corne wynes shoulde not growe in the feldes yet see well ynoughe that with all theyr thought and care they be not able to put one cubite vnto their statures They be heathen Mat. vi and knowe not the care prouidence grace of God Two thynges doth the Scripture speake and touche concernyng ryches First it is daungerous to medle with them Rychesse The scripture calleth thē thornes He must nedes haue a fayre grace of God that doth not prycke hym selfe beynge amonge thornes They be wytche blynde and hynder a man very sore A certaine Iewe came vnto Christe whiche was counted before the worlde a ryght honest man But when Christe woulde teache hym the perfection and bad hym forsake hys goodes and possessyōs he went away mournynge for he had great possessyons Then sayde Christ vnto hys disciples Matth. xix Mar. x. Lu. xviij with what difficultye shal thei that haue ryches enter into the kyngdome of God The goodes are loued and man is blynded Secondarely the Scripture doth not therfore denye the kyngdome of heauen vnto the ryche but onelye sheweth them the daunger and ieopardye thereof and warneth them faythfully that they shoulde not suffre the goodes to be theyr mayster and Lord and haue none euyll concupiscence after that which is temporal Psa lxij And yf ryches do increase vnto them that they shoulde not sette theyr hertes vpon them and make an Idoll thereof The ryche man in S. Luke shoulde be a warnynge vnto them Luce. xij Verely the spirite of God which knewe very wel the perilles daungers thereof saith in sayncte Paul on thys wyse i. tim vi They that wil be ryche fall into temptation and snares and into many foolyssh noysome lustes which drowne men in perdicion and destruction For couetousnes is the rote of all euyl whiche whyle some lusted after they erred from the fayth and tangled them selues with many sorrowes In the end of the same Epistle geueth he vnto the ryche a very goodly rule to lyue by and fayth Charge thē that are ryche in thys worlde that they be not excedyng wyse and that they truste not in the vncertayne ryches but in the lyuynge God whiche geueth vs aboundantly all thynges to enioye thē and that they do good and be ryche in good workes and ready to geue and to distribute layenge vp in store for themselues a good foūdation agaynst the tyme to come that they may obtayne eternal lyfe Mat. vi Men can not serue God Mammon together Ecclesi v. Reade in the preacher of Salomon of the ryche men of thys worlde Whosoeuer doth medle moche with goodes by the way of marchādyse customes or other wyse latte hym remembre that he medleth with thornes and forgette not the brotherly loue but accordynge to the lawe of nature as he would that men shoulde deale with hym truely and vprightly so let hym deale with hys neyghboure Tob. iiij Vvhatsoeuer ye woulde that men shoulde do to you mat vij euen so do ye to them Thys is the lawe and the Prophetes Luce. vi Geue and it shal be geuen vnto you sayth Christe Lende lokynge for nothynge agayne and youre rewarde shal be greate and ye shal be the chyldren of the hyest Deute xv Item in the fyfte boke of Moyses sayth the lawe Tourne not thyne eyes from thy poore brother handle not deceatfully and craftely with hym in hys necessities that thy Lorde God maye blesse the alwayes and in all thynges that thou goest aboute or takest in hande Deute xxiij xxiiij Geue vnto thy brother no money vpon vsury O Lorde God why do men rage so vnmanerly and abhominable for the temporall goodes seyng thei muste shortely departe from them when they dye They can not preserue them from death what shoulde it profite a man Matth xxvi though he shoulde wynne all the hole worlde yf he loose his owne soule Christe warneth you fatherly in Mathewe and sayeth Mat. vi See that ye gather you not treasure vppon the earth where ruste and mothes corrupte and where theues breake through and steale But gather ye treasures together in heauen where nether ruste nor mothes corrupte and where theues nether breake vp nor yet steale For where so euer youre treasure is there will youre hertes be also It can not well be done to followe the naked Christe and to beare his crosse where as so greate ryches and all plentie doth abounde Synne Synne is all what soeuer is against the commaundement of God There is thre maner of synnes The originall synne is an euill concupiscēce where of we be inheritours by byrthe descēdinge from Adā vpon all Adams children whiche prouoketh and enticeth to synne For it is written in the fyrst boke of Moyses The imagination of mannes herte is euyl Ge. vi and .viij euē from hys youthe Of thys synne complayneth Dauid sayenge Psal li. Rom. v Ephe. ij Beholde I was shapen in wickednes and in synne hath my mother conceyued me Thys synne bryngeth the chylde with hym euen from hys mothers wombe The deadly synne is euery synne agaynst the commaundement of god of her owne nature The daily synne The dayly synne is a synne of the Christen menne or of the saynctes is called daily for thys cause not that she is so small of her selfe but because she is forgeuen vnto the faythful thorough the mercyfulnes of God and is not imputed vnto hym for synne vnto death Briefely euery dede of man whiche is not through the faythe in Christe is a deadly synne For the frute is as the tree The tree is the carnal mā which spiritually is dead how shoulde he then of hymself bring furth a lyuing fruite that is a good worke Infirmitie For as muche as a Christen man doth not feare death he feareth much lesse bodely sickenes he escheweth only the infirmities of the soule that is to say synne The bodely infirmitye is vnto man a costely medecyne agaynst the synfull flesshe For man is neuer more righteous then when he is sicke when God scourgeth thē doth he heale Amendement of lyfe happeneth best in the tyme of all maner of tribulation Sickenes doth withdrawe him from the inordinate and vncomely loue of creatures that he begynneth to loke for the creatoure as for hym that onely can helpe on euery syde and quycken man in all hys aduersities whiche he muste suffre here It geueth also vnto man in tribulation a spirituall ioye and bryngeth a good confidence towardes god whā he thinketh accordinge as the scripture doth shewe Vvhome the lord loueth Ebr. xij hym he chasteneth and he scourgeth euery sonne that he receyueth Yf ye endure chastenynge God offereth hymselfe vnto you as vnto sonnes what sonne is that whome the father chasteneth not If ye be not vnder correction whereof al are partakers then are ye bastardes and not sonnes Moreouer seynge we had fathers of our flesshe whiche
