supposethe for the Hebrewe bokes haue it wrytten of thys maner in the syxt Chapiter of the Cantikles Reuertere Reuertere Schulamis the which wordes in englyshe be returne returne or turne agayne my peasyble churche and in the .7 chapiter what shall ye fynde in my peasyble churche but companyes of warryours spoken by thys terme Schulamis let hym haue hys churche the whiche he callethe Sunamis that is to say the synagoge of Antychryste myserable captyuate stony indurate we wel haue â—ures the whiche we cal Schulamis that is to saye the churche of god the spouse of true Scholomon which is by interprytacyon of Chryst that pesable kynge all whose souayours stronge ye most strongest be alwaye gyrded with the most persynge sworde of the worde of god for nyghtlye dreades Lantik 3. these souayours be made moste ware and wyse to the battelles into the coniuringe of Antychryst whom god him selfe hathe made truely wyse Ioh. 6. of whom the reprouable Aegipte Sodome Babylon be not able to suffer the leaste scyrmyge or lettynge lose nor neuer coulde Thys Trygaryus dothe saye that we threaten greate thynges but to whom or do we threteÌ„ our selues do not we rather open and declare the thretenynges of the dreadful power of god the which we be certyfyed of shall fall most greuous into the kyngedome of the sonne of perdycyon he dothe also saye that in bryngynge vp rumoures and sclanders we so perpetually be of one mynd that no man doutethe of it but we haue al one spirite I make answere that when we cal them wolues beastes antychristes we do not sclaÌ„der theÌ„ but shewe forth what the spirite doth iudge of theÌ„ by the testymonye of scryptures but it is not alonly in this one thinge that we be al of one mynde for we do dyssente almost in nothyng that the same spirite of god doth teach vs in the sayd word he dyd prophesy as Cayphas dyd ye euen agaynste his wyl nat dylygently markyng that we hade al one spirite although he wolde that his sainge shuldbe otherwayes vnderstaÌ„ded But nether be nor yet al his sinagoge iÌ„ any thing be of one mynde sauynge in thys that they haue all coniured agaynste god Chryst and his verite for what do we se in them perpetual stryfe of Thomystes Scotystes Occanistes of Nomynalles Realles Summeles and suche other of thys kynde stryuynge euen contrarye one to an other whereby is wel knowen that they haue nothynge comen with the doctryne of chryst the whiche is the doctryne of mekenes vnyte they be also strauÌ„ge from hys spirite he doth furthermore saye that we with a vayne glose of wordes do wrast and wrythe the holy scryptures into our owne seÌ„ce wher as we do subdewe our sence by all meanes into the seruyce of the scrypture of god and glory to be ouer comeÌ„ of the truth as any man may openly perceyue that shal loke vpon our commeÌ„taryes and also we do affyrme nothynge that is not proued by the open testymonye of the scripture what is the cause therfore that he dothe counte our exposycyons for vayne but that he is aboute with hys craftines to mocke haue in derysion all the scryptures of god wo be to the thou blynde iogeler for thy iudgment is at haÌ„de bycause thou arte not affrayed to count the testymonyes of god most hyest for vayne and folyshnes peraueÌ„ture thou doeste thynke the spirite of god to be coÌ„pared to thy doble craftynes ye warsse then a foxe but that shalt shortlye be destroyed with the power of the same spirite we wyll not cleaue to the counsel or phantyse of any man excepte it haue the testymonye of the scryptures of god in what thynge do we erre theÌ„ or what haue we reprouyd at any tyme that dothe agre with the scryptures of god or what other thinges shulde we receyue we do receyue the wryttinges of men that agre with the sayde scryptures not for the men but for the truth sake the word of truth ought to iudge who shulde haue wrytten ryghtfully / if they deny that we haue the truth let them improue our probatyons by the worde of god Tregaryus wyll do it he makethe argumente Pro and Contra Primo secundo et tertio c. we wyl heare this sainge the lorde speketh it to whose least iote of speaking ryghtly taken we gyue place but we openly accurse the sotletyes of Tregaryus and hys secte not bycause we be ignorant iÌ„ theÌ„ for we haue labored our selues in such sophestycal knottê but bycause it is wyked and agaynste the worde of god to entreate apoÌ„ the scryptures of faythe with suche contencyous argumentes nor we do not denye as he dothe impute to vs that the worde of god may not be expounded but we wolde not that this exposycyon shuldbe of the proper sence of any man althoughe he be learned and holy but of the sence of Chryst which is than so when we expounde scryptures by scryptures for as I haue spoken in many bokes it is impossyble that any man shuld ryghtuously expounde scryptures of hê owne sence or brayne And yet besydes thê Tregaryus hath added to a blasphemye agaynste the lorde that he supposythe there to be many goddes that can be no maner wayes erre the whiche doth perteyne alonly to god hym selfe the hyest and greatest besydes whom ther is no mo goddes for who but he is immutable so that he can not erre for all sayntes haue synne .i. concupiscence as longe as they lyue and say as is wrytten in the fyrste canonycall epistle of Iohan the fyrst Chapitre yf we shulde say that we haue no syn in vs we deceaue our selues and truthe is not in vs but for all that they do not worke iniquite or wekydnes for syn dothe not reygne in theÌ„ as is playnly declared Ro. 5. 6. he is afrayde also lest that he be iniuryous to the electe in the meanese soÌ„ blasphemyes the lorde god hathe no nede of our lyes no nor yet hê sayntes verely when god hath mercy of the synners or the iniuste and maketh of theÌ„ sayntes theyr vnrytousnes doth commende and laude the rytousnes of god Ro. 3. for verely from thensforthe hys iustyce apperythe more gloryous and he is manyfestly declaryd to be iuste true in hê sermones when he is cruell ouer the wekyd and the rebellyon not obseruyng his promyses is iudged he dothe fayne hym selfe to wryte for the church of god and yet dothe nothyng els but aledge the decrees of men / for that thinge that this crafty false prophete doth of the councelles he doth it so that he is about to subuert al the pryncyples of fayth I do confesse that he speaketh many thinges true chefly in the begynnynge but at the laste he doublethe his voyce of the churche her councelles wherby he maye more lyghtly surely powre out his poysoÌ„ but as I sayde in the begynnynge he is answeryd enoughe at al to his questyons of them afore
wyse to be made in a tonge vnknowen to the penitente ⧠✚ ♣ ⧠☞ For it is necessary that he vnderstande the worde wherby hys soule is to be comfortyd in the lorde to whom he muste nedes beleue ¶ Of sygnes of grace and remyssoyn of synnes ⧠BAptysme is to the faythefull as loÌ„ge as he lyueth the most surist sygne of grace and remyssyon of siÌ„nes for in al his lyfe he asking that is moste assurid by that signe all though it be receiuyd but ones ⧠For what so euer the faythful takyth as mortyfyeng crusyfyeng quotidiane spoylyng of the olde man be fyguryd in the plongynge out and in the water with the iudgement of the newe man Roma 6. ♣ Another sygne there is the table of the lorde which is to euery maÌ„ receyuyng it in fayth the moste suryst signe of grace and remyssyon of synnes ♣ Thys table is a memory of a sacryfyse ones offerid in the crosse and nat the sacryfyse ¶ For to affyrme that it is a sacryfise and that it shulde be sacryfyed of any man it is execrable wicked and abhomynable byfore the lorde and more of this in another place ♣ The thyrde sygne is the worde spoken of the churche or of any faythful sygnifieng grace and remyssyon of sinnes to be gyuen by him that amendith and asketh it in faythe ⧠These sygnes be the vesselles of grace as manye haue defynyd in the spirite of errour ☞ But sygnes do not brynge grace but the lorde Psalmo 83. It is not gyueÌ„ by signes but by fayth ¶ By fayth we be pertakers of al the gyftes of the holye goste ♣ Also these sygnes without faythe / be nothynge / whiche scolers saye of fayned thynges ☞ ⧠☞ ⧠¶ Paule saythe Ephe. 5. Chryst hath santyfyed his churche made it clene with the lauer of water by his worde verelye it is clensyd with the worde when it beleueth it of the which clensynge the lauer of water is a sygne he sayd not symply it is made clene with the lauer of water but put to by the worde that you maye knowe the makyng clene to be sygnifyed by the lauer ¶ whiche thou haste openly 1. Pe. 3. baptyme hath made vs safe not by the which fylth of the fleshe is put away / but it maketh that a good conscyence answeryth well to god by the resurrectyon of Iesus Chryste ♣ Althoughe that we get by the same alonlye faythe in Chryste grace full remyssyon of all our synnes yet god the hyest and greateste of the aboundance of hys goodnes hathe put to these sygnes to the greatter comforte of the faythefull whether any cases may be reseruyd WHat so euer the man of syn the son of perdycyon the pope with all his kyngdome haue reseruyd and kepte cases hath ben a faynynge of the deuyl so moch more hateful dampnable cursyd as it repugnethe euen contrarye to the eternall scryptures of god ♣ Nothynge at all may be reserued to the faythful that hathe all most plentyfully remytted to hym so that there can be no greater ♣ The church caÌ„ nether lose or bynde but after the worde of god by whoÌ„ she muste be gouerned in all thynge Of satysfaccyon and as they call it inioynynge of penaunce BYcause satysfaccyon for synnes dothe shewe a suffycyencye of deades by whoÌ„ euelles be restored which haue chauÌ„syd iÌ„ those synnes there is no maÌ„ that can outher gyue or do suffycient for theÌ„ it is wekyd that sophysters thynke that we can satysfye for them ¶ For nether with fastynge prayer nor almes or any other worke we be able to satysfye bycause these be not satisfaccions but