is suche thynges dothe he thynke speake and worke But we be fleshe therfor we sauour of fleshly thynges Why do we not graunte with saynt Austin in the boke of true innocency that whan a man lyueth after his owne way and not after God he is lyke the deuel for an angel shulde not haue lyued after an angell but after God that he myght stonde in the trueth A mā hath nought of hym self but lyeng and synne but yf a man haue ony trueth or ryghteousnesse he hath it of the welle which is Christe And that which we haue by goddes lyberalite hangeth of gods power and not of oure myght Fyrst cōsider me well the wordes of the holy goost Ro. ix where he calleth his owne the vessels of mercy and Roma viii The children of God be led with the sprite of god Esaie xxvi Lorde thou hast wrought all our workes in vs. Therfore knowlege thyself the handy worke of the almyghty maker ordened in Chiste Iesu to brynge forth good workes that he hath ordeyned marke which he hath ordeyned that we shuld worke in them Ephes ii Therfore that thou consentest to the inspiracion of God hast a good wyll and workest wel the grace of god worketh all these thynges in ye. Thou in dede cōsentest wylleste and workest but god maketh the to consente wyll and worke so that thys sayng also may be alwayes iustly layd before thyne eyes what hast thou that thou hast not receaued Yf thou hast receaued it of other why doest thou reioyce boaste as though thou haddest not receaued it i. Corinth iiii Not to vs Lorde not vnto vs but to thy name geue prayse Behold nowe not thy frewyll but bounde But yf the sonne delyuer the then salte thou be truly fre Iohā viii For we be delyuered from syn by Christ that we may serue ryghteousnesse Roma vi ¶ Of fayth workes the newe learnynge Not onely faythe iustifyeth for workes iustifye also and fayth may stande and be without good fruts grace that iustifieth in hym that is a breaker of the cōmaundemēt of god Therfore ther are two kyndes of ryghteousnesses necessary to saluatiō that is to wyte of fayth workes The one without the other excepte a mā haue no tyme or leasur doth not saue a man ¶ The olde learninge We suppose that a man is iustifyed by fayth without the dedes of the lawe Ro. iii. Here the Apostell doth not doute or gesse as som do vnderstonde hym a mysse for the truthe of the greke hath we reken or gather by reason For Theophilactus doth expoūde thys word sayth sillogizometha as though by reasonynge he gathered thys foresayde sayenge Wherfore workes do not iustifye but fayth And this is not my dreame but the moost pure doctrine of the holy goost in the .iii. .iiii. to the Roma Where as the Apostell reasonyng by the scripture of Abrahā beyng iustifyed most euidently proueth that fayth is rekened to vs for righteousnes Yf Abrahā sayth he was iustified by his works he hath where vpō he may boast but not before god For what sayeth the scripture Genest xv Abraham gaue credence to God and that was rekened vnto hym for righteousnesse And in the ende of the fourth chapt he sayeth That it was not wrytten for hym onely that it was rekened to hym for ryghteousnesse but also for vs to whome it shal be rekened Nother vnderstandeth he here onely the ceremonyall workes of the lawe but also of the .x. cōmandementes the which is playne Roma iii. when he sayde that no man was iustifyed by the workes of the lawe shortly after he sayeth For the knowlege of syn is thorow the lawe The which clause doth sufficiētly shewe of what workes of the lawe he speaketh Yf it be so that oure workes also do iustifye than Christ geueth but the halfe of oure saluacion and then how many saueours shal ther be Ther is onely but one iustifyer and saueoure that is Christe by whome we be iustifyed frely thorow hys grace Roma iii. Thefore workes do not iustifye but fayth in Christe not that fayth the scoolmen cal informis that is a dead fayth but that true and lyuyng faythe workynge by charite Gala. v. chapt lykewyse as we be iustifyed before god by fayth the which is the true iustifycacion so before men that se vs in the face we be iustifyed by workes that is to saye we be knowen to be ryghteous by the frute of good workes of the which thynge the wordes of saynt Iames ought to be vnderstonde so he that wyll loke well on Paules disputacion of fayth and workes shall easely perceaue why that we saye that faythe alone iustifyeth For we fayne not with this word alone a fayth that is wthout charite but we shew that workes be not the begynnyng of oure iustifycacion Also we be not saued by workes Titum iii. but accordynge to the mercy of god thorow the lauour of regeneracion and by renewynge of the holy goost lest ony man shulde boaste of man Good workes are not forbydden by this doctrine but faythe the welle of good workes is taught and vnto grace is geuen that is hyr dewty Parte of the prayse is geuen vnto vs by the newe learnyng of scoolmen the which thynge how blasphemous a thyng it is the faythful Christē men can tell And so the old learnyng taketh not away workes but setteth them in theyr place that they maye be witnesses of our fayth subdue the fleshe