¶ A declararation 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 Prologe WHan Christendome after the beginnynge of the churche thoroughe godly grace was growen vp into a myghtye increase the people thought them selues from daye to daye more and more sure and beganne after naturall flesshely inclination to forgette God hys worde as in prosperite is accustumable for the scripture saith The people sate downe to eate and drynke and arose to playe Exod. xxxiij Isay lvi They tourned euery manne in hys owne wayes euery one after hys own couetousnes from the hyest to the lowest They dispysed the holsome true doctryne and chose to themselues foregoers maysters after theyr owne wylle whiche taught mennes tradicions and inuentions as they delyted to heare contrary to the manifolde godly moniciōs in the olde and newe testament comprehended Deut. xiij Math. v. ij i. ii.miiij Isai xxx Theyr tongues and inuencions were agaynst the Lorde Therewith dyd they prouoke the eyes of his maiestye to displeasure Wherfor he visited thē by many fatherly corrections and benefytes lyke as in tymes paste the Israhelites yf they from suche theyr vngodly lyues woulde tourne agayne to hym to thintent that it myght go well with them But they woulde not sette theyr hertes that thei myght amende iiij Re. xxv Psal ij xxxiiij Therfore hath he permitted the Princes and Chiefe Capitaynes of the Assyrians to come vpon them theyr chosen forgoers whiche cruelly with cheynes and bondes of mannes wisedome and good intentes haue bounden taken them and spoillyng them of all Goddes ornamentes of the tempel of the cleare pure worde of God haue caryed them altogether towardes Babylon in theyr lawes and doctryne of mannes tradicion where for a great season thei haue serued heuely In so much that they by reason of the strayght and harde seruyce of the same were neuer able to serue the true goddes seruyce althoughe at the laste of great necessyte they woulde gladly haue done nor yet to know to lyue there after For the water vaynes of the word of God were stopped vp for thē with earth of mēnes lawes and tradiciōs Esay sayth Esa lvi Theyr wachemen and foregoers were all blynde and knowe not the lawe of God they are dombe dogges not beyng able to barke nothynge regardynge but mannes doynges they are sleapye and sluggysshe and the shameles dogges can neuer be satisfyed The shepeherdes also themselues haue had none vnderstandynge so holye hath mannes good thynkynge deceaued them all For all suche thynges had God often treathened vnto them before in case they dyd tourne awaye from hys commaundementes lyke as by Esay I wyll geue them children Esa xxx to be theyr princes and the wyuysshe shall ruelle ouer them he hadde fyrst warned them for mennys dreames whan he sayde My people Those which vphold thy cause and prayse thy therfore they deceyue thy beleue thē not But for asmuche as they willingely gaue thē selues into it he suffered them to decaye to thintent that they myght learne to knowe hym by them selues as Ezechiel sayth Ezechi xxxiiij In such anguyshe haue they acknoweleged them selues as lost shepe of theyr shepeherdes whiche haue fed them selues seduced haue ben sory repented with all theyr hertes for theyr synnes and haue called vnto God vnfaynedly for grace succour The lawe of God was holly alienated from them In so muche that they knewe it no more iiij Re xxij and toke it for inuēted newes Lyke as in the tyme of Iosia the good kynge at Ierusalem Helchias the priest founde the boke of the lawe in the howse of the Lorde which had lyen there for a great season When the same was reade before the Kyng as for an olde antiquite he rent hys clothes and cōmaunded the priestes to aske counsell of the Lorde thorough the Prophetes for hym and the boke for he feared God because that his forefathers had not liued thereafter and founde fauoure before God with thys answere For as moche as he had humbled hymselfe feared and weped before hym woulde he be mercyfull vnto hym and to the people After that dyd the kynge erecte al Goddes honour after the tenoure of the lawe and made a couenaunt with God for hym selfe and the people to kepe the same from thensfurthe the people consented therein After that dyd he breake down destroyed all Idolles with al theyr appertenaunces And god was with thē in al that they dide left vndone God sende vs such lyke foregoers Vvhen now the desolate Christianite haue done penaunce in such bōdage the in Babylonysh captiuite cryed to god with al their hertes for delyueraunce he hath immediatly heard thē brought again to lighte hys holy cleare pure lawe worde doctryne thorough meanes according to hys pleasure And as we dayly see before oure eyes namely that such aryseth of a fewe despysed personnes as also in tymes paste in the begynnynge of the churche hath ben done i. Re. xiij i. Esd ij Matth. xxij Roma ij as apereth here and there in the scripture whereby we see euidently that it is not harde to god to speke through many or thorowgh feawe for all multitude is before God as one man hys power is not in the multitudes