the begynnynge of the worlde Thys is the ryght saluation whiche shal begynne euen after the temporal lyfe to them that lyue in Christ In Iohn sayth Christ Ioh. iij God so loued the worlde that he hath geuē hys onely sonne that none that beleue in hym shoulde perysshe but should haue euerlasting life The scripture speaketh of the lyfe euerlastynge euerye 〈…〉 Christe that men might knowe christ a ryght the sonne of God mat xvi Therfore asked he hys disciples what thy helde of hym Then answered Peter for hym selfe and for the other Thou art Christ the sonne of the lyuyng God Vpon suche knowledge which is necessary for vs all in the Catholyke churche buylded i. Cor i. i i Cor. iij Thus sayth Paule Vve preache Christe the power and wysedome of God He wyll also suffer none other foundation but onely Iesus Christe euen as he hath preached hym That he is come from the father in the nature of mankynd and hath redemed the worlde dyed for vs vppon the crosse and is rysen agayne oure heade and Lorde Eph. ij And is sett on the ryght hande of God vnto whome we come and are saued not by oure owne workes but of grace through fayth Ioh. x Throughout the hole Gospel of s Iohn declareth he for the moost parte that he hym selfe is the sonne of God and preacheth for the moost parte that God is hys father In so muche that the yewes did reiecte hym and would stone him for the same i. Ioh. v. For Christ is come to teache fayth whereby men beleue euen in hym as in the sonne of God And fayth is the fulfyllinge of al lawes He is the righteousnes for euer he is the worke of Goddes glorie he is the mortification of the flesshe the raysinge of the spirit the subduinge of the world the subduinge of the flesshe the subduynge of hell the gates of hell cannot preuayle agaynst hym Briefely Matth. xvi Ioh. viij Ioh. xiij he is all in all thinges as he sayeth in Iohn Excepte ye beleue that I am he ye shall dye in your sinnes Itē he that beleueth in me shall neuer dye The writynges of the Apostles be full of doctryne as concernyng fayth for thereon lyeth all the matter mar xvi He that beleueth not shal be damned he that beleueth in the sonne hath euerlastynge lyfe Ioha iij. Therfore shoulde we praye continually for the ryght faith for he bryngeth with hym loue hope and all goodnes Fayth Fayth is not a slyght meanynge 〈…〉 whiche the natural witte or wyll can make to hym selfe Act. xv but it is a liuely thynge in the herte which renueth mā and purifyeth the herte It is suche a lyuely confidence and trust to God that man is sure and certayn aboue al wysedome that he pleaseth God and that he hath a mercyfull God whiche is towardes hym kynd gracious and mercyfull and forgeueth hym in all thynges that he doeth Thys fayth is the chiefest worke of the fyrste commaundement lyke as the fyrste commaundement is a measure example rule and vertu of all other commaundementes in the which as in the heade all membres lyue and haue power thereof Goode workes Euen so is fayth the heade lyfe and power of al good workes No work is good except faith hath wrought it ye except it be thorowely mixte with fayth Ro. xiiij euen as wyth newe leuyn whatsoeuer is not of faith that same is synne Ioh. vi Thys fayth is the dearest worke of god wherof Christ speaketh in Iohn This is the worke of God that ye beleue in hym whome God hath sent Therfore doth the scripture moost requyre fayth as in the Gospell often standeth Vvhen Christe would worke any myracle asked he before yf thei beleued that he coulde and woulde do suche thynges Item in marke and Mathewe Mar. ix Matth. xiij mat vij it is written that Christe hath not done many myracles in hys owne countree because of theyr vnbeleue In Mathewe sayth Christe that hys disciples could not heale the lunatike for theyr vnbeleues sake Vvheras a ryght Catholike fayth is Ephe. ij there is a creation of a newe harte The olde harte of Adā hath not thys faith of it selfe For it is a gyfte of god Many say the Crede dayly Fayth boaste there of very sore But they knowe not what it is O it maketh a meke hūble obediēt godly peple whiche trusteth in god onely hopeth loueth him aboue al things feareth him serueth his euen christen willingly with body goodes hindereth nomā suffereth gladly dāmage persecutiō Al his workes be ordered to the vtylyte and profyte of hys neyghboure be he frende or foo euen as Christe hath done vnto vs also Therfore be not all they Chrysten manne that be called Euangelical and be inclined to hurte or endamage their neyghbours in body soule honoure or goodes They be heathen vnder the name of Christe theyr frutes shewe what they be yf they were ryght christians or Euangelicall they would be obedient seruable vnto al men intendyng to hurte no man God vouchesaue to illumine them with true fayth that they maye be suche in dede as they wil be called Amen Marci ix Lorde I beleue helpe myne vnbeleue Marci xvi He that beleueth not shal be damned Marci ix All thinges are possible to hym that beleueth ¶ Here begynneth the ryght foundation and pryncypall common places of the hole godly scripture a goodly shorte declaration to all Christians profitable and necessarye for to come to the right vnderstondyng of the holy Scripture compyled for the commoditie of all Christen people By Doctor Vrbanus Regius ⧠The contentes of the common places i. Holy Scripture ij God iij. The ryght honour of God iiij Goddes greatest dishonour v The lawe vi The gospell vij Fayth viij Good workes ix Sacramente x The death of Christ xi Flesshe xij Spirite xiij Vertue xiiij The greatest vertue xv The greatest synne xvi The soule xvij Lyfe xviij Euerlastyng lyfe xix Death xx The resurrection xxi The later daye xxij Masse xxiij Righteousnes xxiiij Honour of sainctes xxv Difference of meates xxvi Holy dayes xxvij Prayer xxviij Vowe xxix Obedience xxx The wyll of God xxxi Mannes wyl xxxij Offence xxxiij Almoses xxxiiij Othe or swearyng xxxv Christian lyberty xxxvi Churche xxxvij Ryches xxxviij Synne xxxix Infirmitie xl Health xli Persecution xlij Ioye and heuynes xliij Peace xliiij Free wyl xlv Counsayll xlvi Confessyon xlvij Merytes xlviij Shepeherde Ende of the Tabell ¶ To the most reuerende father in God Thomas by the permission of God Archebysshope of Canturburye Metrapolitane prymate of all Englande Hys dayly oratoure Gwalter Lynne wyssheth lyfe euerlastynge ME thynketh most reuerēde father that this sayenge of our Sauyoure Christ be occupied til I come is an admonicyon of all other moste necessarye and profytable Luc. xix and xij Matth. xxiiij xxv mar xiij aswell for the parentes or maysters