serue our neyghbour but not that they shuld iustifye seynge that onely fayth of the mere mercy of god thorow his worde doth iustifye a man The person that is iustified worketh iustly yet for al that it doth not boaste of the righteousnesse of workes as necessary to saluatiō leste when it seketh his owne righteousnesse it lese the ryghteousnesse of God that is faythe Roma x. And it graunteth the very truth with Esay .lxiiii. That the ryghteousnesse of his workes is lyke a fylthy clothe defyled with the flours of a woman And he an vnprofitable seruaunt The which is onely the way to come to true ryghteousnesse of oure workes That is when thou workyng besely yet in al thy workes knowlegest thy self a synner flyēge onely to the grace of the mediatour settest muche by the pryce of oure redempciōn For yf the ryghteousnesse of our workes be of ony value the death of Christe hath not wholy and fully wrought oure saluacion the whiche is blasphemous The short argument of Paule stondeth and is sure and vnmoueable Yf the righteousnesse come of the lawe then is Christe dead in vayne But Christ dyed not in vayne therfore ye boaste in vayne of the ryghteousnesse of workes and of the lawe ¶ Of meryte or deseruynge the newe learnynge Whan we do that lyeth in vs ī drawynge out of a good mocion towarde god by the frenesse of the wyll we deserue the fyrste grace of congruite semlynesse although not of worthynes Also the soule endued with
the benefites receaued of hym And fyrste wyll I declare the maner of iustificacyon remission of synnes and saluacyon whiche in scripture are all one thynge of whom it doth come and to how many thynges it is applyed Fyrst it is applyed vnto God for Paul sayeth Rom. viii It is God that iustifyeth or maketh ryghteous c. And Ro. iii. That he onely myght be ryghteous and the ryghteous maker of hym which is of the fayth on Iesus Secondarely it is referred vnto Christ Actu iiii sayeth Peter Ther is none other name geuen vnto men vnder heauen in the which we shulde be saued Roma iii. sayeth Paul Without deseruynge are they made ryghteous or iustifyed euen by his grace thorow the redempcyon that is done by Christ Iesu whom God hath set forth for a mercy seate thorow fayth in his bloude to shewe the ryghteousnesse that auayleth before hym c. Thyrdly it is applyed vnto mercy Tit. iii. Not of workes or dedes of ryghteousnes which we wrought but after his mercy he saued vs. Roma viii Therfore whan God wolde shewe wrath and to make his power knowen he brought forth with great pacyence the vessels of wrath which are ordeyned to damnacyon that he myght declare the ryches of his glory on the vessels of mercy which he hath prepared vnto glory whome he hath called c. Item i. Pet. i. Blessed be God and the father of oure Lorde Iesus Christ which accordynge to his great mercy hath begottē vs agayn to a lyuely hope Fourthly it is attributed vnto his eleccyon Ephe. i. Accordynge as he hath chosen vs by hym or euer the fundacyon of the worlde was layed that we shulde be holy and with out blame before him in loue Ioh. xv I haue chosen you and ordyned you that ye go and brynge forth frute .ii. Timo. i. God hath saued vs and called vs wyth an holy callynge not accordynge to oure dedes but accordynge to his owne purpose and grace Fyfthly it is attributed vnto grace Ephe ii By grace are ye saued thorow fayth and that not of youre selues Gala. i. I maruayle that ye are so soone turned from hym that hath called you in the grace of Christ Tit. ii The grace of God that bryngeth saluacyon vnto all men hath appeared Syxtly it is assygned vnto the worde Ioh. xv Now are ye clene because of the word which I haue spokē vnto you Esa lv Lyke as the rayne and snow cōmeth downe from heauen and returneth not thyther agayne but watereth the earth maketh it frutfull and grene that it maye geue corne and breade vnto the sower So the worde also that commeth out of my mouth shall not turne agayne voyde vnto me but shall accomplysh my wyll and prosper in the thynge whervnto I shall sende it Seuēthly it is asscrybed vnto fayth as Rom. iii. I speake of the ryghteousnesse before God whiche cōmeth by fayth on Iesus Christ And Roma iiii Vnto hym that beleueth on hym that iustifyeth the vngodly is fayth counted for ryghteousnesse Ro. v. Because that we are iustifyed by fayth we haue peace with God thorow our Lorde Iesus Christ Eyghtly it is attribute vnto good workes as Iac. i. Ye se thē how that of dedes a mā is iustifyed not of fayth The places are so manifest notwithstanding the cōmune opiniō the faith only iustifieth that I am sure it troubleth no small nōbre of people and peraduenture it may astōny euen them which counte thē selues well learned For it is a great thynge to bringe the olde and wylye foxe to a lease Yee it is euen a new thynge vnto the proud Pharyses to saye that good workes are not meritorious to obtayne heauen by for hetherto haue they founded and vnderpropped theyr church with nothynge so greatly as with thys opinion What hath abused fastynge more than thereby to obtayne heauen For fastynge after theyr owne chosynge they left