the begynnynge of the worlde Thys is the ryght saluation whiche shal begynne euen after the temporal lyfe to them that lyue in Christ In Iohn sayth Christ Ioh. iij God so loued the worlde that he hath geuē hys onely sonne that none that beleue in hym shoulde perysshe but should haue euerlasting life The scripture speaketh of the lyfe euerlastynge euerye 〈…〉 Christe that men might knowe christ a ryght the sonne of God mat xvi Therfore asked he hys disciples what thy helde of hym Then answered Peter for hym selfe and for the other Thou art Christ the sonne of the lyuyng God Vpon suche knowledge which is necessary for vs all in the Catholyke churche buylded i. Cor i. i i Cor. iij Thus sayth Paule Vve preache Christe the power and wysedome of God He wyll also suffer none other foundation but onely Iesus Christe euen as he hath preached hym That he is come from the father in the nature of mankynd and hath redemed the worlde dyed for vs vppon the crosse and is rysen agayne oure heade and Lorde Eph. ij And is sett on the ryght hande of God vnto whome we come and are saued not by oure owne workes but of grace through fayth Ioh. x Throughout the hole Gospel of s Iohn declareth he for the moost parte that he hym selfe is the sonne of God and preacheth for the moost parte that God is hys father In so muche that the yewes did reiecte hym and would stone him for the same i. Ioh. v. For Christ is come to teache fayth whereby men beleue euen in hym as in the sonne of God And fayth is the fulfyllinge of al lawes He is the righteousnes for euer he is the worke of Goddes glorie he is the mortification of the flesshe the raysinge of the spirit the subduinge of the world the subduinge of the flesshe the subduynge of hell the gates of hell cannot preuayle agaynst hym Briefely Matth. xvi Ioh. viij Ioh. xiij he is all in all thinges as he sayeth in Iohn Excepte ye beleue that I am he ye shall dye in your sinnes Itē he that beleueth in me shall neuer dye The writynges of the Apostles be full of doctryne as concernyng fayth for thereon lyeth all the matter mar xvi He that beleueth not shal be damned he that beleueth in the sonne hath euerlastynge lyfe Ioha iij. Therfore shoulde we praye continually for the ryght faith for he bryngeth with hym loue hope and all goodnes Fayth Fayth is not a slyght meanynge 〈…〉 whiche the natural witte or wyll can make to hym selfe Act. xv but it is a liuely thynge in the herte which renueth mā and purifyeth the herte It is suche a lyuely confidence and trust to God that man is sure and certayn aboue al wysedome that he pleaseth God and that he hath a mercyfull God whiche is towardes hym kynd gracious and mercyfull and forgeueth hym in all thynges that he doeth Thys fayth is the chiefest worke of the fyrste commaundement lyke as the fyrste commaundement is a measure example rule and vertu of all other commaundementes in the which as in the heade all membres lyue and haue power thereof Goode workes Euen so is fayth the heade lyfe and power of al good workes No work is good except faith hath wrought it ye except it be thorowely mixte with fayth Ro. xiiij euen as wyth newe leuyn whatsoeuer is not of faith that same is synne Ioh. vi Thys fayth is the dearest worke of god wherof Christ speaketh in Iohn This is the worke of God that ye beleue in hym whome God hath sent Therfore doth the scripture moost requyre fayth as in the Gospell often standeth Vvhen Christe would worke any myracle asked he before yf thei beleued that he coulde and woulde do suche thynges Item in marke and Mathewe Mar. ix Matth. xiij mat vij it is written that Christe hath not done many myracles in hys owne countree because of theyr vnbeleue In Mathewe sayth Christe that hys disciples could not heale the lunatike for theyr vnbeleues sake Vvheras a ryght Catholike fayth is Ephe. ij there is a creation of a newe harte The olde harte of Adā hath not thys faith of it selfe For it is a gyfte of god Many say the Crede dayly Fayth boaste there of very sore But they knowe not what it is O it maketh a meke hūble obediēt godly peple whiche trusteth in god onely hopeth loueth him aboue al things feareth him serueth his euen christen willingly with body goodes hindereth nomā suffereth gladly dāmage persecutiō Al his workes be ordered to the vtylyte and profyte of hys neyghboure be he frende or foo euen as Christe hath done vnto vs also Therfore be not all they Chrysten manne that be called Euangelical and be inclined to hurte or endamage their neyghbours in body soule honoure or goodes They be heathen vnder the name of Christe theyr frutes shewe what they be yf they were ryght christians or Euangelicall they would be