able to defende vs from synne death deuil hel He that shall do the same must nedes be God ⧠Vvitnesse out of bothe Testamentes Esa vij Iohan. i ¶ In Esay is Christ named Emanuell that is God with vs. Ihon begynneth hys gospell on thys wyse In the beginnyng was the worde and the worde was with God and God was the worde The same was in the begynnyng with God Al thynges were made by it And the worde became flesshe For as muche now as he is not made but he is the maker hymselfe so must he nedes be God Ioh. xxi Act. x Iohannis in the laste saith Thomas My Lorde my God In the Actes of the Apostles sayth Paule that god hath purchased the Churche with hys owne bloude That speaketh he of the agreynge of Persons in two natures of Iesu Christe To the Romaynes sayth s Paule Rom. ix which Christe is god ouer al thinges blessed for euer Phili. ij And to the Philippians Let euery man be mynded as Iesus Christe was whiche beyng in the shape of god thought it not robbery Colos ij to be equall with God To the Colossyans In hym dwelleth all the fulnes of the Godheade bodyly Vnto Titus sayth Paule Tit. ij that we shoulde loke for that blessed hope and gloryous appearynge Ebre i of the myghty god of our sauyour Iesu Christ To the Ebrewes speketh he vnto the sonne God thy seate shal be for euer and euer And Ihō in hys Epistel i. Ioh. v In hys sonne Iesu Christe this is the true God and eternall lyfe Psa viij In the Psalm standeth of Christe what is thys man that thou arte myndefull of hym and the sonne of man that thou regardest hym Thou madest hym lower than the Angels to crowne hym with glory and worshyppe Thou makest him to haue dummyon ouer the workes of thy handes the declaracyon of thys saynge seke in Saynt Paules Epist To the Ephesians and Colossyans to the Hebrewes Now yf god haue set Christ on his ryght hande and hathe made hym Lorde ouer all thynges in heauen earth then must he be god For it is not mete in no wyse that one shoulde be sett on the ryght hande of god and in lyke power with god the Father yf he were no god for as muche as god wil geue hys honoure to none other as Esay sayth Esa xlij xlvi and xlviij God speaketh in Osea Osee xiij Thou shalt knowe none other god but me There is none other saueour besydes me Euen so is it also written in Esaye esa xliij xliiij xlv Exo. x◠xxxiiij Deu. v vi Ioha v. and in the second fyfth boke of Moyses There wil he that mē worshyp none other or straun goddes nowe it standeth in Ihon god wyl haue that men shall honoure the sonne euē with the honour wherwith the father is honoured that is gods honour Euen so wyl god that men shall haue one God and geue the honour of god to no creature For as much as he geueth it here to Christe truely so is he god also As also witnesseth Paule Rom. i to the Romaynes in the first Chap. sayng After the flesshe is he the sonne of Dauid but after the spirite he is declared to be the sōne of god with power The scripture somtyme calleth Christ God somtyme by other wordes Vvherfore infallybly it is cōcluded that Iesus Christ is very god what nedeth it many witnesses Reade the gospel of s Ihō that is almoste nothynge elles than a witnes of the very godheade of Christe Therfor erred the Cherintians Ebionytes and Arrianes for they weaned Christ were but onely a mā no god But we beleuers be the sonnes of God onely of grace through election and adoption not of very nature Christians be the children of God Gal. iiij Ro. viij Ephe. i Of the same childhode reade the Epistle of Paul vnto the Galath Romayns Ephesians There findest thou how that we through Christ the ryght natural sonne of God of grace be accepted for the sonnes of god heyres annexed with Iesu Christ our lord The fayth in Iesu bringeth vs vnto suche hygh worthy childhode and to hys Lordely heritage and Iohan sayth As many as receyued hym Iohan. i to them he gaue power to be the sonnes of God in that they beleued on hys name ⧠The thyrde article Vvhiche was conceyued by the holy gooste borne of the virgyn Marye Thys article hath two partes The firste Christe is not of a man after the commune course of nature but of the holy gost yet naturally born The seconde The mother of Christe was not defyled as another woman that conceyueth a chyldee with hurt of her bodyly and goostly virginite but she is a virginall mother a virgyn before the byrthe in the byrthe and after the byrthe The wonderfull conceyuyng and byrthe hath the holy gost prophecyed through the Prophetes Math. i by the Euāgelistes descrybed and proued For thus sayth the Angell vnto Ioseph That whiche is conceyued in her is of the holy gost For when the blessed virgyn Mary heard the salutaciō angelical that she shoulde become a mother of so mightye a Lorde which was the sonne of the moost hyghest and that hys princely kyngdome shoulde endure for euer she asked tharchangel Gabriell with a virginal comlynesse howe that shoulde be seynge she knewe of no man Luc. i Then answered tharchangel The holy gost shal come vpō the and the power of the hyest shall ouershadowe the. Therfore also that holy thyng which shal be borne shal be called the sonne of god Here was necessary that a