or in many and there is no respecte of personnes by hym The lyght is come agayne into the worlde God graunte that oure foregoers loue no more the darkenesse but followe the good kynge Iosia than shalt them as the shepeherdes the people as the shepe gladly followe Ezechi xxxiij that the prophecye of Ezechiel come not ouer them Vvoo be vnto the shepeherdes that feede them selues the mylke haue ye eaten with the wolle haue ye clothed you and that which was fatte haue ye slayne but my flocke haue ye not norysshed the weake haue ye not strengthned the loste haue ye not brought agayne but with cruel authorite haue ye rueled ouer them me shepe haue ben scattered for so muche as they ware without a shepeherd as truely as I lyue saith the Lord. For so moche as my shepe haue ben robbed deuoureth of the wylde beastes because they ware withoute shepeherde for the shepeherdes haue not sought my flocke but thēselues and haue not fed my shepe I wyl requyre my flocke of theyr handes and make them to ceasse from feadynge my shepe any more yea they shall feede them selues no more and I wyl delyuer my flocke oute of theyr mouthes To be a foregoer is an offyce i. tim iiij pleasaunte and no Lordeshyp whosoeuer diligently consydereth the same wyll not couete to charge him selfe with it nor
Prophetes Esay Ieremye Ezechiel Danyel Twelue small Prophetes i Hosea ij Ioel iii Amos iiij Abdia v Iona vi Micha vij Nahum viij Habacuck ix Sophonia x Haggi xi Sacharia xij Malachia Thobie Iudith Baruch Esra Esra iij. and iiij The boke of wysedome Sapientia The wyseman Ecclesiasticus Machabeus The bokes of the newe Testament i The Gospell S. Mathewe ii The Gospell S. Marke iij The Gospell S. Luke iiij The Gospell S. Iohn v The Actes of the Apostles descrybed of Saynct Luke vi The Epistle of S. Paule to the Romaynes vij The fyrst Epistle of S. Paule to the Corinthians viij The second Epistle of S. Paul to the Corinthians ix The Epistle of S. Paul to the Galathians x The Epistle of S. Paule to the Ephesians xi The Epistle of S. Paule to the Philippians xij The Epistle of S. Paule to the Colossians xiij The fyrst Epistle of S. Paul to the Thessaloniens xiiij The seconde Epistle of S. Paul to the Thessaloniens xv The fyrste Epistle of S. Paule to Timothe xvi The second Epistle of S. Paul vnto Timothe xvij The Epistle of S. Paule vnto Titus xviij The Epistle of S. Paule vnto Philemon xix The first Epistle of S. Peter xx The second Epistle of s Peter xxi The fyrste Epistle of S. Iohn xxij The second Epistle of S. Iohn xxiij The thyrde Epistle of S. Iohn The Epistle of S. Paule to the Hebrues The Epistle of S. Iames. The Epistle of S. Iudas The Reuelations of S. Iohn Holy Scripture The worde of God THese are the laudable ryght bokes of Holy Scripture whiche came from the holy gooste they can not lye or faylthe wherein is also sufficiently comprehended whatsoeuer is necessary for the saluation of the soule so that for the rulynge 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 battayl in the same whosoeuer truely vnderstandeth the Scripture for asmuche 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 loked vppon and concordantly expounded not onely here there peces taken 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 Prophetes hath shewed the commynge of Christ the same hath also ruled the hertes and pennes of the Apostles Euangelistes Peter sayeth ij Pet. i. Da. ix b Zac. vij ij tim iij There came neuer any Prophecye by the wille 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 Christe asscrybe hys doctryne to God the father in Iohn Ioh. vij My doctryne is not myne but hys that hath sent me Item it is the foode of the soule as Christe sayth in Mathewe mat iiij 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 God is onely euerlastyng al other thynges haue a beginnyng his nature is kyndenes and beneficence Rom. i. God is knowen here in thys lyfe by the goodly orderyng of hys creatures To knowe christ But the ryght knoweledge of God which is necessary vnto vs for oure saluacyon is the knowlege of Christe Ro. viij And to knowe Christe that is to knowe wherfore god hath sent his Sonne vnto vs what great immeasurable and excellēt benefites he hath geuen vs by hym The righte honour of God The ryght honour of god is to knoweledge him as a creatoure of heauē Ioh. iiij 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 heauen Item to loue hym aboue all thynges 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 put hys hope trust confidence and hyest loue in a creature and not to beleue God in his wordes where in he offereth hym selfe vnto vs as an onely willynge ryche sauyour The lawe The lawe is a sentence deu v. vi Ro. vij whereby the good is commaunded and the euil prohibited as loue god and thy neighbour Steale not do no murther The lawe is spiritual that is Ro. viij 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 knoweledge of theyr synnes and damnation Gala. v Faythe whiche by loue is mighty in operation doth onely fulfyl the lawe and faythe is a gyfte of God The Gospell The Gospel