frutes of true fayth for there is another satysfaccyoÌ„ with out all these ♣ There is one alone ful and true satysfaccyon for the synnes of all the world in whom we must nedes beleue made of the lorde Iesus Chryste ¶ Sines be sayde to be redemed with almes yf it be of fayth for they be redemyd of faythe of the gyuer and not for the almes it selfe ♣ The same iudgement is of fastynge and prayer and of al workes of fayth which be good bycause of true fayth ¶ whiche fayth beynge absent be but mere wekydnes and syn for all that is not of fayth is synne Roma 14. ♣ Of iogelyng spirites and doctryne of deuyls dyd it sprynge that many haue affyrmyd penaunce to be inioynyd ☞ For it can not be inioyned of man but gyueÌ„ of god to the siÌ„ner that he may truly be penytent for his synnes ♣ They call it folyshlye penaunce that these chapleyns haue costomyd to inioyne to him that telleth his synnes ☞ For theyr ought nothynge to be inioyned by cause Chryste is full satysfaccyon for all faythfull ⧠The penytent is to be comfortyd with the worde of god and to be monyshyd to true faythe and the workes of it for as it is sayde what so euer is not of faythe is hypocresye and syn ♣ Not that people shulde be losyd or that he cleuynge to this maner of confessyon shulde styke to vs as the prophetes of antychryste inioyne vs but we haue wrytten so of penaunce that al dreames and lyes of men put away and all crafty conueyance and greate burdens of the kyngedome of antychryste reiecte Chryste and the worde of truthe may reygne in euery place ♣ we haue spoken of penauÌ„ce those that perteyne to the scryptures of god in fewe wordes hauynge no regarde what the wyked synagoge of the kyngdome of antychryste in the spirite of errour hath otherwyse dyffyned for it is necessary for vs to flye his poyson for it can not be that we shal gyue place both to Chryst and Antychrist ♣ The conclusyon THe sum of christyanyte we haue breflye wrytten that is in .385 peradoxes or posycyons that thys boke myght be to bere in the handes of theÌ„ that desyreth it there was .ij. thiÌ„ges that mouyd me cheflye to do it fyrste there be very many that put forthe reprouable peradoxes as there was one Tregaryus by whome they be about to make the symple people straunge from the truth the other is that before the .ix. monethe at the noble cetye of Wetens the companye of antychryste was gatheryd agaynst me which mouyd me to styke vp many posytyons verely I put to them a huÌ„dreth and .xxvi. whoÌ„ I haue nowe increasyd to .385 let theÌ„ answere therfore yf they haue any thynge let not these blynde pharesyes stande iÌ„ theyr owne conceyte and legates and tyrantes of the sonne of perdicyon that for hê decre and lyke preachynge dyd make the noble wytnes of Chryste S Iohan castellane somtyme my welbelouyd brother the laste of all that is the 12. daye of the monethe of Ianuarye Anno. 1525. at Vuy a towne of lotherynge with fyer they made hym a martyr of Chryste but for hiÌ„ god shall fyght agaynste them and for one well rayse a thousande and yf they hade slayne me to Chryst hade vouchsafe thys glorye of martyrdome to me for me ten thousaÌ„de shulde ryse for surely antychryste with all hys kyngedome apostata shall falle to the glorye of the lorde Iesus Chryst and that with spirite of hys mouthe which with the father and the holye goste lyueth one god gloryous for euer more So be it WOo woo be to the thou purple whore / whore of Babylon that loueth the sygne of the rose coloryd beaste and to it empyre thou arte made drunke with the blode of prophetes sayntê and dothe call to the shedynge of the blode of the electe as it were to a feast of deÌ„tyes promysinge to thy assystentes grace and remyssyon of synnes with thy false iogelynge woo I saye to the for thou shalte be dystroyd for with the vyolence of a mylstone throwen into the see thou shalte be sende into the botome of hel and thou shalt be founde no more Apoca. 18. bycause the lorde hathe remembred the blode of hys electe whom thou haste slayne and whom thou hast deceyuyd to establyshe thy lyes and abhomynatyons and hathe alwaye trode vnder fode the veryte of our lorde Iesus Chryste for the which thou shalt be troden downe of it for euermore and the beaste that thou haste worshypped shall peryshe with the. So be it ¶ Let thys be done lorde Iesu come quyckly thy enemyes ouercome and reygne in vs. So be it The ende of thys collectyon of places of scrypture ☞ ⧠☜ ⧠⧠♣ ⧠♣ ☞ ☜
named It dothe greaue me sore / moste noble prynce to make answere to the wekydnes of thê deceyuer I wold but alonly gyue you warnynge that you with al dilygence shulde flee and auoyde the poyson of hym and suche other for you must do so of necessyte if you wyl play the true prince / or els it is impossible that you shulde be sauyd / nowe perceyue / I do thys with a greate hope / remembryng our olde amytye / the whiche in tymes passed / you dyd vouchsafe apon me / of the noble mynde of your good lordshyppe / I wyl not go aboute to oynte your hede with oyle of a synner / the burden is great that oppressythe you take hede therfore lest you peryshe vnder it / take hede also that you haue vnder you / true chrysten people / and that chryste may regyne in them / for then you shall cheflye play the true prince / when you chefly gyue delygence / that Chryst maye be a prynce in your subiectes / take hede also that the most pure worde of god may be preached to you banyshe from your landes / al false prophetes / wolues suche maner of marchande meÌ„ / I wolde that you shulde perfytlye knowe / that if youre people peryshe your soule shal be for theyres ye if it be thorowe your cause if ther peryshe but one / pryncypally beware of al hoded men / for al they / excepte a fewe / haue coniured agaynst god / and hê chryst / but aboue al other take hede of these for they are to be flede of you that glory them selues wykedly / with the tytle of obseruantes / execrable to all Chrystyanes / for theyr ypocrysye hathe lede very many / ye almost innumerable to death / I pray god the hyest and best / that they maye shortly be expulsyd / the courtes of al princes / by lytle and lytle it is hyely necessary that you extyncte / put downe / the tyrannes of the kyngdome of Antychryst .i. these dysceytfulnes of perdons ydolatry of sayntes that slepe / the offycyalles courtes / cursyd costomes / by no meanes to be permytted of Chrystyanes the outragiousnes of sectes with al such other then conceaue in your mynde that you wyl haue holy scryptures in your haÌ„des stody vpon theÌ„ nyght day the holy gost wyl teache and enforme you / by what meanes all thyngê shal be wel orderyd withiÌ„ your kyngdome for yf you deny the word of god to the people they ought not to obeye you for they be the shepe of Christ they wyl be fedde with the meate of his holy worde therfore al the people of the faythful maye saye to theyr princes / rulers ye they be bounde to make coÌ„gregatyons for it and say / we wyl heare the worde of our lorde god we wyll not heare the decrees lawes of the pope / we wyl not yeâ—ecreralles of these glosing sophysters the which yf prynces / or rulers wyll denye them when they wylbe taken for faythful the sayde people may depryue them theyr kyngdomes / lordshypes / the people be subiecte / in al thinges to princes rulers / sauynge those thinges / that be against the worde of god / or that they shulde not haue the worde of god preached / let your hyghnes gyue place to the truthe / and god shal encrease you in althynges / establyshe your kyngdome I was aduertysed of late that bycause a certeyne minyster as we cal it a prest despysynge that decre of antychryst prefarryng the precepte of god is maryed to a wyfe / for the which he is taken prisoner of a certeyne tyrante thorowe your consente they do saye that he doth persecute him to deathe / take hede that you consent not to any man for your soule shuldbe for his he hathe done a thynge necessary which god hathe commaunded to al that can not absteyne as I haue copyouslye opened in my boke of matrymony and euedeÌ„tly proued it To the most chrysteÌ„ Kynge of Fraunce the whiche I dyd put forth because of my owne mariage for I am maryed altho the synagoge of the son of perdicyon was madde at it for we must rather obeye god then man god hath coÌ„maunded matrimony to euery man that can not abstayne the pope prohibyteth and maketh ypocrytes to whom shuld we gyue place not to god the lorde dyd make no distynctyon betwyxte the layealtye and the clargye the coÌ„maundement is general perteyning to euery maÌ„ of euery state ye and if your highnes wyl beleue the truthe take a wyfe and by your exmaple you shal destroy this cursed decre of antychryste for when he dyd commaunde to the Clargy chastyte of lyuynge contrarye to the worde of god he dyd multyply al maner of lecherye and to speke the truthe thys reprouable order is spronge of no other thing but of dysceytfull spirites doctryne of deuylles as you maye playnly perceyue the first of Tim 4. the same iudgement is of the prohybyting of meattes iÌ„ the same place very copyously I hade no space nor tyme to wryt many thinges to you therfore I haue brefly made answere to that wyked Tregaryus wherin I haue putte moch good councel bycause this deceyuer goeth about falsly to instructe you of the authoryte of the couÌ„celles of the church of the which matter we hade comunycatyon very oft in your palace I shal also adde to .385 Paradoxes or coÌ„clusyons / concludynge another thiÌ„ge then Tregaryus hathe teached I do also make redy my selfe to answere to them al where so euer it shal be eyther in Germanye or in Fraunce or where so euer they wyl so that they wyll heare me not go about to put me to deathe vn harde I wyl dyspute the matter openly if the counsel be holdeÌ„ in FraÌ„ce and wyl no other iudges but the most pure worde of god and all that iudge syncerely after it bycause it is no otherwyse lawefull in case they ouercome me with the worde of god and proue that I dyssent from the truthe in those thynges that I shall affyrme by the same worde let them order me as they thynke it beste and yf they be conuycte I wyl not that they shulde be in danger of the least heare of theyr hede but alonly let glory be gyuen to the truthe wherfore I beseche youre Lordeshyppe to accepte thys treatyse of Paradoxes or conclusyons compendyouslye concludynge almost all what soo euer dothe perteyne to Chrystyanytye / and doo not dysdayne my dewetye towarde your hyghenes / and perauenture God the greatteste / and moste hye wyl graunte that I may shortlye put forthe vnder your name some thinge more exelent peace and grace of oure Lorde Iesus Chryste and ioye of the holye gost be with your noble lordship and with al youre people So be it ⧠The fyrste Chapitre ¶ The cause of the greate blyndnes of the worlde whiche hathe coÌ„tinued so longe tyme by what meanes the