commaundementes to fulfyll Ro. xiiij Vvhatsoeuer is not done in faythe the same is wicked and synne where as the mercye of God is not founde in suche wyse there is surely despysynge of GOD that he is not regarded nor sette by or there is hatred Good workes Fayth bringeth alwayes her frutes with her that is good workes and wheras no workes of charitie are shewed there is nothynge elles but a dead Iaco. ij fayth A christen man shall before all thynges praye for fayth whereby he may do ryght good workes Much to bable of good workes or vndertake to do the same before that fayth be there is as moche as to bynde the horse behynde the plough Lu. xviij Much the worke or do withoute fayth is to take great paynes and laboures for noughte and with the sicke woman to spend all hys substaunce amonge the Phisiciās and yet for all that remayne sicke styl Lu. viij Power of faith Vvhat power fayth hath is descrybed in these places here after followynge Genesis xv Roma iij. iiij xiiij Galacas iij. Ephes ij Math. vi viij ix xvij xxi Marci v. ix xi Luce. viij xi xviij xix Iohannis iij. iiij vi vij viij And i. Iohannis iij. iiij v. Act iiii xvi and in many places more besydes Good workes The Iewes asked Christe in Iohn what they shoulde do Ioha vi that they might the workes of god he answered This is the worke of God that ye beleue on hym whome he hath sent First loke aboute for faythe Lu. xvij and say with the discyples of Christe Lord increace my fayth And after that loke what God wyl haue in hys commaundementes and do it these are good Christen workes for they flowe oute of fayth and are done by the commaundemente of god Vvhatsoeuer is not done by the commaundement of god whiche ordinately and sufficyently is expressed in the Scripture the same be of thy despised Isa xxix mat xv Deu. xij For God wil not be serued wyth mennes tradicyons lawes or inuentions Vvhosoeuer steppeth out of the cōmune strete of the Christen lyfe and seketh a peculyar waye to saluacion through hys owne imagyned workes the same standeth daungerousely For he that followeth not Christe in hys doctryn must nedes walke in darkenes in erronyous by pathes Ioh. viij and .xiiij Christ is the lyght of our lyfe and the waye as it is written in Iohn Vvhosoeuer maketh or instituted a perpetual lighte for the deade or sainctes and besydes that forgetteth the lyuynge saynctes the poore bretheren and systers in Christe he feleth gropeth in the darkenes and goeth a bypathe vnderstond by the example somewhat more Sacrament Sacrament is a holy token in oure faythe which putteth vs in remembraunce the promyse of God and stablyssheth oure hertes in a confidence towardes God as Baptisme and the Sacrament of the aulter Thou hearest that God promyseth vnto the pardon and forgeuenesse of synnes He suffered therfore hys sonne Christe to dye vpon the crosse that thou by the death of Christe myghtest be reconcyled agayne to God Rom. v beleue this so hast thou it And therfore hath he ordeyned and left vnto the hys body and bloude in the Sacramente as a sure holye token and bonde of suche promyse Euen as sure as Gedeon was Iudi. vi that he shoulde ouercome his enemye whē God hath promysed it vnto hym and by the fyre and flese hath assured it vnto hym So sure arte thou that thou haste obtayned mercy when thou hearest in fayth Goddes promyse of remissyon of synnes and besydes that receyuest Baptisme or the Sacrament of the aulter for an assurance of suche promyse Learne the Sacramentes a ryght with theyr vertue for the Conscience hath skant a greater comforte in earth then the Sacramētes Thys is taught Genesis in the xvij Chapter and to the Romaynes in the iiij The death of Christe The death of Christe is oure satisfaction for synne Esa liij i. Co. i Christe hath onelye satisfyed for he onelye hathe redemed Oure sufferynge vpon earth is no satisfaction for synne properlye but a mortifyenge of the olde carnall man to thintent that accordynge to the workynge and to the vertue of baptisme Ro viij a Christian myght be conformable to Christe hys heade dye and ryse agayne a newe creature in Christe Ioh. iij. A man must be borne agayne of water and of the spirite yf he shal come to heauen he must beare the crosse he must crucifye hys flesshe mat xvi Gala. v ij tim iij with the euyl concupiscences and lustes yf he wyl be Christes owne Item al that wyl lyue godly must suffre persecution Flesshe Flesshe is called in the Scripture commonly not onely the body Ephe. ij but the hole olde carnall man The sonne of Adam with body and soule Gen. vi for he is from the fyrste generation a synner and a chyld of wrath Iohn iij For whatsoeuer is borne of flesshe is flesshe A man before he is borne agayne through the spirite of fayth is he all flesshe that is concernyng hys body soule can he of hys owne power vnderstande thynke and desyre nothyng but earthy and carnal thinges heauēly thynges are to hygh for hym and to subtyl he can not attayne to them he knoweth nothynge ryght of God and godly thynges The originall synne A deadly hurte is happened vnto man in body soule of that poysoned origynall synne The origynal synne oughte not to be counted for a smal hurte Gen. vi and viij The wittes are blynded man vnderstandeth nothynge of hym selfe withoute grace The wyl is croked and tourned away from that whiche is good and so weake and wounded that he delyreth euill for good and al that