saued, namely, Iesus Christ, Christ sayde, whatsoeuer ye shall are the father in my name, he will geue it you. Euē so doth also the churche con¦clude her collectes, through our Lorde Iesus Christe.

That in the olde testament in pray∣ers

sometyme the names of Saynctes are brought in, & remembred, as Abra¦ham, Isaac, Iacob, Dauid and suche other, that is not done therfore, that theyr names shoulde be sette vp or ex∣alted, as though thei were the helpers but God is onely admonysshed there by, to remēbre the couenaūt, which he made with the same saynctes, of hys great mercy. Euen so myghte I saye yet. O mercyful euerlastynge God, that hast geuen to the blessed saincte. Saynct Peter suche a fayth. I beseche the, strengthen my fayth also. And su∣che remembraunce, is not properlye, worshippyng or adoryng of the sainc∣tes, but it is to laude God onely in the saynctes, and to admonyshe hym of hys trueth and mercyfulnes. In the name of Iesus shoulde all prayers be made, for he is onely oure reconcilia∣tion before God. For so is geuen to the saynctes, that belongeth vnto thē, and also vnto God, that which is his. Let the lyuinge saynctes be highly cō¦mitted vnto the, for they haue nede of thy helpe, S. Nycolas hath no nede

of thy mony, but the poore whiche is thy neyghbour, geue it vnto the poore for Goddes sake, thys is as accepta∣ble vnto Christe, as though it were do¦ne to hymselfe.

Difference of meates. [ 25]

God dyd commaunde the Iewes in the Olde Testamente to absteyne from eatyng of certayne beastes. But in the newe testamente, is no more for biddynge of meates, but onelye the abuse of them is forbidden, and not the ryghte vse of them for the necessa∣ry sustenaunce of man. Euerye daye mayest thou Christenly eate al maner of meates, for the sustentation of thy body, fysshe, egges, what soeuer it be with thankes geuynge. What soeuer entreth in to the mouthe defyleth not the man, but onely that which cometh owte from the herte. Thys is groun∣ded in the Euangelistes, and in saynt Paules Epistles: For vnto the pure (that is vnto the beleuyng) are al thin¦ges pure.

But for as moche as many are en∣tangled with mennes traditions, thin¦kynge,

that it is not alwayes laufull to eate flesshe. So shalt thou auoyde the offence, and for thy neyghboures sake somwhat forbeare thy Christian liberty, in that whiche is not agaynste god, and instructe & teache hym, what is commaunded of god, or lycensed. For yf thou wylt be a right Christian, then must thou haue a respecte vnto the wordes of Christe, and vse thy sel∣fe thereafter. But yf thou regard mo∣re the wordes of mē thē the wordes of god, thē arte thou no Christiā, but a pa¦pist. God hath not layed his word be∣fore the for nought. Thinkest thou, Thou Ipocryte, blynde, myserable wretche, that God was not able to shewe the ryghte waye to saluation, wilt thou with thy good thynkynge, inuente a better waye. Christe is the way and the lighte. He that followeth not hys doctryne, and inuenteth ano∣ther waye, the same doth erre, and fe∣leth and gropeth in the darkenes.

Then wilt thou saye, shall then the Popes lawes, and the institutions of

the Counsaylles be of no reputation. Answer. The pope and the counseyl∣les maye erre, and haue many tymes erred shamefully, but yf thou wilt not erre, then followe the scripture. It is to vs a sure marke, that the scripture of the Bybell cometh from the holye gooste, yf the institutions of the Po∣pes and counseils be conformable and agreynge with the Byble, then are they conclusyons oute of the Bible, & to be kepte. But yf they be contrary to the Bible, then is it errour. The ho¦ly goost is not wauerynge, that whi∣che he hath ones spoken through the Euangelistes for the saluation of the soule, the same is sure, and he doth not agayne saye it, or speake agaynst hym selfe. Wilt thou proue, & be sure, yf the spirite of the Pope, or of the counseils be of God, then beholde & reade theyr writtynges, cōparing thē with the Bi¦ble, yf they be agreable to the Byble, then is it the spirite of God, yf not, so is it the spirite of the deuyll. For the∣re oughte nothynge to be added vnto the worde of God.

The worde of God is the sustenaū¦ce of the soule, and maketh a newe vp∣righte ioyfull conscience, and sheweth vnto mā the nexte & streyghtest waye to saluation. But the worde of men, is a poyson to the soule, and maketh a troubled, sorowfull, fearfull and erro¦nious conscience, whiche is marked with an hote Iron.

[ 26] Holy dayes.

Vnto a Christen man is nowe one daye as the other, he must kepe holye daye euery daye vnto God in the ne∣we Testament. The Sabboth muste euery daye be kepte holy, that we lea∣ue the euyll workes, of the olde man, and suffre onelye Goddes workes in vs. This is the mortifyenge of oure selues, and renewyng of oure selues. He that wyl come to Christe must for sake hym selfe. The Sonday and other holy dayes, are permitted for this cau¦se, that men so muche the better, and more conueniently maye come toge∣ther in those dayes, to praye with the congregation in one accorde, to heare the worde of God, and to receyue the

Sacramente. Vvhen that is done, thē mayest thou worke without any syn∣ne.

Men dyd in the tyme of Ierome, after the diuine seruyce, vse bodely la¦boure in the congregation, as he writ∣teth hym selfe in Epitaph. Pauli. Vvherfore wyl they compel vs then to rest, with manyfest hynderaunce of the body, soule and goodes, Reade Paule in the Epistle to the Galathi∣ans and Colossians.

Prayer. [ 27]

The ryght and beste prayer, is the Pater noster, and it comprehendeth whatsoeuer is necessary vnto vs. A ryght Christen prayer must be made earnestly and attentyuely. Take befo¦re the, an extreme necessitie and bryng that before God. The greatest neces∣site is, lacke of faith, loue and hope, for these thre thynges oughtest thou to pray, for therein consisteth oure salua∣tion. For thus sayth Christe. Seke fyrste the kyngdome of God, and his righteousnes, & al these thynges shall be ministred vnto you, yf God doth

fede the byrdes of the ayer, with oute all care, and clotheth the floures of the felde so costely verely truste in hym, he shall also prouyde for thy lyuyng. Abraham trusted well in God, and be came ryche here, and also hereafter.

The prayer must be shorte, as Chri¦ste sayth, when ye pray, bable not mo∣che as the heathen do, for they thynke that they shalbe hearde for theyr mo∣che bablinges sake. Superfluous wor¦des oughte to be auoyded in the pray¦er. Therfore beware of Hortulus ani∣me, Rosarium, The gardeyn of Her∣bes, thy Myrour, and suche lyke foo∣lysshe baggage. For therein is moche vnprofitable babblynge. Euery man can not seke nor gather oute, the golde out of the myre. Let the prayer be faith¦full, he that prayeth not in fayth, ob∣tayneth nothynge. God hath promy∣sed to heare vs, therfore muste we be done in spirite and in truth.

Prescrybe vnto god no signe, way, tyme, nor houre, when and howe he shoulde geue the thy requeste, he kno∣weth well ynough, when it is beste for

the, putte it to hys discretion, and saye alwayes, Lorde thy holy wyll be do∣ne. He heareth hym anone, that pray∣eth in fayth, but he geueth not alway∣es so soone, for he knoweth, when it is tyme.

Vowe. [ 23]

¶We haue made a promyse vnto God, in the holy Baptysme, that we wyll forsake the deuyll, and renounce all hys workes. Here doth man pro∣myse to fyghte, agaynste hys owne flesshe, agaynste the worlde, & agaynst the deuyll. He is borne of hys father, a synfull chylde of wrath, he muste be renewed, and borne agayne, of water, & the holy goost. The olde man muste be mortifyed, thys is done through all maner of tribulatiō & aduersite, which greue the carnall man. For thus sayth Paul. Al that wyll lyue godly in chri∣ste muste suffer persecutiōs. And thys is the repētaunce or amēdemēt which Iohn & Christe do teache. This repen¦taunce is a mortifyeng of the old mā, & a renewyng of the spirite. His tokē is Baptisme, which is a newe byrthe.

whosoeuer wyl not suffre aduersitye and afflictions in thys worlde, thesa∣me is vntrewe, and kepeth no promise nor doth the thynges, whiche he hath promysed in hys baptysme. Therfore is it good to see, that there be but fewe ryght Christians in earth. Mē oughte not to vowe or promyse any thynghe rasshely for euery man hath both hys handes full of workes, and ynoughe to do, yf he wyll satisfye, hys Baptis∣me.

The vowes of freres or monkes a∣re foolysshnes, and are made without faith. To vowe chastite, is not in their power, for it is a specyall gyfte of God. And a counseyl, not a comman∣dement. The Euangelicall pouertye belongeth to vs all, and is nothyng el∣les, then in spirite not to desyre, & not to cleame the temporall goodes with oure herte, and to vse the goodes, for the commoditie and welthe of oure neyghboure, as dispensatours, and di¦stributours, not as owners and Lor∣des of the goodes. For thus sayth chri¦ste, yf a man come to me, and hateth

not hys father, mother, wyfe & chyl∣dren, bretheren and sisters. Moreouer and hys owe lyfe, he can not be my di∣scyple. Thys lawe doth bynde euerye man, not onelye freres and Nonnes, for it is spirituall, euen as the hole la∣we is, and requyreth a cleane pure herte. To forsake all thynges, that is, not to be entangled with any thynge, with any inordinate or vncomely de∣syres, And to vse the same onelye, and not to hange or cleane thereon with wyl or desyre.