verytye of scriptures of god hathe be hydde and suppressyd Capi. i. The Paradoxes OF Christ and his apostles the same veryte truthe was diligently preached whiche nowe is opened agayne with his gyfte and spirite They dyd preache the moste pure worde of god with the same siÌ„cerenes that it was reuelyd shew yd of god nat admyxted with proude phylosophy chyding sophymes dreames decrees tradycyons of meÌ„ne and to do the same we our selues be aboute and couit with all our hertes ¶ For it is vnpossible that any man shulde perceiue the scriptures of god by carnal wysdome as S. Paule dothe say in his fyrst epystle to the Corinthians the .2 chapitre sayeng god hathe made them open by his spirite for the spirite sercheth althynges ye the botome of godes secretes ⧠¶ Verely the alonly spirite of god is the moste lawfull interpreter of scriptures and most surely dothe iudge of the secretes of god .i. Corinthians 2. the thyngê of god no man knoweth but the spirite of god ☞ ⧠¶ who so euer dothe preache and expounde the scriptures nat of this spirite powres forth his dreames lyes for he is then carnall nat perceiuyng those thyngê that be of the spirite of god for they seme but folyshenes to him wherfore he can nat ê‘ceiue that as I haue sayde they be taken in spirite 1. Corin. 2. ☞ ⧠⧠☜ ♣ God hathe gyuen to vs the moste surest testimonie of his spirite that is to say his scriptures by whom is wel knowen who dothe iudge rytiously or no. so scripture is called a witnes or testimonie Esaie 8. the Psalme 18. and very ofte in the .118 Psalme ⧠⧠Euery exposicion of any place of scripture whiche dothe dyssent from no other place of the same scripture is of the spirite of god but if it do dissent in one iote it is nat of the holy ghoste but commeth of the lyeng and folyshe sense of men for euery man of hym selfe is a lyer Psalmus 115. ♣ Hat longe after the apostles dayes Doctours began to expouÌ„de the most spirituall scriptures of god agaynste theyr propre nature and ordre of god whiche had openid theÌ„ after the wysdome of the flesshe moste vayne phylosophy admyxtinge them dayly with theyr reê“uable soteltyes sophymes ☞ By what meanes it came to passe that they were depriued the equal iudgement of god and true intellygence of scriptures and blyndyd euery day more then other so that by the multitude of sophymes and carnall inuencyons the lyght of euerlastyng verytye and truethe was vtterly hydde ⧠wherof the moste pure textes of scripture were forgotten and inuentoures feynours and dreamars were receyuyd as chydyng / Sophesters / Scotystes / Thomystes / Occanystes Summystes / and suche other ⧠☞ After that mannes wysdome and proude phylosophy was admytted to the exposycyon of scriptures of god whiche is inpossyble to it for it peruertyth the germane and true sense of it and we fall in to the moste rude and ieoperdouse confusyon of blyndenes ygnorance and erroures that almoste there shuldbe none that walkyth nat in lyenge ☞ ⧠♣ ⧠☜ ⧠Also nat longe after the apostles tyme vnto these happy dayes hathe be the very worldes of blyndnes and darkenes but nowe the nyght darknes be gone and the amyable daye of verytie and truthe is at hande ♣ It is heresye to say that to coÌ„uicte heretykes we hadde nede of sophistical soteltyes or mannes phylosophy for veryly god is neuer knoweÌ„ by theÌ„ nor they by hym bycause no man may stryue for god and hys veryte bycause it is contrary to God Forther more the wysdome of this worlde is dystroyed ouercome and reproued with the alonly and moste pure worde of the crosse 1. Cor. 2. and the chapitre folowyng Paule dothe saye that he dyd nat come to the Corynthyans in eloqueÌ„ce of speakyng or wysdome but that he might open and shewe the testymonye of Christ Iesu and many thynges of thys matter in the same place ☞ ⧠♣ ⧠☜ ☞ They that beleue by eloquence so phymes philosophy and suche other wordes of mannes wysdome to teache Christe wyl that our faythe be in wysdome of men whiche is inpossyble at the leaste of true faythe whiche is nat but of the worde of the crosse and open shewynge of the spirite power of god 1. Corynthyans 2. ☞ ⧠♣ In all the ieoperdouse tyme of erroure and darkenes we were herytykes sysmatikes from Christe and his verytie and drowned in the most greuouse erroures whiche we coulde nat perceyue of our selues for bycause the alonly iudgement of the flesshe that dothe neuer condempne it selfe but is alway aboute to ordayne it ye aboue god was then receiued dyd please and men dyd cleaue to it whiche god dothe hyghly abhorre ☞ ⧠♣ ⧠The lyeng and reprouable sense and iudgement of the flesshe then reyâ—yng after that and contrary to goddes worde was inuentyd the supercylyous and proude state of the pope his cardynalles and bysshopes and what soeuer dothe perteyne to the apostatate kyngdome as be the monastycall sectes indulgences of yeres dayes from pena culpa cÌ„ decrees and rules of men vsurpyng of rythes fyrste frutes and oblacyons inquisitours .i. ê“tectoures of this heryticall iniquitie promocyons of false deuynes scoles of decrees and such other of thys kynde execreable feynynges of the dyuell by the whiche vnto the tyme apoynted that is vnto the tyme that the iniquities of this kyngdome of the sonne of perdicyon was endyd the same kyngdome was establysshed ♣ The surest and moste euident sygne that this greate blyndenes hathe so longe endured is that inueÌ„cions tradycyons and decrees of men were regardid and setby more than the moste holy lawe of god and bycause the pure textes and sense of the byble were almoste clene extyncte and putte our of memory besydes that in theyr exposicyon euery man dyd folowe the dreames and feynynges of hys harte and nat theyr true and germane sense nat the marke of the euerlastynge spirite and dyd glory with hys inuencyons so that there was none that myght be acountyd any thynge worthe at all in mynistery of the worde but such a ruâ—ler of whom might be sayde Beholde here a goodly preacher a noble plaâ—e with his newe inueÌ„cions in preachiÌ„g and wrytyng he is copyous moues mery conceites in euery place that is as muche to say as derysyoÌ„ and mockage of the holy ministery of the gospell and to be brefe the bysshopes apostles and prophetes of god were nat serchyd for But Antychristê and theyr synagoges whiche with theyr inueÌ„cyons with one brethe can prouoke men bothe to laughe and wepe vomyte a hundreth allegaciones pratyng and preachyng to the people decrees and lawes of men customes and deades of many yeres examples and dreames of olde wyues monstrous lyes of the kyngedome of Antychriste ypocrytes deceyuers lyers nat wyllyng to orden the iustyce of god but the iustyce of the flesshe and of theyr sectes and of
depryue any man the comunioÌ„ of the faythfull or lawefully denounce hym for suche one excepte fyrst it be ê‘feytly knoweÌ„ by testymonye of scrypture that he be depryuyd it of the lorde ⧠⧠♣ Euery churche of the faythfull and who so euer berythe rule as kynges prynces and offycers where as cause is may ye they ought do depÌ„ue theyr subiectes the outwarde company of the faythful that is they shall nat dwell with them or otherwyse kepe coÌ„pany ☞ The cause for the whiche many be depriued this outwarde comunyon is by adultery horehuÌ„tyng thefte vsure cursyng couytousenes cruelnes excesse and druÌ„kenes to be reproche to the churche of god 1. Corin. 5. and to be apostata from Christe is to speke agaynste the doctryne of mekenes and nat to sufre it As is euydent the seconde canonicall epystle of Iohan. ¶ No congregacyon of the faythful may lawfully other dreade or receyue the abhomynable costomes interditementes or decrees of the kyngedome of the pope for truely they can hurte them that beleue no maner wayes ☞ In case any man for thynges that agre with the worde of god or bicause he is rulyd by the worde be excomunicate cursyd or enterdyted of the pope or his it is turned to him iÌ„to the most precyouse and amyable blessynge for when they curse god blessythe Psal 108. and to those that loue god all thinges be wroght in goodnes Ro. 8. ¶ Of true goodworkes and the lawe of grace and the gospell and vertues of the faythfull Capi. 4. ALl though we be iustyfied alonly by fayth yet workes be necessarye ♣ Faythe is neuer with out true goodworkes for he hathe his effycacytie by loue ⧠⧠Trewe good workes be whatsoeuer is of faythe ye to eate to drynke to slepe so there be no excesse ⧠♣ what thynges that be nat prohibite by goddê worde may be done in fayth other may nat ☞ ♣ ☜ ☞ what so euer is nat of faithe is wicked though it apere outwardly good / iuste and holy Roma 4. ☞ Faythfull to do well haue no nede of decrees and tradycyons of men ⧠These be doctryne lawes and tradycyons of men that do nat consent with the scriptures of god or els they parteyne to them for the doctryne of man is lyeng bycause man is alyer Psalm 115. trewely the worde of the lorde is verytye Psalme 118. ♣ The lawe of god is suffycyent for faythfull whiche is the lawe of the spirite wrytten in theyr hertes Eisai 51. and Hiere 31. whose scriptures be the most suryst wytnes of the lorde Psal 18. 