glory of god and helthe of soules I shall brefly intreate vpon with your hyghnes of those thynges that I copiously wrytte vpon to the moste noble lorde IOHAN Cardinal as they call it of Lotherynge what the Pope with hys Cardynalles Archebyshopes Byshopes Abbottes Chanones all other benefised men shall do leste they peryshe but may be sauyd For of truthe / all theyr hyghnes is of the dyuell Let them beware therfore / that they be nat euerlastiÌ„gly confoundyd / and peryshe For byshopes be alonly ê“phetes of truthe / and there shulde be so many byshopes as the multytude of people requyreth Ye and to confesse the truthe I can nat call your hyghnes a byshope excepte I shulde flatre and do agaynst my conscyence whiche is to be auoydyd of the faythfull euyn as the venyme of the serpent Aspis I coÌ„fesse you to be a prynce I knowe nat you to be a bysshoppe bycause you preache nat the gospell But it is nat in euery man to preache the gospel but of theÌ„ to whoÌ„ it is gyuen of the lorde for they muste be sende to it of him And these be the true byshopes of the churche of god Therfore dylygently endeuour your selfe that treâ—e byshopes may be encreasyd within your lordshyp Bysshopes may nat be lordes but alonlye doctours or teachers and seruauntes of the people of god It is iniury to a prynce to be callyd byshope ye and vtterly the moste greuous mockage if the thynge spoken be delygently examynyd wolde nat be thynke hym selfe deludyd that were callyd by a name nothyng 〈◊〉 for him whan any man is callyd â—â—shoâ—e what other thyng is it than to say beholde a preacher of the worde of god contynually preachyng the gospell hauyng knowledge of holy scripture teachiÌ„g the people with the alonly pure worde of god attrybutynge to god hys due honour and prayse herberous or kepyng hospitalytie geuyng example of him selfe to other to folowe the gospell in lyuyng moste dylygent in redynge and expounding the scriptures and yet he hathe none of all these I wyll suffre euery man to call you a byshop which I wyll nat do my selfe leste I be iniuryous to you I well knowe that you be prynce of Lausane ye and I wolde that you shulde so playe the prynce that you wolde dylygently laboure to haue many true byshopes vnder you For verely euery paryshe ought to haue hys propre byshope the whiche shulde be chosen of the people and coÌ„fyrmed by the cominaltie of the churche of euery place and to do this thiÌ„g they haue no nede of letters rynges sealles tokeÌ„s and suche other of this kynde very muche vsyd clene coÌ„trary to the worde of god So longe they shulde be accountyd for byshopes as they preache moste purely the gospell of the kyngdome of god FroÌ„ the whiche if they swarue one iote and teache straunge doctryne they ought to be deposyd and put out of them by whoÌ„ they were electe and chosen that is to say of the comynaltie of the churche afore namyd and other more apte to be electe But of thys matter I haue spoken more at the large in an other place Therfore I wyll returne to our purpose of Tregarius He dyd wryte to your hyghnes supposyng you to be Fabiane where as you be Sebastiane as the letters beare wytnes gyuen to me by your owne handes wherin he goyth aboute to supprese and treade vnder fote the eternall veritie of god vnder the name as he hathe wrytten of Lutherane secte and vnder colour of zele towarde the church he rayleth the moste lyceÌ„tiously in to the truthe and that same churche â—ho is he at the leaste that ê‘ceiueth the thyngê of god that folowith Luther or sayeth I am of Luthers secte Luther is a man and therfore of hym selfe a lyer but if Luther or any other speake the veritie and truthe of god what is the cause that we do nat gyue place to the truthe whiche the holy ghoste dothe make open to vs by Luther For I praye you is it nat wrytten of suche men you be nat they that speake but the spirite of your father that spekith in you it is nothyng sauery nor pleasythe nat at all that some men do say and talke of the wysdome of god whiche is founde in Paules epistles they call it Paules philophie I do gyue place and beleue the wrytynges of Paule Petre IohaÌ„ Esaie Hieremie and other prophetes of god nat for them but for the spirite of god which dyd speake in them Luther hathe nat teachyd me nother hys wrytynges those thingê the which I haue knoweÌ„ by the gyfte of god in holy scriptures Yet for all that I coÌ„fesse me to knowe Luther ye and nat a lytle to haue profytyd thorugh hys company I know him to be the apostle and aungell of god that is to say sent of hym For it is inpossible that he shulde be sent but of him to haue wrytten those thynges that he hathe wrytteÌ„ that is the scriptures of truthe and euyn as it is nat to be condempnyd that Paule hathe wrytten bycause he was a man in lyke case nother Luthers wrytynges are to be coÌ„dempnid bycause he is a man For it is nat Luther but god that hathe wrytten and spoken in Luther But thê Tregarius to obtayne the fauour of Antichriste vnder the name of Luther dothe openly speake agaynste Christe and his viritie He dothe also vnder that name resyste the impollutyd scriptures of god all the prophetes and his louers and callythe them defenders of sectes causing great rumores repletynge the worlde with all vnquietnes Philistianes hauiÌ„g vaine and folyshe armoure mockers / and deceyuers / of this maner dothe rayle agaynste them with the moste opprobrious crimes Forthermore he dothe reproue them of vehemente and wycked zele / and saithe that they haue forgote the saieng of our sauyour Lerne of me for I am meke and humble in harte and agayne blesse them that say euyll of you / and praye for them that persecute you But nowe loke vpon the craftynes of this foxe ê‘auenture he is afrayde / leaste that he shulde be put out and exilyd of antychrist / from the tyraÌ„nycall prouincialshype of his secte / for that cause / he so feruently defeÌ„dyth his parte / settyng at nought the worde of the lorde Nowe if he take this for a secte / to loue and teach the moste pure worde of god the whiche we doubte nat of we do couit and halfe this holy / necessary eternal and inuincible secte / and byfore hym and suche lyke / we wyll be of this secte / cleaue to it must surely / orels without remedy we shulde peryshe ê‘petually we be adhereÌ„tes and defeÌ„ders of thys eternall / heuenly / and deuyne secte / it is necessary / that we be tumultuous or bryngers vp of rumoures for it / agaynst the execrable / cursid / and abhomynable secte of antichriste For the worde of the lorde dothe burst vp carnal pease