is pernicious Lyke as the ague taketh away a mans taste that nothyng sauoureth vnto hym but that whiche is deadly and hurtful vnto hym that which is swete semeth vnto hym to be soure Euen so hath the stinckynge and filthy origynal sinne corrupted al the powers of man that to theyr ryght workes they can not attayne withoute a great renewyng A man muste be renewed and made hole or elles must he be damned That cometh to passe The death of Christ when the death of Christe hath and vseth hys workyng in man that the spirite of fayth doth stryue and fyghte agaynst the flesshe and at the laste the flesshe with death is destroyed and the carnall man Eph. iiij accordynge to the signifycation of Baptisme is hole drowned the fylthynes of the synfull byrthe of Adam is hool wassheth awaye and becometh a newe man whiche is shapen after God in true ryghteousnes and holynes Spirite The spirite is the holy Goost and hys motion or workynge in vs. It is one thynge The outward mā the olde Adam the flesshe the body of synne It is one thyng The newe man the inwarde man Ro. vij Gala. v Betwene the spirite and the flesshe is a contynuall
lyueth soberly me asurably and purely By prayer doth a man ouercome the pryde of thys lyfe and lyueth Godly By almose dedes dothe a man ouercome the lustes of the eyes and lyueth ryghtfully in thys lyfe Othe or swearynge Thereof speaketh Christe in Mathew Mat v. on thys wyse Sweare not at al. But your communicatiō shal be yea yea naye naye for whatsoeuer is more then that cometh of euyl Here doth Christ inhibite the desyre of swearing euen as the lawe dothe euery where forbidde the desyre Christe wyll Iohn v that a Christian shal be so slyght ryghte not full of euyll thoughtes or mysdemynges that he shal beleue his neyghboure gladly and dryue or compel no man to make an other and that he also neuer wyl sweare hymselfe to the honour of the godly maiesty before the which we be alwaies lyers Therfore saith the texte whatsoeuer is more thē that cometh of euyl as though he wolde saye whē a mā is desyrous to take an othe of his neyghbour or lyghtely requyreth an othe of hym or when he sweareth hym selfe lightely then is it a sygne that he is vntrewe wicked lyght mynded and possesseth not the godly verite No mā ought to sweare of hym selfe Howe be it whan it toucheth or concerneth the loue necessite and the profyte of our neyghbours or the honour and glory of God then is it laufull Christian lyberte The christē liberte is not that we nede not to do no more good but it is such a lyberte wherein not the lawe but man is chaunged Act ix Vvhen Paul was conuerted and illumined then continued yet the tenne commaundementes with hym inmutable that he shoulde obserue them but he became another man for euen the same lawe of God whiche before his conuersion was bitter and hole contrary to the wyll of Paule as soone as throughe fayth he was purifyed and loue was through the holy goost infounded into hys herte then became the lawe vnto hym amiable he was before vnwillynge but afterwarde willynge The lawe can not condemne a christen man albeit he hath yet synne in case he beleueth that the malediction of the lawe is taken awaye by Christ and that the ryghteousnes of Christe is hys and the satisfaction of Christ hys purifyenge as the spirite of God sayth i. Cor. i. Christ of God is made vnto vs wysedome ryghteousnes sanctifyenge and redemption Thys lyberte hathe Christe deserued for vs and we must be ware Gala. v that the liberte be not an occasion vnto the flesshe to synne but in loue serue one another Thou mayest not say yf I am free through fayth and yf fayth doth it all alone then wyll we do no goode it is all done allready Thys is not ryghte men may not make a cloke for the rayne thereby It is not suche a libertye i. Pet. ij that thou nedest to do no more goode workes but the christen lyberte causeth that we nowe from hencefurthe withoute compulsyon free withoute respecte of the rewarde fyrste begynne to do some good i. Tim. i Thus sayth S. Paule vnto the ryghteous is no lawe geuen the lawe hath no auctorite nor action vpon hym he doth by the spirite of God of hym selfe whatsoeuer he ought and whatsoeuer the lawe requyreth The Churche In the scripture standeth Ecclesia Ecclesia Thys is a Greke worde and as moch as a congregation of the faythful people And the hole vniuersall Church hath the holy goost by her by whome she is gouerned and cannot erre The brydegrome doth not forsake the bryde But a parte of thys churche maye well erre The pope and hys Cardinals are not the Christen churche or congregatiō but onely a part or membre therein when they be christen mēbres or els not Isa xlvi De. viij mat iiij The churche is congregated by the worde of God The worde of God is a body wherein the churche is receyued fourmed susteyned borne nouryshed clothed strengthened and preserued The hole lyfe and conuersation of the churche is in the word of God Therfore doth the Christen church institute make and teache nothyng cōtrary to the word of god she abydeth by the cleare pure and syncere worde of God there hath she whatsoeuer is necessary for her for the spiritual lyfe Whensoeuer any institution is layed before vs and commaunded to be obserued then muste we iudge yf it come oute of the scripture or not Yf it be not oute of the Scripture then doth it not bynde our consciences neyther is it the commaundement of the Christen churche Yf it be agaynst the scripture then hath not the Churche of God commaunded it but the congregation of Behemot the deuyll Therfore let not thys worde Catholyke churche The Catholike churche drawe the to euerye vngodly assembel as hathe ben done hitherto They haue also taught that a counsayll whiche sitteth in the stede of the churche can not erre I say thus Cleaue take holde by goddes worde yf thou wylt not stomble It is manifest and euydent Counceyls that the counsaylles haue erred shamefully As the Counsayll of Arimin of Ephesus the secōde of Constantinoble Item the Counsayls be contrary the one to the other in theyr institutions then must nedes the one alwayes erre Ryches Ryches is a good creature of god and an instrument of vertue Luc. viij Matth. xix