specyall newe mā shoulde be borne Christe most be borne pure that might take away and wash awai the corruption and disease of the fyrst synne of oure damnable byrthe of Adam with hys purenes Therfor was it here necessary to be a virginal pure birth werein were no spot of sinne nor yet maledictiō The holy ghost was the worke mayster in the workynge place of the pure immaculate body of Mary her pure flesshe and bloude was the natural sede whereout God the holy gost hath shapen the noble pure body of Christ And the wōderful holy virginite of Marye the electe virgyn is descrybed in the Prophetes and Euāgelistes with inuincyble argumentes The scripture geueth to vnderstonde Gen. iij. that Christ the blessed fruyt of Marye must be a natural childe of a woman for he is called the sede of a woman Item he must be a man of an excellent frydom aboue all men that he be aboue all synne For he shal treade downe the heade of the serpent that is synne death hel yf he were borne in synne then shoulde the deuyll also haue power ouer hym as ouer other children of wrath But he hathe no power ouer him For Christ sayth thus Ioh. xiiij The Prynce of thys worlde cometh and hath nought in me And so
redemer And in another place Lorde oure father arte thou thou arte the worke mayster we all be workes of thy handes Mat. vi Therfore pray we Our father which arte in heuen Father almyghtye God is almighty God is omnipotent all thynges are possyble vnto hym all thynges be in hys hande his power domynyon and beyng is euer lastynge and endles Therfore calle hym the Prophetes so often Dominum Zabaoth or exercituum a Lorde of hostes Itē Baruch speaketh Bar. iij. Ge. xvij Exo. xv and .vi Iudith xvi Iob. viij Luc. i. Apo. iiij Thou Lorde almightye God of Israel In the fyrst boke of Moyses I am the almighty God In the second boke of Moyses Almighty in hys name Itē in the boke of Iudyth The almightye Lorde had hyndered hym In Iob Yf thou wouldest pray to the almightye Item Iohā v. xiij xxi xxij xxiiij xxvij The Angel sayde Luce. i. with God is nothyng vnpossyble Item in the Reuelacions of saynt Ihon. Holy holy holy is the Lorde almighty whiche was and is and is to come Item in the .xi Gen. i Esaye xxxij xlvij lxv Chap. The Lorde the almighty God is theyr tempel Maker that hast thou in the firste boke of Moyses In the beginnynge made God heauen and earthe Reade thereof the xxxvij xl and xlv Chapit of Esay The scripture is full therof ¶ Here agayne marke the light of nature For nature can not vnderstōde the great wonderful workes of creation she can not comprehende howe oute of nought should become ought but the lyght of faythe vnderstondeth the creation Ebr. xi as saynt Paule witnesseth Nowe see howe blynde all sciences of the gentyls be Theyr chiefe poyntes be Of nothynge becometh nothynge The worlde hath lasted euer and alwayes The course of heauen hath nether begynnynge nor endynge The fyrste man neuer was the laste shal neuer be Gendryng and dyenge endureth for euer The soule hath no propre worke wherin she hath no nede of the body whatsoeuer dyeth ones that same thyng can no more come agayne Here doest thou see what an errouious vntrue thing Philosophie is for all the same is vntrewe and yet it is the chiefest that men learne oute of Aristotell Therfore is an old woman whiche beleueth hygher in the ryght Philosophye thē Aristotell She hath by her faythe That God hath created the worlde that Adam was the firste man that euen her owne body in the laste daye shal be raysed agayne that the soul of man as a cleare brightnes of the euerlastyng sonne which shall neuer ceasse to be but is immortall That the bodely dyeng beyng shal ceasse at the day of dome Therfore ought a yong christen man to be brought vp not in bokes of the gentylls but in oure boke of the Byble men learne nothyng in the heathen bokes but vngodly thynges whiche be cleane contrary to the scripture and the faythe and make vs erronious the sonne of god ⧠The second Article ☞ And in Iesu Christe hys onely sonne oure Lorde God hath but one naturall sonne of one beynge with the father in incōprehensyble wyse borne of the father from the eternyte Gal. iiij The father hathe not ben before the sonne they be coeternall The same sonne is sent in the fulfyllyng of the tyme Roma i and also temporally borne of a woman He was promysed by the Prophetes long before And euen by the eternall wysedome by the which God hathe fulmade the worlde Hebre. i by the same hath he brought her agayne from her heauy fall He is the ryght Messias redemer of the world whereof al the Prophetes haue writtē as he sayd vnto the womā of Samaria Ioh. iiij whan he said I knowe that Messyas shall come which is called Christe Then answered Iesus and sayde I that speake vnto the am he And the Samaritanes dyd also knowledge hym and sayde we knowe that thys is euen in dede Christ the sauyoure of the worlde Euen so doeth Peter and the other Apostles knowlege hym mat xvi Thou arte Christe the sonne of the lyuynge god he is that blessed sede of Abrahā wherein God hath promysed to oure father Abraham to blesse al the nations of the earth Ge. xxij Gen. iij He is