verytye of scriptures of god hathe be hydde and suppressyd Capi. i. The Paradoxes OF Christ and his apostles the same veryte truthe was diligently preached whiche nowe is opened agayne with his gyfte and spirite They dyd preache the moste pure worde of god with the same siÌ„cerenes that it was reuelyd shew yd of god nat admyxted with proude phylosophy chyding sophymes dreames decrees tradycyons of meÌ„ne and to do the same we our selues be aboute and couit with all our hertes ¶ For it is vnpossible that any man shulde perceiue the scriptures of god by carnal wysdome as S. Paule dothe say in his fyrst epystle to the Corinthians the .2 chapitre sayeng god hathe made them open by his spirite for the spirite sercheth althynges ye the botome of godes secretes ⧠¶ Verely the alonly spirite of god is the moste lawfull interpreter of scriptures and most surely dothe iudge of the secretes of god .i. Corinthians 2. the thyngê of god no man knoweth but the spirite of god ☞ ⧠¶ who so euer dothe preache and expounde the scriptures nat of this spirite powres forth his dreames lyes for he is then carnall nat perceiuyng those thyngê that be of the spirite of god for they seme but folyshenes to him wherfore he can nat ê‘ceiue that as I haue sayde they be taken in spirite 1. Corin. 2. ☞ ⧠⧠☜ ♣ God hathe gyuen to vs the moste surest testimonie of his spirite that is to say his scriptures by whom is wel knowen who dothe iudge rytiously or no. so scripture is called a witnes or testimonie Esaie 8. the Psalme 18. and very ofte in the .118 Psalme ⧠⧠Euery exposicion of any place of scripture whiche dothe dyssent from no other place of the same scripture is of the spirite of god but if it do dissent in one iote it is nat of the holy ghoste but commeth of the lyeng and folyshe sense of men for euery man of hym selfe is a lyer Psalmus 115. ♣ Hat longe after the apostles dayes Doctours began to expouÌ„de the most spirituall scriptures of god agaynste theyr propre nature and ordre of god whiche had openid theÌ„ after the wysdome of the flesshe moste vayne phylosophy admyxtinge them dayly with theyr reê“uable soteltyes sophymes ☞ By what meanes it came to passe that they were depriued the equal iudgement of god and true intellygence of scriptures and blyndyd euery day more then other so that by the multitude of sophymes and carnall inuencyons the lyght of euerlastyng verytye and truethe was vtterly hydde ⧠wherof the moste pure textes of scripture were forgotten and inuentoures feynours and dreamars were receyuyd as chydyng / Sophesters / Scotystes / Thomystes / Occanystes Summystes / and suche other ⧠☞ After that mannes wysdome and proude phylosophy was admytted to the exposycyon of scriptures of god whiche is inpossyble to it for it peruertyth the germane and true sense of it and we fall in to the moste rude and ieoperdouse confusyon of blyndenes ygnorance and erroures that almoste there shuldbe none that walkyth nat in lyenge ☞ ⧠♣ ⧠☜ ⧠Also nat longe after the apostles tyme vnto these happy dayes hathe be the very worldes of blyndnes and darkenes but nowe the nyght darknes be gone and the amyable daye of verytie and truthe is at hande ♣ It is heresye to say that to coÌ„uicte heretykes we hadde nede of sophistical soteltyes or mannes phylosophy for veryly god is neuer knoweÌ„ by theÌ„ nor they by hym bycause no man may stryue for god and hys veryte bycause it is contrary to God Forther more the wysdome of this worlde is dystroyed ouercome and reproued with the alonly and moste pure worde of the crosse 1. Cor. 2. and the chapitre folowyng Paule dothe saye that he dyd nat come to the Corynthyans in eloqueÌ„ce of speakyng or wysdome but that he might open and shewe the testymonye of Christ Iesu and many thynges of thys matter in the same place ☞ ⧠♣ ⧠☜ ☞ They that beleue by eloquence so phymes philosophy and suche other wordes of mannes wysdome to teache Christe wyl that our faythe be in wysdome of men whiche is inpossyble at the leaste of true faythe whiche is nat but of the worde of the crosse and open shewynge of the spirite power of god 1. Corynthyans 2. ☞ ⧠♣ In all the ieoperdouse tyme of erroure and darkenes we were herytykes sysmatikes from Christe and his verytie and drowned in the most greuouse erroures whiche we coulde nat perceyue of our selues for bycause the alonly iudgement of the flesshe that dothe neuer condempne it selfe but is alway aboute to ordayne it ye aboue god was then receiued dyd please and men dyd cleaue to it whiche god dothe hyghly abhorre ☞ ⧠♣ ⧠The lyeng and reprouable sense and iudgement of the flesshe then reyâ—yng after that and contrary to goddes worde was inuentyd the supercylyous and proude state of the pope his cardynalles and bysshopes and what soeuer dothe perteyne to the apostatate kyngdome as be the monastycall sectes indulgences of yeres dayes from pena culpa cÌ„ decrees and rules of men vsurpyng of rythes fyrste frutes and oblacyons inquisitours .i. ê“tectoures of this heryticall iniquitie promocyons of false deuynes scoles of decrees and such other of thys kynde execreable feynynges of the dyuell by the whiche vnto the tyme apoynted that is vnto the tyme that the iniquities of this kyngdome of the sonne of perdicyon was endyd the same kyngdome was establysshed ♣ The surest and moste euident sygne that this greate blyndenes hathe so longe endured is that inueÌ„cions tradycyons and decrees of men were regardid and setby more than the moste holy lawe of god and bycause the pure textes and sense of the byble were almoste clene extyncte and putte our of memory besydes that in theyr exposicyon euery man dyd folowe the dreames and feynynges of hys harte and nat theyr true and germane sense nat the marke of the euerlastynge spirite and dyd glory with hys inuencyons so that there was none that myght be acountyd any thynge worthe at all in mynistery of the worde but such a ruâ—ler of whom might be sayde Beholde here a goodly preacher a noble plaâ—e with his newe inueÌ„cions in preachiÌ„g and wrytyng he is copyous moues mery conceites in euery place that is as muche to say as derysyoÌ„ and mockage of the holy ministery of the gospell and to be brefe the bysshopes apostles and prophetes of god were nat serchyd for But Antychristê and theyr synagoges whiche with theyr inueÌ„cyons with one brethe can prouoke men bothe to laughe and wepe vomyte a hundreth allegaciones pratyng and preachyng to the people decrees and lawes of men customes and deades of many yeres examples and dreames of olde wyues monstrous lyes of the kyngedome of Antychriste ypocrytes deceyuers lyers nat wyllyng to orden the iustyce of god but the iustyce of the flesshe and of theyr sectes and of