Wherfore doth then the holy Scripture call them thornes Item Christe sayth It is harde for a ryche man to enter into the kyngdome of heauen it is easier for a camell to go throughe the eye of a nedle then for a ryche man to enter into the kyngdome of God Answer Al be it that ryches in it selfe is a creature of God and good yet are we of nature enclyned to al euill Therfore when we haue occasyon to synne Ge. viij we be very swyfte and can not withholde and tame our selues A man maye haue muche goodes well ynoughe and yet for all that come to heauē as Abrahā Iob Namaā of Syria were also in great possessyons but yet ryghteous reasonable and godfearyng menne Therfore is ryches not prohibited but the misvsyng there of is prohibited the couetousnes that is the inordinate and vncomely desyres towardes the goodes Ephe. v for it is an Idolatry He is properly called ryche in the scripture that putteth hys truste and confidence in hys goodes and hath hys pleasure ioye and pastyme therein As the ryche man sayed Luc. xij My soule thou haste muche goodes layed vp in store for many yeres take thyne ease eate drynke and be mery Thereof is it written in the Psalme Lo Psa lij thys is the man that toke not God for hys strengthe but trusted vnto the multitude of hys ryches Psalm xxxix And in another Psalme he heapeth vp rychesse and can not tell who shall gather them Euen suche persons trust not god they thynke that yf they shoulde not mistruste and be carefull the
readde and knowe in the scripture that CHRISTE is GOD and man Lykewyse as I beleue that Aristotell was scoole mayster to great Alexander thys goeth not earnestly to the herte I beleue it as an other historye or acte Suche a knoweledge or colde fayth of Christe doth not iustifye me for the vngodly beleue this also and the Deuyls haue thys fayth also it is a dead fayth with oute workes as S. Iames sayth Iaco. ij and it is of none effect Vvhere as no good workes folowe there is also no fayth but onely an Ipocrisie in the herte withoute fayth or confidence towardes God The christen fayth But the right Christē liuely fayth is a strong trust confidence in the promyse of God as that Christe is geuen for me that Christ doth wassh awaye my synnes that Christ quickeneth me this is the ryght Euāgelical fayth which onely iustifyeth man Thys is onely that faith which is coūted of God for oure righteousnes I speake here in comparison betwene faith and workes Otherwyse knoweth euery man well ynough howe that God Christe the spirite and sacramēt doth iustifie But the workes seme they or be they neuer so good or holy yet are they not counted for righteousnes But yf faith do grafte and plante vs in Christe our lorde then are we made righteous and therfore will god also counte vs for righteous And so doth Paule sette it furth very goodly to the Galathians Gal. iij. God hath promised vs iustification and lyfe through Christe The promise is beleued Nowe is a promyse beleued or onely obtayned through faith therfore be we also iustifyed onely by faith Lyke as no man despiseth a mannes testamēt or addeth any thinge thereto nor taketh any thinge frō it euen so maye nothinge be substracted from the Testament of God neither any thinge added therevnto Nowe hath God ordeyned geuen and appointed lyfe in the Testamente vnto all beleuers withoute respecte of any maner of workes for nought There oute foloweth that we are not counted iuste for any workes sake but onely thorough faith Gal. iij. and .iiij. Ro. iiij Haue in mynde the Epistles to the Galathians and to the Romaynes there shalt thou fynde that a Christen man setteth his cōscience at rest quyet onely by faith The right hollsome doctrine of the Gospell concernynge the right lyuely faith is an onely conforte and stablysshynge of the cōscience agaynst death synne and hell I knowe very well that the righte spirituall Euangelicall doctrine will be at the fyrst somewhat straunge to a man that beginneth to learne it after the scripture of the scolers and after their carnall doctrine i. Cor. ij For as Paule saith The naturall mā perceaueth not the thinges of the spirite of God For they are vnto hym but foolyshenes neyther can he perceyue them because he is spiritually examined It will not sauoure very well vnto the at the fyrste For thyne vnderstondinge is yet full of Phantasticall Imaginations of mennes dreames But take thyne vnderstandynge captiue to the glorye of Christe in faythe then shal the holy spirite of God declare hym selfe vnto the and teache the a ryght suche thynges as no hygh scoole teacheth And thys is the cause that nowe a daies slighte and symple persons are founde whiche through the maistery of the spirite of God vnderstand and expounde the Scripture better then great Doctours and breake and plucke downe by the Spirituall armours of oure Cheualrye all hyghe worldely wysedome whiche exalteth her selfe agaynste knoweledge of God It is a great errour to thynke that the knoweledge of the scripture perteyneth onely to the prestes that weare Crounes longe gownes and whose fyngers are anoynted No my frēde the tyme is nowe at hande where of Esaye sayth Esa iiij That the science cometh not onely oute of the hye scooles as hath ben thaught hitherto but the Christians are taughte of GOD hymselfe as it is contayned in Saynt Iohn It is not necessary that men rede Aristotell Plato Ioh. vi and other bokes of the heathen for the ryght vnderstondynge of the scripture as thus longe they haue borne vs in hande The Apostles redde neuer a heathen mayster they were also no suche doctours as nowe a dayes are made in the vniuersities but simple people Nowe yf the holy goost could instructe them the Euangelical trueth with oute the helpe of the heathen Philosophye Scotistrye The holy goost teacheth goddes worde and other mennes bokes truely then can he also hym selfe open and teache nowe a simple and humble laye man The ryght vnderstandyng of the godly scripture God regardeth hym Esaye lxvi i. Pet. v that is poore and of a lowly troubled spirite and receyueth hys godly wordes with reuerence and standeth in awe thereof as Esaye writeth He resisteth the proude and geueth grace to the humble The holy Saint