the seede of the woman that shoulde treade downe the heade of the infernall worme Onely by hym are we reconsyled to God As Paule sayth Rom. v. Through the fayth in Christe be we made ryghteous and saued Ebre vi i timo i Ebre ix i. Cor. i. Ioha iiij Ioh. xiiij Ioha iij Matth. xxvi he is oure Kyng and prieste for euer by whome we haue a sure intraūce vnto God he is oure onely mediatoure A mediatour of the newe testament Oure hope and oure redemption No man cometh vnto the father but by hym For he is the waye the trueth and the lyfe God hath therfore sent hym into the worlde that he shoulde saue vs whosoeuer beleueth in hym shall not be dāpned He hath geuen hys lyfe for the redemption of many Vvithoute fayth in the mediatoure Christ could no man be saued The fathers before hys byrthe beleued in hym that was to come Vve beleue in hym that is present hys name is Iesus Zach. ix Esa lxii Ebre v. vi vij that is sauioure And Christus that is anoynted He is oure Kynge Bysshop as Zacharie sayth Lo thy Kynge cometh vnto the lowely Hys Priestly offyce withoute the whiche we come not vnto God declareth vnto vs Paul very connyngly The kynges of the worlde be annoynted with bodely oyle Esa lxi Luce. iiij Act. x but Christe oure Kynge whose kyngdome is not of thys worlde is annoynted of God through the holy Ghoste as stondeth in Esaye The spirite of the Lorde is vppon me for he hath annoynted me he hath sent me to preache the Gospell vnto the poore c. Iesus the sonne of Naue Lyke as Iesus the sonne of naue was an electe Lorde and Capitayne of the people of Israel whan they ware brought oute of Egypte that he shoulde brynge them into the lande promysed vnto them Euen so is oure Lorde Iesus Christe geuen of God and ordeyned that he brynge vs oute of the thicke Egiptysshe darkenes of oure lyfe oute of all erroure of thys worlde into the lande of the lyuinge as the Angell sayth Mathei i. He shal saue hys people from their synnes Therfore calleth hym the scripture in the newe Testament so often oure Lorde as the Epistles of Paule manifestly shewe That is the onely sonne of god wherevpon the hole scripture doth poynte and leade vs as vpon oure onely sauioure as Symeon nameth hym Luce. ij But wheras the scripture doth calle vs Christen beleuers also the sonnes of god That is spoken after another maner Christe is alone the ryght natura sōne of god frō the eternite as the scripture testifyeth Our herte muste haue suche a myghtye Lord where vpō it may surely truste which is
muste Christe nedes be a right natural sonne of a woman but with a supernaturall wyse be borne then the children of Adam of whome all the virginyte is clearly and vndoubtedly kept Firste sayth the Scripture the sede of a woman It sayth not The sede of a man It nameth onely the name of a woman Therfore the mother of thys chylde whiche conceyueth without the helpe of a man is a virgyn yet a ryght natural mother of the childe as also Paule witnesseth Gal. iiij wher as he sayth That the sonne of God is borne of a woman Other children be borne of a man and a woman Here sayth the Scripture Christe is onelye borne of a woman A woman A woman is not here taken for a womā that knoweth a man but it signifyeth the person of a woman or the name of a woman and geueth here to vnderstonde that thys byrth is done without all addition of man or helpe of man Secondarely Ge. xxij whan God promysed to Abraham Christe the ryght Messias he sayde In thy sede shall all the nations of the earthe be blessed Marye cometh bodily of Abrahā and Dauid And Christe cometh of Mary bodily and is thesame sede of Abraham through the which al natiōs be blessed Then it followeth Gal. iij that Marye is a pure virgyn For yf her sonne Christe be a blessed sede whiche taketh awaye all male diction truely than can not he be borne of a man yf he were borne of a man than were he borne after the course of nature and were a chylde of Adam polluted with synnes Now is he onely a fruyt of a womanes body and not of a man for the worke of the flesshe and the blessyng stande not together Thirdely speaketh the spirite of god through Esay Esa vij God hymselfe shal geue you a token Beholde a virgyn shal conceyue and beare a sonne c. The Hebrewe texte hath Alma that is a virgyn not as a seruyng mayde but a yonge woman person which as yet hath no husbande and weareth a garlonde which is yet vndefyleth And that is also nothynge elles but a virgyn And so do men call the mother of God a pure mayden that is a virgyn as the Iewes them selues can not deny And therfore is she a pure virgyn before the byrth and in the byrth Let the testimony of the Euangelistes Mathewe and Luke be sufficient for the for they cal Mary a virgyn Math. i Luc. i allegen the sayeng of the Prophete Esaye That she also dyd remayne alwayes a virgyn after the byrth Marye a virgyn also after the byrthe wyl I defend euen with the scripture Wherewyth the heretyke Heluidius would proue the contrary parte that she shoulde haue hadde children by Ioseph after the fyrste borne sonne Mathewe sayth Math. i Ioseph knewe her not tyl she had brought forth her first sonne hereout wille the folysshe that