depryue any man the comunioÌ„ of the faythfull or lawefully denounce hym for suche one excepte fyrst it be ê‘feytly knoweÌ„ by testymonye of scrypture that he be depryuyd it of the lorde ⧠⧠♣ Euery churche of the faythfull and who so euer berythe rule as kynges prynces and offycers where as cause is may ye they ought do depÌ„ue theyr subiectes the outwarde company of the faythful that is they shall nat dwell with them or otherwyse kepe coÌ„pany ☞ The cause for the whiche many be depriued this outwarde comunyon is by adultery horehuÌ„tyng thefte vsure cursyng couytousenes cruelnes excesse and druÌ„kenes to be reproche to the churche of god 1. Corin. 5. and to be apostata from Christe is to speke agaynste the doctryne of mekenes and nat to sufre it As is euydent the seconde canonicall epystle of Iohan. ¶ No congregacyon of the faythful may lawfully other dreade or receyue the abhomynable costomes interditementes or decrees of the kyngedome of the pope for truely they can hurte them that beleue no maner wayes ☞ In case any man for thynges that agre with the worde of god or bicause he is rulyd by the worde be excomunicate cursyd or enterdyted of the pope or his it is turned to him iÌ„to the most precyouse and amyable blessynge for when they curse god blessythe Psal 108. and to those that loue god all thinges be wroght in goodnes Ro. 8. ¶ Of true goodworkes and the lawe of grace and the gospell and vertues of the faythfull Capi. 4. ALl though we be iustyfied alonly by fayth yet workes be necessarye ♣ Faythe is neuer with out true goodworkes for he hathe his effycacytie by loue ⧠⧠Trewe good workes be whatsoeuer is of faythe ye to eate to drynke to slepe so there be no excesse ⧠♣ what thynges that be nat prohibite by goddê worde may be done in fayth other may nat ☞ ♣ ☜ ☞ what so euer is nat of faithe is wicked though it apere outwardly good / iuste and holy Roma 4. ☞ Faythfull to do well haue no nede of decrees and tradycyons of men ⧠These be doctryne lawes and tradycyons of men that do nat consent with the scriptures of god or els they parteyne to them for the doctryne of man is lyeng bycause man is alyer Psalm 115. trewely the worde of the lorde is verytye Psalme 118. ♣ The lawe of god is suffycyent for faythfull whiche is the lawe of the spirite wrytten in theyr hertes Eisai 51. and Hiere 31. whose scriptures be the most suryst wytnes of the lorde Psal 18. 118. and the spirite dothe wryte in them the gospell of pease and euerlastynge healthe whiche is no other thynge but a surenes of the grace of god and remyssyon of syn by fayth in Christe and his truthe whiche whosoeuer preachythe purely is an euangelyst For the gospell is a gladde and good tydynges ☞ ⧠♣ ¶ For that same spirite dothe teache them all truthe Iohan. 16. and is gouerner of them in euery thynge ⧠♣ It is heresye to say that scriptures of god be superfluous for they be necessarye that hyely that we maye be sure if those thyngê that be in our hertes be of god or no for by what reasoÌ„ as I haue sayde shulde we be more sure theÌ„ of the scriptures of god whiche be his testymonyes ⧠⧠☞ And althoughe we had nede of the same scriptures for witnese of truthe yet for all that euery sermon of the worde of god and all scripture is vnprofytable and in vayne excepte it be wryten in our hertes of the holy spirite whiche scripture of the spirite is the quicke voyce of god ☞ ♣ ☜ ⧠wherfore it is heresye to affyrme that there is any other quycke voyce of god necessary besydes thys and to suppresse his meruelouse testimonies Psalm 118. as many false prophetes do nowe adayes ⧠⧠⧠⧠⧠Therfore the testymonyes of god muste be preached and it is necessarye to be conuersant in them with all dylygence which who so euer dothe truly is verely blessid Psalm 1. and .118 but the fruyte of that preachyng and conuersacyon muste be lokyd for of the holy ghoste ☞ ⧠♣ ⧠☜ ☞ The pryncypall vse of those scriptures of god is that we maye serche in them the testymonyes of his godly wyll ☞ ⧠⧠☜ ☞ ⧠Verely the frute of them is that we beleuyng may be iustyfyed that is we may gette the grace of god and remyssyon of synnes ☞ ⧠♣ ♣ The grace of god is nat that qualyty that Sophesters call Habitus but the fauour and beneuolence of god hauynge vs free when we beleue hym and he hathe his grace that is kynde to hym ☞ ⧠♣ ⧠☜ ☞ Alonly by the merit of Christe we beleuyng in him and nothyng doutiÌ„g of his wordes we gette this grace for then we do receyue hys plentifulnes Iohan the fyrste chapitre ⧠Faythful receiued in to the grace of god by Christe haue togither by hiÌ„ that iustyce whiche hathe in it all parfytnes Of the whiche is spokeÌ„ Psal 71. Iustyce and aboundance of pease shal spryng in his dayes And Psalm 84. mercy and veritie haue mette him pease iustyce haue kyssed hym and also of this is spokeÌ„ Eisaie 53. in his science he beyng iuste shall iustify my seruantes very many ☞ ⧠⧠☜ ♣ Bycause therfore that faythefull haue all thynges in Christe it is superfluous curious and also dampnable to scarche so many partes kyndes and offyces of vertues as false Deuynes do for they that intende suche thyng be but curyouse for they put so many pertykeles that it is vnpossyble to remembre all as you may perceyue manyfestly iÌ„ the SuÌ„leles of Thomas ⧠Rede what god dothe coÌ„maunde and be ofte couersant in his scriptures and thou shalte be full of vertues all thoughe thou neuer knowe soo many names partê and offices as they putte ¶ Of the presthode of the faythefull and trewe mynysters of the churche that is byshopes and deacoÌ„s The fyfte Chapitre The fyfte Chapter BY the presthode of christ and mynysters of hys churche the preesthode of Aaron ministeryes of hys deacons be abrogat and put downe ♣ Chryste alone is the bye byshope and preste of the church Psalmo 109. Hebre. 5. and. 9. full of grace and truthe ♣ As many as beleue in hym be made pertakers of hys plentyfulnes Io. 1. and of hys oyntment that is of the holy goost Psalmo 44. O god the sone thy god the father hath oynted the with oyle of gladnes the spyryte makynge glade aboue thy felowes that is other faythful whiche be pertakers of thy plentyfulnes ♣ All faythful of both kyndes be consecrate into prestes by hym as Peter wryteth to all faythful 1. Pet. 2. you are a chosen generacyon a ryall presthode Apocalip 5. thou haste made vs kynges and prestes to our god and we shal reygne apon the erthe ♣ I do not call them seny ours by the greke worde Presbitri but