118. and the spirite dothe wryte in them the gospell of pease and euerlastynge healthe whiche is no other thynge but a surenes of the grace of god and remyssyon of syn by fayth in Christe and his truthe whiche whosoeuer preachythe purely is an euangelyst For the gospell is a gladde and good tydynges ☞ ⧠♣ ¶ For that same spirite dothe teache them all truthe Iohan. 16. and is gouerner of them in euery thynge ⧠♣ It is heresye to say that scriptures of god be superfluous for they be necessarye that hyely that we maye be sure if those thyngê that be in our hertes be of god or no for by what reasoÌ„ as I haue sayde shulde we be more sure theÌ„ of the scriptures of god whiche be his testymonyes ⧠⧠☞ And althoughe we had nede of the same scriptures for witnese of truthe yet for all that euery sermon of the worde of god and all scripture is vnprofytable and in vayne excepte it be wryten in our hertes of the holy spirite whiche scripture of the spirite is the quicke voyce of god ☞ ♣ ☜ ⧠wherfore it is heresye to affyrme that there is any other quycke voyce of god necessary besydes thys and to suppresse his meruelouse testimonies Psalm 118. as many false prophetes do nowe adayes ⧠⧠⧠⧠⧠Therfore the testymonyes of god muste be preached and it is necessarye to be conuersant in them with all dylygence which who so euer dothe truly is verely blessid Psalm 1. and .118 but the fruyte of that preachyng and conuersacyon muste be lokyd for of the holy ghoste ☞ ⧠♣ ⧠☜ ☞ The pryncypall vse of those scriptures of god is that we maye serche in them the testymonyes of his godly wyll ☞ ⧠⧠☜ ☞ ⧠Verely the frute of them is that we beleuyng may be iustyfyed that is we may gette the grace of god and remyssyon of synnes ☞ ⧠♣ ♣ The grace of god is nat that qualyty that Sophesters call Habitus but the fauour and beneuolence of god hauynge vs free when we beleue hym and he hathe his grace that is kynde to hym ☞ ⧠♣ ⧠☜ ☞ Alonly by the merit of Christe we beleuyng in him and nothyng doutiÌ„g of his wordes we gette this grace for then we do receyue hys plentifulnes Iohan the fyrste chapitre ⧠Faythful receiued in to the grace of god by Christe haue togither by hiÌ„ that iustyce whiche hathe in it all parfytnes Of the whiche is spokeÌ„ Psal 71. Iustyce and aboundance of pease shal spryng in his dayes And Psalm 84. mercy and veritie haue mette him pease iustyce haue kyssed hym and also of this is spokeÌ„ Eisaie 53. in his science he beyng iuste shall iustify my seruantes very many ☞ ⧠⧠☜ ♣ Bycause therfore that faythefull haue all thynges in Christe it is superfluous curious and also dampnable to scarche so many partes kyndes and offyces of vertues as false Deuynes do for they that intende suche thyng be but curyouse for they put so many pertykeles that it is vnpossyble to remembre all as you may perceyue manyfestly iÌ„ the SuÌ„leles of Thomas ⧠Rede what god dothe coÌ„maunde and be ofte couersant in his scriptures and thou shalte be full of vertues all thoughe thou neuer knowe soo many names partê and offices as they putte ¶ Of the presthode of the faythefull and trewe mynysters of the churche that is byshopes and deacoÌ„s The fyfte Chapitre The fyfte Chapter BY the presthode of christ and mynysters of hys churche the preesthode of Aaron ministeryes of hys deacons be abrogat and put downe ♣ Chryste alone is the bye byshope and preste of the church Psalmo 109. Hebre. 5. and. 9. full of grace and truthe ♣ As many as beleue in hym be made pertakers of hys plentyfulnes Io. 1. and of hys oyntment that is of the holy goost Psalmo 44. O god the sone thy god the father hath oynted the with oyle of gladnes the spyryte makynge glade aboue thy felowes that is other faythful whiche be pertakers of thy plentyfulnes ♣ All faythful of both kyndes be consecrate into prestes by hym as Peter wryteth to all faythful 1. Pet. 2. you are a chosen generacyon a ryall presthode Apocalip 5. thou haste made vs kynges and prestes to our god and we shal reygne apon the erthe ♣ I do not call them seny ours by the greke worde Presbitri but
of perdicyon do depryue the people of god theyr ryght / and iuste tytle that is to chose them a pastor / for he shulde be chosen of them / that is ordeyned for them to rule with the worde ¶ Of the cōgregacyon of the faythful he is to be taken for a true byshop and messenger of god / whome so euer he dothe sende / altho thys sendynge be by lot of faythe openly done / as of Mathy Actes 1. as I haue declared in my sayde boke of callynge ¶ The counsell of euery place ought to gyue hede and watche if those that be chosen into byshopprykes be mete to the same ministery of euery peryshe of the faythfull / whiche belonge chefely to prynces ¶ And yf there chaunce any to be electe vnprofytable vnlernyd or strāge from the worde or that dothe offende the cōgregacyon of god by horemongynge or any other cryme or not wylto admytte holye matrymonye or hauynge a vnchast wyfe or childrē dyssētynge from mekenes c̄ the electyon must be reuoked of them and lette the electyon turne to the congregacyon that they may cal a byshoppe to them myghtye in workes of mekenes and the worde ♣ ⧠♣ ⧠Yf the churche dyssent in electyō of a byshoppe or rulers and prynces with the churche nor they do not searche the counsell of the lorde of true byshoppes nor fynde one open place of scrypture what is necessary for thē to do then by example of the apostles faythful prayer had before lette them cast loottes and what so euer chaunsythe by lootte they be bounde to receyue for the sure wyll of god for it is written loottes be put into the bosome and tempered of the lorde Prouer. 16 and Capitulo 18. lootte putes awaye contradyccyon and doth iudge great men more of this matter in my boke of callynge ☞ ⧠♣ ☜ ♣ All canones of the worlde can not lawefullye chose one byshoppe of the churche of Iesu Chryste ☞ ⧠⧠Kynges and prynces and other great nobles ought to chose very many lerned men in the worde of god whiche shulde be byshoppes in theyr courtes and shulde teache theyr courtyers oft the most pure worde of god ☞ Yf one or two or mo houses of the faythfull perceyue that they haue not faythful byshoppes suffred to them or the people of the peryshe wyl not chose euaungelycall men they maye pryuatlye take them selues aproper byshope or pastor ☞ ⧠♣ ☜ ⧠Those shulde alonely be chosen byshoppes that be suche as Paule descrybethe 1. Tymothe 3. and Tyte. 1. that is to be irreprehynsyble with out faute kepynge hospetalyte gentyl sober iuste meke holy husbandes of one wyfe in feare and care of the lorde gouernynge theyr owne house hauynge childrē lerned with al chastyte which be not proude couetous drunkerdes angrye contencyous but honest able in worde and māners wel to order the churche of god and theyr wyues must be chaste honest sober and faythful in all thynges ⧠⧠⧠♣ Yf any of the cetizēs or of the nobles be such one he may be chosen byshope of the congregacyon notwithstādyng all the decrees of the apostate kyngedome ☞ ☞ ☞ ☜ ☞ It is herysye and folyshnes to affyrme that the aforesayde texte of the apostle of the wyfe and chyldren is otherwayes vnderstande as the ennemyes of mekenes do saye them of a lawefull wyfe and chyldren naturally begotten in matrymonye ☞ ♣ ⧠Therfore maryed men maye be made byshoppes and preache openly the worde of god and after the pure texte of the apostle there ought none to be chosen byshoppe of the congregacyon excepte he be maryed or haue bene or wyll be ☞ ⧠♣ ☜ ⧠And for that cause god wolde that all except a fewe prophetes apostles and byshopes shulde haue be maryed and shulde be to this daye that there be no suspeccyon of whormongynge or vnclenlynes and that they myght more safly be conuersante with other ☞ ⧠♣ ☜ ♣ Also by an other reason that they myght be partakers of holy matrymonye that ought to preach the hye mysteryes of it the which be in Chryste the churche for what be all the scryptures of god but sermones of hys mysteryes and hys churche ⧠☞ They that haue chosen byshopes where as cause is maye lawefully depose them ⧠⧠⧠⧠A iust cause of deposycyon of the same is vnsyncere preachynge of the worde of god .i. yf they myxte lawes decrees and tradycyons of men with goddes ordynaunce ⧠♣ ♣ ♣ Deacons of the churche be those that the faythful chose for to gather dystribute to the pore the almes of the faythful whiche nowe many cetyes of Germanye do makynge comen boxes for it such were the .7 deacons electe and instytute of the apostles at hierusalem of whom Stephen the Marter was one ⧠☞ ♣ ⧠♣ Men of good wytnes faythful and maryed muste be chosen deacons .1 Tymothe 3. whiche if they be pore let them be susteyned with the comen almes by the decree of the churche ⧠The churche of god hath no mynysters besydes these byshoppes and deacons for byshoppes prestes deacons subdeacōs c̄ of the kyngdome of the pope be deacons of men ordyned without tystymonyes of the word of god ☞ ⧠⧠☜ ♣ ☞ Of punyshment and puttynge out false byshoppes and false apostles from the cōgregacion of the faytheful Capit. 6. AL prophisye and scripture of god is profytable when it is synce rely teached handeled Tymothe 3. for it is a openynge of the spirite of truthe to the helthe of the faythfull 1. Corinth 12. ♣ For it is the worde of the wysdome of god more precyous then golde and syluer and to whom all that can be desyred maye not be cōpared Pro. 3. nor precyous stone maye not be assymulat to it and all tresure is counted but as cley in the syght of it Sapien. 1. ⧠¶ Prophane doctryne and straunge from god doth not profyte but alway to the greater wykydnes and dothe waste crepe and consume euen as the dysease of canker 2. Tymoth 2. for it it Leuen sone corrupting al the dowe 1. Corin. 5. and Galat. 5. and euell comunycacyon deceyueth and corruptythe 1. Corinthy 5. ⧠⧠♣ Suche maner of wyked sermones contrary to truthe be teached and loued alonlye of them that be corrupted in mynde 1. Tymo 6. and .2 Tymo 3. ♣ Yf he ought to be taken from the myddes of the faythfull neyther it be not lawfull to accompanye with hym that is called brother .i. faythfull that with his synne offendythe the congregacyon of god moche more he that with hys wyked teachynge turnythe the people from Chryste ⧠♣ An heretyke after the thyrde monyshyon repugnynge to the truthe is to be flede as a banyshed man Tyte. 3. and not bryngynge the pure worde of god he is not to be receyued into your house nor you ought not to salute him for he that salutyth him consentys to hys euell deades 2. Iohā canonycal