the true fast that God requyreth and cōmaūdeth Esa lviii zach vii What caused more abuse of the supper of the Lorde thē to vse it that is the remembraunce of the benefyt and sacrifyce for our synnes for a net hooke to gather catch mony with sayeng that it is a worke meritorious a sacrifyce for redemyng of synnes Somtyme were none chosen prestes but such as were endued with such gyftes as Paul requyreth in a byshop now that the B. of Ro. kyngdom requyreth many fauterers adherētes that purgatory may be swepte and kepte clene the which is no office for such Lordes as byshops be therfore syr Ihon lacklatyne shal suffise for that office wel ynough and masse shal be made a sacrifice to pourge and clense pylgatory purgatory shuld I haue sayd Lord Lord opē once oure eyen that we maye se the blasphemy done to thy holy bloude Now wyll I go to youre cōsciences ye that boast so greatly of good meritorious workes I require you by the answer that we all shall geue at the great daye Dyd Peter that was prince of the apostles as ye saye euer say nasse for the dead ether hym selfe or by other shew here vpō ony autenticall cronicle or hys owne wrytynge Yf ye can not than graunt that it is an inuencion of youre owne ergo a lye and a thynge that shall perysh with your dayes Yf Gods mercy shudle be bounde to sende soules to youre purgatory and at youre massynge agayne to release them than were Christ no Iesus and God no father but a seruaunt of yours and contrary to hys owne wordes doctryne Leaue therfore youre new erronious doctryne and wyth the olde teachers geue God humbly glory What caused more the abuse of honourynge of sayntes whyche dyenge in charite are ioyned with vs is charyte and therfore as true membres of one body ceasse not to praye with vs so that worshyppyng theyr pictures ymages we rather blaspheme God which hath forbiddē such maner of worshyppynge than worshyp them But leste I be to tedious vnto the good reader therfore wyll I do my dilygence to expresse the pyth of all thys matter in fewe wordes God the father thorow the loue that he had to hys sonne Christ Iesu dyd caste hys mercy vnto vs which were sonken into the depth of synne and pytied vs of his mercy and pitye he chose vs that we shulde be holy and wythout spotte in hys syghte And to them that he chose he instilled the grace of hys sprite and sent them the word of health which they receaued thorow beleuynge it than come they to the felynge of the goodnesse of God and of very loue are ready to fulfyll what soeuer God commaundeth thē and loke how muche they beleue euen so much they worke And though it be true that we be iustifyed in Christ before the fundacions of the worlde were layed yet is that only knowe to God and we haue no felynge of it vntyll fayth come And euen as God commeth downwarde for he thorow Christ had mercy on vs and of mercy dyd chose vs before we were and than after we come into this world instilleth grace thorow his sprete and than sendeth vs hys worde whiche the sprete causeth vs to beleue worketh fayth in vs from whence all good workes flowe euē so do we go vpward and by my fayth do know surely that God hath sent me hys word grace thorow his sprete to cause me beleue it therfore cōclud that he hath chosen me hath mercy vnto me thorow Christ hys only son which is the mage of the inuisible God fyrst begottē before all creatures Now is my dewtye agayne whā I haue perceaue this goodnesse of God the father and hys sonne Iesus Christ to me warde that I stonde not styll and let hys grace be vacant and ydle in me but accordynge to the sprete the he hath poured in me and the grace that is geuē me to vse hys gyftes accordynge to hys wyll cōmaundement to procede from vertue to vertue as from steppe to steppe alwaye approchynge oure louynge fathers kyngdome nearer and nearer where he sytteth rayneth worlde without ende To the which brynge vs he that wyll all mankynde to be saued AMEN ¶ Fautes escaped in the pryntynge The iiii leafe the ii page the xii lyne reade Fare ye well and praye for c.
sure argument much lyke vnto this the mayster byddeth the seruaūt go an hūdreth myles on one day ergo he may go an hūdreth myles on a daye Although I se many mē of great reputacyō almost promysyng thēselues the victory in the defendyng of frewyl with this shorte argument Whan in the meane season they cōsyder not how lytle this doctrine maketh for the glory of Christ which before al thynges oughte to be soughte Is it not a great sklaunder of the true learnynge to teach after this wyse Grace geuen frely or the generall influence with the vnderstandynge that vnderstandeth or directeth aryght and the wyll confirmably wyllyng are ynough to deserue the fyrst grace whiche maketh a man fyrst to come in fauour Who wolde haue loked for so muche lyfe and health in the man that was left halfe dead of the theues Luce. x. that although he could not heal him selfe yet he myght go in to the potycaryes shoppe nedynge no horse myght shewe hys grefe bye salues pay for them whē he had done Go to I am content let them teach the iustificacyon can not be by our strength