obedient seruable vnto al men intendyng to hurte no man God vouchesaue to illumine them with true fayth that they maye be suche in dede as they wil be called Amen Marci ix Lorde I beleue helpe myne vnbeleue Marci xvi He that beleueth not shal be damned Marci ix All thinges are possible to hym that beleueth ¶ Here begynneth the ryght foundation and pryncypall common places of the hole godly scripture a goodly shorte declaration to all Christians profitable and necessarye for to come to the right vnderstondyng of the holy Scripture compyled for the commoditie of all Christen people By Doctor Vrbanus Regius ⧠The contentes of the common places i. Holy Scripture ij God iij. The ryght honour of God iiij Goddes greatest dishonour v The lawe vi The gospell vij Fayth viij Good workes ix Sacramente x The death of Christ xi Flesshe xij Spirite xiij Vertue xiiij The greatest vertue xv The greatest synne xvi The soule xvij Lyfe xviij Euerlastyng lyfe xix Death xx The resurrection xxi The later daye xxij Masse xxiij Righteousnes xxiiij Honour of sainctes xxv Difference of meates xxvi Holy dayes xxvij Prayer xxviij Vowe xxix Obedience xxx The wyll of God xxxi Mannes wyl xxxij Offence xxxiij Almoses xxxiiij Othe or swearyng xxxv Christian lyberty xxxvi Churche xxxvij Ryches xxxviij Synne xxxix Infirmitie xl Health xli Persecution xlij Ioye and heuynes xliij Peace xliiij Free wyl xlv Counsayll xlvi Confessyon xlvij Merytes xlviij Shepeherde Ende of the Tabell ¶ To the most reuerende father in God Thomas by the permission of God Archebysshope of Canturburye Metrapolitane prymate of all Englande Hys dayly oratoure Gwalter Lynne wyssheth lyfe euerlastynge ME thynketh most reuerēde father that this sayenge of our Sauyoure Christ be occupied til I come is an admonicyon of all other moste necessarye and profytable Luc. xix and xij Matth. xxiiij xxv mar xiij aswell for the parentes or maysters
commaundementes to fulfyll Ro. xiiij Vvhatsoeuer is not done in faythe the same is wicked and synne where as the mercye of God is not founde in suche wyse there is surely despysynge of GOD that he is not regarded nor sette by or there is hatred Good workes Fayth bringeth alwayes her frutes with her that is good workes and wheras no workes of charitie are shewed there is nothynge elles but a dead Iaco. ij fayth A christen man shall before all thynges praye for fayth whereby he may do ryght good workes Much to bable of good workes or vndertake to do the same before that fayth be there is as moche as to bynde the horse behynde the plough Lu. xviij Much the worke or do withoute fayth is to take great paynes and laboures for noughte and with the sicke woman to spend all hys substaunce amonge the Phisiciās and yet for all that remayne sicke styl Lu. viij Power of faith Vvhat power fayth hath is descrybed in these places here after followynge Genesis xv Roma iij. iiij xiiij Galacas iij. Ephes ij Math. vi viij ix xvij xxi Marci v. ix xi Luce. viij xi xviij xix Iohannis iij. iiij vi vij viij And i. Iohannis iij. iiij v. Act iiii xvi and in many places more besydes Good workes The Iewes asked Christe in Iohn what they shoulde do Ioha vi that they might the workes of god he answered This is the worke of God that ye beleue on hym whome he hath sent First loke aboute for faythe Lu. xvij and say with the discyples of Christe Lord increace my fayth And after that loke what God wyl haue in hys commaundementes and do it these are good Christen workes for they flowe oute of fayth and are done by the commaundemente of god Vvhatsoeuer is not done by the commaundement of god whiche ordinately and sufficyently is expressed in the Scripture the same be of thy despised Isa xxix mat xv Deu. xij For God wil not be serued wyth mennes tradicyons lawes or inuentions Vvhosoeuer steppeth out of the cōmune strete of the Christen lyfe and seketh a peculyar waye to saluacion through hys owne imagyned workes the same standeth daungerousely For he that followeth not Christe in hys doctryn must nedes walke in darkenes in erronyous by pathes Ioh. viij and .xiiij Christ is the lyght of our lyfe and the waye as it is written in Iohn Vvhosoeuer maketh or instituted a perpetual lighte for the deade or sainctes and besydes that forgetteth the lyuynge saynctes the poore bretheren and systers in Christe he feleth gropeth in the darkenes and goeth a bypathe vnderstond by the example somewhat more Sacrament Sacrament is a holy token in oure faythe which putteth vs in remembraunce the promyse of God and stablyssheth oure hertes in a confidence towardes God as Baptisme and the Sacrament of the aulter Thou hearest that God promyseth vnto the pardon and