christen brother lent to me as yet bothe yonge in yeres and muche lesse in learnynge haue taken in hande to translate this so precyous a treasure and offer it to your most noble grace rudely sette forth trustynge that youre grace wyll cause the same eloquently and ornatly to be translated by some of your dyscret wyse and well learned clarkes most humbly besechynge your grace in good parte to take this my rude enterpryse pryncypally to confesse the truthe bycause I am very vnmete to do such a thinge and partly for lake of tyme oppressed with pouertye the whiche as the Poete MANTVANE wrytteth is enemy to good maners consequeÌ„tlye my wryttynge is verye course and base as yet ferre from the trade of a wryter the which be the causes of my offerynge to your grace so rude a volume so indygeste a phrase and to be brefe so vnsemely set together wherfore I humbly beseche your grace to take these my fyrste frutê yf they may be called frutes euen as Chryste our mayster hathe accepted the offerynge of the pore woman whose wyll was good Mar. 12 Lu. 21. wheÌ„ she offered al that she hade thoughe it was but lytle And the holy goste preserue our sayde soueraygne Lorde and your most deare husbande your grace the ladye ELEZABETHE Pryncesse Doughter heyre vnto you bothe and gyue to you the lyght of hys mercye to whome with god the Father and the Sonne be honoure and glorye for euer more So be it ✚ The epystell of the auctour ⧠To the noble and moste gentyll lorde lorde SEBASTIAN of MouÌ„t faulcone prynce of Lausanc FRANCIS LAMBERT the vnprofytable seruancte of Iesus Christe grace and peace of god the father and the lorde Iesus Christe ⧠NOt many yeres passyd moste noble prynce whaÌ„ I shulde preache the pure and holsome worde of god at your cytie of Lausane I dyd ê‘ceiue by many argumentes bothe the sobre gentylnes of youre mynde and also the outragyous wyckednes of certayne flaterers and deceiuers For at altymes where as you were present at my sermons you dyd moste purely fauer the worde of god and whan you were constreynyd with vrgent busynes to be absent whiche was ones and eftsones as you haue enformyd me very many were aboute sumwhat busyly to alyenat or make you straunge ye as it were to say enuiously to drawe you frome the worde of god lyke fyrye burnyng knyghtes adfyrmyng that I preachyd heresye But at the laste the myghty verytye hathe so conuycte you that you haue wryten many thynges for me and I gladly coÌ„fesse that for the loue of you I was gentylly enterteynyd with the BerneÌ„ses Ligurynes Basylyanes Friburgyanes Farthermore at my departyng from you you instantly desyryd me very ofte to wryte to you whiche to do I gladly promysed in tyme conuenient wherfore I beseche your hyghnes of pardone bycause I haue nat performyd it to thys daye for it chansyd nother by obliuiousnes or neglygence but very ofte whan I was about to do it I was constreynydly rapte to other maters The laste of al I wolde haue made answere to the hundreth paradoxes or questyones of CONRADVS TREGARIVS the Augustyne frereseÌ„t to you wherin he is very busy not alonly to pull you away frome Christe but also the noble gentyles of Heluetia although he do glory with pretens and zele of the spirite of Christ in the spirite of erroure and blyndnes Veryly he dothe teache nothyng lesse then Christ For he laboryth very sore to vndermyne the vyneyarde of the lorde of companies that is to saye the congregacyon or churche of christen people euyn lyke to a crafty or wyly foxe but this foxe muste be taken I saye thys lytle foxe ye the whiche is without effycacytie or strengthe of the spirite that other he maye be sauyd or els confoundyd put downe accordynge as the spouse commaundyth in the cantykles saing take to vs these foxes these lytle foxê that vndermyne the vyneyardes and the lytle eyes of the vynes which wordes howe they shulde be vnderstaÌ„dyd I haue declaryd in my enarracyon in to the cantycles Farthermore whaÌ„ I was about an answere in to the sayde paradoxes or conclusyons the derely belouyd and trewe teachyd bretheren of god VVLSGANGVS FABRICIVS Capito and MARTINE BVCER two of the byshopes of Argentyne preuentyd me And for that cause I dyd leaue of my purpose and toke on hande the reiteracyon or settyng forthe the comentaryes whiche I had begonne in to certayne of the prophetes with many other thynges for I knowe them to furnyshe that mater more dylygently then shal nede that any man shulde adde any thynge to theyr wrytingê I wolde but alonly monishe you to beware and take hede of suche wolues goyng in shepes clothyng that they do nat in euery place vyolently rapte slee and dystroye I haue also made answere to the epystle that he dyd wryte to you in the begynnyng of his boke deferrynge to wryte to you matters of greater grauytye vnto a tyme more conuenient as well as if I had made answere to the sayde paradoxes or conclusyones Nor you shall nat merueyle that I sayde there be many byshopes of one cytye for verely euery cytie hath so many byshoppes as it hathe true euangelystes or preachers for euery preacher of the truthe I say of the truthe that dothe nat preachelyes decrees inuencions dreames lawes and couÌ„selles of men but the moste pure and symple worde of god is a true byshope although he be nat callyd so of many the churche of god hathe no other byshopes but these therfore there as is no pure minister of the worde of god is no bysshop and without doute we haue ben very longe and manye yeres without byshopes in the moste fearfull iudgement of god for they that haue be callyd byshopes to this day be nothyng lesse than byshopes excepte they wyll be callyd wycked or purse byshopes or byshopes of the kyngdome of antichriste Verely a byshope is callyd by interpretacyoÌ„ an ouersear or watcher and euery man is byshope of the thiÌ„g that he moste entendythe But there is no man so blynde but he perceuyth to what thyngê these byshopes of the kyngdome of perdycyon entende Ye and they glory them selues in lyenge wordes sayeng He that dothe a thiÌ„g by another / aperethe to do it by hym selfe This rule / is execrable / and cursyd byfore the lorde in those thynges that pertaine to the office of a byshop whose hyest pointe is ministery of the alonly worde of god for they may coÌ„mytte to other the ministery of sacramentes bycause they be pryncypally sent to the ministery of the worde As saynte Paule wryteth of hym selfe in the fyrste epystle to the Corinthianes the fyrste chapitre sayeng Christ sent nat me to baptyze but to preache the gospell more ouer these buggyshe bysshopes substitute or haue none vnder theÌ„ that is a pure euangelyst but hyre wretches and moste couytouse marchantes of lukre that seke nothynge lesse then the
glory of god and helthe of soules I shall brefly intreate vpon with your hyghnes of those thynges that I copiously wrytte vpon to the moste noble lorde IOHAN Cardinal as they call it of Lotherynge what the Pope with hys Cardynalles Archebyshopes Byshopes Abbottes Chanones all other benefised men shall do leste they peryshe but may be sauyd For of truthe / all theyr hyghnes is of the dyuell Let them beware therfore / that they be nat euerlastiÌ„gly confoundyd / and peryshe For byshopes be alonly ê“phetes of truthe / and there shulde be so many byshopes as the multytude of people requyreth Ye and to confesse the truthe I can nat call your hyghnes a byshope excepte I shulde flatre and do agaynst my conscyence whiche is to be auoydyd of the faythfull euyn as the venyme of the serpent Aspis I coÌ„fesse you to be a prynce I knowe nat you to be a bysshoppe bycause you preache nat the gospell But it is nat in euery man to preache the gospel but of theÌ„ to whoÌ„ it is gyuen of the lorde for they muste be sende to it of him And these be the true byshopes of the churche of god Therfore dylygently endeuour your selfe that treâ—e byshopes may be encreasyd within your lordshyp Bysshopes may nat be lordes but alonlye doctours or teachers and seruauntes of the people of god It is iniury to a prynce to be callyd byshope ye and vtterly the moste greuous mockage if the thynge spoken be delygently examynyd wolde nat be thynke hym selfe deludyd that were callyd by a name nothyng 〈◊〉 for him whan any man is callyd â—â—shoâ—e what other thyng is it than to say beholde a preacher of the worde of god contynually preachyng the gospell hauyng knowledge of holy scripture teachiÌ„g the people with the alonly pure worde of god attrybutynge to god hys due honour and prayse herberous or kepyng hospitalytie geuyng example of him selfe to other to folowe the gospell in lyuyng moste dylygent in redynge and expounding the scriptures and yet he hathe none of all these I wyll suffre euery man to call you a byshop which I wyll nat do my selfe leste I be iniuryous to you I well knowe that you be prynce of Lausane ye and I wolde that you shulde so playe the prynce that you wolde dylygently laboure to haue many true byshopes vnder you For verely euery paryshe ought to haue hys propre byshope the whiche shulde be chosen of the people and coÌ„fyrmed by the cominaltie of the churche of euery place and to do this thiÌ„g they haue no nede of letters rynges sealles tokeÌ„s and suche other of this kynde very muche vsyd clene coÌ„trary to the worde of god So longe they shulde be accountyd for byshopes