penaunce and maketh nought but an ypocryte wherfore we call it false ♣ This diffynityoÌ„ of penauÌ„ce is most colde penaunce is to lamente synnes paste and in mornynge not to commyt them agayne ☞ ♣ ☜ ⧠¶ True penaunce is to amende dayly from syn with fayth in Christe by the whiche he stedfastly beleuyth all synnes to be remyttyd to hym by chryste and hollye to be gyuen hym to walke in newenes of lyfe ♣ This dayly amendynge is a curcyfyenge of the fleshe and mortyfyeng of it necessarye to all faythefull whiche christe coÌ„maundeth to be borne about in name of the crosse that with frut in veryte we may folowe him .i. to beleue most purely to him folowe him ¶ All the lyfe of a chrystyan is to be penytent and beleue in Christ that is to mortyfye dayly and ryse by chryst ¶ For a maÌ„ altho he be holy as longe as he is in this lyfe hathe vnstedfaste fleshe resystynge the spirite and therfore he ought to crucyfye it dayly that it may be subiect to the spirite ¶ All affectyons and all worke without the spirite of god is fleshe and is then crucyfyed when it is hatyd and suppressyd ☞ ☞ ⧠⧠⧠¶ who so euer is so truly penytent hath chryst lyuynge and reynynge in hym and therfore is of the kyngdome of chryst verely the fleshe that is concupysceÌ„ce and al worke that is not of the spirite of god is dayly more crucyfyed subiecte and mortyfyed ♣ And who so euer is not so penytent is an ypocryte and crucyfyeth chryst in hym not wyllynge that he reygne vpon hiÌ„ wherby he is not of the kyngdome of chryst but of the fleshe and the worlde that lyue reygne in hê hart ¶ Chryst reygneth in our hart plesythe when we trust to him verelye he is crucifyed and doth not please wheÌ„ we trust in other and not in hym ♣ The worlde and the fleshe reygne iÌ„ vs wheÌ„ they please we trust to them they be crucyfyed and mortifyed wheÌ„ we represse them and truste nothynge to them but rather hate them and do not to theyr desyres Of true good workes A Trewe penitent is neuer without trewe goodworkes for he dothe all thyng in faythe whiche shulde els be wycked for al thynge that is nat of faythe is synne Roma 14. ♣ They that be of the coniuryng and kingdome of antichrist be neuer truly penitent or do true good workes for they do nat lyue and worke of faythe ☞ The prophetes of antichriste that they may more lyghtly turne the symple people froÌ„ Chiste say that we prohybyte fastynge prayers and all good dedes when we do preache nothynge more then that they shulde haue true good workes that is of faythe for we preache thus that we be iustified alonly by faythe and say that we muste do god workes nat to be iustified but to brynge forthe frutes of true fayth for they be frutes of faythe that be done in that faythe ⧠we saye that there muste be good workes nat as the kyngedome of the poâ—e but as Christe teachythe wherfore â—e can nat erre bycause Christ is truthe and true doctour of the faythfull verely the pope and euery man is alyer Psalm 115. ☞ ⧠☞ They say there muste be good workes after the doctryne of the pope other men wherfore it is nat inpossyble that they shulde erre and therof it folowyth that they be full of heresies and made antychristes scysmatykes and apostata frome the kyngedome of our lorde Iesus Christe ⧠♣ From whoÌ„ leste we be made strauÌ„ge therof to peryshe we be made Christes seruauntes and be apostata frome the kyngdome of that anty christe the pope ☞ ⧠♣ ♣ And who so euer is nat made strauÌ„g from that same kyngdome is a scismatyke from Christe apostata and antychriste and at the laste shall peryshe for euer ☞ ⧠♣ ⧠☞ ⧠Of lybertye and subiectyon of the faythefull THe faythful dothe alway worke well for he dothe all thynge in faythe and lybertie of the holy ghoste If he eate or drynke or do any other thynge he dothe all in the glory of Christe or els in faythe or in hys name whiche be all one ⧠♣ This lybertie is nat that they may thynke it free to do any thynge but that they may knowe that it is moste fre to them to do those thynges that they be commaundyd by the worde of god ye and all the men of the worlde wolde commauÌ„de otherwyse for they be free from all doctrynes and tradycyons of men that do nat agree with the worde of god as be the decrees of the kyngedome of the pope and doctryne of sophisters ¶ The lybertye of the spirite is nat carnall but spirituall and moste holy makynge a man free frome all lawe of men that he is bounde to none except it agre with the scriptures of god ✚ Also as you may se of Paule to the RomÌ„ Galath it makyth a man free from the lawe of god euyn that spirite nat that we ought nat to kepe the preceptes of god nat that we shulde kepe them nowe by compulsyon as before the spirite be there but with the moste redy wyll ☞ ♣ ✚ ⧠☞ Thys lybertie makyth a man syncere without hypocrysy the louer of of truthe plentyful ful of charity and moste full of all good workes ⧠⧠For then a man is so made free in Christe that he wyl be subiecte to euery humane creature for Christe ☞ He is cursyd and execrable to the lorde who so euer vnder the name of christen lybertie dothe gyue hym selfe to chaÌ„burynges drunknes and suche other for verely they walke nat after the spirite but after the fleshe but this holy lybertie admytteth no carnall thynge ☞ ♣ ⧠☞ Of contrycyon ☜ COntrycyon is nat a sorowe voluntaryly taken of vs for our sinnes but that whiche the spirite dothe worke in vs. that is to say trewe hate of syn for zele of the glory of god without hypocrysie or lyenge for it is a worke alonly of the power of god ☞ ♣ ⧠¶ For the wyll of man can nat without lyeng and hypocrysy hate synne nor to take for it sorowe sadnes for the pure wyl of man which is without the spirite of god is a synner alway ♣ God commaundeth that we shulde take the mournyng of his only sonne that is that we shulde be sorowful and mourne truly for our synnes bycause the wyll of a synner can nat fulfyll it of it selfe ☞ ♣ ⧠⧠For euery precepte of god is inpossyble to the wyll beynge a synner whiche god with hys spirite makythe possyble to vs. for that whiche he commaundythe in vs he wyll fulfyl in vs that he alone may haue glorye for all and that euery fleshe may nat presume to be gloryed in hys syght ¶ But it is by the hyghe goodnes of god that he gyueth to his seruandes those thyngê that he mercyfully doth in them callyng them contryte iuste penitent conuertyd