with out grace that iustifieth yet they teach that the begynnynge of penaunce is in vs whē they geue vnto vs the preparynge vnto grace doynge as muche as lyeth in vs that we maye deserue of a symlynesse the fyrst grace by a good mocyon drawen out of the fredome of the wyll Is not this to geue the fyrste good motion to nature Moreouer they saye That a man by his naturall strength may fulfyll goddes commaundementes as concernyng the substaūce of the acte although not accordynge to the intent of the cōmaūder that is god Yf that be true it is in a synners power to amende or to continue in synne Yf nature maye do so muche what nede haue we of grace Whan symple men heare those thynges whan shall they at ony tyme learne Christ truely whan wyl they geue thankes for the vnspeakeable benefyte of theyr redēption A lytell thynge holdeth me but I laye on these teachers the sayeng of saynt Peter They denye the Lorde that bought them and they make marchaūdyse of the people of God with theyr fained wordes Whan dyd Christ or the Apostles euer speake after this maner The merite of cōgruence the meryte of worthynesse to do that lyeth in hym fre wyll the productiue vertue of fre wyl Thou christen man flye these sayenges as the pestilent blast of the crafty serpent where with he maketh oure nature whiche is proude already to swell agaynst God Thou haste good reader a tayste of the scoolemens learnynge of frewyll the whiche hangeth nothynge together For whan they be charged wyth scripture in the despite of the Pelagians they wyll be thought fauourers of grace somtyme with a maruaylous euasyon preferryng a specyall helpe of God before mans wyll both in wyllynge and in workynge And a lytell after they leape backe agayne to the excellent gyftes of theyr nature lest they shulde be thought to fauoure the Manichees ¶ The olde learnynge Romano the .xiiii. Chapter What so euer is not of fayth that is synne Then that good motion of fre wyll before grace that iustifyeth is synne Thē what madnes is it to wyll to deserue grace by synne Or what lyberte is it whan a man can not do well of hymselfe but only euel what health is that to haue power to fal and not to ryse or stande without the helpe of an other the seconde to the Corinthians the thyrde chapter Our sufficiency or ablenesse to do good is of God Roma the thyrde Chap. Fayth iustifyeth Before fayth a man is a synner and euell then how can he haue a good mocyon of hymselfe whom fayth hath not steared vp how can a thorne tre brynge forth a grape Ioh. viii Euery man that doth synne is the seruaunt of synne .ii. Petri. ii A man is brought in bondage vnto hym of whome he is ouercome Ephe. ii By nature we be the chyldrē of wrath Ge. vi We be flesh Io. iii. Excepte that we be borne agayne .i. Corin. ii A carnall man perceaueth not those thynges which be of the sprete of God Then how can the seruaunt of synne the sonne of wrath fleshe a carnall man before he be regenerate haue mexe naturall power good motions of hymselfe Can an euell tre brynge forth good frute Excepte that we be regenerate with the grace of Christ accordynge to the ymage of the earthy Adam we beare no goodnesse Seynge that the holy goost doth expressely and vehemently pronoūce that we be not only prone and ready to euell but also euel in dede Farthermore the Lord maketh lawes but before that thou bryng in this cōclusiō Therfore we may or els wherfore haue we so many preceptes threatenynges learne of Paul Roma the iii. Chap. that the lawe is the knowledge of synne and not the auctor of ryghteousnesse The lawe is spirituall we be carnal solde vnder synne Rom. vii Therfore thou must be spirituall that thou maye kepe the lawe which is not in thy power but it is the grace of God Wherfore thou maye learne of the lawe to knowe thy mysery that which after thou haste knowen thou arte compelled to go to Christe the perfeccyon and the fulfyllynge of the lawe The lawe iustifyeth the not but it declareth to thy shame howe farre thou arte from the dew clennesse of lyfe by thyne owne faute Therfore thou mayest not thynke thus with thy selfe I haue a good lawe what nedeth more but my laboure and dylygence I knowe good reason wyll tell me what is ryghte I wyll laye to my handes and I wyll be iustifyed by my dedes drawen out and commaunded Not so ye wycked personnes not so heare and take hede of the holy wordes of scripture and the proude pharisaicall sprete shall haue hys combe cut The Israhelites dyd caste in theyr myndes whan the lawe was sette forth that they coulde do all thynges lokynge on Moses face whiche was couered But it was sayde vnto them Deuteronomi the .v. Chapter Who can geue them such a minde to feare me and to kepe my commaundementes Surely iustifyenge begynneth at feare and loue But ye se that they haue not the feare of the Lorde nor suche a mynde as can do ony good of it selfe Therfore in Deutero xxx sayeth Moses The Lorde shal circumcise thyne harte and Ezechiel xi I wyll take away the stony hartes And Ihō the .vi. Ther cōmeth no mā to me excepte my father draw hym Wherfore ye ypocrytes learne of the lawe youre dewty feblenesse and paynes and when ye fele Moses handes heuy flye to hym for succurre with all your harte the which Romanor viii is descrybed to be the fulfiller of the lawe Math. xi Christ promysed rest of the soule to all them that be laden For when we do the beste that lyeth in vs we beyng euell trees brynge fyrth euell frutes that is to saye we synne For such as euery man