as they preache moste purely the gospell of the kyngdome of god FroÌ„ the whiche if they swarue one iote and teache straunge doctryne they ought to be deposyd and put out of them by whoÌ„ they were electe and chosen that is to say of the comynaltie of the churche afore namyd and other more apte to be electe But of thys matter I haue spoken more at the large in an other place Therfore I wyll returne to our purpose of Tregarius He dyd wryte to your hyghnes supposyng you to be Fabiane where as you be Sebastiane as the letters beare wytnes gyuen to me by your owne handes wherin he goyth aboute to supprese and treade vnder fote the eternall veritie of god vnder the name as he hathe wrytten of Lutherane secte and vnder colour of zele towarde the church he rayleth the moste lyceÌ„tiously in to the truthe and that same churche â—ho is he at the leaste that ê‘ceiueth the thyngê of god that folowith Luther or sayeth I am of Luthers secte Luther is a man and therfore of hym selfe a lyer but if Luther or any other speake the veritie and truthe of god what is the cause that we do nat gyue place to the truthe whiche the holy ghoste dothe make open to vs by Luther For I praye you is it nat wrytten of suche men you be nat they that speake but the spirite of your father that spekith in you it is nothyng sauery nor pleasythe nat at all that some men do say and talke of the wysdome of god whiche is founde in Paules epistles they call it Paules philophie I do gyue place and beleue the wrytynges of Paule Petre IohaÌ„ Esaie Hieremie and other prophetes of god nat for them but for the spirite of god which dyd speake in them Luther hathe nat teachyd me nother hys wrytynges those thingê the which I haue knoweÌ„ by the gyfte of god in holy scriptures Yet for all that I coÌ„fesse me to knowe Luther ye and nat a lytle to haue profytyd thorugh hys company I know him to be the apostle and aungell of god that is to say sent of hym For it is inpossible that he shulde be sent but of him to haue wrytten those thynges that he hathe wrytteÌ„ that is the scriptures of truthe and euyn as it is nat to be condempnyd that Paule hathe wrytten bycause he was a man in lyke case nother Luthers wrytynges are to be coÌ„dempnid bycause he is a man For it is nat Luther but god that hathe wrytten and spoken in Luther But thê Tregarius to obtayne the fauour of Antichriste vnder the name of Luther dothe openly speake agaynste Christe and his viritie He dothe also vnder that name resyste the impollutyd scriptures of god all the prophetes and his louers and callythe them defenders of sectes causing great rumores repletynge the worlde with all vnquietnes Philistianes hauiÌ„g vaine and folyshe armoure mockers / and deceyuers / of this maner dothe rayle agaynste them with the moste opprobrious crimes Forthermore he dothe reproue them of vehemente and wycked zele / and saithe that they haue forgote the saieng of our sauyour Lerne of me for I am meke and humble in harte and agayne blesse them that say euyll of you / and praye for them that persecute you But nowe loke vpon the craftynes of this foxe ê‘auenture he is afrayde / leaste that he shulde be put out and exilyd of antychrist / from the tyraÌ„nycall prouincialshype of his secte / for that cause / he so feruently defeÌ„dyth his parte / settyng at nought the worde of the lorde Nowe if he take this for a secte / to loue and teach the moste pure worde of god the whiche we doubte nat of we do couit and halfe this holy / necessary eternal and inuincible secte / and byfore hym and suche lyke / we wyll be of this secte / cleaue to it must surely / orels without remedy we shulde peryshe ê‘petually we be adhereÌ„tes and defeÌ„ders of thys eternall / heuenly / and deuyne secte / it is necessary / that we be tumultuous or bryngers vp of rumoures for it / agaynst the execrable / cursid / and abhomynable secte of antichriste For the worde of the lorde dothe burst vp carnal pease
do none of these aforesayde for we be coÌ„straynyd to it by the word of god for all that be of this secte are to be publyshed to the people of god / that they maye beware of them leste they be deceyuyd Thys blynde doctoure callythe vs Phylystianes wearyng vayne and folyshe armoure and of this maner this blasphemer railith and wonderythe I wolde to god that he were nat a blasphemar agaynst the spirite of god and wolde nat speake wittingly agaynst his coÌ„science with what armoure do we resyste these enemyes of Christe and hys worde Is it nat the eternal scriptures of god and this iugeler callythe them vayne and folyshe But what is the cause that he was nat present at this laste conflycte or disputation at Argentine where he myght haue be sure to haue dysputyd with the Byshopes of the same Cytie we wyl gladly giue our selues to deth if we be ouercome and conuicte where as if he were coÌ„uicte he shulde sustein no dauÌ„ger at al. but he wolde nat that the people shulde knowe hys lyes the whiche had be dysclosyd in dede if he had dysputyd ye or to speake near the marke if he had be preseÌ„t at the sayde conflicte or dysputacyon the symple people haue the iudgement of the spirite aboue al suche proude bugges the whiche we call Magistrinostri bycause they loue the worde of god the which the other be about to suppresse tread downe For is it nat wrytten Thou hast made me wyse ouer myne enemies thorowe thy coÌ„mauÌ„dmentes for it is to me euerlastiÌ„g I do perceiue aboue all that teache me bycause thy testymonies be my studye I vnderstande aboue olde men bycause I haue searchyd thy commaundmentes the hundrethe .xviij. Psalme Forthermore froÌ„ these sage and wyse men god doth hyde his mysteries the which he doth vouchesafe to reuele and open to the yonge lytle ones they knowe and perceyue thys lyterature and attrybute very muche to it therfore they do nat entre in to the lordes power verely these other be admytted into the sayd powers and feareful iudgemeÌ„t of god For verely there is none although he be lernyd that is admytted to the inteligence of the scriptures of god but euyn he that dothe attrybute or gyue nothynge at all to the scyence or wyt of man towarde the vnderstandyng of theÌ„ but al only to the spirite of truthe These meÌ„ wyl nat that the lytle flocke of Christe shulde iudge of his voyce and it perteyneth most chefely to theÌ„ For be nat they the shepe of Christâ— he theyr shepeherde but there is one voyce alone of this shepherde or pastor which doth hyely please his shepe without any other And they knowe heare his saide voyce Iohan .x. It is also sayde to them proue you the spirites if they be of god or nat whiche they do ê“ue knowe by the scripturê of god the which is the only most sure testimony to proue if the voycê of theÌ„ the teache be of god or nat also Psal 18 .118 Esa 8. they he callyd testimonies or witnes let thê Tregariê° with all his secte outrage as much as they wil and denye the worde of the lorde that is to saye that the companye of the faythful to be apte iudgê of the worde for wtout doubte he shal shortly slyde downe fale bycause he goyth aboute it with stafe made of rede of the shadowe of Aegypte of the dreames of men If god be with vs who is agaiÌ„ste vs Let nat thys hartles knyght ouer boldely promyse to him selfe the vyctorie I saye yet agayne he shall fale be confoundyd we be nat aboute this thorowe our selues but thorowe the stone that is our faythe by Christ couyteth to subuerte this lyeng and wyckednes He hath his hedde antichrist to whom he dothe attrybute and gyue more then to Christe and to whom he dothe cleaue with all his harte the veritie and truthe of Christe setaparte wherfore we of necessitie muste nedes hate him accordyng to the sayenge of Dauyd Psalme 118. I haue hatyd the wycked and Psalme 138. Dyd nat I hate lorde them that hatyd the was mouyd ouer thy enemyes I dyd hate them with a parfecte hatred and they were made enemyes to me wherfore nowe in the meane seasoÌ„ let him couÌ„te vs for mockers bycause we be apostata from Antychryst cursse him lest that we shulde be apostata from chryst and let hym opprobryoully speake agaynst vs what he wyl for we glorye for them al byfore the lorde of whoÌ„ his destructyon is at hande bycause that baren tre is not abasshed to couÌ„te the sayers of truth for mockers for no other thiÌ„g but bycause they speake the truth / as who saye / the truthe it selfe were a mockage Thys wyked man wyll not be ouercome of the truth of the which we glorye in the lorde to be conuycte for we our selues in tymes paste dyd walke iÌ„ the spirite of errour but nowe the veryte of god hathe ouercome vs by the which god hath delyueryd vs ye and dayly doth delyuer vs froÌ„ the most greuous darckenes of ignorance and erroures whome we do instantly pray that he wyl make perfyte the thynges whiche he hath begonne in vs we wyl not be conuycte of the decrees of men by whom he is coÌ„uycte and most shamfully straungelyd as I very well knowe so that in the thynges of god he maye be confutyd of innumerable chyldren and husbande men for it is to wyt that the most vyctorous word of god which they loue is able to preueyle agaynste a hundreth thousande suche as Lregaryus is if our armour be nat inuyctoryous as he denyethe them to be lette hym condescende or come forth and proue howe inuyctoryous they be but he doth warre iÌ„ horses and charyotes that is to say with the sotletyes of men verelye we warre in the name and worde of our lorde god in the whiche we despyse hym and all that warre agaynste vs he dothe also say that the Churche is not so destytute namely in thys golden tyme that she shulde not haue her warryours truely thê myght be a sainge of blynde Byarde oh howe nobly doth he know what the churche is and who be her warryours he supposethe the church to be that whiche countethe the wyse men of the worlde to be her sodyours as who shulde say it were not wrytteÌ„ I wyl destroy the wysdome of that wyse and wyl cast away the vnderstandinge of the prudent where is the wyse where is the scrybe where is the searcher of thys worlde hathe not god made the wysdome of thys worlde folyshenes 1. Corinthy 1. these be not the soudyours of the churche of god but the symple pure meke that with all theyr hartê cleaue to the worde of god most hyest of suche that be of thys kynde the frunte of the greate warre of our churche which is peasyble is ordyned the whiche is called by the Hebrewe terme Schulamitis and not Sunamitis as be