forgeuenesse of synnes He suffered therfore hys sonne Christe to dye vpon the crosse that thou by the death of Christe myghtest be reconcyled agayne to God Rom. v beleue this so hast thou it And therfore hath he ordeyned and left vnto the hys body and bloude in the Sacramente as a sure holye token and bonde of suche promyse Euen as sure as Gedeon was Iudi. vi that he shoulde ouercome his enemye whē God hath promysed it vnto hym and by the fyre and flese hath assured it vnto hym So sure arte thou that thou haste obtayned mercy when thou hearest in fayth Goddes promyse of remissyon of synnes and besydes that receyuest Baptisme or the Sacrament of the aulter for an assurance of suche promyse Learne the Sacramentes a ryght with theyr vertue for the Conscience hath skant a greater comforte in earth then the Sacramētes Thys is taught Genesis in the xvij Chapter and to the Romaynes in the iiij The death of Christe The death of Christe is oure satisfaction for synne Esa liij i. Co. i Christe hath onelye satisfyed for he onelye hathe redemed Oure sufferynge vpon earth is no satisfaction for synne properlye but a mortifyenge of the olde carnall man to thintent that accordynge to the workynge and to the vertue of baptisme Ro viij a Christian myght be conformable to Christe hys heade dye and ryse agayne a newe creature in Christe Ioh. iij. A man must be borne agayne of water and of the spirite yf he shal come to heauen he must beare the crosse he must crucifye hys flesshe mat xvi Gala. v ij tim iij with the euyl concupiscences and lustes yf he wyl be Christes owne Item al that wyl lyue godly must suffre persecution Flesshe Flesshe is called in the Scripture commonly not onely the body Ephe. ij but the hole olde carnall man The sonne of Adam with body and soule Gen. vi for he is from the fyrste generation a synner and a chyld of wrath Iohn iij For whatsoeuer is borne of flesshe is flesshe A man before he is borne agayne through the spirite of fayth is he all flesshe that is concernyng hys body soule can he of hys owne power vnderstande thynke and desyre nothyng but earthy and carnal thinges heauēly thynges are to hygh for hym and to subtyl he can not attayne to them he knoweth nothynge ryght of God and godly thynges The originall synne A deadly hurte is happened vnto man in body soule of that poysoned origynall synne The origynal synne oughte not to be counted for a smal hurte Gen. vi and viij The wittes are blynded man vnderstandeth nothynge of hym selfe withoute grace The wyl is croked and tourned away from that whiche is good and so weake and wounded that he delyreth euill for good and al that is pernicious Lyke as the ague taketh away a mans taste that nothyng sauoureth vnto hym but that whiche is deadly and hurtful vnto hym that which is swete semeth vnto hym to be soure Euen so hath the stinckynge and filthy origynal sinne corrupted al the powers of man that to theyr ryght workes they can not attayne withoute a great renewyng A man muste be renewed and made hole or elles must he be damned That cometh to passe The death of Christ when the death of Christe hath and vseth hys workyng in man that the spirite of fayth doth stryue and fyghte agaynst the flesshe and at the laste the flesshe with death is destroyed and the carnall man Eph. iiij accordynge to the signifycation of Baptisme is hole drowned the fylthynes of the synfull byrthe of Adam is hool wassheth awaye and becometh a newe man whiche is shapen after God in true ryghteousnes and holynes Spirite The spirite is the holy Goost and hys motion or workynge in vs. It is one thynge The outward mā the olde Adam the flesshe the body of synne It is one thyng The newe man the inwarde man Ro. vij Gala. v Betwene the spirite and the flesshe is a contynuall
battell as S. Paul testifyeth Here vpon earth as longe as bodye and soul be knitte together Ro. viij Hathe the vpryght ryghteous man onelye the fyrste frutes of the spirite In such maner are here yet al workes of mā spotted and polluted of the flesshe synne before the iudgement of God Therfore lette noman buylde and trust vpō hys workes Rom. iij iiij The fayth in Christe is onely oure ryghteousnes before God Vertue The thre hyest vertues Fayth Charite Hope Out of a ryghte fayth flowe the other two Charite and hope Knoweledge of the kindnesse of God For the knowledge of the godly mercyfulnes maketh that God is loued agayne maketh also that we be willinge and subdue oure selues to serue euery creature and that is called the loue of our neyghboure Hope floweth also oute of faythe for fayth is that Hope wherewith thou beleuest the worde and with hope thou lokest for that whiche is promysed vnto