Therfore is not the Euangelicall pouerte, to go a beggynge from hou∣se to house, and to haue nothyng at al but not to hang vpō the goodes with a couetous mynde and desyre. All ry∣ches are geuen vs of God, not that we should occupye thē alone, but that we shoulde serue oure neyghboure with them, yea with all that we haue, thys requyreth, the lawe of nature & the lawe of God. Moyses commaun∣ded that no man shoulde be suffred to begge. Christe sayth. Go not frō hou∣se to house. Into whatsoeuer house ye

enter, there eate and drynke suche as they haue.

Obedience must we kepe euen as wel as the freres or monkes, as Pau∣le and Peter teache, euery man in his Citie or cōmunalty to hys Lord, what¦soeuer the scripture sayth of the obe∣dience of God, and of his holy worde the same do the blynde guydes drawe by the heare vpon theyr inuented obe¦dience. Euen as also they wreste thys saynge in Samuel, Obedience is bet∣ter sacrifyce, & drawe it vpon mannes traditions. The vowes & promyses of the freres or monkes, come of igno∣raunce of the free wyll, whiche they presume to haue and to defende. The vowe of freres is no counseyll in the Scripture, nor yet commaundemente therfore is it nothyng but mere seduc¦tion, Ipocrisye and vnbeleue. Christe wyl, that oure fayth, purely & onelye shall be buylded vpon hys onely wor¦de, For vpō thesame rock doth he buyl¦de hys congregation. And in Iohn sayth he. My shepe heare my voyce. For as much now, as there is no cle∣are

or manifest worde of God, which counsayleth or cōmaundeth, that the∣re should be a bonde of eternal vowes of chastite or of beggerye, verelye so erre al they that teache freres vowes and take them for good and sure gere in the Scripture, whiche neuertheles are vnsure, and contrary to the scrip∣ture. God wil, that hys worde be one¦ly taughte for saluation. For thus sayth Saynt Peter. Yf any man spea∣ke, let hym talke, as thoughe he spake the wordes of God, that is, let him be sure, that it is the worde of God, whi∣che he speaketh and teacheth.

Obedience. [ 29]

Before all thynges, must men be obedient vnto god, as vnto our right Lord, After that also vnto such as god hath ordeyned and geuen to be rulers ouer vs, as father, and mother, Lordes and iudges, and whosoeuer is ordey∣ned for the defence of the commō pea¦ce in the hyer powers.

Yf they commaunde oughte that

perteyneth to the profyte of the com∣mune welth, and serueth for the com∣mon peace, or any thynge elles al∣though it were tyranny, then suffer & be pacient, subdue thy selfe mekely, be obedyent, to thys byndeth the the, brotherly loue.

But yf they commaunde ought, cō¦trary to the wyll of God, then say as Peter and the Apostles do saye. Vve ought more to obey God then men. No man can serue two contrary may∣sters. The kynge of Babylon com∣maunded the Prophete Daniel, that he shoulde worshyp the Dragon for a God. Daniel sayde, I worshyppe god my Lord. For he is the liuynge God, but the dragon is not the lyuing god. Paul sayth. The hyer power is god∣des minister for thy welth. Therfore when thei commaunde the ought that is wicked and agaynst God, then do it not.

[ 30] The wyll of God.

The wyll of God is a ryghte lyne of all ryghteousnes, and of all good∣nes, whiche can not erre, whatsoeuer

is ryght and good, is therfore ryghte and good, because that God will haue it so.

Mannes wyll. [ 31]

Mannes wyll is erronious, and must be made conformable, and sub∣mitted vnto the wyll of God, where∣in the perfection of the reasonable cre¦ature doth consiste. Euen thus do we praye. Thy wyl be done. Euen so dyd Christe praye also. Father, thy wyll be done. Yf Christe dyd subdue hys moost holy, and moost ryghtest wyll vnto the wyll of hys heauenly father, Wherfore would not then, the poore stynkynge worme, the synfull man, desyre in all thynges, that not mānes wyll, whiche erreth but goddes wyll myght be done whiche can not erre? In Ieremye sayth the spirit of God, that the harte of man is wicked, cro∣ked, and vnsercheable, Nowe is man∣nes herte a place of all carnall desy∣res and wylles. Thou wylt, of thyne owne selfe, withoute the grace of god nothynge, but that which is euyl, whe¦re is then the fre wyll.

[ 32] Offence.

There is two maner of offence, The one is geuen vnto the neyghbour. As when a man teacheth his neyghbour wronge in the faith, this is an horrible offence, or offendeth hym with his euil lyuinge, as the open synners do.

The other offence is taken, as whan Christe taught the worde of trueth before the Iewes, whiche his heuenly father had commaunded hym, than were the Iewes offended there at, but Christe gaue them none offence. Euen so are many offended as yet, whan they heare the christen lybertye preached, for theyr conscience is mise∣rably entangled with mennes tradi∣tions and institutions. The Gospell must nedes be preached, whosoeuer be offended with it. Christ is ordeyned to be a fall and resurrection of many in Israell, and a signe whiche shalbe spo∣ken agaynst. They that be hys shepe, shall in tyme conuenient, heare, and accepte the shepeherdes voyce, vnto them is Christe, and hys doctryne or∣deyned

for a resurrectyon. They that are not hys, shal stōble at hym downe to the grounde.

In the thinges whiche God com∣maundeth, be thou obedyent, not re∣gardinge whosoeuer will be offen∣ded withall. Of this take an exam∣ple, God will, that I shall learne his holy worde, and serche therein his will, yf nowe any man would forbid∣de me the Scripture, then woulde I not be obedient vnto hym.

In thynges whiche are instituted by man, whiche maye well be done or left vndone therein followe the ru∣le order, the selfe therein as fayth, lo∣ue and nede requyreth, and teacheth, as to eate flesshe, or not, to eate it, here in hast thou libertye of God. There in shall the brotherly loue teache the sufficiently.

Yf noman thereby be offended, thē mayest thou eate, that whiche is hool¦some for the, but whereas noman kno∣weth of thys liberte, there doest thou forbeare the same, and absteynest (for the welth of thy neyghboure)

from suche meates, whiche notwith∣standyng are good in themselues, and not prohibited. Thou doest therfore no good worke, when thou eatest no flesshe vpon the frydaye, but onely yf thou doest serue thy neyghboure the∣rein. Neyther doest thou synne also, when thou doest eate it, so that thou geue vnto no man an occasyon of fal∣lynge.

¶Howe longe wyll we continue chyldren, and drynke mylke. Vvere it not ones tyme, that we beleued mo∣re the worde of god, then the foolys∣she tradicions of men. God sayth, that vnto the pure are all thynges pure. And yet wyl men styll forth, be afray¦de for a weake shadowe. They had yet an occasyon in the tyme of Paule to be offended at the flesshe, for it was flesshe that had bē offred vnto Idols. But nowe wyll men be offended at the flesshe which cometh cleane and pure from the shambles or flessh mar¦ket. Vvhen shall we ones haue an en∣de of suche foolysshe offendynges. Vvhy do not the wordes of the holye

goost moue vs, which he speaketh tho¦rough Paule, whatsoeuer is solde in the flesshe marketh that eate, and as∣ke no questions, for conscience sake. And yet was there of thesame flesshe also some solde for the Idolles.

It preuayleth not that thou sayest the counseylles, the holy fathers dyd forbydde it. Forbidde here, forbydde there, whatsoeuer Christ hath not pro¦hibited, but hath left it free vnto the, thesame may nor can noman forbidde the vpon payn of deadly synne, what soeuer they ordeyne or institute besy∣des the godly scripture, thesame byn∣deth not thy conscience, they haue no power to destroye thy conscience, but to edifye it, as Paule sayth.

Almose dedes. [ 33]

Almes is all maner of seruiable∣nes towardes thy neyghbour. The Euangelicall Penaunce, or repentaū∣ce, consisteth, principally in thre sun∣dry thynges. Fastynge, praynge, and geuinge of almes. Fastinge doth con∣clude in it selfe, all manner of chaste∣nynges of the synfull flesshe, with

oute any difference of meates or apparell. Prayenge comprehendeth in it selfe all manner of vsyng of the harte towardes God, readyng, hea∣rynge, prayenge, and remembrynge. Euen so doeth Almose comprehende all maner of seruyce, towardes oure neyghboure.

By fastyng do I serue my selfe, & mortifye the olde man. By prayer do I serue God. By almose do I serue my neyghbour. By fastynge doth a man ouercome the euyll concupiscēces of the flesshe, a man lyueth soberly, me asurably and purely. By prayer doth a man ouercome the pryde of thys ly∣fe and lyueth Godly. By almose de∣des, dothe a man ouercome the lustes, of the eyes, and lyueth ryghtfully in thys lyfe.

[ 34] Othe or swearynge.