marke not the nature and propertye of the language defyne and conclude that she shoulde haue borne more children afterwardes But I saye loke better vpon the circumstaunce The Euangelist setteth a great meruayll before oure eyes namely that a virgin is with childe before the man taketh her into hys house and lyeth with her and before he knoweth her for as moche as she hath a sonne before whome not withstondyng she should haue In case she were knowen of hym after the common course And the wordes of saynt Mathewe tende not vppon that whiche is done after the byrth Ge. viij Item in the fyrst boke of Moyses to speake after such lyke phrase The Rauen flewe out and retourned not agayne vntyl the waters were dryed vp vppon the earth Here wyl the texte that the Rauen is not come agayne at all Euen so followeth not in the forsayde sayenge of Saint Mathewe that Ioseph afterwardes hath lyen with Mary or hath knowen her but rather the contrary parte that he neuer knewe her afterwarde Esay ix The temporall byrth of Christe hath Esaye prophecyed and notifyed A childe is borne vnto vs and a sonne is geuen vnto vs vpon hys shoulder doth hys kyngdome lye And he is called with his own name wōderful the mightye God the Prince of peace a father of the worlde to come Beholde also the xi Chap. of Esay The historye of the byrth of Christ reade Luc. ij Howe Marie the virgyn was delyuered of her childe in Bethleem Mich. v Matt. ij as the Prophete Micheas dyd say in spirite oh which wordes saynte Mathewe maketh relation sayng thou Bethlehem in the lande of Iuda arte not the leaste amonge the Princes of Iuda for oute of the shall there come vnto me the Captayne that shal gouerne me people Israel The fourth Article Vvhiche suffereth vnder Pōce Pilate was crucifyed The passyon of Christ dead and buryed That was the wille of God the father that hys onely sonne Iesu Christ shoulde dye vpon the crosse in the humayne nature to thintēt that he shoulde bryng together the children of God that were scattered Ioh. xi That was the fathers commaundement that he shoulde suffocate oure death by hys innocēt death Mat. xx That same sayde Christ vnto hys twelue disciples before in the way towardes Iherusalem whā he spake Beholde we go vp to Ierusalem and the sonne of man shal be betrayed vnto the chief priestes and vnto the scrybes and they shal cōdempne hym to death and shall delyuer hym to the gentyls to be mocked and to be scourged and to be crucifyyd And the thyrde daye he shal ryse agayne Lu. xviij And in Luke speaketh Christe vnto his disciples Beholde we go vp to Ierusalem and all shal be fulfilled that are written by the Prophetes of the sonne of man c. Wheras euen the forsayde wordes followe also The Prophetes haue descrybed the death of Christe very earnestly and so playnly euery thynge that manye tymes they haue also noted howe the payne was as of thornes scourges buffettes of the crosse that men dyd playe for hys cote that men gaue him vynagre to drynke and of suche lyke many more In the olde testament seke or reade wytnes We fynde often in the olde Testament thy worde Compact couenaunt and testament whereby was signifyed that god shoulde dye in the nature of man Besydes that is hys passyon and death clearly descrybed and shewed Esay ij x.xi.xli.xlvi xlix l.liij.lxiij.lxv Iere. xi xviij.xxiij.xxxi.xxxiij Tre. iij. iiij There sayth Ieremy christe hath ben taken for our synnes Baruch v. Ezechiel xvij Osee vi xiij Iohel ij Amos. ij Ione ij Michee ij v Abacuc ij Aggei ij Zacharie ix xij xiij xiiij Dauid Psalm xx xxi.xxxvij.liiij.lxviij and also in other Psalmes I wyl onely bring the into the scripture that thou thy selfe mayest drynke of the cleare well But in especyall loke ouer and reade the .liij. Chapiter in Esaye how goodly the Prophete there descrybeth the historie of the passyon of Christe and also the fruyte of the same passyon
comforter wyll not come vnto you And suche lyke sayenges more declare euidently the thyrd person in the godheade the holy gost Itē receyue the holy goost Act. x. In the Actes of the Apostles is it written Whyle Peter yet spake these wordes the holy goost fell on al them whiche hearde the preachynge Act. viij Item they prayed for them that they myght receyue the holy goost Rom. v. viij xv Paule to the Romayns The loue is shed abrode in oure hartes by the holy goost whiche is geuen vnto vs. Item to the Corinthians ij cor xiij The grace of oure Lorde Iesu Christ the loue of God and the felloweshyppe of the holy goost be with you all There be more other of suche lyke places in S. Paules Epistles The great maiesty and the abysme of the vnsercheable greatnes of God ought in hys essence and persons we to worshyppe with al humilitye and not presume to groūd or searche it for mannes witte cā not cōprehende it neither shal it also attayne to the knoweledge therof God hath ordeyned al thynges to thintēt that we should be ryghteous saued Offyce of the tree persons Christ hath by hys holsome death deserued that we shoulde be saued The holy goost fulfilleth nowe the desertes of Christe that we maye be ryghteous And this is euen hys offyce that he do truely