the through the worde What maketh me to haue hope Answer The fayth in the worde of God Therfore hange these thre vertues together The greatest vertue ¶ The greatest vertue is Gal v where of Saynt Paule speaketh Faythe whiche through loue is myghtye in operation without fayth is no vertue The greatest synne The greatest synne is vnbeleue He that beleueth not in Christe is damned Ioh. iij He shal not see lyfe but the wrath of God abydeth on hym Ro. xiiij For whatsoeuer procedeth not of fayth that same is synne The soule The soule of man is highly honoured or made honourable Gene. i. namely created after the image of the moost hyghly blessed trinite and hath thre vertues or qualities vnderstandyng wille and remembraunce and is yet but one thynge Notwithstondynge thou learnest to knowe thys creation in that that the soule hath a respecte towardes God Likenes of God and hys holy worde thys testifyeth that in vs is a lykenes and Image of God No man can satisfye the large and greate desyres of the wise and prudent menne but God the creatoure hym selfe onely Then shall I be satisfyed Ps xvij sayth the Psalme when thyne Image awaketh vp The soule hath a beginnyng for she is created of god but she hath none end for she died not For thus sayth Christ Mat. x. Feare ye not thē which kyl the body be not able to kyl the soul but rather fear him whiche is able to destroye bothe soule and body into hell The soule is suche a precyous godly worke and creature that no corporall thynge may be compared vnto her what shoulde it profite a man mat xvi though he shoulde wynne al the hole worlde yf he lose hys owne soule Lyfe There is two maner of lyfes the one temporall the other perpetuall The lyfe temporall hath a beginnyng and endynge and is full of sorrowe as Iob complayneth Hiob iij and it is onely a shadowe of the ryghte euerlastynge lyfe which the creatures haue in theyr begynnynge A ryght Christen man counteth the temporal lyfe very littell and small for he knoweth through his fayth that he is not created for thys shorte temporal life He seeth with the eyes of hys fayth aboue in the ryghte true euerlastynge lyfe whiche withoute death and departynge withoute trouble and misery in certayntye in Ioye and withoute sorrowe endureth for euer Phil. i Thus sayth Paul to the Philippians Christ is to me lyfe deathe is to me aduauntage I desyre to be lowsed and to be with Christe Willyngly to dye Whosoeuer is not wyllynge and glad to dye to departe oute of thys miserable corruptible tyme the same is yet full of the olde Adam and hath yet but a small fayth The right faith kyndleth in vs and maketh vs to hate thys vngodly lyfe and to become enemye vnto it Fayth maketh a man to dye from thys lyfe and all hys lustes whylest he is yet liuynge and vnto the beleuynge is no greater reioysynge vpon earth He hath tourned away and plucked awaye hys herte from all creatures and lyueth onely in Christ Thus sayth Paul Gal. vi God forbydde that I shoulde reioyce but onely in the crosse of oure Lorde Iesu Christ wherby the worlde is crucifyeth vnto me and I vnto the world Gala. ij And in another place sayth he I lyue yet now not I but christ lyueth in me For the lyfe which I lyue now in the flesshe I lyue by the fayth of the sonne of god which loued me and gaue hym selfe for me The tēporal life is delectable vnto the heathē that knowe no better But a Christiā doth littel regarde it because he knoweth a better Therfore departed the welbeloued elect sainctes of god with myrthy and ioye from hence as out of wretchednes into the ryghte countree of theyr father Cicero in Tuscques The heathen feare the tēporall death very sore for they thinke that hereafter it is cleane done with man Al theyr wisedome conuyng and Philosophie was not able to conforte them in the feare of death albe it that they dyd enterpretyse the same He that knoweth not CHRISTE and beleueth not in hym feareth deathe and not withoute a cause for it is horryble vnto hym and an intraunce into death euerlastynge But he that knoweth Christ hath hym doth not feare deathe muche 〈…〉 hath ouercome death And hys holy woorde doth onely conforte vs effectually agaynste the horryble tempeste of death Eternal lyfe The lyfe euerlastynge is that we knowe the very god Ioh xvij and Iesus Christ whome he hath sent Nowe we see in a glasse euē in a darke speakyng i. cor xiij But then shal we see face to face Nowe I knowe it vnparfectely That is We knowe here vpon earth by fayth all what God is and what God geueth vnto vs but it is not yet the right knoweledge nothyng nygh she is also darke and vnperfecte But the knowledge to come in our fathers mansion is the ryght bryghtnes