haue taught always accordynge to the Apostles doctrine Roma xiiii that we shulde haue a respecte and regarde of weake personnes that he that eateth despise not hym that eateth not He that eateth not let hym not iudge hym that eateth And albeit he sayeth ther is nothyng vncleane of it self but vnto hym which rekeneth that it is vncleane yet for all that he wyll not that oure brother shulde be greued with the abuse of oure lyberte and to be lost with meate for whom Christe suffered death Ther be other farre greater thynges than meate and drynke that a christen man shulde regarde namely peace and edifyenge For the kyngdome of God is not meate and drynke but ryghteousnesse and peace and ioye in the holy goost Therfore let vs folow those thynges that longe vnto peace and to the edifyeng of our brother one towarde another Hast thou fayth kepe it to they selfe before God And i. Corint viii Knowlege maketh maÌ„ to swel charyte edyfieth take hede leste youre lyberte offend those that be weake All these be the wholsome doctrines of the holy goost geue none occasion of gluttony as the defenders of tradicioÌ„s do dreame ¶ Of fastynge The newe learnynge We must fast certayne dayes vnder the coÌ„maundement as the Apostels euen the .iiii. ymbrynge dayes and the lent ¶ The olde learnynge Our lyfe is a warfare or souldyers lyfe Ioh. vii We must fyght coÌ„tinually with an enemye that we haue at home with in vs namely the flesh lest he beynge made to fat wantoÌ„ with excesse of meate and drynke preuayle agaynst the sprite Take hede to youreselfs sayth Christ Luc. xxi lest youre hartes be ouercomme with surfettynge and dronkeÌ„nesse that the daye of the Lord come not vnto you as a snare Rom. xiii doth the holy goâ—st coÌ„mauÌ„de to cast awaye the workes of darknesse to put on the armour of lyght he reherseth vnreasonable eatynge bankettynge droÌ„knesse amoÌ„ge theÌ„ He doth appoynte no certayne day but onely he sayeth make not prouysion for the flesh to fulfyll the lustes of it wyllyng that we shuld abstayne froÌ„ vnreasonable eatyng and droÌ„keÌ„nesse to put awaye the workes of darknesse not for one or two dayes but at all tymes Let no man thynke that thys fast is a christen mans fast which now raygneth is commaunded and hygly praysed whaÌ„ we fast certaine houres and other dayes make lusty chere worshyppyng our belly for our God In the which thynge we be worse then the heythen men which dyd order theyr lyuelode not to pleasur but to the health and strength of theyr bodyes For they consyderynge what excellency and worthynesse ther is in the nature of man dyd perceaue how fowle a thyng it were to flow in excesse to lyue deliciously pleasauÌ„tly and how honest it were to lyue skarsly mesurably sadly and soberly The Apostle monyssheth vs .i. Tessalo v. of oure state and condition We sayeth he are the childreÌ„ of lyghte and the chyldreÌ„ of the daye let vs be sober he byddeth vs not do so for .ii or .iii. dayes but all the tyme that we beare about thys body of synne Who can here in so grat diuersityes of complexiones prescribe measures and dayes Euery man knoweth hym self how longe he hath nede to fast what punishment he nedeth to tame hys fleshe wythal Therfor we do not prescribe dayly fastes as the Esseyes dyd nor yet with the makers of tradicions fastes appoynted to a certen tyme but we exhorte to contynuall sobernesse and to se that the fleshe be brought vnder lest whan the Lorde coÌ„meth we be found carelesse without ony thought And after thys maner alwayes we do exhorte moue and dryue in season and out of season the church and congregacion of Christe to a temperate lyfe and to a faste semynge a christen man alwayes sauynge the lyberte of a christen man But we do refuse and cast away that fulbelly dronken fast as stynkynge hipocrysy the which we cast in Gods teth euen as a merite and yet it maketh nothynge for the subdwenge of the fleshe seynge that it beynge proude by the bodely exercise onelye regardeth not true holynesse I wyll sende these hypocrites vnto Esay the prophete to the .lviii. chap. were as they may learne sufficyently what maner of fast God wold haue Thynk you sayeth he that I loue thys maner of fastynge wherby men at prescripte certayne dayes chasten theÌ„ selues goynge with theyr heades wrythen downe lyke an hoke strewed with asses and clothed with sackcloth Wylt thou say that thys maner of fast and that vpon thys or that appoynted day is more accepte to the Lord but rather euen contrarywyse this maner of fastynge do I alow loue Forgeue thy dettres wrapped in shrewed barganes and lowse theyr violeÌ„t oblygations set theÌ„ at lyberte whom thou dyddest cast in pryson for det break from them all maner of bondes and yockes diuyde out thy