Thereof speaketh Christe in Ma∣thew, on thys wyse. Sweare not at al. But your communicatiō shal be, yea, yea, naye, naye, for whatsoeuer is mo∣re then that cometh of euyl. Here doth Christ inhibite the desyre of swearing

euen as the lawe dothe euery where forbidde the desyre. Christe wyll, that a Christian shal be so slyght & ryghte, not full of euyll thoughtes or mysde∣mynges, that he shal beleue his neygh¦boure gladly, and dryue or compel no man to make an other, and that he also neuer wyl sweare hymselfe, to the ho∣nour of the godly maiesty, before the which we be alwaies lyers. Therfore saith the texte, whatsoeuer is more thē that cometh of euyl, as though he wol¦de saye, whē a mā is desyrous, to take an othe of his neyghbour, or lyghtely requyreth an othe of hym, or when he sweareth hym selfe lightely, then is it a sygne that he is vntrewe, wicked, lyght mynded, and possesseth not the godly verite. No mā ought to sweare of hym selfe. Howe be it, whan it tou∣cheth or concerneth the loue, necessite and the profyte of our neyghbours, or the honour and glory of God, then is it laufull.

Christian lyberte. [ 35]

The christē liberte is not, that we nede not to do no more good, but it is such a lyberte, wherein not the lawe, but

man is chaunged. Vvhen Paul was conuerted and illumined, then conti∣nued yet the tenne commaundemen∣tes with hym inmutable, that he shoul¦de obserue them but he became ano∣ther man, for euen the same lawe of God whiche before his conuersion, was bitter and hole contrary to the wyll of Paule, as soone, as throughe fayth he was purifyed, and loue was through the holy, goost infounded in∣to hys herte, then became the lawe vn¦to hym amiable, he was before vnwil¦lynge, but afterwarde willynge.

The lawe can not condemne a chri∣sten man (albeit he hath yet synne) in case he beleueth, that the malediction of the lawe is taken awaye by Christ, and that the ryghteousnes of Christe is hys, and the satisfaction of Christ, hys purifyenge as the spirite of God sayth. Christ of God is made vnto vs wysedome, ryghteousnes, sanctifyen∣ge, and redemption. Thys lyberte ha∣the Christe deserued for vs, and we must be ware, that the liberte be not an occasion vnto the flesshe, to synne,

but in loue serue one another.

Thou mayest not say, yf I am free through fayth, and yf fayth doth it all alone, then wyll we do no goode, it is all done allready, Thys is not ryghte, men may not make a cloke for the ray∣ne thereby. It is not suche a libertye, that thou nedest to do no more goode workes, but the christen lyberte, cau∣seth that we nowe from hencefurthe withoute compulsyon, free, withoute respecte of the rewarde, fyrste begyn∣ne to do some good. Thus sayth S. Paule, vnto the ryghteous is no lawe geuen, the lawe hath no auctorite, nor action vpon hym, he doth by the spiri∣te of God, of hym selfe whatsoeuer he ought, and whatsoeuer the lawe requyreth.

The Churche. [ 36]

In the scripture standeth Ecclesia. Thys is a Greke worde, and as moch as a congregation of the faythful pe∣ople. And the hole vniuersall Church hath the holy goost by her, by whome

she is gouerned, and cannot erre. The brydegrome doth not forsake the bry∣de. But a parte of thys churche maye well erre. The pope and hys Cardi∣nals, are not the Christen churche or congregatiō, but onely a part or mem¦bre therein when they be christen mē∣bres, or els not.

The churche is congregated by the worde of God. The worde of God is a body, wherein the churche is recey∣ued, fourmed, susteyned, borne, noury∣shed, clothed, strengthened, and preser¦ued. The hole lyfe and conuersation of the churche is in the word of God.

Therfore doth the Christen church institute, make, and teache nothyng cō¦trary to the word of god, she abydeth by the cleare, pure, and syncere worde of God, there hath she whatsoeuer is necessary for her, for the spiritual lyfe. Whensoeuer any institution is layed before vs, and commaunded to be ob∣serued, then muste we iudge yf it come oute of the scripture or not. Yf it be not oute of the Scripture, then doth it not bynde our consciences, neyther

is it the commaundement of the Chri∣sten churche. Yf it be agaynst the scri∣pture, then hath not the Churche of God commaunded it, but the congre∣gation of Behemot the deuyll.

Therfore let not thys worde Ca∣tholyke churche, drawe the to euerye vngodly assembel, as hathe ben done hitherto. They haue also taught, that a counsayll whiche sitteth in the stede of the churche, can not erre. I say thus Cleaue & take holde by goddes worde yf thou wylt not stomble. It is mani∣fest and euydent, that the counsaylles haue erred shamefully. As the Coun∣sayll of Arimin, of Ephesus, the secō∣de of Constantinoble. Item the Coun¦sayls be contrary the one to the other in theyr institutions, then must nedes the one alwayes erre.

Ryches. [ 37]

Ryches is a good creature of god, and an instrument of vertue. Wher∣fore doth then the holy Scripture call them thornes? Item Christe sayth. It is harde for a ryche man to enter into the kyngdome of heauen, it is

easier for a camell to go throughe the eye of a nedle, then for a ryche man to enter into the kyngdome of God. Answer. Al be it that ryches in it sel∣fe is a creature of God, and good, yet are we of nature enclyned to al euill. Therfore when we haue occasyon to synne, we be very swyfte, and can not withholde, and tame our selues. A man maye haue muche goodes well ynoughe, and yet for all that come to heauē, as Abrahā, Iob, Namaā of Sy∣ria, were also in great possessyons, but yet ryghteous, reasonable and godfe∣aryng menne.

Therfore is ryches not prohibited, but the misvsyng there of is prohibi∣ted, & the couetousnes, that is, the inor¦dinate and vncomely desyres towar∣des the goodes, for it is an Idolatry. He is properly called ryche in the scri¦pture, that putteth hys truste and con¦fidence in hys goodes, and hath hys pleasure, ioye and pastyme therein. As the ryche man sayed. My soule, thou haste muche goodes layed vp in store for many yeres, take thyne ease,

eate, drynke, and be mery. Thereof is it written in the Psalme, Lo, thys is the man that toke not God for hys strengthe, but trusted vnto the multi∣tude of hys ryches. And in another Psalme, he heapeth vp rychesse, and can not tell who shall gather them,

Euen suche persons trust not god, they thynke, that yf they shoulde not mistruste and be carefull, the corne & wynes shoulde not growe in the fel∣des, & yet see well ynoughe, that with all theyr thought and care they be not able to put one cubite vnto their statu¦res. They be heathen, and knowe not the care, prouidence, & grace of God.

Two thynges doth the Scripture speake and touche concernyng ryches First it is daungerous to medle with them. The scripture calleth thē thor∣nes. He must nedes haue a fayre gra∣ce of God, that doth not prycke hym selfe beynge amonge thornes. They be wytche, blynde, and hynder a man very sore. A certaine Iewe came vnto Christe, whiche was counted before the worlde a ryght honest man. But

when Christe woulde teache hym the perfection, and bad hym forsake hys goodes and possessyōs, he went away mournynge, for he had great possessy∣ons, Then sayde Christ vnto hys di∣sciples, with what difficultye, shal thei that haue ryches, enter into the kyng∣dome of God. The goodes are loued and man is blynded.

Secondarely, the Scripture doth not therfore denye the kyngdome of heauen vnto the ryche, but onelye she¦weth them the daunger, and ieopar∣dye thereof, and warneth them fayth∣fully, that they shoulde not suffre the goodes to be theyr mayster, and Lord, and haue none euyll concupiscence, after that which is temporal. And yf ryches do increase vnto them, that they shoulde not sette theyr hertes v∣pon them, and make an Idoll thereof. The ryche man in S. Luke shoulde be a warnynge vnto them. Verely the spirite of God, which knewe very wel the perilles & daungers thereof, saith in sayncte Paul on thys wyse. They that wil be ryche fall into temptation

and snares, and into many foolyssh & noysome lustes, which drowne men in perdicion and destruction. For coue∣tousnes is the rote of all euyl, whiche whyle some lusted after, they erred from the fayth, and tangled them sel∣ues with many sorrowes.

In the end of the same Epistle, ge∣ueth he vnto the ryche a very goodly rule to lyue by, and fayth. Charge thē that are ryche in thys worlde, that they be not excedyng wyse, and that they truste not in the vncertayne ry∣ches, but in the lyuynge God, whiche geueth vs aboundantly all thynges to enioye thē, and that they do good, and be ryche in good workes, and rea∣dy to geue and to distribute, layenge vp in store for themselues a good foū∣dation agaynst the tyme to come, that they may obtayne eternal lyfe, Men can not serue God & Mammon toge∣ther. Reade in the preacher of Salo∣mon of the ryche men of thys worlde.

Whosoeuer doth medle moche with goodes by the way of marchādy¦se, customes or other wyse, latte hym remembre that he medleth with

thornes, and forgette not the brother∣ly loue, but accordynge to the lawe of nature, as he would that men shoulde deale with hym truely and vprightly so let hym deale with hys neyghbou∣re. Vvhatsoeuer ye woulde that men shoulde do to you, euen so do ye to them. Thys is the lawe and the Pro∣phetes. Geue, and it shalbe geuen vn¦to you, sayth Christe. Lende, lokynge for nothynge agayne, and youre re∣warde shalbe greate, and ye shal be the chyldren of the hyest. Item in the fyfte boke of Moyses sayth the lawe. Tourne not thyne eyes from thy poo¦re brother handle not deceatfully and craftely with hym in hys necessities, that thy Lorde God maye blesse the alwayes, and in all thynges that thou goest aboute or takest in hande. Geue vnto thy brother no money vpon vsu∣ry.