and perfecte knoweledge i. Ioh. iij For we shall see hym as he is Death There is two maners of death the one temporall the one euerlastynge The temporal whan body and soule parte the one from the other Ebre ix It is so appoynted that euery man must ones dye The euerlastynge death whan the euerlastyng soule must nedes departe from the face of God that is from her ryght onely lyfe euer more and euerlastyng with out endynge The eternall death that is ij tim i. the damnacyon infernall is vnto the elect christen menne ouercome al ready by chrste Christ hath spoyled death of hys power and brought to lyght lyfe and incorruptyble conuersacyon by the Gospell The wayght and burthen of oure synnes hath suppressed drowned vs into the botomeles pitte of hel Esa liij But God hath layed thys burthen vpon hys dearly beloued sonne Christ the same hath satisfyed for vs and delyuered vs from synne death hell There of shalt thou fynde
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
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
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
synfull chylde of Adam and vessell of damnatiō a vessell of glory Rom. ix Praynge hym that he wil graunte vnto me suche a faith suche loue and hope as the deare sainctes haue had to thintent that I may be shortely ioyned with them as with my brethren in Christe and fellowe membres The sainctes loue vs Also I dowte not at all that forasmoche as here vppon earthe they were yet tymorous and frayll and yet loued their neyghbour truely so do they loue vs hartely and reioyce highly when oure saluation approcheth and the kyngdome of God cometh vnto vs that the will of God is done in vs that oure blasphemous lyfe doth crasse and we be conuerted that the spirituall body with all the membres soone may be fullfilled and to the laude and honour of God may be songe Hos xiij i. Co. xv this mery songe death is swallowed vp in the victory death where is thy stynge hell where is thy victory Where as then the laste enemy the death shal be destroyed and all faithfull Christians coupled vnyed with Christ as the bryde with her bridegrome i. co xiij Luc. xv then shall there be Ioye withoute ende For the loue decreasseth not in heauē but she is there fyrst made perfecte For the angells of God in heauen Luc. xv reioyce ouer one synner that doth repente more then ouer nynty nyne iuste persons which nede no repētaūce But howe the saynctes praye for vs yf they knowe and see oure prayers Roma i i. The. v Coll. iiij i. Thes i Ac. xiij in the glasse of the eternall worde and after what maner it is done is not necessary for vs to knowe We ought here vpon earth to praye one for another as we are taughte in the Pater noster And Paul desyreth euery where the supplication for the congregation He prayeth also earnestely for it here and there in hys Epistles There is but one name wherein we maye be saued namely Iesus Christ Christ sayde Ioh. xvi xiiij whatsoeuer ye shall are the father in my name he will geue it you Euē so doth also the churche conclude her collectes through our Lorde Iesus Christe That in the olde testament in prayers sometyme the names of Saynctes are brought in remembred as Abraham Isaac Iacob Dauid and suche other that is not done therfore that theyr names shoulde be sette vp or exalted as though thei were the helpers but God is onely admonysshed there by to remēbre the couenaūt which he made with the same saynctes of hys great mercy Euen so myghte I saye yet O mercyful euerlastynge God that hast geuen to the blessed saincte Saynct Peter suche a fayth I beseche the strengthen my fayth also And suche remembraunce is not properlye worshippyng or adoryng of the sainctes but it is to laude God onely in the saynctes and to admonyshe hym of hys trueth and mercyfulnes i. Iohn i In the name of Iesus shoulde all prayers be made for he is onely oure reconciliation before God For so is geuen to the saynctes that belongeth vnto thē and also vnto God that which is his Let the lyuinge saynctes be highly cōmitted vnto the for they haue nede of thy helpe S. Nycolas hath no nede of thy mony but the poore whiche is thy neyghbour Matth. xxv geue it vnto the poore for Goddes sake thys is as acceptable vnto Christe as though it were done to hymselfe Difference of meates God dyd commaunde the Iewes in the Olde Testamente to absteyne from eatyng of certayne beastes But in the newe testamente is no more for biddynge of meates but onelye the abuse of them is forbidden and not the ryghte vse of them for the necessary sustenaunce of man Euerye daye mayest thou Christenly eate al maner of meates for the sustentation of thy body fysshe egges what soeuer