bestowe Christe and all that he hath and geue it the in thy herte as thyne owne treasure Summa Shal I come to the father by Christe and be partener of his lyfe passyon of al such goodes as he hath done for my sake truely so muste the holy gost work in my before The father and the sonne must moue me by the worke of the holy gooste drawe me vp or elles am I spiritually dead The holy goost is that great thynge whereby god the father by hys sonne Christe and in Christe worketh and quickeneth all thynges The nynth Article I beleue one holy catholike church The comon Catholyke churche The cōmunion of saynctes These two partes be one thyng for cōmuniō holy catholike churche is nothynge elles then the spiritual cōgregatiō of sainctes of ryghteous faythful mē wheresoeuer they be in earthe It is also proprely no congregation that is bounde euen in one parte or place but a congregation in one faith hope and loue of the spirite The holy goost hath gathered thys churche through the worde of God he kepeth and gouerneth it The churche is dayly in the worde of God hygh blessed sacramentes augmented and nourysshed as in her foode Ephe. v The churche is a bryde of the Lord Christe as Paule sayeth Christe gaue hym selfe for it to sanctifye it and clēsed it in the fountaine of water throughe the worde to make it vnto hymselfe a glorious congregation withoute spot or wrynckle or any suche thyng But that it shoulde be holy withoute blame The vnitye betwene the man and the woman in the state of wedlocke signifyeth suche a spirituall wedlocke betwene the Catholike churche and Christe her brydegrome as in the Epistle to the Ephesians Eph. v. Gene. i. very properly is descrybed and annoted Euen as man and wyfe be one body hauynge all thynges comon so here also what soeuer Christ is and hath that is and belongeth to the congregation hys spouse Thys is a great ioyfull and blessed thynge We haue synne death hell and all shame Christe hath righteousnes lyfe saluacion and all glory This shal now be oures yf we throughe the wedding ringe of fayth be maryed vnto Christ and become one body with hym Thus saythe the Prophete Osee Osee ij I wyll mary the vnto myne owne selfe for euermore Yea euen vnto my selfe wyl I mary the in ryghteousnes in equitie in louinge kyndnes and mercy In fayth also wyll I mary the vnto my selfe And then shalt thou knowe that I am the Lorde For Christ is not onely by his becomynge man proprely and perfectely become the brydegrome of the churche But also by the consentynge of hys churche in his worde and couenaunt through fayth He that hath maryed a bryde Ihon. iij Psalm xix he is a brydegrome The consentyng maketh mariage Before the consentyng is he not called a brydegrome Therfore is hys progresse as concernynge brydegromeshyppe whereof Dauid speaketh his manifestacion in the fayth of the churche That is whan there was beleued in hym of the churche then dyd it appeare that he is a brydegrome He hath put on the humanite and so vnyed hym selfe with the churche in one flesshe Eph. v. whiche the Apostell calleth a great mystery wherein the ryche and poore the ryghteous the synner the saued and the dampned the sonne of grace and the sonne of wrathe and heuynesse are agreed for here be al hys goodes geuen vnto vs as our owne and all our pouerty and penury taken awaye i. Cor. iij i. Pet. ij In the churche dwelleth Christe he speaketh in her he is the onely foundation and grounde thereof In the Churche is one Lorde one fayth one baptisme one God and father of all thynges whiche is ouer all thynges through all thynges in all thynges Wheresoeuer the Gospel is preached there is a peere of thys churche The christen congregation she is in her selfe inuisyble not bounde to one place For it is a congregation in the spirite And the worde worketh inuisybly in her And she dothe neuer heare it without frute Esai lv as Esay sayeth My worde that cometh oute of my mouthe shall not tourne agayn voyde vnto me Lyke as in the tyme of Noe Ge. vij no mā escaped with hys lyfe but was drouned in the floude excepte he entred in to the Arke or into the Cheste of Noe. Euen so whosoeuer is not founde in thys felloweshyppe or Catholike Churche agreynge with her in one faythe worde Sacramente hope and loue he shal be loste Martion Valentinus Hebiō Cherinthus Manicheus Heluidius and suche lyke heretykes haue also had a Churche That is a heape a propresecte or felloweshyppe But it was not the Catholyke Churche wherein Christe is a bridegromes for they had not the right fayth And whereas such felloweshyppe is yet which separate themselues frō the Christen communyon and congregatiō and haue no pure syncere faith as the scripture teacheth vs and wyll not suffer thēselues to be refourmed they be heretykes and sectysshe persons and shall all be loste oneles they reconcyle them selues agayn with the churche of Christe Note we saye not I beleue in the holy Catholike churche but I beleue one holy Catholike churche pardon or remissyon of synnes and so furthe for that worde in is vsed to the trinite on or in God the father God the sonne and God the holy goost Cōmunyon of saynctes What is the communyon of sainctes Answer That the Christians and saynctes after suche a sorte be bounde and knytte together in one fraternite through the bande of