O Lorde God why do men rage so vnmanerly and abhominable for the temporall goodes, seyng, thei mu∣ste shortely departe from them, when they dye. They can not preserue them

from death what shoulde it profite a man, though he shoulde wynne all the hole worlde yf he loose his owne sou¦le. Christe warneth you fatherly, in Mathewe and sayeth. See that ye gather you not treasure vppon the earth, where ruste and mothes corru∣pte, and where theues breake through and steale. But gather ye treasures to¦gether in heauen, where nether ruste nor mothes corrupte, and where the∣ues nether breake vp, nor yet steale. For where so euer youre treasure is, there will youre hertes be also.

It can not well be done, to followe the naked Christe, and to beare his crosse where as so greate ryches and all plentie doth abounde.

Synne. [ 38]

Synne is all what soeuer is against the commaundement of God.

There is thre maner of synnes.

The originall synne is an euill con∣cupiscēce

where of we be inheritours by byrthe descēdinge from Adā vpon all Adams children, whiche prouoketh and enticeth to synne. For it is written in the fyrst boke of Moyses. The ima∣gination of mannes herte is euyl, euē from hys youthe. Of thys synne com∣playneth Dauid sayenge. Beholde I was shapen in wickednes, and in syn∣ne hath my mother conceyued me.

Thys synne bryngeth the chylde with hym, euen from hys mothers wombe.

The deadly synne is euery synne agaynst the commaundement of god, of her owne nature.

The dayly synne, is a synne of the Christen menne or of the saynctes, & is called daily, for thys cause, not that she is so small of her selfe, but because she is forgeuen vnto the faythful tho∣rough the mercyfulnes of God, and is not imputed vnto hym, for synne, vnto death. Briefely euery dede of man, whiche is not through the faythe in Christe, is a deadly synne. For the frute is as the tree. The tree is the car¦nal mā, which spiritually is dead, how

shoulde he then of hymself bring furth a lyuing fruite, that is, a good worke?

Infirmitie. [ 39]

For as muche as a Christen man doth not feare death, he feareth much lesse bodely sickenes, he escheweth on∣ly the infirmities of the soule, that is to say synne. The bodely infirmitye is vnto man a costely medecyne, agaynst the synfull flesshe. For man is neuer more righteous, then when he is sicke when God scourgeth, thē doth he he∣ale. Amendement of lyfe happeneth best in the tyme of all maner of tribu∣lation. Sickenes doth withdrawe him from the inordinate and vncomely lo∣ue of creatures, that he begynneth to loke for the creatoure, as for hym that onely can helpe on euery syde, and quycken man in all hys aduersities, whiche he muste suffre here. It geueth also vnto man in tribulation a spiritu∣all ioye, and bryngeth a good confi∣dence towardes god, whā he thinketh

(accordinge as the scripture doth she∣we) Vvhome the lord loueth, hym he chasteneth, and he scourgeth euery sonne that he receyueth. Yf ye endure chastenynge, God offereth hymselfe vnto you, as vnto sonnes, what sonne is that, whome the father chasteneth not. If ye be not vnder correction, whereof al are partakers, then are ye bastardes and not sonnes. Moreouer seynge we had fathers of our flesshe, whiche corrected vs, shoulde we not moche rather be in subiectiō, vnto the father of spirituall gyftes, that we myght lyue.

[ 40] Healthe.

The beste health is the health of the soule, that she is in the ryghte fay∣the.

The bodely health is well a precy∣ous gyfte of God. But she is vnto vs oftentymes (accordynge to oure natu∣rall inclination) an occasyon to sinne. Augustyne sayth. Vvhen we be in health, then is the infirmitye of the

euyll concupiscence, moost weakest.

Persecution. [ 41]

A man must nedes suffre, he that wyll be a discyple of Christe, must ge∣ue hym selfe lustely and willyngely into all manner of affliction, for, for hys names sake shal we be hated. The crosse must we nedes beare, there is no remedy. For those whiche he kne∣we before, he also ordeyned before, that they should be lyke fashioned vn¦to the shape of hys sonne.

For thus sayth S. Peter. Christe suffred for vs, leauyng vs an ensam∣ple, that we shoulde followe hys step¦pes. Item in another place doth he ad¦monyshe vs, that we shoulde not be troubled, and take it for a straunge thynge, when persecution and trybu∣lation cometh vpon vs, for thereby a∣re we tryed and preserued, as the gol∣de through the fyre. We must be par∣takers of Christes passyons, for thus sayth he. If ye be rayled vpon for the name of Christe, happye are ye. For

the spirite of glory, and the spirite of God resteth vpon you. On theyr par∣te he is euyll spoken of, but on your parte he is glorifyed.

Where as Christe is preached, the∣re is also alwayes, a Iudas, an Annas Cayphas, Pilate, Herode, and the cros¦se. By them is it sene, where the Go∣spel is preached. Nowe let euery man beware that he suffre not as a male∣factour, that hath deserued it. Thus sayth Peter, Se that none of you suf∣fre as a murtherer, or as a thefe, or an euyll doer, or as a busy bodye in other mennes matters, Yf any man suffre as a Christen man, let hym not be a∣shamed, but let hym glorifye God on hys behalfe.

Paule sayth to the Romaynes, we reioyce in tribulation. For we knowe that tribulation bryngeth pacience, Pacience bryngeth experience, expe∣rience bryngeth hope, and hope ma∣keth not ashamed.

Item Iames layth. My bretheren counte it excedynge ioye, when ye fal into diuers temptations, for as muche

as ye knowe, howe that the tryenge of your fayth bryngeth pacience, and let pacience haue her perfecte worke, that ye maye be perfecte and sounde lackyng nothynge.

Paule doth onely reioyce and boa∣ste hym selfe, of the infirmities, rebu∣kes, nede, persecutions, and anguyshe whiche he suffred for Christes sake.

And howe shoulde not be confor∣ted hearynge the fatherly voyce of Christe, where he sayth to hys discy∣ples. Blessed are they whiche suffre persecution for ryghteousnes sake, for theyrs is the kyngdome of heauē. Blessed are ye, when men reuyle you, and persecute you, and falsely saye all maner of euyl sayenges agaynst you for my sake.

In the Actes of the Apostles sayth Luke, that Peter and the discyples at Ierusalem when they had ben impry∣soned and beaten and let go agayne, departed from the councell reioysyng that they were counted worthy to suf¦fre rebukes for the name of Iesu Christe.

[ 42] Ioye and heuynes.

There is no ryght ioye, that hath any continuance, but onelye the ioye of a pure conscience, all other ioye of thys present tyme, and of these tem∣porall corruptyble thinges doth soone vanyshe awaye, and is mixte with mu¦che sorowe and bitternes, and hath the sorowe vpon her backe, for the sa∣me ioye is of a creature. Nowe no cre∣ature continueth immutable, but wa∣uereth to and fro as the wynd. Vvhē any thynge is taken from the, or alte∣red, wherein thou haddest delyte ioye and pleasure, than arte thou sory, and heauy, now no creature contynu∣eth with the alwayes, but she is taken from the, or elles thou arte separated from her. Therfore is there no perma¦nent Ioye vpon earth, in al creatures, or thynges created.

The sorowe and ioye of the spirite and of the flesshe, haue a great diffe∣rence: not onely the sorowe for the cre¦atures sake, but also suche temporall Ioye, hath smarte and damage. Con∣trarywyse,

not onely the spirituall ioye, but also the spirituall sorowe, hath pleasure and profyte. Therfore sayth Paule I nowe reioyce, not that ye were sory, but that ye so sorowed, that ye repented. For ye sorowed god¦ly, so that in nothynge ye were hurte by vs. For godly sorowe causeth repē¦taunce vnto saluation, not to be repē∣ted of, but worldely sorowe causeth death.

A ryght Christian reioyseth in no∣thynge, but onely in hys Lorde Christ and thys is a ryght stedfast ioye, whi∣che maye withstonde all aduersities, for she hāgeth not vpō any waueryng creature, but vpon hym, whiche is the Ioye of the Angels, and taketh away all the sorowe and gronynges of hys seruauntes, as he saith in Iohn. I wyl se you agayne, and youre hertes shall reioyce, and your ioye shall no man take from you. To thys pure bodelye Ioye, doth Paul exhorte hys Philippi¦ans, sayenge, reioyce in the Lorde al∣waye, and agayne I saye reioyce.

A right Christian soroweth for no∣thynge

but onely for synne, whereby he hath offended hys moost deare Lor∣de, Therfore whan he is persecuted, then soroweth he more for the sinne of the persecutoure, then for hys owne redukes and hurtes, he seeth that hys enemye doth and handeleth so cruelly and wilfully agaynst the Godly ma∣iestie, and before he persecuteth ano∣ther, hath he synned in God, and hur∣te hym selfe moost perniciously in the soule. And the vpryght Christen man thinketh, I haue ful well deserued all persecutions for my synnes sake, but O Lord howe cometh he to thys that he must be an instrument of the god∣ly iudgement, and offende God in me wretched synner, and hath compassion vpon hys euen Christen, and prayeth vnto God for him, because that he kno¦weth not what he doth.