supposethe for the Hebrewe bokes haue it wrytten of thys maner in the syxt Chapiter of the Cantikles Reuertere Reuertere Schulamis the which wordes in englyshe be returne returne or turne agayne my peasyble churche and in the .7 chapiter what shall ye fynde in my peasyble churche but companyes of warryours spoken by thys terme Schulamis let hym haue hys churche the whiche he callethe Sunamis that is to say the synagoge of Antychryste myserable captyuate stony indurate we wel haue â—ures the whiche we cal Schulamis that is to saye the churche of god the spouse of true Scholomon which is by interprytacyon of Chryst that pesable kynge all whose souayours stronge ye most strongest be alwaye gyrded with the most persynge sworde of the worde of god for nyghtlye dreades Lantik 3. these souayours be made moste ware and wyse to the battelles into the coniuringe of Antychryst whom god him selfe hathe made truely wyse Ioh. 6. of whom the reprouable Aegipte Sodome Babylon be not able to suffer the leaste scyrmyge or lettynge lose nor neuer coulde Thys Trygaryus dothe saye that we threaten greate thynges but to whom or do we threteÌ„ our selues do not we rather open and declare the thretenynges of the dreadful power of god the which we be certyfyed of shall fall most greuous into the kyngedome of the sonne of perdycyon he dothe also saye that in bryngynge vp rumoures and sclanders we so perpetually be of one mynd that no man doutethe of it but we haue al one spirite I make answere that when we cal them wolues beastes antychristes we do not sclaÌ„der theÌ„ but shewe forth what the spirite doth iudge of theÌ„ by the testymonye of scryptures but it is not alonly in this one thinge that we be al of one mynde for we do dyssente almost in nothyng that the same spirite of god doth teach vs in the sayd word he dyd prophesy as Cayphas dyd ye euen agaynste his wyl nat dylygently markyng that we hade al one spirite although he wolde that his sainge shuldbe otherwayes vnderstaÌ„ded But nether be nor yet al his sinagoge iÌ„ any thing be of one mynde sauynge in thys that they haue all coniured agaynste god Chryst and his verite for what do we se in them perpetual stryfe of Thomystes Scotystes Occanistes of Nomynalles Realles Summeles and suche other of thys kynde stryuynge euen contrarye one to an other whereby is wel knowen that they haue nothynge comen with the doctryne of chryst the whiche is the doctryne of mekenes vnyte they be also strauÌ„ge from hys spirite he doth furthermore saye that we with a vayne glose of wordes do wrast and wrythe the holy scryptures into our owne seÌ„ce wher as we do subdewe our sence by all meanes into the seruyce of the scrypture of god and glory to be ouer comeÌ„ of the truth as any man may openly perceyue that shal loke vpon our commeÌ„taryes and also we do affyrme nothynge that is not proued by the open testymonye of the scripture what is the cause therfore that he dothe counte our exposycyons for vayne but that he is aboute with hys craftines to mocke haue in derysion all the scryptures of god wo be to the thou blynde iogeler for thy iudgment is at haÌ„de bycause thou arte not affrayed to count the testymonyes of god most hyest for vayne and folyshnes peraueÌ„ture thou doeste thynke the spirite of god to be coÌ„pared to thy doble craftynes ye warsse then a foxe but that shalt shortlye be destroyed with the power of the same spirite we wyll not cleaue to the counsel or phantyse of any man excepte it haue the testymonye of the scryptures of god in what thynge do we erre theÌ„ or what haue we reprouyd at any tyme that dothe agre with the scryptures of god or what other thinges shulde we receyue we do receyue the wryttinges of men that agre with the sayde scryptures not for the men but for the truth sake the word of truth ought to iudge who shulde haue wrytten ryghtfully / if they deny that we haue the truth let them improue our probatyons by the worde of god Tregaryus wyll do it he makethe argumente Pro and Contra Primo secundo et tertio c. we wyl heare this sainge the lorde speketh it to whose least iote of speaking ryghtly taken we gyue place but we openly accurse the sotletyes of Tregaryus and hys secte not bycause we be ignorant iÌ„ theÌ„ for we haue labored our selues in such sophestycal knottê but bycause it is wyked and agaynste the worde of god to entreate apoÌ„ the scryptures of faythe with suche contencyous argumentes nor we do not denye as he dothe impute to vs that the worde of god may not be expounded but we wolde not that this exposycyon shuldbe of the proper sence of any man althoughe he be learned and holy but of the sence of Chryst which is than so when we expounde scryptures by scryptures for as I haue spoken in many bokes it is impossyble that any man shuld ryghtuously expounde scryptures of hê owne sence or brayne And yet besydes thê Tregaryus hath added to a blasphemye agaynste the lorde that he supposythe there to be many goddes that can be no maner wayes erre the whiche doth perteyne alonly to god hym selfe the hyest and greatest besydes whom ther is no mo goddes for who but he is immutable so that he can not erre for all sayntes haue synne .i. concupiscence as longe as they lyue and say as is wrytten in the fyrste canonycall epistle of Iohan the fyrst Chapitre yf we shulde say that we haue no syn in vs we deceaue our selues and truthe is not in vs but for all that they do not worke iniquite or wekydnes for syn dothe not reygne in theÌ„ as is playnly declared Ro. 5. 6. he is afrayde also lest that he be iniuryous to the electe in the meanese soÌ„ blasphemyes the lorde god hathe no nede of our lyes no nor yet hê sayntes verely when god hath mercy of the synners or the iniuste and maketh of theÌ„ sayntes theyr vnrytousnes doth commende and laude the rytousnes of god Ro. 3. for verely from thensforthe hys iustyce apperythe more gloryous and he is manyfestly declaryd to be iuste true in hê sermones when he is cruell ouer the wekyd and the rebellyon not obseruyng his promyses is iudged he dothe fayne hym selfe to wryte for the church of god and yet dothe nothyng els but aledge the decrees of men / for that thinge that this crafty false prophete doth of the councelles he doth it so that he is about to subuert al the pryncyples of fayth I do confesse that he speaketh many thinges true chefly in the begynnynge but at the laste he doublethe his voyce of the churche her councelles wherby he maye more lyghtly surely powre out his poysoÌ„ but as I sayde in the begynnynge he is answeryd enoughe at al to his questyons of them afore