he wyl geue it you The eleuenthe Article ⧠The resurrection of the body Resurrection of the dead ¶ This article is to hyghe agayne for mannes capacite she can not see nor vnderstande with her darke lighte howe euen the same body shal come agayne which so diuersely may perysshe The one is drowned in the sea hym consume the fysshes the one is eaten of the fowles in the ayer another of the wylde beastes or wormes or is consumed of the fyre Here caÌ„ not nature comprehende howe euen that same body with all hys substaunce maye be made and brought together agayne that I shal haue eueÌ„ my firste eyes handes fete and membres as I haue now vpon me Therfore is it called a mistery of God whiche man beleueth and seeth not before hys eyes Euen the same body where with my soule nowe synneth or fasteth and doth any good shall at the laste daye be rayseth agayne and my soule shall be coupled with it agayne And shal be bothe together saued or together damned But there shal be a greate alteration in the body Now in the mortal lyfe is my body subiecte to all maner of miserye Men maye beate me wounde me the body is fowl vnhansome darke dull slowthful and sluggysshe and vseth muche payne and labour or it can come from one place to another It is fearful and weake and hyndreth the soule often in her worke If I study longe or imagine some hygh matter and subtyl anone orketh my head Of suche lyke calamytyes sticketh the body ful Therfore dyd the Platouystes call oure body a denne of the soule and death a delyueraunce from boÌ„des i. Co. xv But in the last daye shal the body of the blessed be garnysshed with fayr gyftes and glorye It shal be no more corruptyble but cleare bryght fayr In the boke of wysedome sayth the Scripture Sapi. iij The ryghteous shall shyne as the sparkes that runne through the busshe mat xiij And in Mathewe sayth Christe Then shal the ryghteous shyne as the sunne in the kyngedome of theyr father ¶ Item the body shal no more be slowfull sluggysshe and lyther but quycke and swyfte that wheresoeuer the spirite wil be euen there shall also the bodye be without delay It shall no more be wretched and sicke or weake but mightye and strong that nothing shal be able to hynder it or to kepe it in It can come oute and in thorough dores beyng shut Item it shal be no more corruptible that it may be beaten hurted or wounded but incorruptible as the shadowe of the sonne i. Co. xv The foure gyftes of glory and worshyp toucheth Paule in the Epistle to the Corinthyans Moreouer howe the one shal be clearer then the other Lyke as one starre is bryghter and clearer than the other Wherevpon sayd S. Augusten saith to Diostero God hath made the soule so mightye that thorough her perfect saluatioÌ„ floweth into the body a perpetual healthe an vnmouable power i. Co. xv Paul helpeth our weake fayth with a goodly exaÌ„ple of a grayne which is sowen in the earth and it is not quickened excepte it dye before then groweth oute of the smal corne a fayr frute euery corne of the frute hath hys owne body His natural fourme and fashion is now muche syner fayrer mightyer then before Such thynges see we daily in the workyng of nature in the incompreheÌ„sible creatures howe much more glory power goodnes wysedome science bestoweth God the creatour of al thynges vpon the reasonable creatures of men whome he hath geueÌ„ a soul fourmed after him selfe irrepreheÌ„syble In tymes past in the Aquiliane or Carthagiane Churche dyd men pronounce thys article thus I beleue the resurrectyon eueÌ„ of thys body beholde meÌ„ dyd adde to it that word eueÌ„ of thys to thinteÌ„t that it myght be plainly and cleare ynough expressed that none other body lyke vnto this shal be raysed or made but euen this same wherein I now stand sitte see heare walke and do suche lyke workes yea which vseth it selfe here with the soule in al maner of good workes Thys sheweth Iob very clearly Iob. xix wheras he saith I am sure that me redemer lyueth and that I shal ryse out of the earth in the latter daye that I shal be clothed agayn with this skinne and se God in my flesshe ye a I my selfe shall beholde hym not with other but with myne owne eyes i. Co. xv To the Corinthians sayth Paule Euen thys corruptyble thynge muste put on incorruptibilite and this mortall must put on immortalite thys is cleare ynough declared that euen this body euen these eyes shal come agayne ⧠Witnesse of the Scripture esa xxvi Esaye sayth Thy dead men shal lyue and my slayne shall ryse agayne Awake and lyue ye that lye in the duste Christe when he agaynst the vngodly Saducees defended the resurrection of the dead he brought in the saynge out of the second boke of Moyses I am the God of Abraham and the God of Isaac and the God of Iacob But God is no God of the dead but of the lyuinge When he spake those wordes than had those thre ben dead longe before But for as muche as god nameth hym selfe a god of the aforenamed surely then they be some where and be a lyue Therfore shall theyr body and soule