[ 43] Peace.

There is two maner of peace. The temporall or worldly peace is, when a man hath no disquietnes of any man and standeth in certaynte of hys lyfe.

The spirituall peace, is certeynte of the harte which no man hath, but one∣ly a Christen faythfull herte through fayth, for it knoweth & perceyueth, that it hath escaped the moste daunge¦rous battell, and the greatest damma∣ge, namely the euerlastyng wrath of God, and is through Christ made su∣re, agaynst the feare of synne, death & hell, and vnto hym is nowe persecuti∣on, sickenes, and sufferyng in earth, yea death, and whatsoeuer the worlde counteth, to be horryble and fearfull, a small matter, whiche he regardeth not, so ioconde, peaceable, and sure is hys herte vnto hym. Thys is the qui∣ete herte whiche is a continuall feast, as Salomon sayth. Thys is that pea∣ce, whiche the worlde can not geue, nei¦ther can she take it awaye with al her inimity and rumour, it passeth al myn¦des and vnderstandynge as Paule sayth. The peace of God, whiche pas∣seth all vnderstondynge, kepe youre hertes and myndes in Christe Iesu. And to the Ephesians. He is oure pe∣ace. Item to the Romaynes. Because therfore

through Christe, when God is a mer∣cyfull father, and so continueth, then desyreth she no further.

Therfore dyd the Prophetes na∣me the kyngdome of Christe, a kyng∣dome of saluation, For thus sayth E∣saias. And the rewarde of ryghteous∣nes shalbe peace, and her frute reste and quietnes for euer. And my peo∣ple shall dwell in the innes of peace, and in sure dwellynges, in safe places of conforte.

The worde of God bryngeth thys spirituall peace, and destroyeth the bo¦dy of Behemoth, but the carnal peace it bryngeth not, for it is a word of the crosse, and not of the wicked voluptu¦ous lyfe vpon earth. Therfore shall no man merueyll, that through the preachynge of the cleare, pure & synce¦re worde of God, ryseth contencion & discorde, for it is hys nature and pro∣pertye to separate the good from the euyll, lyke as the fyre doth separate the copper from the golde.

Therfore knowe not the enemyes of GODDES worde, what they

speake, whan thei say, yea what good cometh by the preachynge that is vsed nowe a dayes, it causeth nothyng but discorde and sedition. I saye deare frē¦de, thou vnderstandest not the matter a ryght, It ought to be so, It is a bles∣sed discorde, when the electe embrace the worde of God, and wyll not ha∣ue theyr porcyon with the vngodly. It can be none other wyse. For thys waye muste the ryghte Christians be knowen and tryed. It was euen so, ly¦kewyse in the primityue Church. The Christians which dyd receyue the go∣spell, separated themselues from the Gentyls, and woulde not erre wyth the greate multitude. It stode neuer better with the churche, then when e∣uery daye some shedde theyr bloude, for the knoweledgyng of the holy na∣me of Christe, as Cyprian sayth, and thys do we learne oute of the wordes of Christ, wheras he speaketh. I am co¦me to kindle fyre vpō earth, notwith∣stōding I must be baptised, with a bap¦tisme, & how am I payned till it be en∣ded, what is my desyre but that it we∣re

all ready kyndled. Suppose ye that I am come to send peace on earthe. I tel you nay, but rather debate. For frō hence forthe there shall be fyue in one house deuyded, thre agaynst two, and two agaynst thre. The father shalbe deuided against the sonne and the son∣ne against the father, The mother a∣gainst the doughter, and the doughter agaynst the mother, The mother in lawe against her doughter in lawe, and the doughter in lawe against her mother in lawe.

The two edged swearde of the ho∣ly goost, whiche entreth through, euen vnto the diuidinge a sonder of the sou¦le and the spirite, and of the ioyntes and the Mary, & iudgeth the though∣tes & the intentes of the herte, is now abroade, Therfore let noman mer∣ueill at the dissention, whiche nowe is euery where. The inwarde peace can not be well, withoute suche an owte∣warde battail.

[ 44] Free will.

Man had in Paradise, in the state

of innocencye, a free wyll. There vpō soundeth the sayenge in the wyse mā. But after the tyme that Adam had synned, dyd also the spirite of god for∣sake man, In so much that he became hole blynde, ignoraunt and erronious and the Scripture doth call hym af∣ter the first byrth, flesshe. Not because onely the comprehensyble power, is prone to euyll, and is carnall, but be∣cause the body and soule, through the poyson of synne, is hole infected and made vncleane. In so much that man from hys fyrste byrthe, through al his naturall power can do nothynge but synne.

The Scripture calleth the hert im∣pure, what goodnes and purenes can then be in man. He must be borne a ne∣we, elles is he hole vnprofitable and nothynge but flesshe, that is proue to thynges terrestriall, and al euyll, he seketh not after God? he regardeth hym not: neyther holdeth he of hym. Euen thus doth the Scripture con∣terfayte hym. Saynt Paule speaketh to the Romaynes, They that are car∣nall,

are carnally mynded, but they that are spirituall are goostely myn∣ded, they that are geuen to the flesshe, can not please God. For the flesshely mynde is enemitie against God, for it is not obedient to the lawe of God, ne¦ther can be. Therfore called Augusti∣ne (in the secōde booke, agaynst Iulian the heretike) the will of man, a bonde will, accordinge to the wordes of Chri¦ste in Iohn, who so euer committeth synne is the seruaunt of synne.

Howe be it this will maye be ma∣de free agayne, through the grace of God. For thus is it conteyned euen in the same place of Iohn. If the sonne shall make you free, then are ye free in dede. The sonne of God Christe, hath purchased agayne for vs, the spi∣rite and grace of God, If we beleue, than maye we and can do good agay∣ne. Notwithstondynge it must all be asscribed vnto the grace of God whi∣che worketh in vs, and nothinge ap∣propriated to oure owne naturall po∣wer or workinge, whereof the will is also partely named to be an occasion

of the good worke, as the miserable Sophistes seduce the worlde.

In Paule is it written on this wyse. We are not sufficient of oure selues, to thinke any thinge, as it were of oure selues, but oure able∣nes cometh of God. Yf then we can thynke no good of oure selues, why presume the Sophistes by the power of the free wille to do any good?

Thus saith Paule, It is God, whi∣che worketh in you, bothe the will and also the dede. Euen so doth he speake also in another place, I labou∣red more aboundantly, then all the other, not I, but the grace of God whiche is with me. Euen so do all saynctes asscribe all goodnes onely to God, & knoweledge them selues, as an instrumēt of the Godly grace, sayē∣ge with Dauid, Not vnto vs O lorde, Not vnto vs, but vnto thy name geue the prayse.

Item, A man can receyue nothin∣ge at all, excepte it be geuen hym from heauen.

Item. No man can come to me ex∣cepte

the father, which hath sent me, drawe hym. And of suche lyke is the Scripture full.

Therfore is it euen as muche, whē any man boasteth of hys free wyll, that he of hym selfe maye begynne to do any good, before grace, and to ob¦tayne the grace by workes. As yf a man should boaste moche of a Castell that were brent and al destroyed with shutyng of ordinaunce, whereas one∣ly were left the place, with brokē wal¦les, where as the towres were fallen downe, and no defence left at all, and yet woulde presume to kepe it perfor∣ce. A broken Castell hath yet the olde name, that men saye. There standeth suche a Castell, but it hath not the fyr∣ste strenght and power, as it had, whē it was yet standynge, and had strong towres, sure walles, good and broade dyches. Euen so hath oure wyll one∣ly the name and tittell, that he is cal∣led the free wyll. But he is not in de∣de, vntyll the grace do make him free But yf h•• be so free as they suppose, howe cometh it then to passe, that

Paul was not able to do what he wol¦de, why dyd he serue the synne, which notwithstandyng he hated.

Beholde the chosen vessell of God Paule, complayneth that he is in bon∣dage vnder the lawe of synne, and the vngodly Sophistes, graunte to a syn∣ner that he hath a free wyll. Yf he be so free, as they make hym, why praye we then. Halowed be thy name. Thy wyl be done. Do we that for thys cau¦se, that oure free wyll so muche the better and easyer maye do good, as the abhominable heretikes called Pe∣lagians, affirmed. No, truely, yf we praye, then is it a signe, that we haue it not in oure possibilite.

Therfore when we reade, that the olde fathers, defende the free wyl, thā must we vnderstande, that they wyll declare and teache, that the wyl maye receyue freedome, and not that he is free of hymselfe. But he may be tur∣ned vnto the good through grace, and become free in dede, where vnto he was shapen, that he maye do the com∣maundementes of God, whiche elles

withoute the grace were vnpossyble to kepe, for he can do nothynge of him selfe but synne. But in the grace are they possyble to be kept of hym, as Paule sayth. I can do all thynges tho∣rough the help of Christ, which strēg∣teth me. Ierome speaketh wel, Accur∣seth be he that sayth, that the commaū¦dementes of God are vnpossyble to vs. They are not hole vnpossyble, for they were elles geuen vnto vs in vay¦ne, but in oure power withoute the grace of God, they are vnpossyble, but vnto God are all thynges possy∣ble.