♣ Furthermore as euery good man of the house ought to rule hys house so kynges prynces and rulers theyr landes subiecte to them ♣ ♣ ☜ ☞ ♣ Therfore euen as good men of the houses ought to put froÌ„ theyr houses and punyshe false prophetes and heretykes not bryngynge the doctryne of Chryste so kinges prynces and rulers froÌ„ theyr proper landes and lordshyppes these be bounde to this lest theyr proper houses be deceyued and mayde straunge from Chryst Also the other for helthe of theyr subiectes ♣ ♣ And for that cause of the best kyngê haue slayne false prophetes the lorde commaundynge Deutri 15. he commauÌ„deth false prophetes and fayners of dreames whiche turne hys people from hym to be slayne ¶ ¶ ¶ ☞ Yf that as is open in many places of scrypture offences muste be taken froÌ„ amonge the myddes of the people of the lorde those verely are chefely to be taken away that dystroye soules of whom false preachynge is chefe ☞ All preachyng of the kyngdome of the pope is deceyuable and admyxte with lyeng therfore it must be fled as the poyson of Aspys incurable Also all preachers of the same kyngedome bycause they be false prophetes and false apostles nat borne and sente of god but of flesshe and blode ⧠⧠Therfore this moste pryncypally of all them that rule muste be lokyd on that true byshopes .i. true euangelystê of the worde gouerne well people subiecte to them in the same worde ♣ ♣ Let them expulse false bysshopes .i. false prophetes from theyr landes after the thyrde monishyon except they amende and if they affyrme that they haue the worde of god and the quicke voyce of god as some say lete them be suffred to do what they caÌ„ vntyl they be prouyd of them that haue the moste pure worde if it be of god or nat and as it is knowen nat to be of god lette all prynces banyshe them theyr lordeshyppes / and so do with false prophetes that sprynge dayly ☞ ⧠⧠¶ For who that of right wytte wyl denye kynges prynces and rulers to be bounde to that to seke peace helthe of theyr people and to exyle from theÌ„ all what so euer dothe alyenat them from god ☜ ☞ ☜ ☞ ☜ ☞ ⧠♣ And I doure nat but it is lawful for them by the forsayde chapi Deute 13. whiche is reuocate in no place to slee them when they perceyue that they turne theyr people froÌ„ the inmaculat scriptures of god to the sacralegious decrees of the kyngdome of the pope and other inuencions of men for they haue the sworde ☞ ⧠♣ ♣ Dyd Helyas erre wheÌ„ he slewe 858. prophetes aswell of Baalle as other places 3. Reg. 18. and Iehu whiche dyd slee the prophetê and worshypers of Baalle 4. Regum 10. ⧠¶ But I do nat affyrme this to be necessarye to chrysten prynces that all thoughe as I haue sayde they shulde be seperat and expulsyd from the congregation vndoutidly it is necessary or els the gylty men of so many soules as haue ben deceyuyd of this prophetes of antichryst shulde peryshe I do rather counsel and wolde alwaye that they shulde be banyshed then slayne / for they maye amende ☞ ♣ ♣ In case you obiecte those that worshyp the pope to be countyd for mere gentyles and therfore to suffre theÌ„ to haue theyr doctoures and prophetes we answere that it is nat lyke reason for they wyll be taken for the faythful of Christe and the other wyll nat Forthermore there is one doctryne of the faythful yâ— most pure worde of god with whiche they muste be gouernyd ⧠Therfore they that be of the kingdome of the pope if they couyt to be sauyd muste cleaue to the siÌ„ple worde of god the inuencyons of menne set-aparte ☞ ⧠♣ ✚ Nor it is nat trewe that some say that it is lawful to be coÌ„uersant with bretherne that be reproche to the churche and false prophetê as it were with true gentyles as you may perceyue of scryptures aforsayde ⧠♣ ♣ They that attayne to the kingdome of the pope wyl be taken for bretherne i. faythfull and theyr false apostles for euangelystes of Chryste For vnder the cloke of Christe and hys moste holy worde they beiÌ„g deceyuyd craftely stryue againste bothe Christe and his worde they are to be fledde of all faythfull and of prynces and rulers to be extyncte leste they preache or affyrme any suche thynge or els to be taken away and banyshed the companye of the faythefull ☞ ⧠¶ Nor it is nothynge materyall that some say there shulde no man be constraynyd to faythe for that is vnderstande alonly of gentyles that do professe them selues strange from Christ the other wyll be couÌ„tyd for faythful ♣ It is nothiÌ„g to the purpose that some say so they shulde be coÌ„pellyd to ypocrysye Verely they be nat excomunicate or confoundyd that they shulde be made ypocrytes but they so confoundyd of ypocrytes maye be made true christyanes and if they wyll tary in ypocrisy it shal be imputed to them ⧠Dyd Paule synne commaundyng a certayne man to be excomunycate and taken froÌ„ the myddes of the faythful 1. Cor. 5. if he had nat ben conuertyd but in to hypocrysye myght it theÌ„ haue be sayde that Paule and the companye of the Corinthians had compellyd hym to hypocrysy ⧠✚ ☞ Therfore we conclude that euery man ought to banyshe from his house and prynces frome theyr landes false apostles nat wyllyng to amende leste Christe be teachyd dyuersly and / his worde beleuyd to be dyuerse wherof Christe may be deuyded in his people and by thys dyuersytye all places be troubled ☞ ✚ ⧠♣ ¶ Therfore it is laufull for byshopes and the people of the faythfull to desyre theyr prynces and rulers to be carefull amongestes them all and to expell false prophetes frome theyr landes that the pure worde of god maye be teachyd in euery place ¶ ✚ ¶ ⧠And if they that rule be enemyes of truthe and wyll nat here the worde sufferyng them to be deceyuyd of the prophetes of antychriste and monkes as is theyr propertie excepte they amende surely they shall peryshe ♣ And if they couyt to be sauyd lette them here the worde of the lorde and that moste dylegentlye and lette them pray the lorde that he wyll vouchsafe to lyghten them with his spirite For then they prayeng in faythe god wyll make open his trewethe ☞ ⧠♣ It is dampnable that many say they wyll folowe the maners and faythe of theyr predycessours for this sacrylegyous sayng dothe peryshe many As I haue spoken in the boke of the causes of the blyndnes cÌ„ iÌ„ the prologue ⧠wo be to wycked prynces and rulers that for the decrees of antychrist denye the veryte of Christe and do enprysone ê‘secute and slee hys louers Verely they are madder and worse theÌ„ Nero or Dioclesiane and al other tyrannes For they dyd persecute and denye that they knewe nat Verely these blynder then blyndnes
it selfe Call them selues Christes seruauntes and loue hys worde yet they denye and treade downe bothe Christe and his worde and receyue for him donge of inuencyons of men and worshyppe for Christe antichriste and his lawes this euery man perceyueth excepte he be blynde as they be O I wolde to God the lorde wolde sende another Iosy as that wolde dystroy all greate buldynges places aulters phaanes secres decrees of antychriste and all that beloÌ„geth to that curfyd worshyp 4. Reg. 23. and. 2. Parali 34. ⧠⧠In what thynges bysshoppes of the churche of God shulde be subiecte to prynces and rulers and of theyr auctoryte and mynystery that is of the worde and sacramentes and of sentwaryes The seuenthe Chapitre ☞ ♣ ♣ ☜ BYshoppes .i. mynysters of the worde / be in all thynge subiecte to prynces and rulers as other cytezyns be excepte in these thynges that belonge to theyr propre offyce For it is necessarye that they be cytezyns whiche we adfyrme of all relygyouse ☞ ✚ ⧠♣ ⧠Byshoppes in mynystery of the worde be subiecte to no man but god alone iudgement of the churche whiche dothe iudge by the worde of god ☞ If lordes probybyte preachyng to byshopes for a day or .ij. they must be obeyd but perpetually obey them nat for god must rather be obeyd theÌ„ man Actes .5 If they coÌ„maunde they shall interprete the worde of god agaynste hys propre nature that is after the wyl of the pope his kyngdome obey them nat but resyste the mater more purely and feruently ☞ ✚ ♣ ⧠¶ And they coÌ„maunde that they shal teache tradycyons and coÌ„mauÌ„dementes of men obey them nat and so of al other of this maner that be agaynste the worde of the lorde ☞ ⧠☞ The greatyst and hyest poynte of theyr offyce is to preache to the people those thynges that the lorde hath spoken so purely so nakydly and so symply as god saythe nother increasynge nor demynyshyng .i. puttyng to nothynge of the inuencyons and dreames of meÌ„ for the people of the faythful shuldbe rulyd by the alonly worde of the lorde ☞ ✚ ☜ ♣ Theyr auctorite is to correcte with the worde of god ye kynges and prynces and rulers and with the church togyther to seperate apostates and slanderers of the worde froÌ„ the comunion of the faythfull and they so amending to receyue them agayne ☞ It is also aparte of theyr offyce chefly in those dayes that the chylde of perdycyon the man of syn is to be publyshed to the electe with the spirite of the mouthe of the lorde .i. with hys worde lest they consentyng to him do peryshe to expouÌ„de to al people with a quicke voyce and wrytyng those places of scrypture perteynynge to that kyngdome euery man as he hathe taken of the lorde let hym be banyshed from the temples of god that is frome the hertes of the faythful and let him neuermore be taken of them for the vycker of god or spouse of the church for if he be to be reuelid with the worde of the lorde it is necessary that it be done