in tyme conuenient be ioyned agayne together In Ezechyel speaketh the scripture clearly of the generall resurrectyon Ezechi xxxvij saynge amonge other wordes Thus sayeth the Lord God Beholde I wyl open your graues and brynge you forthe of youre sepulchres Da. xij Daniel sayth Many of them that slepe in the dust of the earthe shall awake some to the euerlastyng lyfe the other to perpetuall shame ¶ Witnesse of the newe Testament In Mathewe Matth. xxij mar xij whereas Christ proueth the resurrection of the bodyes agaynst a Iewysshe secte named the Saducees is thys article of the resurrection of the flesshe grounded Mathewe sayeth Matth. xxvij The graues dyd open and the bodyes of many Saynctes whiche slept arose and came oute of the graues after hys resurrection and came into the holy citye and appered to many Luce. vij Luc. viij Christe rayseth a wydowes sonne Item he raysed vp from death a yong in â—yde Ioh. xi Act. xx Lykewyse Lazarum Paule raysed also a yonge man named Eutichus Ioh. vi In Iohn sayth Christ no man can come to me excepte the father whiche hath sent me drawe hym And I wyl rayse hym vp at the laste daye Ioh. xi Item in another place I am the resurrectioÌ„ and the lyfe he that beleueth on me yea thoughe he were deade yet shall he lyue Item he sayeth to Martha Thy brother shall ryse agayne Martha answered I knowe that he shall ryse agayne in the resurrection at the last daye Ioh. vi Lykewyse sayeth he more ouer as the father rayseth vp the deade and quickeneth theÌ„
in Saynte Paule .i. Cor. i. Gal. i. ij Ephe. i. Col. i. Roma ij Ebre ix and to Titus ij Iohn iij In so muche that he that beleueth in Christe shal not perysshe but haue euerlastynge lyfe For thus sayth S. Paule Ro. viij 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 Rom. vi Christe dyed once and dyeth no more Death shal haue no more power ouer hym Iohn Nowe bei 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 Ro. viij For thus sayth Saynte Paule 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 Psalm xxx viij Vve are well delyuered into death but we ouercome 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 christen soule also which is knytte in vnite vnto Christe her lorde and head thoroughe a ryght faith Ro. viij Hose xiij She defyeth death sayth neyther death nor any creature is able to separate her from the loue of god whiche is in Christ Iesu She speaketh ioyfully i. Co. xv Death is consumed 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 Iesu Christ Deathe is not fearfull to a christen mā 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 intraunce into the ryght lyfe vnto Christe 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 departing of the soule from the body to thiutent that they bothe beynge puryfyed pure and cleare in all perfection in the Later daye maye be agayne coupled to gether glorifyed and clarifyed And knoweth that the soule stondeth in the hande of Christ and is well preserued in the bosome of Abraham Luc. viij Therfore doth the scripture calle the Christen death a slepe because 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 i. the. iiij Vve woulde not bretheren 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 The Resurrection esa xxix Ezeche xxxvij and viij 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 wonderfully be chaunged and endued with foure gyftes honour and glorye with impassiblenes with brightenes with swyftenes and with subtilenes For thus sayth Saynt Paule i. Co. xv The flesshe is sowen in corruption and ryseth in incorruption It is sowen in dishonour ryseth in honour It is sowē in weakenes ryseth in power It is sowen a naturall body ryseth a spiritual body 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 Christe then they that are Christes at his commynge Then commeth the ende when he hath delyuered vp the kyngdome to God the father when he hath put downe all rule authorite and power Christ is rysen from death therfor shall we ryse also Thys artycle of oure fayth is al the hole somme and contayned all the hole matter Yf Christe were not rysen then had synne and death 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 Ro. viij 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 Ioh. xi 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 Ioh. vi that euery man which seyth the sonne and beleueth on hym haue euerlastinge lyfe And I wyll rayse hym vp at the last daye hiob xix Item I am sure that me redemer lyueth 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 houre 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 another with suche wordes of Scripture agaynst the feare of death as Saynte Paule teacheth in the Epistle to the Thessalonians i. Th. iiij The Latter daye Of the last daye hath the Scripture two poyntes The fyrst Christe hath geuen sure sygnes which be the messagers of the last iudgement Reade the Gospelles of Mathewe Marke Matth. xxiiij mar xiij Luc. xxi and Luke All maner of persecutions of the faythfull shall aryse Item warre insurrection offence euyl maners quenchynge of charite Item the abhomination in the holy place in the tempel of God Dan. ix whiche exalteht hym selfe and sheweth hym selfe as God Item an abhominable departynge ij Th. ij and fallyng from the faythe vnto mānes 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 hāde 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 signes Matth. xxiiij 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