[ 45] Councell.

The Sophistes haue taught for a great season, what Christe Matthei in the fyfte dyd teache, as to loue the enemyes, not to resiste wronge, not to striue before the iudge, neyther to go to lawe, to tourne the other cheke, to loue withoute rewarde, and suche ly∣ke. That they are good counseylles, vnto those that wyll be perfect Chri∣stians, howe be it, yf any man do it not, that neuerthelesse he is withoute

danger of hys saluation. And that Christ did here onely geue good coun¦sell (that is he hath conseilled it onely) and not commaunded. This is not true. For loke vpon the texte with his circumstaunces, then shalt thou see, & learne, that they be pure commaunde∣mentes of God, whiche he requyreth of vs vpon payne of losynge hys gra¦ce and assistence. But they are the fal∣se Prophetes, of whome God spea∣keth in Ezechiel. They deceaue the pe¦ople, and tell them of peace, where as there is no peace. They preache and te¦ache, that whosoeuer doth not the a∣boue mencioned poyntes, shall not pe¦ryshe therfore.

Confessyon. [ 46]

There is an Euangelicall Confes∣siō, as Christ sayth in Mat. yf thy bro∣ther trespace agaynst the. Go and tell hym hys faute betwene hym and the alone, yf he heare the, Thou hast won¦ne thy brother. But yf he heare the not, then take yet with the one

or two, that in the mouthe of two or thre witnesses, all thinges maye be sta¦blyshed. Yf he heare not them, tell it vnto the congregacion. Yf he heare not the congregacion, take hym as an heathen man, and as a publican. That was an open Confession. Thus sayth S. Paule, Agaynst an elder receyue none accusation, but vnder two or thre witnesses.

At that tyme were the open crymes and blasphemyes hearde and exami∣ned, with wetnesses and accusers, vn∣till the tyme, that suche as were giltie were knowen and reproued. And this Confessiō, hath ben kepte by the lawe of God, of the twelue Apostles, and of their successours and of this confes¦sion muste the fathers be vnderstan∣de, as Augustyne, Ambrose, Ierome, Gregory. But the confession whiche is done secretely in the eare, is not grounded in the scripture. I do not re∣iecte it, but it greueth me, that it is co∣me to suche abomination and compul¦sion, that men be dryuen and compel∣led there to agaynst their wille, & are

betrayed, where by they come in ha∣zarde of their lyues. Itē maketh euill entangled desperate consciences.

Merites or Deseruynge.

Deseruinge is a proude worde, [ 47] when a man doth asscribe it vnto hym selfe, and boasteth that he hath done many meritorious workes, O lorde, seynge we can of oure selues thynke no good, why do we boaste oure sel∣ues of many deseruynges. What good soeuer we do, that worketh God in vs, he crowneth in vs his owne gyf¦te, he maketh his owne workes oure deseruynge, Thynke allwayes vn this sayenge in Luke, When ye haue done all those thinges whiche are cō∣maunded you, saye, we are vnprofita∣ble seruauntes, We haue done that whiche was oure duetye to do.

Christe is oure sauiour, and hath done all thinges for oure saluatiō, not for any lucre or deseruinge, but becau∣se it was the fathers pleasure. And so shoulde we do also, we shoulde not ser¦ue God for any lucre or profite, as the

seruauntes theyr maysters, but free as the chyldren theyr father of free lo¦ue, not thinkynge howe greate thyn∣ges we deserue, but howe wel we ple¦ase the good wyll of God.

Deseruyng is not to do any good, to thintent, to deserue ought thereby, as the Seducers of soules haue tau∣ght hitherto, to the abhominable vn∣doynge and destruction of the worl∣de, but to deserue or to merite, that is, with a syngle herte, willyngly with∣oute respecte of rewarde or deseruin∣ge, to obeye the wyll of God, for loue seketh not her owne, as Paule sayth, But deseruynge and rewarde follo∣we and come of them selues, without oure sekynge, oute of the obedience, which I do to the godly wyll.

[ 48] Shepeherdes.

We haue one right, good, true she∣peherde, whiche hath geuen hys preci¦ous lyfe for vs, that is Iesus Christe. In Iohn sayth he. I am a good shepe∣herde. He is the dore of the shepe, who¦soeuer entreth not at thys dore, is a

thefe and a murtherer. He is oure ar∣che shepeherde, and the shepe are hys owne, & none of oures, In Iohn sayth Christe to Peter. Fede my shepe. He sayth not thyne. Vvhosoeuer ende∣uoureth hym selfe to followe the voy∣ce of the shepeherde, thesame shal not be deuoured of the wolfe infernall, but shalbe well and surely preserued.

There be many hyred seruauntes, but fewe shepeherdes, they seke all theyr owne and not that whiche is Ie∣sus Christes, as Paule sayth. The vn¦der shepeherdes should feede with the worde of God syncerely and purely, But they make additions, and teache vs mannes doctryne, through the whi¦che the soule doth hungre spiritually. Mannes doctryne bryngeth money, but Goddes doctryne bryngeth perse¦cution. Therfore wyll noman truely take the Gospel in hande. Christ hath geuen vs warnynge of such in Matt. Beware of the Leuen of the Phari∣ses and of the Saduces, that is, of mē∣nes traditions.

Thereof reade further, Deut. iiij.

Prouer. xxx Esaye. xxxix. Matth. xv. xxiiij. Marc. vij. Luc. xvij. Gal. i. Col∣loss. ij. i. Timot. iiij. Tit. i. And .i. Pe. ij. Yf thou wilt see with what coloure the Scripture doth counterfaite, and paynte the wicked shepeherdes, then reade Ezechiel. xiij. and xxxiiij. Ieremie. xxiij. Esa∣ye. iij. Michee. iij, To the Philippians iij.

Conclusyon.

AT the last wyl I admonyshe chari¦tably euerye good Christian, that he wyll beware and take good hede, in thys last perillous tyme, wherein An¦te Christe hath also hys predication, & sheweth hys miracles, and that he wil earnestly reade the Byble hym selfe,

with humilitie, and not with presump¦tion, Whereas the spirite of God ope¦neth any thynge vnto hym, let hym be thankefull. And wheras any thyn∣ge is to harde for hym, there let hym not iudge rasshely, and put no doub∣tes in it but that all thyng is well and good, written by the spirite of God, whiche can not erre. But the faulte is in our selues. Moreouer, one daye teacheth another, what soeuer thou vn¦derstandest not to daye, thesame bryn¦geth the daye of to morowe with him. The holy scripture wyl not be reade as other bokes, thou mayest not rasshe¦ly, and with vnwassheth handes (as the common Prouerbe soundeth) fall into it, but with a precedent deuoute prayer, and yeldynge of thy selfe, that God may worke in the, and that thou wilt not vnderstonde the Scripture after thyne owne brayne, or brynge an interpretation in the Scripture after thyne owne phantasy, but that thou mayest seke it euen there, and be taught of god in the ryght hygh scoo∣le of the holy Ghooste, and gladly en∣quyre

of the learned, and learne with∣oute arrogancye and curiosite. There must nedes be good experience of the language and the spirite, yf a man wil truely handle with the scripture. For the one helpeth the other. Paul wyll, that a man shal here knowe the lan∣guage, and prophecye.

Therfore let not hym that is not very expert in languages, be rasshe and presumpteous to iudge in the scri¦pture, how doth it agree, that men hā¦dell the reliques of Saynctes with so greate reuerence, and honorablenes, & handel so rasshely or vndiscretely the ryght and true reliques, that is the worde of God, whiche the sonne of God hath confirmed and stablysshed by hys holy bloude, and whereby we be all made ryghteous and holy.

Howe be it, thou shalt not therfore be abolished, thinkynge that, to reade, and to knowe the scripture, perteineth onely to prestes.

It is the worde, whereby thy sou∣le make lyue, whereby thou arte ma∣de

a Christen man. Vve are called all together, to one kyngedom of hea∣uen, and inheritaunce of God.

There is one Baptisme, one wor∣de, and one fayth. Vve muste al kno∣we, what God requyreth of vs.

Therfore as deare as thy soule, he∣alth, and saluation is vnto the, euen so earnestly let the worde of God be committed vnto the. It preuayleth no¦thynge vnto the, that thou sayest. I wyll continue in my fathers belefe. Paraduenture thy father was taught that he shoulde be made righteous by workes, that he should institute many soule masses, buylde Churches, & that then all were well. Yf thou shouldest fynde thy father in hel, thou shouldest fynde an euyll fyndynge. The sun∣ne of ryghteousnes Iesus Christe is rysen, the holy Gospell is purely and syncerely preached, he that nowe ope∣neth not hys eyes, and shutteth the trueth withoute the dores, shal surely fynde hymselfe deceaued.