meat and drinke to the hungry and thyrsty and the port wayfarynge straunger lede thou home to thy house wheÌ„ thou seyest the necked clothe hym turne not thy face from thyne owne flesh Here thou seyest that the body in dede must be chastysed but that outwarde punishement doth lytell auayle excepte thou orden it to the fastynge of the mynde that is to abstayne from euell desyres and affections and frome couetousnesse and vnmercyfulnesse And that ye may fast after thys wyse ye nede no choyce of meates excepte the manner or cause of tamynge of the flesh require it For thou dost absteyn and vsest very skarscely all maner of meat to the sustenaunce of thy nature therfore thou mayst vse fyshe or fleshe whether thou wylt how be it fyfshesde a maner of flesh as witnesseth the Apostle .i. Corinth xv and Plini in hys hystorye of nature lest ony playenge the Iew shuld wrench hys nose at thys ¶ Of the difference of dayes The newe learnynge The dayes be not equall and alyke som be holy and so be not al wherfore the sonday is holy day to all christeÌ„ men to be halowed in ydelnesse lykewyse oure ladyes dayes the Apostelles dayes other chosen of the church to kepe holy daye and to abstayn froÌ„ laboure so that yf ony maÌ„ do ony seruyle or handy laboure and worke in the afore sayde dayes he synneth Wherfore yf ony man coÌ„strayned by necessite do ony worke ether at home or abrode on the holy daye he shal be more cruelly handled of the byshoppes officiales and curates than yf he had coÌ„mytted aduowtry or had pylled his negboure with vsury ¶ The olde learninge Certayne dayes must be appoynted wher vpon men must forbeare froÌ„ handylaboure not that the daye shulde be holyer and worthyer in the which we mete together but that the inordinate commynge together shulde not mynish the fayth in Christ And that we maye heare the better and more commodiously the worde of euerlastynge health maye receaue the supper of the Lorde and shewe to God with commune peticyon
They be my brethrē and my systers as manye as confesse Christ That the order is a let vnto matrimony it is nothynge els but fals speakynge throughe hypocrysye for yf matrimony be a sacrament as they say I can not se why holy order can not suffer the holynesse of matrimony Mariage is honourable as the holy goost wytnesseth Heb. xiii And they thynke that the holynesse of matrimony is cōtrary to the holynesse of order the which thynge the Apostle neuer knewe .i. Timo. iii. Tit. i. Where he wyll that a byshoppe shulde be the husbande of one wyfe and .ii. Timo. iiii He calleth it the learnyng of deuels yf ony man forbyddeth matrimony .i. Corin. vii He sayeth not onely it is better to mary thē to burne but he commaundeth openly in this maner For the auoydyng of fornicacyon let euery man haue his wyfe Who is that euery mā is it not manyfest that mariage is fre to all men which haue not the gyft of chastite Saynt Ierome sheweth a cause why in the .ix. of the Actes Christ called S. Paule a chosen vessell namely because he was the storehouse of the lawe and of the holy scripture And against Iouinian he sayeth I wyll brynge forth Paule the Apostle whom as ofte as I reade I thynke that I heare not wordes but thōderyng But they which defende the fylthy syngle lyuynge despyse this thonderynge of this chosen vessel as the barkyng of a dogge they thynke that he that is within orders synneth deadly yf he mary a wyfe God the father dyd orden mariage the sonne dyd cōmende and honoure it with his presence and with his fyrst myracle the holy goost pronounced it honourable Paule the seruaunt of Iesu Christ forbyddeth not bisshoppes and deacons to be maryed And they which boast them of the Gospell nombre the mariage of prestes amonge deadly sinnes as a prophane and vnholy thynge the which the holynesse of order can not suffer Why beleue they not at the leaste the sentence of holy fathers for Theophilactus vpon the .viii. Chapter of Mathew sayeth Learne here that mariage hyndereth not a man from vertue for the prynce of the Apostles hadde a mother in lawe Farthermore we do alowe no deuorcement but in case of fornicacion as Christe sayeth Math. xix where as it is lawful for the vngylty after the deuorcemēt to mary agayn the which thynge myght be easely done yf the man aduouterer or the woman shulde be kylled after the law of God Deute xxxii Now they tary both vnmaried the which is a deuorcement rather in name and in worde then in dede The texte of Math. xix is manyfest Whosoeuer forsaketh his wyfe but only for fornication and maryeth an other he cōmitteth aduoutry For this clause that is put betwene except it be for fornicacyon declareth ruleth the whole sentence that yf ony fornicacyon do chaunce in the meane season he that forsaketh the woman aduouterer and maryeth an other he beynge vngylty that he cōmytted none aduoutry And why do not we in such cases go rather to the scripture that is inspyred of God then to those wryters of sūmes seynge that the Apostle .ii. to Tim. the iii. Chapter pronoūceth and sayeth that the scripture is profytable for correccyon and teachynge ¶ Of Bysshoppes The