fyrste pryncypally by theÌ„ whoÌ„ god hathe made his euangelystes ♣ But I do nat denie this to belonge to all faythefull that haue the worde of god for it is commaundyd to all men of the kyngdome of the pope vnder the similitude of the whore of Babylon mother of al fornycacyon Apocalyp 18. Go from her my people and be nat parttakers of her synnes bycause her synnes haue come to heuyn and the lorde remembrethe her iniquities gyue her as she hathe gyuen to you and double her double workes in the cuppe that she dyd myxe to you myxte to her double as muche as she hathe gloryfyed her selfe in delycates so muche gyue to her tormente mournynge whiche wordes I haue expouÌ„dyd in the preface of myne oracyon in to the rule of the mynorytes ⧠¶ Therfore nother emperoure kyngê nor prynces or any other rulers may lawfully prohybyte that these thyngê shulde nat be done and if they do prohybite they ought nat to be obeyd for God is more than manne â—ormes and rotennes ☞ ⧠♣ ✚ ⧠They may forbyd that any thyng shulde be done without the worde and then they are to be obeyed ⧠♣ ☞ And they may constrayne .i. leste any man robbe or strike the popes chaplens and monkes / or of hys owne brayne plucke downe ydolles for this belongeth to prynces and rulers that haue the sworde that if any thynge muste be done it may be done with holsome counsel and in good tyme by the worde of god ☞ ⧠♣ ⧠☜ ⧠For all that the companye of the faythfull gatheryd and well enformyd in the worde of god may for this matter desyre and that instantly prynces and rulers that all thyng may be done pesably ordinatly and in good season ¶ wherfore messengers that is apostles and byshoppes of god be subiecte alonly to god iÌ„ ministery of the worde we say in mynystery of the worde for as for al outwarde thyngê as to preache in thys place rather then in that place with a surplyce or without in tabernacles of the faythfull and nat in the comen market or in the market and nat in the tabernacles and so of all other outwarde thynges by which theyr mynysterye is nat lette they be subiecte to prynces rulers as other cytyzens be ☞ ⧠♣ ✚ ☜ ♣ For and cause lawfull be they may holsom counsell taken depryue putte them forthe and pryson them cÌ„ ☞ Nat withstandynge the decrees of the sonne of perdicyon whiche vnder payne of cursynge do prohybyte leste any man touche his tyrannes and mynysters of hys clergye for what wyll suche preceptes but to wyll that with out any lette they may waxe wanton stele and go madde Forthermore I haue sayde that god turnythe all the cursyng of this kyngedome of perdycyon to his electe in to a louyng blessynge ☞ ⧠♣ ⧠☜ ⧠Also all sanctuaryes pryuyleges and pardones of that kyngedome be lyes of the deuyll and therfore to be countyd for nought ¶ ✚ ¶ ☞ Therfore bothe byshoppes and al other if they haue offendyd maye be taken from any place ye frome tabernacles and churcheyardes ♣ Townes and places may be ordeyned of prynces and rulers in whome they that flee whiche by chauÌ„ce with out hate or malyce haue shedde blode maye be safe vnto theyr innocencye knowen they maye retourne to theyr owne ⧠♣ ✚ ⧠⧠who so euer with sworde staffe or stone or any other way of hate or lyeng in wayte hathe stryken or slayne any man he ought nat to be suffered safe in any place but alonly he that agaynst his wyl hath done any of these And so the lorde hathe ordeyned cytyes for them that flee Numeri 35. ¶ No byshop hathe aucthoryte vpon hys felowe but to teache hym if he knowe the truthe better for the feynynge of archbyshoppes is nat of the worde of god ⧠Byshoppes haue no nede to be
and gospellers they be made of Belzebub Sathan that is of nought worse and moste hatefull to god ♣ ♣ ♣ ♣ ♣ ⧠Aboue all the cloystures of the Mynorytes ought to be scolles of the professyon of the gospell for Chryste commaunded to saynt Frauncys that they shulde lyue after the forme of the holy gospel whiche I haue prouyd in the coÌ„mentaries of theyr rule Cap. 1. ✚ Princes and rulers of theyr offyce ought dylygently to watche that the goynge forthe of all cloysters myght be free and by al meanes so to do that they whiche yet tary in cloysters lyue subiecte and be dylygently instructyd with the alonlye worde of god or els what shal these cloysters be but chafe ringe houses and bonde houses of the deuyl these laste 18. posytyons and other belongyng to monastycal secte I haue declaryd in my coÌ„mentarye into the rule of the minorytes more largely whose deutye is to iudge of the voyce of the lernyd / yf he be of god / and by what we be assuryd / also of wekyd vnyuersytes Capi. 12. IT dothe belonge to the church of god / to iudge of the voyce of all that teache / yf it be of god / whiche we haue proued openly in other bokes chefly in the cantykles of Solomon / the voyce of my well beloued cÌ„ Capitu. 2. and. 5. to what the churche of god is is declaryd within ♣ For of the worde of god / they aloÌ„ly can iudge that haue the spirite of christ whose deuty is to iudge of hye thingê 1. Corinthi 2. ☞ ✚ ♣ ⧠☜ ¶ It is heresye to affyrme / that the spirite of Chryste is not in the faythfull for he is in them / and they walke and vnderstande after hym by whome they mortifye the deades of the fleshe and lyue and crye in hym abba Pater and he gyuethe a testymonye to theyr spirite that they be children heyres of god hayres annexyd with chryste he axethe for vs with teres vnable to be spoken of and makyth intercessyoÌ„ for sayntes after god whiche Paule speketh of moste ceposlye Roma 8. ♣ Furthermore it is theÌ„ knowen that any man iudgethe of the spirite when he goeth aboute hys iudgement with open testimonyes of scrypture for the scryptures of god be the moste sureste testimonyes of the iudgementes of hê spirite as I haue sayde verye ofte ✚ whiche scryptures who so euer denyeth to be necessarye can no otherwayes affyrme the surenes of hê saynges bycause those alone be the sure testymonyes of god ☞ ♣ ⧠¶ Therfore they that be of the church of god that is to say symple and meke yee plowe men and artyfycers that syncerely beleue in god and be the shepe of chryst may iudge of the voyce of theyr pastor yf it be in those doctoures or not ☞ ☜ ☞ ♣ ♣ ♣ ✚ Verelye they that be not of that church can not iudge of it but rather abhore and hate it bycause it is aduersarye to theyr sense that is to say the fleshe by whiche they be ruled ♣ For any man to iudge of the worde it helpeth not to haue be many yeres at Parryse or other vnyuersityes or to haue stodyed the tongues excepte the holye gooste be presente ♣ Vnyuersyties that haue be of many yeres stryue clene agaynst the worde of God ☞ ✚ ☜ ⧠♣ ⧠☞ Promotyons of deuynes whiche they hunt for doth engeÌ„dre nothinge but pryde and be full of couetousnes and vanyte and is a certen gentyles maner for what so euer is of goddes worde yf monye be brought quyckely there is a tytle grauntyd and doctoures neuer teachynge and ofte tymes the most foles be promotyd wherfore they be abhomynable to god ⧠¶ And the lorde forbade hê apostles / that they shulde be made maysters Math. 23. no doute but he wolde haue them maysters and teachers of the people .i. that they myght teache hys scriptures but he wolde not that they shulde hunt for the vayne and proude tytles nor wolde not that they shuld teach any thyng but vnder hê seruyce ✚ There is no man almoste that teachethe more vnhappely the scryptures of god then these pompos bugges and ydolles of the worlde ☞ ♣ ⧠♣ Yf any man be worthye the mynysterye of god I wolde counsel that he shulde fyrste be chosen of other deuynes mete that he may be sende to any place and that the companye of the faythefull shulde pray for hym and yf he haue it let hiÌ„ gyue to the nedy and pore people and make them a feast accordynge to the gospell not as they do nowe a dayes to gyue cappes gloues or make greate coste of feastes to ryche men and full belyes that the same day they begyn to professe the gospell they do openlye agaynste the gospell for in truthe all these be abhomynatyon byfore the lorde ¶ Yf al cloystures of the worlde that withiÌ„ or nye to cetyes were as I sayd a lytle before the scoles of the worde of god so that the superstecioÌ„ of clothing were not obseruyd mans tradicions for we caÌ„ not serue both God Baal the worde of god the worde of men ✚ Prynces and rulers yf they wyll iustlye rule let them take hede aboue al thynge that Chryste maye rule his people also let them make scoles in euery place for chyldren and maydes in whoÌ„ they may be wel instructe iÌ„ the worde of god and honeste laboures lerne to dreade loue our lorde Iesu Chryst to whom with the father and the holy goste be honour worshyppe and empyre for euer more .. So be it Of the partes as they cal it of penaunce Cap. 13. THe partes of holy true penaunce is not confessyon coÌ„trytyon satysfaccyon but the actes of a true penytente of faythe without satysfaccyon ¶ whiche be necessarye to helthe but not as sophysters saye ☞ ♣ ⧠True satysfaccyoÌ„ iÌ„ so much as it is iÌ„ the merites of Christe alonly can be no perte of penauÌ„ce nor act of the penyteÌ„t ✚ But it is the hyest rewarde which we that beleue syncerely in chryste haue by hys meryte ⧠♣ ⧠♣ The inseperable seruaunte of true and necessarye penauÌ„ce is pure fayth for these the sauyour ioyned to gether saynge be penytent beleue the gospel ♣ This necessarye fayth is not to beleue this or that promise but so to beleue them all that we doute in no promyse of god no not in the leaste as is that he stedefastlye cleaue to goddes promyse iÌ„ which he hath promysyd to al faithful grace remissioÌ„ of siÌ„nes by christ as ofte as they axe it iÌ„ faythe thê is the gospel to whoÌ„ we must beleue ¶ True penaunce can neuer be wtout true fayth nor sayth is neuer without grace and the spirite of truthe also affectyons and true good workes what true penaunce is PEnaunce that the kyngdome of the pope preacheth teacheth is wykyd cursyd and lyenge to the lorde for it is nothinge lesse then