Yf Sayncte Paule woulde haue

beleued as hys father, and the great multitude, then shoulde he haue bele∣ued, that withoute the bodely circum∣sion no man coulde be saued, what ca∣se hadde he byn in thou. Yf my father hadde beleued, that whatsoeuer a By¦shoppe dyd institute or ordeyne, were the holy Gospel, shoulde I therfore folowe hym in thys errour. Christe my hope and redemption saue me frō so doynge, whiche vouchesafe through the quickenyng spirite to teache vs his scripture hym selfe, that we may vn∣derstande the vnspeakeable ryches of hys grace. AMEN.

Vvhosoeuer sayth, I wil beleue as my father hath done before me, and wyl not be instructed and infourmed to heare the Gospell, the same wil not knowe the trueth, and paraduenture Christ wyl not knowe hym also, ther∣fore shall he stande to hys owne daun¦ger, vnto hym is the Sunne rysen in vayne, he is blynde and a blocke, or he feareth the trueth of the Gospell, he feareth that he shoulde be fayne to be good. Hys euyl workes are espyed in

in the cleare lighte of the Gospel, whi¦che he hath couered with mennes tra∣ditions. This is then as Christ sayth, the condemnation, that the lyght is co¦me into the worlde, and the men lo∣ued darkenes more then light. Euery man that doth euyl hateth the lyght.

Thou wilt saye vnto me, The Go∣spell hath alwayes ben preached. But I saye naye to it. The texte might wel be tolde vnto the, whiche afterwarde was so darkened with mens gloses, that the Gospell, that is, the glad ty∣dynges was made a heauy tydynges vnto the. For they haue onely tau∣ght, and preached many instituti∣ons, but the conforte in the Scriptu∣re was hydden, namely the inenarra∣ble treasure of grace purchased vnto vs by Christe. They haue not taught Christe but Antichrist. Thou hast not ben set from thy selfe vnto Christe, that thou mightest haue learned, wher¦fore Christe is geuen vnto the. Item to knowe the secretes of the Gospel, & what is the right peace and ioye of al hertes and consciences, but we haue

ben brought & leadde frō Christ vpon and into our selues, that we shoulde be iustifyed and saued by the workes of oure free wyl. O Lorde, what misery and calamite haue we ben brought vp in, & in what great vnquietnes. For the conscience can neuer be, in quiete, sure and content, yf she must be iustify¦ed by workes. She can neuer be sure in what case she standeth with God, as Paule declareth. But thys is vnto a troubled conscience a great conforte when she heareth that man is not iusti¦fyed by workes, but by the fayth in Ie¦su Christ. Thys is the ryght preachin¦ge of the Gospell.

Lyke as oure father Abraham was iustifyed before God, euen so must we be iustifyed also. The scripture calleth hym a father of all beleuers, and saith in the fyrst boke of Moyses, Abraham beleued God, and it was counted vn∣to him for ryghteousnes. And so doth Paul dryue it alwayes euery where: we are iustifyed by fayth. Thys shalt thou vnderstond thus for a conclusyō.

We haue two maner of beleuyn∣ges

or knoweledges of Christe. The one is called an Actual knoweledge. As, when I haue readde and knowe in the scripture, that CHRISTE is GOD and man, Lykewyse as I be∣leue, that Aristotell was scoole may∣ster to great Alexander, & thys goeth not earnestly to the herte. I beleue it, as an other historye or acte. Suche a knoweledge or colde fayth of Christe doth not iustifye me, for the vngodly beleue this also, and the Deuyls haue thys fayth also, it is a dead fayth with oute workes, as S. Iames sayth. and it is of none effect. Vvhere as no good workes folowe, there is also no fayth, but onely an Ipocrisie in the herte withoute fayth or confidence towar∣des God. But the right Christē liuely fayth is a strong trust & confidence in the promyse of God, as that Christe is geuen for me, that Christ doth wassh awaye my synnes, that Christ quicke∣neth me, & this is the ryght Euāgeli∣cal fayth, which onely iustifyeth man, Thys is onely that faith, which is coū¦ted of God for oure righteousnes. I speake

here in comparison betwene faith and workes, Otherwyse knoweth eue¦ry man well ynough howe that God, Christe, the spirite, and sacramēt doth iustifie. But the workes seme they or be they neuer so good or holy, yet are they not counted for righteousnes.

But yf faith do grafte and plante vs in Christe our lorde, then are we made righteous and therfore will god also counte vs for righteous.

And so doth Paule sette it furth very goodly to the Galathians, God hath promised vs iustification, and ly∣fe through Christe. Nowe is a promy¦se beleued, or onely obtayned through faith, therfore be we also iustifyed one¦ly by faith. Lyke as no man despiseth a mannes testamēt, or addeth any thin¦ge thereto, nor taketh any thinge frō it, euen so maye nothinge be substra∣cted from the Testament of God, nei∣ther any thinge added therevnto. No∣we hath God ordeyned, geuen and ap¦pointed lyfe in the Testamente, vnto all beleuers, withoute respecte of any maner of workes, for nought, There

oute foloweth that we are not coun∣ted iuste, for any workes sake, but one¦ly thorough faith. Haue in mynde the Epistles to the Galathians, and to the Romaynes, there shalt thou fyn∣de, that a Christen man, setteth his cō∣science at rest & quyet, onely by faith. The right hollsome doctrine of the Gospell concernynge the right lyuely faith, is an onely conforte and stablys∣shynge of the cōscience, agaynst death, synne, and hell.

I knowe very well that the righte spirituall Euangelicall doctrine, will be at the fyrst somewhat straunge to a man that beginneth to learne it after the scripture of the scolers, and after their carnall doctrine. For as Paule saith. The naturall mā perceaueth not the thinges of the spirite of God. For they are vnto hym but foolyshenes, neyther can he perceyue them, because he is spiritually examined. It will not sauoure very well vnto the at the fyr∣ste. For thyne vnderstondinge is yet full of Phantasticall Imaginations of mennes dreames. But take thyne

vnderstandynge captiue, to the glo∣rye of Christe in faythe, then shal the holy spirite of God declare hym selfe vnto the, and teache the a ryght, suche thynges, as no hygh scoole teacheth. And thys is the cause that nowe a dai¦es slighte and symple persons are founde, whiche through the maistery of the spirite of God, vnderstand and expounde the Scripture better then great Doctours, and breake and plucke downe by the Spirituall ar∣mours of oure Cheualrye, all hyghe worldely wysedome, whiche exalteth her selfe agaynste knoweledge of God.

It is a great errour to thynke that the knoweledge of the scripture per∣teyneth onely to the prestes, that wea¦re Crounes, longe gownes, and who∣se fyngers are anoynted. No my frē∣de, the tyme is nowe at hande, whe∣re of Esaye sayth. That the science cometh not onely oute of the hye scoo¦les, as hath ben thaught hitherto, but the Christians are taughte of GOD hymselfe, as it is contayned in Saynt

Iohn.

It is not necessary that men rede Aristotell, Plato, and other bokes of the heathen, for the ryght vnderston∣dynge of the scripture, as thus longe they haue borne vs in hande.

The Apostles redde neuer a hea∣then mayster, they were also no suche doctours, as nowe a dayes are made in the vniuersities, but simple people. Nowe yf the holy goost could instru∣cte them the Euangelical trueth with oute the helpe of the heathen Philo∣sophye, Scotistrye, and other men∣nes bokes, truely then can he also hym selfe open and teache nowe a sim¦ple and humble laye man. The ryght vnderstandyng of the godly scriptu∣re.

God regardeth hym, that is poore and of a lowly troubled spirite, and receyueth hys godly wordes with re∣uerence and standeth in awe thereof, as Esaye writeth.

He resisteth the proude, and ge∣ueth grace to the humble. The holy Saint Bernarde learned hys science

throughe hys deuoute prayer vnder the Oken trees.

Aristotell and other heathen, whi∣che are taught, do hynder and destroy mannes vnderstondyng so pituously, that a man becometh so muche the mo¦re vnapte, to receyue and perceiue the Godly wysedom in the scripture. For mannes wysedome, and the Godly scripture, do nothynge agree together as Esaye declareth very goodly. All worldly Philosophie for the moost par¦te hath her beginnynge, owt of man∣nes witte and interpretation. For as muche nowe, as the same is carnal, & blynded thorough synne, so is she dar∣ke, and errynge, and vnderstandeth of her selfe nothynge but that whiche is carnall, and knoweth nothyng groun¦dely of spirituall thynges, and of GOD.

Therfore when the herte of man is voyde quyte, not hyndered of suche heathen sciences, and mēnes dreames then is it more apte to receiue the god¦ly doctryne and wysedome, then whā it is encombred and entangled, with

suche phantasies, inuented of man, The wysedome of man whereof they boaste hym selues highly, is terrestri∣all, carnall, and deuelysshe, as Iames elegantly declareth. And Paule war¦neth vs for mannes wysedome, sayen∣ge. Beware lest any man come, and spoyle you thorough Philosophie and deceatfull vanitie, thorough the tra∣dicions of men, and ordinaunces after the worlde, and not after Christ.

The Philosophie and mannes wit∣te and exposition, is cleane contrarye to oure fayth, as it is euident and cle∣are ynough among the learned, ney∣ther can they agree together. Therfo∣re let the laye people be of good chere and take no thoughte for it, bycause they haue not studyed in great vniuer¦sities, but with humilite, and pure her¦te and hygh reuerence, reade the coste¦ly treasure of holy scripture, both Te¦stamentes, and praye vnto Christe for the ryght vnderstandyng, which hath the kepe of Dauid. The knoweledge of the Scripture, is a littel deuyed vn¦to the, as vnto the moost excellent do∣ctour

of all. Euen so taught the holy Chrisostome his people also at Con∣stantinoble.