new learyng A Byshop is of hyer authorite then a symple prest and hath the reseruacyon and kepynge behynde to hym of certayne causes for the hyer that the degre is the greater and more is the power And this new learnynge wynketh at and ouerseeth the pōpe pryde more then worldly of them which cal themselues the successours of the Apostles and preach not the word of God the which is the moost worthy hye office in the church ¶ The olde learnynge When ther rose a contention amonge the disciples which of them shuld be thought greatest amonge them Christ sayd The lordes of the gentyles haue domination ouer them but it shal not be so amonge you Where as Christ wolde haue taken cleane out of the disciples myndes the desyre of honoure For yf oure Lorde and mayster dyd not come to be mynistred to but to mynister and serue other as it is Math. xx how muche lesse shall it become seruauntes to swell and be proude with worldly desyre of honoure The which thynge the Apostle teacheth playnly i. Cor. iiii So sayeth he let a man reken vs as mynisters and seruaūtes and disposers of the secretes of God he sayeth mynisters and seruauntes and not lordes and prynces of the worlde So in many places of his epystles he calleth hymselfe This place sayeth he maketh agaynst thē which do geue themselues to sloggysnesse ydelnesse and to slepe thinke that it is an offence yf they reade scripture and despyse them as bablers and vnprofitable which ar occupyed in the lawe of the Lorde both day and nyght not takynge hede that the Apostle cōmaunded euen learnyng also after the rehearsynge of the cōuersacyon of a byshoppe ¶ Of Ceremonyes Men reken that ceremonyes haue the name of a towne in Tuscia called Cerete and by ceremonyes we meane the worshippynge of God but outwardly ¶ The new learnynge The ceremonyes which our fathers ordened must be kepte and not chaunged the which are worshippynge of god For the religious men and rude prestes do defende the ceremonyes what so euer they be so styfly as thoughe holynesse consysted and stode in thē only For we haue sene in these tymes the holy orders contende and stryue wyth vnstaūcheable hatred amonge them selues for ceremonyes ¶ The olde learnynge We may not swarue nother to the ryght hand nor to the lefte hand but we must walk in the kynges hye way Our lyfe is in that case thal we can not be without ceremonyes For we be not angelical spirites but mē as long as we lyue in thys vysyble world in the preson of thys body we must nedes haue difference of workes of places of offices of tymes of persones of other thynges For we be as the Apostell sayeth Romano xii many membres and one body not hauynge all one acte or office But after that the lyght of the gospell came and folowed the shadow of the law we shuld vse very few ceremonyes as we haue baptyme and the supper of the Lorde after the ordinaunce of Christ in the newe testament For we vse as we be alwayes redy to the worste to set muche by ceremonyes and to conceaue a vayne opinion and confidence to be iustifyed by them yf they be perfectly done yf we leaue them vndone we conceaue a folysh feare that is of euery hande a noughty conscience Therfore lest we shuld swarue away from the pryke of trew holynesse let vs take fayth and charite vnto vs as the rulers and gyders of ceremonyes in the whiche yf they were done they myght be done godly Before all thynges we muste take great hyde and diligent prouision lest ceremonyes hurte and destroye the head the roote of oure religion
lawes that ether the lyberte of a christen man be in ieopardy or we offende agaynst Goddes lawe In this case the positiue lawe byndeth not for the intent of the lawmaker is not to kyll ony man or to geue an occasyon to breake Goddes lawe But seynge that it can not be satisfyed and fulfylled doutlesse it remitteth and lowseth those thynges that it dyd decre And yf ther chaunce ony reasonable cause of breakynge such a tradicyon it wyl pronounce the transgressour assoyled and cleare and not rashe but what more reasonable cause is ther thē auoydynge of deadly synne or the ieopardy of conscience Paule was content so to chastise his flesh to auoyde offēdyng of his brother that he wolde neuer eate flesh rather then to offende hym ¶ Of Coūcels and lawes made by a great multytude of byshoppes gathered together The new learnyng Yf the authorite of councels be despised all thynges in the churche shal be doutfull vncertayne for the heresyes that were once condemned in the coūcels shal come agayn Therfore it is not lawfull vnto a priuate man to affyrme or teache ony thynge agaynst the councels For the councell is gathered together in the name of Christ it is ruled of the holy gooste and therfore it erreth not so that the cōstitucyons of the councels be the constitucyons of the catholyke church whom the councell doth represent But those thynges that the church ordeneth are as well to be obserued and kepte as the canonicall scripture Nother is it nedefull that the councell adde or put testimonyes of scripture to his determinacyons seyenge that the Apostles and the elders dyd not stablysh the fyrst