Bernarde learned hys science throughe hys deuoute prayer vnder the Oken trees Aristotell and other heathen whiche are taught do hynder and destroy mannes vnderstondyng so pituously that a man becometh so muche the more vnapte to receyue and perceiue the Godly wysedom in the scripture For mannes wysedome and the Godly scripture Esa lv do nothynge agree together as Esaye declareth very goodly All worldly Philosophie for the moost parte hath her beginnynge owt of mannes witte and interpretation For as muche nowe as the same is carnal blynded thorough synne so is she darke and errynge and vnderstandeth of her selfe nothynge but that whiche is carnall and knoweth nothyng groundely of spirituall thynges and of GOD. Therfore when the herte of man is voyde quyte not hyndered of suche heathen sciences and mēnes dreames then is it more apte to receiue the godly doctryne and wysedome then whā it is encombred and entangled with suche phantasies inuented of man The wysedome of man whereof they boaste hym selues highly is terrestriall carnall and deuelysshe Iaco. iij. Colo. ij as Iames elegantly declareth And Paule warneth vs for mannes wysedome sayenge Beware lest any man come and spoyle you thorough Philosophie and deceatfull vanitie thorough the tradicions of men and ordinaunces after the worlde and not after Christ The Philosophie and mannes witte and exposition is cleane contrarye to oure fayth as it is euident and cleare ynough among the learned neyther can they agree together Therfore let the laye people be of good chere and take no thoughte for it bycause they haue not studyed in great vniuersities but with humilite and pure herte and hygh reuerence reade the costely treasure of holy scripture both Testamentes and praye vnto Christe for the ryght vnderstandyng which hath the kepe of Dauid Apo. iij The knoweledge of the Scripture is a littel deuyed vnto the as vnto the moost excellent doctour of all Omelia vpon Iohn Euen so taught the holy Chrisostome his people also at Constantinoble The Pharisees despised the common people thought also that they shoulde knowe the trueth alone and sayde Ioh. vij The common people whiche knowe not the lawe are cursed Euen so saye they nowe lykewyse Howe shoulde haue taught it vnto the plowemen as though all science did come from the hye scoles But I aske them this question My maisters I pray you howe taught the common symple people that they helde more of Christe then the chiefe priestes scribes It is euident that the common people had alwayes a righter iudgement better knoweledge of Christe then the chiefe lordes at Ierusalē as Chrisostome writteth FINIS Psalm lxviij ⧠Let God aryse and let hys enemyes be scattered let them also that hate hym flye before hym ⧠Imprinted for Gwalter Lynne dwellyng vpon Somers kaye by Byllinges gate In the yeare of oure Lorde M.D.XLVIII And they by to be solde at Poules churche yarde at the North doore In the signe of the Bybell By Richard Iugge ⧠Cum Gratia et Priuilegio ad imprimendum solum ☞ Seke peace ensueit Psalm xxxiij i. Petr. iij. Psalm C. xi Prouerb ix ¶ The feare of the Lorde is the begynnynge of wysedome
was counted vnto hym for ryghteousnes There is two maner of ryghteousnes Two maner of righteousnes The fyrste is ryghteousnes of workes The Ipocrites vnderstonde the lawe carnally vndertake to fulfyll the lawe with outewarde workes withoute the herte for the herte is yet vnlusty and vnwillyng to good workes but thys ryghteousnes Mat. v. helpeth nothynge to saluation as Christ sayth Excepte your righteousnes excede the ryghteousnes of the Scribes and Pharisees ye can not entre into the kyngedom of heauen Rom. iij and .iiij. The other is called the righteousnes of God whiche is nothyng elles but the fayth in Christe and this is onely of valour before God No man may set vp hys own righteousnes or iustification oute of the workes builde and truste thereon for it is a sandy grounde but we muste knowledge the true righteousnes Roma x whiche is allowed before God Christe is geuen vnto vs beleue this the synnes are forgeuen for Christes sake Rom. iij he is oure sanctification and ryghteousnes trust in hym onely and that thou shalt be saued by no worke Thesame fayth is the true righteousnes where by thou arte saued All workes are yet vncleane corrupted through the flesshe Therfore is no worke the ryghteousnes but only the fayth in Christe thy redemer In the sighte of God shall no man be iustifyed by the workes of the lawe Rom. iij Gala. ij as Saynt Paule witnesseth Honourynge of saynctes The blessed electe saynctes maye be honored of vs two maner of wayes Fyrst by a waye whiche we oure selfes of oure owne Imagination do sette vp and inuente As when we cause golden or other costely Images to be made for them trustynge that it is a good dede buylde and erecte greate churches not withstonding that there are churches ynough Runne farre here and there to the holy places lyghte candels or tortches in theyr name Cal them our conforte help lyfe or hope holde opinyon that we must haue the saynctes for mediatours to Christe As thoughe Christe had diuyded hys kyngdome with hys saynctes and cōmitted vnto them the mercyfulnes and kepte the streyght iudgement for hym selfe and wete a fearful teryble iudge vnto whome there were no certayne accesse or intraunce but onelye throughe the saynctes The same inuented honouryng of saynctes is nothynge elles but a mockyng of the blessed saynctes and cometh by greate ignoraunce of the scriptures They wyll not be honoured of vs alone Ioha xv Ebre iiij Ephes ij and .iij Ro. viij Christe is onely the mediatour betwene God and vs. He onely dyed for vs. Christ onely doth loue vs so muche that he gaue hys owne lyfe for vs. And is more mercyful then al hys saynctes Thorough Christ we haue an open waye in vnto the father He sitteth on the ryght hande of God and maketh intercessyon for vs. He prayeth for vs as the Epistle vnto the Ebrues sayth Ebr. vi euen there sayeth the texte that Christe hath an euerlastynge priesthode and therfore can he saue perfectely all them that throughe hym come vnto God what nedeth it then to haue other mediatours Summa God is onely oure hope and no sayncte