Scripture whiche neuertheles are vnsure and contrary to the scripture God wil that hys worde be onely taughte for saluation For thus sayth Saynt Peter i. Pe. iiij Yf any man speake let hym talke as thoughe he spake the wordes of God that is let him be sure that it is the worde of God whiche he speaketh and teacheth Obedience Before all thynges Ro. xiij i. Pet. ij 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 ordeyned for the defence of the commō peace in the hyer powers Yf they commaunde oughte that perteyneth to the profyte of the commune welth and serueth for the common peace or any thynge elles although 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 cōtrary to the wyll of God Act. v. Mat. vi then say as Peter and the Apostles do saye Vve ought more to obey God then men No man can serue two contrary maysters The kynge of Babylon commaunded the Prophete Daniel that he shoulde worshyp the Dragon for a God Daniel xiiij Daniel sayde I worshyppe god my Lord. For he is the liuynge God but the dragon is not the lyuing god Paul sayth Ro. xiij The hyer power is goddes minister for thy welth Therfore when thei commaunde the ought that is wicked and agaynst God then do it not The wyll of God The wyll of God is a ryghte lyne of all ryghteousnes and of all goodnes whiche can not erre whatsoeuer is ryght and good is therfore ryghte and good because that God will haue it so Mannes wyll Mannes wyll is erronious and must be made conformable and submitted vnto the wyll of God wherein the perfection of the reasonable creature doth consiste Euen thus do we praye Thy wyl be done Matth. xxvi 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 Ier. xvij Ge. viij that the harte of man is wicked croked and vnsercheable Nowe is mannes herte a place of all carnall desyres and wylles Thou wylt of thyne owne selfe withoute the grace of god nothynge but that which is euyl where is then the fre wyll 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 Matth. xviij 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 Ioh. viij 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 miserably entangled with mennes traditions and institutions Luce. ij 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 shal be spoken agaynst They that be hys shepe shall in tyme conuenient heare and accepte the shepeherdes voyce vnto them is Christe and hys doctryne ordeyned for a resurrectyon i. Pet ij Is xxiiij Rom. ix They that are not hys shal stōble at hym downe to the grounde In the thinges whiche God commaundeth be thou obedyent not regardinge whosoeuer will be offended withall Isa viij Of this take an example God will that I shall learne his holy worde and serche therein his will yf nowe any man would forbidde me the Scripture then woulde I not be obedient vnto hym In thynges whiche are instituted by man Mennes preceptes whiche maye well be done or left vndone therein followe the rule order the selfe therein as fayth loue 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 hoolsome for the but whereas noman knoweth of thys liberte there doest thou forbeare the same and absteynest for the welth of thy neyghboure from suche meates whiche notwithstandyng 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 therein Neyther doest thou synne also when thou doest eate it so that thou geue vnto no man an occasyon of fallynge ¶ Howe longe wyll we continue chyldren and drynke mylke Vvere it not ones tyme that we beleued more the worde of god then the foolysshe tradicions of men God sayth that vnto the pure are all thynges pure Tit i And yet wyl men styll forth be afrayde 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 market Vvhen shall we ones haue an ende of suche foolysshe offendynges Vvhy do not the wordes of the holye goost moue vs which he speaketh thorough Paule i. Cor. x. whatsoeuer is solde in the flesshe marketh that eate and aske 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 prohibited 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 besydes the godly scripture thesame byndeth not thy conscience ij Cor. x and xiij they haue no power to destroye thy conscience but to edifye it as Paule sayth Almose dedes Almes is all maner of seruiablenes towardes thy neyghbour The Euangelicall Penaunce or repentaūce consisteth principally in thre sundry thynges Fastynge praynge Faste and geuinge of almes Fastinge doth conclude in it selfe all manner of chastenynges of the synfull flesshe with oute any difference of meates or apparell Prayer Prayenge comprehendeth in it selfe all manner of vsyng of the harte towardes God readyng hearynge prayenge and remembrynge Euen so doeth Almose comprehende all maner of seruyce Almose dedes 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
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