is a Ioyfull message gone furth from God vnto mankynde that he through Christe hys onelye Sonne hath delyuered man Rom. iij from sinne 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 Rom. iij Esa liij Christe hath taken vpon hym thy synnes ouercome and satisfyed for them Beleue in Christe as thy redemer that same fayth maketh thy ryghteous before God and killeth in thy the olde man with hys carnal lustes whosoeuer through fayth is made one with Christe our Lorde vpon the same hath synne death and hell no more complaynte nor power Rom. iij iiij viij as Paule wytnesseth in the Epistle to the Romeyns Faythe Fayth is no slight dreamynge imagination or meanyng of God but faythe is a liuely confidence in the mercyfulnes of God promysed and plenteously 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 dyeth thereon Suche a fayth Fayth bryngeth loue with her is the ryghte Christen fayth whiche bryngeth with her the Christen loue For through faythe vnderstandeth man the aboundante and inestimable loue of God towardes vs whereby hys herte is fyrste moued and getteth peace and is kindled with the fyre of Godly loue that he for suche mercyfulnes doth ioyfully geue thankes and becometh wyllinge to please God agayne also so to serue hys neyghboure and the
but it hath not the fyrste 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 onely the name and tittell that he is called the free wyll But he is not in dede 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 wolde why dyd he serue the synne Ro. vij which notwithstandyng he hated Beholde the chosen vessell of God Paule complayneth that he is in bondage vnder the lawe of synne and the vngodly Sophistes graunte to a synner 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 cause that oure free wyll so muche the better and easyer maye do good as the abhominable heretikes called Pelagians affirmed No truely Pelagians 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 turned vnto the good through grace and become free in dede where vnto he was shapen that he maye do the commaundementes 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 Phil. iiij The cōmandementes of God are impossible to be kept I can do all thynges thorough the help of Christ which strēgteth me Ierome speaketh wel Accurseth be he that sayth that the commaūdementes of God are vnpossyble to vs. They are not hole vnpossyble for they were elles geuen vnto vs in vayne but in oure power withoute the grace of God they are vnpossyble but vnto God are all thynges possyble Councell Mat. v 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 lyke That they are good counseylles vnto those that wyll be perfect Christians 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 counsell 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 commaundementes of God whiche he requyreth of vs vpon payne of losynge hys grace and assistence But they are the false Prophetes of whome God speaketh in Ezechiel Eze. xiij They deceaue the people and tell them of peace where as there is no peace They preache and teache that whosoeuer doth not the aboue mencioned poyntes shall not peryshe therfore Confessyon There is an Euangelicall Confessiō Matth. xviij as Christ sayth in Mat. yf thy brother trespace agaynst the. Go and tell hym hys faute betwene hym and the alone yf he heare the Thou hast wonne 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 stablyshed 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 i Tim. v 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 examined with wetnesses and accusers vntill 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 confession muste the fathers be vnderstande as Augustyne Ambrose Ierome Gregory But the confession whiche is done secretely in the eare is not grounded in the scripture I do not reiecte it but it greueth me that it is come to suche abomination and compulsion that men be dryuen and compelled there to agaynst their wille are betrayed where by they come in hazarde of their lyues Itē maketh euill entangled desperate consciences Merites or Deseruynge Deseruinge is a proude worde 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 selues of many deseruynges What good soeuer we do that worketh God in vs he crowneth in vs his owne gyfte he maketh his owne workes oure deseruynge Thynke allwayes vn this sayenge in Luke Luc. xvij When ye haue done all those thinges whiche are cōmaunded you saye we are vnprofitable 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 because it was the fathers pleasure And so shoulde we do also we shoulde not serue God for any lucre or profite as the seruauntes theyr maysters but free as the chyldren theyr father of free loue not thinkynge howe greate thynges we deserue but howe wel we please the good wyll of God Deseruynge Deseruyng is not to do any good to thintent to deserue ought thereby as the Seducers of soules haue taught hitherto to the abhominable vndoynge and destruction of the worlde but to deserue or to merite that is with a syngle herte willyngly withoute respecte of rewarde