The hope and fayth truste and confidence perteyneth onely to God and to no creature howe hygh so euer she be A man must onely truste in the Lorde GOD and put hys hope and confidence in hym as in the hyest goode from whence cometh properly helpe conforte delyueraunce of all euyll all goodnes and saluation Esa xliij Esay sayth I am euen I am the Lorde and besydes me there is no sauyour Ie. xviij Item in Ieremye it is written The Lorde is my refuge in the daye of tribulation Item cursed be the man that putteth hys truste in man But blessed is the man whose hope is in the Lorde It auayleth not that thou sayest Good intente I do it for a good intent In the thinges which perteyne to Goddes honour to the saluation of oure soules maye mē not followe their owne good thinkynge for it erreth and deceiueth but the scripture the commaundemētes of God For thus sayth Moyses Deute xij Ye shall not do euery man what semeth hym good It is not all good that is done in a good intent the Scripture muste iudge the intent make it right Secondarily are the Saynctes honoured accordyng as the scripture holdeth therof the same is ryght and cannot erre we must honoure and prayse the sainctes in God god in them Galat. i Luce. i S. Paul saith They praysed God on me behalfe Elisabeth thus lauded honoured Marie She dyd not take her for a redemer or goddesse but for a noble creature an electe vesshel of god she lauded god and reioyced with her that God had shewed her such greate mercye and sayd Blessed is the fruite of thy wōbe called her a mother of the Lord and blessed because that she had beleued the wordes of God And she sayth her selfe in the Magnificat from hence furthe all generations shall call me blessed And that is done dayly that she is praysed and called blessed as the noble vndefyled lodgynge or Tabernacle wherin the eternall wysedome of the heauenly father hath rested and the holy Gooste wonderfully hath wrought the great worke of the blessed humanite of god The humanite of God Her immaculate pure virginal flessh of her bodye was coupled in vnite of personnes of the inestimable high blessed godheade that by reason of suche inexplicable vnyon of bothe natures in her person she is called a mother of God The tru honoure vnto saynctes So is nowe thys the ryght honourynge of the saynctes that we remembre them with prayse and loue and also reioyce with them that they nowe in Christ haue valyauntely ouercome the flesshe the synne and the worlde and triumphe with Christe oure head in great glorye Vve see in them the wonderful workes of the aboundante grace and mercyfulnes of God that he so highly hath illumyned and endued them of mere mercy For they were also Adams children and had of them selues done Adams workes Rom. ix but God hath made of them suche goodly fayr vessels of glory Oute of suche beholdynge of the benefytes in the saynctes To praise God in hys sainctes do we learne to knowe the immeasurable riches of the goodnes of God and we prayse God in hys Saynctes as a ryche liberall sauyour and prayse the electe saynctes whiche now with great loue very perfectely are grafted in christe theyr heade and are put in possession of hys goodes as heyres of God and fellowe heyres with Christe I see there in the saynctes the great wysedome power and goodnes of God whereby in me is kyndeled a stronge confydence towardes suche a mercyfull God that he will also be mercyfull and propitious vnto me euen as vnto the saynctes I obtayne loue towardes God and a sure hope towardes hym that he wyll also make of me wretched
suffre onelye Goddes workes in vs. mat xvi This is the mortifyenge of oure selues and renewyng of oure selues He that wyl come to Christe must for sake hym selfe The Sonday and other holy dayes are permitted for this cause that men so muche the better and more conueniently maye come together in those dayes to praye with the congregation in one accorde to heare the worde of God and to receyue the Sacramente Vvhen that is done thē mayest thou worke without any synne Men dyd in the tyme of Ierome after the diuine seruyce vse bodely laboure in the congregation as he writteth hym selfe in Epitaph Pauli Vvherfore wyl they compel vs then to rest Gal. iiij Colos ij with manyfest hynderaunce of the body soule and goodes Reade Paule in the Epistle to the Galathians and Colossians Prayer The ryght and beste prayer Mat. vi is the Pater noster and it comprehendeth whatsoeuer is necessary vnto vs. A ryght Christen prayer must be made earnestly and attentyuely Take before the an extreme necessitie and bryng that before God The greatest necessite is lacke of faith loue and hope for these thre thynges oughtest thou to pray for therein consisteth oure saluation For thus sayth Christe Seke fyrste the kyngdome of God and his righteousnes al these thynges shall be ministred vnto you yf God doth fede the byrdes of the ayer with oute all care and clotheth the floures of the felde so costely verely truste in hym he shall also prouyde for thy lyuyng Abraham trusted well in God and be came ryche here and also hereafter Mat. vi The prayer must be shorte as Christe sayth when ye pray bable not moche as the heathen do for they thynke that they shal be hearde for theyr moche bablinges sake Superfluous wordes oughte to be auoyded in the prayer Therfore beware of Hortulus anime Rosarium The gardeyn of Herbes thy Myrour and suche lyke foolysshe baggage For therein is moche vnprofitable babblynge Euery man can not seke nor gather oute the golde out of the myre Iacob i. Matth. xxi Ioh. iiij Let the prayer be faithfull he that prayeth not in fayth obtayneth nothynge God hath promysed to heare vs therfore muste we be done in spirite and in truth Prescrybe vnto god no signe way tyme nor houre when and howe he shoulde geue the thy requeste he knoweth well ynough when it is beste for the putte it to hys discretion and saye alwayes Lorde thy holy wyll be done He heareth hym anone that prayeth in fayth but he geueth not alwayes so soone for he knoweth when it is tyme. Vowe ¶ We haue made a promyse vnto God in the holy Baptysme that we wyll forsake the deuyll and renounce all hys workes Here doth man promyse to fyghte