it be with thankes geuynge mat xv mar vij Colo. ij What soeuer entreth in to the mouthe defyleth not the man but onely that which cometh owte from the herte Thys is grounded in the Euangelistes Titus i Ro. xiiij and in saynt Paules Epistles For vnto the pure that is vnto the beleuyng are al thinges pure But for as moche as many are entangled with mennes traditions i. Cor. x and viij thinkynge that it is not alwayes laufull to eate flesshe So shalt thou auoyde the offence and for thy neyghboures sake somwhat forbeare thy Christian liberty in that whiche is not agaynste god and instructe teache hym what is commaunded of god or lycensed For yf thou wylt be a right Christian then must thou haue a respecte vnto the wordes of Christe and vse thy selfe thereafter But yf thou regard more the wordes of mē thē the wordes of god thē arte thou no Christiā but a papist God hath not layed his word before the for nought Thinkest thou Thou Ipocryte blynde myserable wretche that God was not able to shewe the ryghte waye to saluation wilt thou with thy good thynkynge inuente a better waye ioh xiiij and viij Christe is the way and the lighte He that followeth not hys doctryne and inuenteth another waye the same doth erre and feleth and gropeth in the darkenes Then wilt thou saye shall then the Popes lawes and the institutions of the Counsaylles be of no reputation Answer The pope and the counseylles maye erre and haue many tymes erred shamefully but yf thou wilt not erre then followe the scripture It is to vs a sure marke that the scripture of the Bybell cometh from the holye gooste yf the institutions of the Popes and counseils be conformable and agreynge with the Byble then are they conclusyons oute of the Bible to be kepte But yf they be contrary to the Bible then is it errour The holy goost is not wauerynge that whiche he hath ones spoken through the Euangelistes for the saluation of the soule the same is sure and he doth not agayne saye it or speake agaynst hym selfe Wilt thou proue be sure yf the spirite of the Pope or of the counseils be of God then beholde reade theyr writtynges cōparing thē with the Bible yf they be agreable to the Byble then is it the spirite of God yf not Pro xxx deu viij so is it the spirite of the deuyll For there oughte nothynge to be added vnto the worde of God mat iiij The worde of God is the sustenaūce of the soule and maketh a newe vprighte ioyfull conscience and sheweth vnto mā the nexte streyghtest waye to saluation But the worde of men is a poyson to the soule and maketh a troubled i. tim iiij ij Cor. x sorowfull fearfull and erronious conscience whiche is marked with an hote Iron Holy dayes Vnto a Christen man is nowe one daye as the other he must kepe holye daye euery daye vnto God in the newe Testament The Sabboth muste euery daye be kepte holy that we leaue the euyll workes of the olde man and
Phil. iiij whiche passeth all vnderstondynge kepe youre hertes and myndes in Christe Iesu And to the Ephesians Ephe. ij Rom. v He is oure peace Item to the Romaynes Because therfore through Christe when God is a mercyfull father and so continueth then desyreth she no further Therfore dyd the Prophetes name the kyngdome of Christe a kyngdome of saluation Esaye xxxij For thus sayth Esaias And the rewarde of ryghteousnes shal be peace and her frute reste and quietnes for euer And my people shall dwell in the innes of peace and in sure dwellynges in safe places of conforte The worde of God bryngeth thys spirituall peace and destroyeth the body of Behemoth but the carnal peace it bryngeth not for it is a word of the crosse and not of the wicked voluptuous lyfe vpon earth Therfore shall no man merueyll that through the preachynge of the cleare pure syncere worde of God ryseth contencion discorde for it is hys nature and propertye to separate the good from the euyll lyke as the fyre doth separate the copper from the golde Therfore knowe not the enemyes of GODDES worde what they speake whan thei say yea what good cometh by the preachynge that is vsed nowe a dayes it causeth nothyng but discorde and sedition I saye deare frēde thou vnderstandest not the matter a ryght It ought to be so It is a blessed discorde when the electe embrace the worde of God and wyll not haue theyr porcyon with the vngodly It can be none other wyse i. Cor. xi For thys waye muste the ryghte Christians be knowen and tryed It was euen so lykewyse in the primityue Church The Christians which dyd receyue the gospell separated themselues from the Gentyls and woulde not erre wyth the greate multitude It stode neuer better with the churche then when euery daye some shedde theyr bloude for the knoweledgyng