or deseruinge to obeye the wyll of God for loue seketh not her owne i. Co xiij as Paule sayth But deseruynge and rewarde followe and come of them selues without oure sekynge oute of the obedience which I do to the godly wyll Shepeherdes We haue one right good true shepeherde whiche hath geuen hys precious lyfe for vs that is Iesus Christe In Iohn sayth he Iohn x. I am a good shepeherde He is the dore of the shepe whosoeuer entreth not at thys dore is a thefe and a murtherer He is oure arche shepeherde i. Pet. v Ioh. xxi and the shepe are hys owne none of oures In Iohn sayth Christe to Peter Fede my shepe He sayth not thyne Vvhosoeuer endeuoureth hym selfe to followe the voyce of the shepeherde thesame shal not be deuoured of the wolfe infernall but shal be well and surely preserued There be many hyred seruauntes Phil. ij but fewe shepeherdes they seke all theyr owne and not that whiche is Iesus Christes as Paule sayth The vnder shepeherdes should feede with the worde of God syncerely and purely But they make additions and teache vs mannes doctryne through the whiche the soule doth hungre spiritually Mannes doctryne bryngeth money but Goddes doctryne bryngeth persecution
Therfore wyll noman truely take the Gospel in hande mat xvi Christ hath geuen vs warnynge of such in Matt. Beware of the Leuen of the Pharises and of the Saduces that is of mēnes traditions Thereof reade further Deut. iiij Prouer. xxx Esaye xxxix Matth. xv xxiiij Marc. vij Luc. xvij Gal. i. Colloss 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 Esaye iij. Michee iij To the Philippians iij. Conclusyon AT the last wyl I admonyshe charitably euerye good Christian that he wyll beware and take good hede in thys last perillous tyme wherein Ante Christe hath also hys predication sheweth hys miracles and that he wil earnestly reade the Byble hym selfe with humilitie and not with presumption Whereas the spirite of God openeth any thynge vnto hym let hym be thankefull And wheras any thynge is to harde for hym there let hym not iudge rasshely and put no doubtes 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 vnderstandest not to daye thesame bryngeth the daye of to morowe with him The holy scripture wyl not be reade as other bokes thou mayest not rasshely 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 scoole of the holy Ghooste and gladly enquyre of the learned and learne withoute 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 i. co xiij Paul wyll that a man shal here knowe the language and prophecye Therfore let not hym that is not very expert in languages be rasshe and presumpteous to iudge in the scripture how doth it agree that men hādell 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 Mat. vi It is the worde whereby thy soule make lyue whereby thou arte made a Christen man Vve are called all together to one kyngedom of heauen and inheritaunce of God There is one Baptisme Eph. iiij one worde and one fayth Vve muste al knowe what God requyreth of vs. Therfore as deare as thy soule health and saluation is vnto the euen so earnestly let the worde of God be committed vnto the. It preuayleth nothynge vnto the that thou sayest I wyll continue in my fathers belefe The belefe of oure forefathers 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 sunne of ryghteousnes Iesus Christe is rysen the holy Gospell is purely and syncerely preached he that nowe openeth 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 beleued that withoute the bodely circumsion no man coulde be saued what case hadde he byn in thou Yf my father hadde beleued that whatsoeuer a Byshoppe 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 vnderstande 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 therfore shall he stande to hys owne daunger 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 whiche he hath couered with mennes traditions This is then as Christ sayth Iohn iij the condemnation that the lyght is come into the worlde and the men loued darkenes more then light Euery man that doth euyl hateth the lyght Thou wilt saye vnto me The Gospel hath bē darkened with mennes doctryne The Gospell 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 tydynges was made a heauy tydynges vnto the. For they haue onely taught and preached many institutions but the conforte in the Scripture was hydden namely the inenarrable 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 wherfore 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 iustifyed by workes She can neuer be sure in what case she standeth with God as Paule declareth Ro. iiij Gal. iij. But thys is vnto a troubled conscience a great conforte when she heareth that man is not iustifyed by workes but by the fayth in Iesu Christ Thys is the ryght preachinge of the Gospell Rom. iij iiij Gal. ij Rom. iij iiij v Ge. xv 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 vnto 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 Two maner of faith We haue two maner of beleuynges or knoweledges of Christe The one is called an Actual knoweledge As when I haue