The Pharisees despised the com∣mon people, & thought also that they shoulde knowe the trueth alone, and sayde, The common people, whiche knowe not the lawe are cursed. Euen so saye they nowe lykewyse, Howe shoulde haue taught it vnto the plo∣wemen, as though all science did come from the hye scoles. But I aske them this question, My maisters, I pray you howe taught the common symple people that they helde more of Chri∣ste, then the chiefe priestes & scribes.

It is euident, that the common peo∣ple had alwayes a righter iud∣gement, & better knoweled∣ge of Christe then the chiefe lordes at Ie∣rusalē as Chri∣sostome writ¦teth.

FINIS.

Notes

• The worde of God
• ij. Pet. i. Da. ix. b Zac. vij. ij. tim. iij
• Ioh. vij
• mat. iiij.
• Rom. i.
• To kno∣we christ
• Ro. viij.
• Ioh. iiij.
• deu v. vi Ro. vij.
• Ro. viij.
• Gala. v
• Rom. iij
• Rom. iij Esa. liij
• Rom. iij iiij. viij
• Fayth bryn∣geth lo∣ue with her.
• Ro. xiiij
• Good workes.
• Iaco. ij
• Lu. xviij
• Lu. viij
• Power of faith.
• Ioha. vi
• Lu. xvij
• Isa. xxix mat. xv. Deu. xij
• Ioh. viij and .xiiij
• Rom. v
• Iudi. vi
• Esa. liij i. Co. i
• Ro, viij.
• Ioh. iij.
• mat. xvi Gala. v ij. tim. iij
• Ephe. ij
• Gen. vi
• Iohn. iij
• The ori∣ginall synne.
• Gen. vi and viij.
• The de∣ath of Christ.
• Eph. iiij
• Ro. vij. Gala. v
• Ro. viij.
• Rom. iij iiij.
• Knowe∣ledge of the kind¦nesse of God.
• Hope
• Gal, v
• Ioh. iij
• Ro. xiiij
• Gene. i.
• Likenes of God.
• Ps. xvij.
• Mat. x.
• mat. xvi
• Hiob. iij
• Phil. i
• Willyn¦gly to dye.
• Gal. vi.
• Gala. ij
• Cicero in Tusc∣ques.
• Ioh xvij
• i. cor. xiij
• i. Ioh. iij
• Ebre. ix
• ij. tim. i.
• Esa. liij
• Iohn. iij
• Ro. viij.
• Rom. vi
• Iohn. Nowe bei
• Ro. viij
• Psalm. xxx. viij.
• Ro. viij. Hose xiij
• i. Co. xv
• Deathe is not fearfull to a chri¦sten mā.
• Luc. viij
• i. the. iiij
• esa. xxix Ezeche. xxxvij and viij
• i. Co. xv
• Ro. viij
• Ioh. xi
• Ioh. vi
• hiob. xix
• i. Th. iiij
• Matth. xxiiij mar. xiij Luc. xxi.
• Dan. ix
• ij. Th. ij.
• Matth. xxiiij
• i. thes. v. ij. thes. ij.
• Matth. xxiiij. and xxv. i. the .iiij
• Matth. xxvi mar. xiiij Luc. xxij i. Cor. xi.
• To hea∣re masse a ryght.
• Goyng to God∣des bor∣de.
• Ebre. xi
• Ebre. ix
• Rom. iij
• the mas∣se is no sacrifyce
• Hebr. ix.
• A testa∣ment.
• i. Tim. ij
• Ro. viij.
• Ebre. x
• the obla¦cion of Christe
• Ebre. vi ix. Rom. vi
• Ro. iiij.
• Gen. xv
• Two maner of righ∣teous∣nes.
• Mat. v.
• Rom. iij and .iiij.
• Roma. x
• Rom. iij
• Rom. iij Gala. ij
• Ioha. xv Ebre. iiij Ephes. ij and .iij Ro. viij
• Ebr. vi,
• Esa xliij
• Ie. xviij.
• Good intente,
• Deute xij.
• Galat. i Luce. i
• The hu∣manite of God.
• The tru honoure vnto saynctes
• Rom. ix
• To prai¦se God in hys sainctes
• Rom. ix
• The sainctes loue vs
• Hos. xiij i. Co. xv
• i. co. xiij Luc. xv.
• Luc. xv.
• Roma. i i. The. v Coll. iiij i. Thes. i Ac. xiij.
• Ioh. xvi & xiiij.
• i. Iohn. i
• Matth. xxv.
• mat. xv. mar. vij Colo. ij.
• Titus. i Ro. xiiij
• i. Cor. x and viij
• ioh. xiiij and viij
• Pro xxx deu. viij
• mat. iiij
• i. tim. iiij ij. Cor. x
• mat. xvi
• Gal. iiij Colos. ij
• Mat. vi
• Mat. vi
• Iacob. i. Matth. xxi. Ioh. iiij.
• Eph. ij Iohn. iij
• ij. tim. iij
• Mat. iij and. iiij.
• Tit. iij
• Ac. xiiij
• The pro¦myse of baptis∣me.
• The pro¦mises or vowes of fre∣res &c.
• i. Co. vij Matth, xix.
• Luc, xiiij
• Ro. vij.
• To for∣sake all thinges
• Euan∣gelicall pouerte
• Deu. xv Luce. x.
• Obedi∣ence. Ro. xiij. Philip. i i. Pe. iij
• i. Re. xv
• mat. xvi Iohn. x.
• i. Pe. iiij
• Ro. xiij. i. Pet. ij
• Act. v. Mat. vi
• Daniel xiiij.
• Ro. xiij.
• Matth. xxvi,
• Ier. xvij Ge. viij
• Matth. xviij.
• Ioh. viij
• Luce. ij
• i. Pet, ij Is. xxiiij Rom. ix
• Isa. viij
• Men∣nes pre∣ceptes.
• Tit, i
• i. Cor. x.
• ij. Cor. x and xiij.
• Faste.
• Prayer.
• Almose dedes.
• Mat, v.
• Iohn. v
• Act, ix
• i. Cor. i.
• Gala. v
• i. Pet. ij
• i. Tim. i
• Ecclesia
• Isa. xlvi De. viij mat. iiij.
• The Ca¦tholike churche
• Coun∣ceyls
• Luc. viij Matth. xix
• Ge. viij
• Ephe. v
• Luc. xij.
• Psa. lij.
• Psalm. xxxix
• Mat. vi
• Ryches∣se.
• Matth. xix Mar. x. Lu. xviij
• Psa. lxij
• Luce. xij
• i. tim. vi
• Mat. vi
• Ecclesi. v.
• Tob. iiij
• mat. vij.
• Luce. vi
• Deute. xv.
• Deute. xxiij. & xxiiij.
• Matth, xxvi.
• Mat. vi
• Ge. vi. and .viij
• Psal. li. Rom. v Ephe. ij
• The dai¦ly synne
• Ebr. xij
• Matth. xxiiij
• Ro. viij.
• i. Pet. ij
• i. Pe. iiij
• i. Pe. iiij
• Rom. v
• Iacob, i.
• ij. Co. ij.
• Matt. v
• Actu. v
• ij. co, vij
• Ioh. xvi
• Phi. iiij
• Pro. xv
• Phil. iiij
• Ephe. ij Rom. v
• Esaye xxxij.
• i. Cor. xi
• Luc. xij.
• Ebr. iiij
• Eccl. xv
• Gen. vi
• The her¦te is vn¦cleane. Heb. xij Ge, viij mar. vij
• Ro. viij
• Augu∣styne.
• Ioh. viij
• Libertie of the wyll.
• Ioh. viij
• ij. Co. iij
• Phili. ij
• i. Co. xv
• Psa. cxv
• Iohn. iij
• Iohn. vi
• Ro. vij.
• Pelagi∣ans.
• Phil. iiij The cō∣mande∣mentes of God are im∣possible to be kept.
• Mat. v
• Eze. xiij
• Matth. xviij.
• i, Tim. v
• Luc. xvij
• Deser∣uynge
• i. Co xiij
• Iohn. x.
• i. Pet. v Ioh. xxi
• Phil. ij.
• mat. xvi
• i. co. xiij.
• Mat. vi
• Eph. iiij
• The be∣lefe of oure fo∣refa∣thers
• Iohn. iij
• The Gospel hath bē darke∣ned with mennes doctry∣ne.
• Ro. iiij. Gal. iij.
• Rom. iij iiij. Gal. ij Rom. iij iiij. & v Ge. xv.
• Two maner of faith
• Iaco. ij
• The chri¦sten fayth
• Gal. iij.
• The pro¦mise is beleued
• Gal. iij. and .iiij. Ro. iiij.
• i. Cor. ij
• Esa. iiij.
• Ioh. vi
• The ho∣ly goost teacheth goddes worde
• Esaye lxvi i. Pet. v
• Esa. lv.
• Iaco. iij. Colo. ij.
• Apo. iij
• Omelia vpon Iohn.
• Ioh. vij.