of the holy name of Christe as Cyprian sayth and thys do we learne oute of the wordes of Christ wheras he speaketh Luc. xij I am come to kindle fyre vpō earth notwithstōding I must be baptised with a baptisme how am I payned till it be ended what is my desyre but that it were all ready kyndled Suppose ye that I am come to send peace on earthe I tel you nay but rather debate For frō hence forthe there shall be fyue in one house deuyded thre agaynst two and two agaynst thre The father shal be deuided against the sonne and the sonne against the father The mother against the doughter and the doughter agaynst the mother The mother in lawe against her doughter in lawe and the doughter in lawe against her mother in lawe Ebr. iiij The two edged swearde of the holy goost whiche entreth through euen vnto the diuidinge a sonder of the soule and the spirite and of the ioyntes and the Mary iudgeth the thoughtes the intentes of the herte is now abroade Therfore let noman merueill at the dissention whiche nowe is euery where The inwarde peace can not be well withoute suche an owtewarde battail Free will Man had in Paradise in the state of innocencye a free wyll There vpō soundeth the sayenge in the wyse mā But after the tyme that Adam had synned Eccl. xv dyd also the spirite of god forsake man In so much that he became hole blynde ignoraunt and erronious and the Scripture doth call hym after the first byrth flesshe Gen. vi Not because onely the comprehensyble power is prone to euyll and is carnall but because the body and soule through the poyson of synne is hole infected and made vncleane In so much that man from hys fyrste byrthe through al his naturall power can do nothynge but synne The Scripture calleth the hert impure The herte is vncleane Heb. xij Ge viij mar vij what goodnes and purenes can then be in man He must be borne a newe elles is he hole vnprofitable and nothynge but flesshe that is proue to thynges terrestriall and al euyll he seketh not after God he regardeth hym not neyther holdeth he of hym Euen thus doth the Scripture conterfayte hym Ro. viij Saynt Paule speaketh to the Romaynes They that are carnall are carnally mynded but they that are spirituall are goostely mynded they that are geuen to the flesshe can not please God For the flesshely mynde is enemitie against God for it is not obedient to the lawe of God nether can be Augustyne Therfore called Augustine in the secōde booke agaynst Iulian the heretike the will of man a bonde will Ioh. viij accordinge to the wordes of Christe in Iohn who so euer committeth synne is the seruaunt of synne Libertie of the wyll Howe be it this will maye be made free agayne through the grace of God For thus is it conteyned euen in the same place of Iohn If the sonne shall make you free Ioh. viij then are ye free in dede The sonne of God Christe hath purchased agayne for vs the spirite and grace of God If we beleue than maye we and can do good agayne Notwithstondynge it must all be asscribed vnto the grace of God whiche worketh in vs and nothinge appropriated to oure owne naturall power or workinge whereof the will is also partely named to be an occasion of the good worke as the miserable Sophistes seduce the worlde In Paule is it written on this wyse ij Co. iij We are not sufficient of oure selues to thinke any thinge as it were of oure selues but oure ablenes cometh of God Yf then we can thynke no good of oure selues why presume the Sophistes by the power of the free wille to do any good Thus saith Paule It is God Phili. ij whiche worketh in you bothe the will and also the dede i. Co. xv Euen so doth he speake also in another place I laboured more aboundantly then all the other not I but the grace of God whiche is with me Euen so do all saynctes asscribe all goodnes onely to God knoweledge them selues as an instrumēt of the Godly grace sayēge with Dauid Not vnto vs O lorde Psa cxv Not vnto vs but vnto thy name geue the prayse Item Iohn iij A man can receyue nothinge at all excepte it be geuen hym from heauen Item Iohn vi No man can come to me excepte the father which hath sent me drawe hym And of suche lyke is the Scripture full Therfore is it euen as muche whē any man boasteth of hys free wyll that he of hym selfe maye begynne to do any good before grace and to obtayne the grace by workes As yf a man should boaste moche of a Castell that were brent and al destroyed with shutyng of ordinaunce whereas onely were left the place with brokē walles where as the towres were fallen downe and no defence left at all and yet woulde presume to kepe it perforce A broken Castell hath yet the olde name that men saye There standeth suche a Castell