councell holden at Ierusalem with scriptures Actu xv The olde learnynge Ihon in the .iiii. Chapter of his fyrst epistell byddeth proue spretes whether they be of God or no therfore it is lawfull for christen men to iudge the sprete of coūcels for they saye that the holy goost is author of the coūcell What rule shal we haue I pray you to proue and trye spretes besyde the worde of God This seynge that is sure true seuen tymes purged and a candel in a darke place shal be a touch stone to proue to trye all learnynge of men by Yf the holy goost doth rule the councelles and the same spret of truth taught the Apostles euery trueth and yf the Apostles dyd preache that and geue it vnto vs it foloweth that the constitucyons and the councels must agre wyth the learnynge of Christ and the Apostles that is wyth the holy scripture for the sprete of God differeth not from hymselfe he is symple his learnyng is symple But seynge it is openly knowen that the coūcels haue decrees contrarye to holy scripture and also to the holy goost Who wyll forbyd vs to doute vpon suche constitucyons of councels The Apostles learnynge wyll that a byshoppe shulde be an husbande of one wyfe Ther is a councell that forbyddeth byshoppes the vse of holy matrimony what authorite is here The doctrine of Paule is the Gospell and the lawe of God the which ought not to be chaūged seynge that it doth threaten death and cursynge euen to the angelicall sprites yf they durst brynge ony other Gospell But now yf they orden and determine those thynges whiche be contrary to the scripture who wyll deny but they maye erre I haue not sayd this to despyse the coūcels that be coūcels in dede but we set God aboue the councell For we graunt accordynge to the promyse of our saueour that Christ is present in the congregacyon that is gathered in the name of Christ but we graunte no man power and authorite to decre orden ony thynge in the church of God agaynst the scriptures We receaue no man that commeth in his owne name Ihon the .v. chapter and that speaketh not of the father but of his own selfe Besyde this the scripture geueth no greater power to a generall councel than to .ii. or .iii. gathered in the name of the Lorde the which congregacion hath authorite to excōmunicate hym that rebelleth and is stubburne and an open synner but it hath not authorite to make preceptes and to thruste thē in to mēs cōsciences that be fre Farthermore the scripture hath prophecyed that false doctores shuld come in the latter dayes in the name of Christe the whiche shall deceaue many men saynge I am Christe The whyche moost earneste warnynge of oure saueour not without a cause maketh vs more ware and circumspecte that we shulde not beleue euery sprete In dede these be goodly and glorious names The church The councel to be gathered in the name of Christe but Christe and the Apostles haue warned vs that those thynges alone shuld not moue vs the whych dyd describe these latter dayes with so horryble colours that it is wonder men can not perceaue these thynges Ciprian in a certayne coūcel where as were .lxxxvi. byshoppes syttynge taught wronge of the baptysynge of heretikes and for the moost part all the bysshoppes of Aphrica Numidia and Mauritania erred with hym Yf it be so that the councels erre about the sacramentes of the church who can safely wythout yeoperdy from hence forth beleue the councels makyng lawes wythout scripture Moeroeuer the same thynges maye chaunce we do not doute to great and generall councels that haue chaūced vnto the particular and prouinciall councels And suerly I thynke and hold that then all thynges shal be more doutfull vncertayne whā the authorite of the worde doth fayle the which ought to be sounde and vndefyled For the churche gaue not authorite to the word but the worde gaue authorite to the church And whan the congregacion beleueth the gospell it is safe and the heresyes which in tymes paste were bannyshed away and quenched they were quenched with the swearde of the sprete which is the word of God Truely heresye is plucked vp by the roote none other waye thā with the word of God wholsome learnynge Therfore the Apostle wyll that a bisshop shuld be fenced and harnessed with wholsom learnyng that he may ouercōme them that resiste and fyght agaynst hym Put the case that the councell dyd orden ony thynge without scripture by by wyll Gerson and learned and honest men with hym saye We must beleue more the sayenge of one man fensed with the authorite of canonicall scripture than to the declaration of the pope or the generall coūcel I passe ouer here the manyfest sayenge of Innocētius in chap. Cum venerab De excep that is to wyte That no profe is to be admitted agaynste the scripture but al thyng shuld be holden without dout Here vpon it foloweth that it is not lawfull for the coūcell to charge the congregacion with ony thynge without the cōsent of the scriptur And the councell of Ierusalem decreed nothyng wythout scripture boastynge auauncyng the holy goost only For besyde the word of Amos the .ix. Chapter all other thynges had strength of the scripture not