and gospellers they be made of Belzebub Sathan that is of nought worse and moste hatefull to god ♣ ♣ ♣ ♣ ♣ ⧠Aboue all the cloystures of the Mynorytes ought to be scolles of the professyon of the gospell for Chryste commaunded to saynt Frauncys that they shulde lyue after the forme of the holy gospel whiche I haue prouyd in the coÌ„mentaries of theyr rule Cap. 1. ✚ Princes and rulers of theyr offyce ought dylygently to watche that the goynge forthe of all cloysters myght be free and by al meanes so to do that they whiche yet tary in cloysters lyue subiecte and be dylygently instructyd with the alonlye worde of god or els what shal these cloysters be but chafe ringe houses and bonde houses of the deuyl these laste 18. posytyons and other belongyng to monastycal secte I haue declaryd in my coÌ„mentarye into the rule of the minorytes more largely whose deutye is to iudge of the voyce of the lernyd / yf he be of god / and by what we be assuryd / also of wekyd vnyuersytes Capi. 12. IT dothe belonge to the church of god / to iudge of the voyce of all that teache / yf it be of god / whiche we haue proued openly in other bokes chefly in the cantykles of Solomon / the voyce of my well beloued cÌ„ Capitu. 2. and. 5. to what the churche of god is is declaryd within ♣ For of the worde of god / they aloÌ„ly can iudge that haue the spirite of christ whose deuty is to iudge of hye thingê 1. Corinthi 2. ☞ ✚ ♣ ⧠☜ ¶ It is heresye to affyrme / that the spirite of Chryste is not in the faythfull for he is in them / and they walke and vnderstande after hym by whome they mortifye the deades of the fleshe and lyue and crye in hym abba Pater and he gyuethe a testymonye to theyr spirite that they be children heyres of god hayres annexyd with chryste he axethe for vs with teres vnable to be spoken of and makyth intercessyoÌ„ for sayntes after god whiche Paule speketh of moste ceposlye Roma 8. ♣ Furthermore it is theÌ„ knowen that any man iudgethe of the spirite when he goeth aboute hys iudgement with open testimonyes of scrypture for the scryptures of god be the moste sureste testimonyes of the iudgementes of hê spirite as I haue sayde verye ofte ✚ whiche scryptures who so euer denyeth to be necessarye can no otherwayes affyrme the surenes of hê saynges bycause those alone be the sure testymonyes of god ☞ ♣ ⧠¶ Therfore they that be of the church of god that is to say symple and meke yee plowe men and artyfycers that syncerely beleue in god and be the shepe of chryst may iudge of the voyce of theyr pastor yf it be in those doctoures or not ☞ ☜ ☞ ♣ ♣ ♣ ✚ Verelye they that be not of that church can not iudge of it but rather abhore and hate it bycause it is aduersarye to theyr sense that is to say the fleshe by whiche they be ruled ♣ For any man to iudge of the worde it helpeth not to haue be many yeres at Parryse or other vnyuersityes or to haue stodyed the tongues excepte the holye gooste be presente ♣ Vnyuersyties that haue be of many yeres stryue clene agaynst the worde of God ☞ ✚ ☜ ⧠♣ ⧠☞ Promotyons of deuynes whiche they hunt for doth engeÌ„dre nothinge but pryde and be full of couetousnes and vanyte and is a certen gentyles maner for what so euer is of goddes worde yf monye be brought quyckely there is a tytle grauntyd and doctoures neuer teachynge and ofte tymes the most foles be promotyd wherfore they be abhomynable to god ⧠¶ And the lorde forbade hê apostles / that they shulde be made maysters Math. 23. no doute but he wolde haue them maysters and teachers of the people .i. that they myght teache hys scriptures but he wolde not that they shulde hunt for the vayne and proude tytles nor wolde not that they shuld teach any thyng but vnder hê seruyce ✚ There is no man almoste that teachethe more vnhappely the scryptures of god then these pompos bugges and ydolles of the worlde ☞ ♣ ⧠♣ Yf any man be worthye the mynysterye of god I wolde counsel that he shulde fyrste be chosen of other deuynes mete that he may be sende to any place and that the companye of the faythefull shulde pray for hym and yf he haue it let hiÌ„ gyue to the nedy and pore people and make them a feast accordynge to the gospell not as they do nowe a dayes to gyue cappes gloues or make greate coste of feastes to ryche men and full belyes that the same day they begyn to professe the gospell they do openlye agaynste the gospell for in truthe all these be abhomynatyon byfore the lorde ¶ Yf al cloystures of the worlde that withiÌ„ or nye to cetyes were as I sayd a lytle before the scoles of the worde of god so that the superstecioÌ„ of clothing were not obseruyd mans tradicions for we caÌ„ not serue both God Baal the worde of god the worde of men ✚ Prynces and rulers yf they wyll iustlye rule let them take hede aboue al thynge that Chryste maye rule his people also let them make scoles in euery place for chyldren and maydes in whoÌ„ they may be wel instructe iÌ„ the worde of god and honeste laboures lerne to dreade loue our lorde Iesu Chryst to whom with the father and the holy goste be honour worshyppe and empyre for euer more .. So be it Of the partes as they cal it of penaunce Cap. 13. THe partes of holy true penaunce is not confessyon coÌ„trytyon satysfaccyon but the actes of a true penytente of faythe without satysfaccyon ¶ whiche be necessarye to helthe but not as sophysters saye ☞ ♣ ⧠True satysfaccyoÌ„ iÌ„ so much as it is iÌ„ the merites of Christe alonly can be no perte of penauÌ„ce nor act of the penyteÌ„t ✚ But it is the hyest rewarde which we that beleue syncerely in chryste haue by hys meryte ⧠♣ ⧠♣ The inseperable seruaunte of true and necessarye penauÌ„ce is pure fayth for these the sauyour ioyned to gether saynge be penytent beleue the gospel ♣ This necessarye fayth is not to beleue this or that promise but so to beleue them all that we doute in no promyse of god no not in the leaste as is that he stedefastlye cleaue to goddes promyse iÌ„ which he hath promysyd to al faithful grace remissioÌ„ of siÌ„nes by christ as ofte as they axe it iÌ„ faythe thê is the gospel to whoÌ„ we must beleue ¶ True penaunce can neuer be wtout true fayth nor sayth is neuer without grace and the spirite of truthe also affectyons and true good workes what true penaunce is PEnaunce that the kyngdome of the pope preacheth teacheth is wykyd cursyd and lyenge to the lorde for it is nothinge lesse then
do none of these aforesayde for we be coÌ„straynyd to it by the word of god for all that be of this secte are to be publyshed to the people of god / that they maye beware of them leste they be deceyuyd Thys blynde doctoure callythe vs Phylystianes wearyng vayne and folyshe armoure and of this maner this blasphemer railith and wonderythe I wolde to god that he were nat a blasphemar agaynst the spirite of god and wolde nat speake wittingly agaynst his coÌ„science with what armoure do we resyste these enemyes of Christe and hys worde Is it nat the eternal scriptures of god and this iugeler callythe them vayne and folyshe But what is the cause that he was nat present at this laste conflycte or disputation at Argentine where he myght haue be sure to haue dysputyd with the Byshopes of the same Cytie we wyl gladly giue our selues to deth if we be ouercome and conuicte where as if he were coÌ„uicte he shulde sustein no dauÌ„ger at al. but he wolde nat that the people shulde knowe hys lyes the whiche had be dysclosyd in dede if he had dysputyd ye or to speake near the marke if he had be preseÌ„t at the sayde conflicte or dysputacyon the symple people haue the iudgement of the spirite aboue al suche proude bugges the whiche we call Magistrinostri bycause they loue the worde of god the which the other be about to suppresse tread downe For is it nat wrytten Thou hast made me wyse ouer myne enemies thorowe thy coÌ„mauÌ„dmentes for it is to me euerlastiÌ„g I do perceiue aboue all that teache me bycause thy testymonies be my studye I vnderstande aboue olde men bycause I haue searchyd thy commaundmentes the hundrethe .xviij. Psalme Forthermore froÌ„ these sage and wyse men god doth hyde his mysteries the which he doth vouchesafe to reuele and open to the yonge lytle ones they knowe and perceyue thys lyterature and attrybute very muche to it therfore they do nat entre in to the lordes power verely these other be admytted into the sayd powers and feareful iudgemeÌ„t of god For verely there is none although he be lernyd that is admytted to the inteligence of the scriptures of god but euyn he that dothe attrybute or gyue nothynge at all to the scyence or wyt of man towarde the vnderstandyng of theÌ„ but al only to the spirite of truthe These meÌ„ wyl nat that the lytle flocke of Christe shulde iudge of his voyce and it perteyneth most chefely to theÌ„ For be nat they the shepe of Christâ— he theyr shepeherde but there is one voyce alone of this shepherde or pastor which doth hyely please his shepe without any other And they knowe heare his saide voyce Iohan .x. It is also sayde to them proue you the spirites if they be of god or nat whiche they do ê“ue knowe by the scripturê of god the which is the only most sure testimony to proue if the voycê of theÌ„ the teache be of god or nat also Psal 18 .118 Esa 8. they he callyd testimonies or witnes let thê Tregariê° with all his secte outrage as much as they wil and denye the worde of the lorde that is to saye that the companye of the faythful to be apte iudgê of the worde for wtout doubte he shal shortly slyde downe fale bycause he goyth aboute it with stafe made of rede of the shadowe of Aegypte of the dreames of men If god be with vs who is agaiÌ„ste vs Let nat thys hartles knyght ouer boldely promyse to him selfe the vyctorie I saye yet agayne he shall fale be confoundyd we be nat aboute this thorowe our selues but thorowe the stone that is our faythe by Christ couyteth to subuerte this lyeng and wyckednes He hath his hedde antichrist to whom he dothe attrybute and gyue more then to Christe and to whom he dothe cleaue with all his harte the veritie and truthe of Christe setaparte wherfore we of necessitie muste nedes hate him accordyng to the sayenge of Dauyd Psalme 118. I haue hatyd the wycked and Psalme 138. Dyd nat I hate lorde them that hatyd the was mouyd ouer thy enemyes I dyd hate them with a parfecte hatred and they were made enemyes to me wherfore nowe in the meane seasoÌ„ let him couÌ„te vs for mockers bycause we be apostata from Antychryst cursse him lest that we shulde be apostata from chryst and let hym opprobryoully speake agaynst vs what he wyl for we glorye for them al byfore the lorde of whoÌ„ his destructyon is at hande bycause that baren tre is not abasshed to couÌ„te the sayers of truth for mockers for no other thiÌ„g but bycause they speake the truth / as who saye / the truthe it selfe were a mockage Thys wyked man wyll not be ouercome of the truth of the which we glorye in the lorde to be conuycte for we our selues in tymes paste dyd walke iÌ„ the spirite of errour but nowe the veryte of god hathe ouercome vs by the which god hath delyueryd vs ye and dayly doth delyuer vs froÌ„ the most greuous darckenes of ignorance and erroures whome we do instantly pray that he wyl make perfyte the thynges whiche he hath begonne in vs we wyl not be conuycte of the decrees of men by whom he is coÌ„uycte and most shamfully straungelyd as I very well knowe so that in the thynges of god he maye be confutyd of innumerable chyldren and husbande men for it is to wyt that the most vyctorous word of god which they loue is able to preueyle agaynste a hundreth thousande suche as Lregaryus is if our armour be nat inuyctoryous as he denyethe them to be lette hym condescende or come forth and proue howe inuyctoryous they be but he doth warre iÌ„ horses and charyotes that is to say with the sotletyes of men verelye we warre in the name and worde of our lorde god in the whiche we despyse hym and all that warre agaynste vs he dothe also say that the Churche is not so destytute namely in thys golden tyme that she shulde not haue her warryours truely thê myght be a sainge of blynde Byarde oh howe nobly doth he know what the churche is and who be her warryours he supposethe the church to be that whiche countethe the wyse men of the worlde to be her sodyours as who shulde say it were not wrytteÌ„ I wyl destroy the wysdome of that wyse and wyl cast away the vnderstandinge of the prudent where is the wyse where is the scrybe where is the searcher of thys worlde hathe not god made the wysdome of thys worlde folyshenes 1. Corinthy 1. these be not the soudyours of the churche of god but the symple pure meke that with all theyr hartê cleaue to the worde of god most hyest of suche that be of thys kynde the frunte of the greate warre of our churche which is peasyble is ordyned the whiche is called by the Hebrewe terme Schulamitis and not Sunamitis as be
ergo superfluously and frely Chryste was deade for vs. ☞ ♣ ⧠¶ Therfore there is no other purgatorye / or purgatyon / but that whiche is of faythe in Chryste ✚ And they that iudge otherwayes / fynde not one place in the holye / and canonycall scryptures / for them ¶ For that the .2 Machabe the .12 that Iudas a collatyon mayde sende .12 thousande beysandes of syluer to Hierusalem is not of auctoryte / for those bokes of the Machabyes be not couÌ„ted in the rule of the hebrues / also if thou loke dylygeÌ„tlye on that place thou shalt fynde that rather they dyd pray lest the siÌ„nes of the deade which they hade taken of the giftes of ydolles shulde hurt theÌ„ then for the deade men them selues and for that cause it is concludyd that holsome and holye is the thought to pray for the deade that they may be losyd of theyr siÌ„nes is agaynste canonycall scryptures ✚ In syght of the lorde the dethe of sayntes that is of the faytheful is precyous that be iustefyed and saÌ„cryfyed by faythe Psalmo 115. also Apoca. 14. Iohan harde a voyce sayenge to him blessyd are they that dye in the lorde that is in the faythe of Chryste ¶ Also of them that dye so in the lorde the spirite spekethe that from henceforthe they reste from theyr laboures and yf they reste ergo they suffer no fyer Apocal. 14. great is the aucthoryte of thys place what so euer many other thynke for it doth dyssent from no place of other scryptures / whiche somtyme god wyllynge I shall proue ✚ The dethe of synners .i. of vnfaythfull is worste Psalmo .33 synners be callyd vnfaytheful bycause synnes be imputyd to them and all theyr deades be not of faythe and therfore they be synne Roma .14 truly faythefull be called iuste sayntes bycause synnes be not imputyd to them for true fayth Psalmo .31 blessyd be they whose iniquites be forgyuen and whose synnes be coueryd blessyd is the man to whoÌ„ the lorde hathe not ymputyd synne ¶ Furthermore faythfull lazarus beynge deade he was borne into the bosome of Abraham / verelye the wykeddynes was buryed quyckely in hell which I haue expounded in my enarracyon of Luke Capitulo 16. ♣ ⧠¶ Therfore blessyd is the faythefull dyenge in the lorde for into hiÌ„ he shal slepe and rest Psal 4. the vnfaythful verelye is accursyd ☞ ✚ ♣ ⧠♣ we conclude therfore / that alonlye fayth is our purgatory blessyd is he that so purgyd dyeth other purgatory we finde not for they be most lykest dreames what so euer hath be dyffyned of these / thê loÌ„ge tyme / nor haue nothing profytyd / but to fat / and set out slowe belyes of the kyngedome of the pope ✚ Therfore bycause they were with out the testimony of the worde of god / they be wyked that the forsayde kyngdome of the pope hath diffined in theÌ„ and to be plucked awaye of prynces / and rulers and reformyd to the rule of the scryptures of god ☞ ⧠⧠Of sectes of perdycyon and beggynge Cap. 11. NOthinge more dampnable sythe Chryste was borne was brought in then these sectes of perdicyon sectes of perdycyon be they that can not but destroy as be the monasty call sectes ¶ Alonly one profession is of helthe that is to saye to professe Chryste whiche bycause he hathe one spirite one faythe one god one redemer one medyator or aduocate one worde one iudgemeÌ„t one baptysme one testameÌ„t of grace dothe hyely abhorre scysmy and deuysyon of the thynges that atteyne to hiÌ„ namely of his only spous the churche for the whiche Paule reprouethe the Corynthyans of theyr zele coÌ„teÌ„tion saing I am of Paule I of Cephas I of Apollo 1. cor 1.2 3 ♣ Bycause there is one and the most suffycyent rule of all that beleue the worde of god all monastycal sectes be superfluous and vnprofytable ✚ Paraduenture they hurte not and be tollerable to them that trust not or gyue theÌ„ nought verely to them that thynke there is in them the leste Iote of perfectyon iustyfycatyon or effycacyty vnto helthe they be more poyson then the venym of Aspys ♣ For verelye the monastycall secte is the well of ypocrysye the Iakes of enuy ydlenes druÌ„knes grudges hate ambyshon and of all vnclenlynes the doughter of the bloude sukker deuourynge althynge and alwaye saynge brynge bryng an ensacyate depnes of tradycyons of meÌ„ stryuynge euen coÌ„trarye to the worde of god ☞ ⧠¶ Nether kyngedome lordeshyppe landes customes tythes or any great ryches besynes of marchaundyse may lawfully be permyttyd to the Charterhouse freres benedictynes celystynes or any other moÌ„kes whoÌ„ they cal possessyoners of prynces and rulers ✚ Aboue all cloystures these ought to be subuertyd for they drawe almost all the worlde with stryfe and exactyons to bryng vp certayne ydle fatte hogges and what they do more ouer I tell not ☜ ⧠☜ ⧠♣ ♣ ✚ But these that they call beggers what do they not steale with theyr ymportunate beggynge be they not amongeste the faythefull as myse be in barnes in clothes mothes in wortes wormes besyde that that they be callyd so beggers they wyll fare better then many greate men ☞ ⧠☜ ¶ Beggynge is alwaye vnlawefull and nere thefte to them that can with theyr laboure gette necessaryes ⧠¶ Therfore it is not laweful to gyue any thynge to these monkes bycause they ought and maye eate the laboure of theyr haÌ„des and seke it with occupatyon whereby they may lyue and if they can not let them lerne for saynte Fraunces commaundyd his so to do ✚ For howe ofte are we mouyd iÌ„ holy scripture that it is necessary to helpe pupylles the fatherles wydoes presoners the dyseasyd and other that haue neade of our goodes as we be able in no place it is coÌ„maundede or prouyd that any man shulde be made a begger althoughe to all faythefull true pouertye is necessarye ☞ ✚ ♣ ⧠♣ Also it is more blessyd to gyue then take Actes 20. ☞ ♣ ✚ ⧠¶ So saynt Fraunces wyl not that hys monkes begge but when they can not with theyr labour get necessary for lyfe ✚ All monkes monyalles that perceyue they haue not receyued the gyfte of contence are bounde to put awaye theyr coweles and to be maryed ⧠I wolde not condempne no I wolde prayse the cloystures of bothe kyndes yf they were scolles of the faytheful in whom they shulde be wel instructyd with the alonlye worde of god and honeste laboures and myght frelye go forthe when they wolde theÌ„ they shulde alway be better and more chrystyanly be conuersant ☞ ♣ ♣ Monkes monyalles that affyrme that they wolde lyue in the lyberty of the gospell and do nothyng but whether the coule be reiecte or not wyll lyue without the brydle of them that rule rore as they dyd before and part to them gooddes of the cloyster to be distribute at theyr plesure those be nothyng lesse then chrystyans