agaynste hys owne flesshe agaynste the worlde agaynst the deuyll He is borne of hys father Eph. ij Iohn iij a synfull chylde of wrath he muste be renewed and borne agayne of water the holy goost The olde man muste be mortifyed thys is done through all maner of tribulatiō aduersite which greue the carnall man ij tim iij For thus sayth Paul Al that wyll lyue godly in christe muste suffer persecutiōs Mat. iij and. iiij And thys is the repētaunce or amēdemēt which Iohn Christe do teache This repentaunce is a mortifyeng of the old mā a renewyng of the spirite His tokē is Baptisme which is a newe byrthe Tit. iij whosoeuer wyl not suffre aduersitye and afflictions in thys worlde Ac. xiiij thesame is vntrewe and kepeth no promise nor doth the thynges whiche he hath promysed in hys baptysme Therfore is it good to see that there be but fewe ryght Christians in earth Mē oughte not to vowe or promyse any thynghe rasshely for euery man hath both hys handes full of workes The promyse of baptisme and ynoughe to do yf he wyll satisfye hys Baptisme The promises or vowes of freres c. The vowes of freres or monkes are foolysshnes and are made without faith To vowe chastite is not in their power for it is a specyall gyfte of God And a counseyl not a commandement The Euangelicall pouertye belongeth to vs all i. Co. vij Matth xix and is nothyng elles then in spirite not to desyre not to cleame the temporall goodes with oure herte and to vse the goodes for the commoditie and welthe of oure neyghboure as dispensatours and distributours not as owners and Lordes of the goodes Luc xiiij For thus sayth christe yf a man come to me and hateth not hys father mother wyfe chyldren bretheren and sisters Moreouer and hys owe lyfe he can not be my discyple Thys lawe doth bynde euerye man not onelye freres and Nonnes Ro. vij for it is spirituall euen as the hole lawe is and requyreth a cleane pure herte To forsake all thynges that is To forsake all thinges not to be entangled with any thynge with any inordinate or vncomely desyres And to vse the same onelye and not to hange or cleane thereon with wyl or desyre Therfore is not the Euangelicall pouerte Euangelicall pouerte to go a beggynge from house to house and to haue nothyng at al but not to hang vpō the goodes with a couetous mynde and desyre All ryches are geuen vs of God not that we should occupye thē alone but that we shoulde serue oure neyghboure with them yea with all that we haue Deu. xv Luce. x. thys requyreth the lawe of nature the lawe of God Moyses commaunded that no man shoulde be suffred to begge Christe sayth Go not frō house to house Into whatsoeuer house ye enter there eate and drynke suche as they haue Obedience Ro. xiij Philip. i i. Pe. iij Obedience must we kepe euen as wel as the freres or monkes as Paule and Peter teache euery man in his Citie or cōmunalty to hys Lord whatsoeuer the scripture sayth of the obedience of God and of his holy worde the same do the blynde guydes drawe by the heare vpon theyr inuented obedience Euen as also they wreste thys saynge in Samuel i. Re. xv Obedience is better sacrifyce drawe it vpon mannes traditions The vowes promyses of the freres or monkes come of ignoraunce of the free wyll whiche they presume to haue and to defende The vowe of freres is no counseyll in the Scripture nor yet commaundemente therfore is it nothyng but mere seduction Ipocrisye and vnbeleue Christe wyl that oure fayth purely onelye shall be buylded vpon hys onely worde For vpō thesame rock doth he buylde hys congregation mat xvi Iohn x. And in Iohn sayth he My shepe heare my voyce For as much now as there is no cleare or manifest worde of God which counsayleth or cōmaundeth that there should be a bonde of eternal vowes of chastite or of beggerye verelye so erre al they that teache freres vowes and take them for good and sure gere in the
corrected vs shoulde we not moche rather be in subiectiō vnto the father of spirituall gyftes that we myght lyue Healthe The beste health is the health of the soule that she is in the ryghte faythe The bodely health is well a precyous gyfte of God But she is vnto vs oftentymes accordynge to oure naturall inclination an occasyon to sinne Augustyne sayth Vvhen we be in health then is the infirmitye of the euyll concupiscence moost weakest Persecution A man must nedes suffre he that wyll be a discyple of Christe must geue hym selfe lustely and willyngely into all manner of affliction for Matth. xxiiij for hys names sake shal we be hated The crosse must we nedes beare there is no remedy Ro. viij For those whiche he knewe before he also ordeyned before that they should be lyke fashioned vnto the shape of hys sonne For thus sayth S. Peter i. Pet. ij Christe suffred for vs leauyng vs an ensample that we shoulde followe hys steppes i. Pe. iiij Item in another place doth he admonyshe vs that we shoulde not be troubled and take it for a straunge thynge when persecution and trybulation cometh vpon vs for thereby are we tryed and preserued as the golde through the fyre We must be partakers of Christes passyons for thus sayth he If ye be rayled vpon for the name of Christe happye are ye For the spirite of glory and the spirite of God resteth vpon you On theyr parte he is euyll spoken of but on your parte he is glorifyed Where as Christe is preached there is also alwayes a Iudas an Annas Cayphas Pilate Herode and the crosse By them is it sene where the Gospel is preached Nowe let euery man beware that he suffre not as a malefactour i. Pe. iiij that hath deserued it Thus sayth Peter Se that none of you suffre as a murtherer or as a thefe or an euyll doer or as a busy bodye in other mennes matters Yf any man suffre as a Christen man let hym not be ashamed but let hym glorifye God on hys behalfe Rom. v Paule sayth to the Romaynes we reioyce in tribulation For we knowe that tribulation bryngeth pacience Pacience bryngeth experience experience bryngeth hope and hope maketh not ashamed Iacob i. Item Iames layth My bretheren counte it excedynge ioye when ye fal into diuers temptations for as muche as ye knowe howe that the tryenge of your fayth bryngeth pacience and let pacience haue her perfecte worke that ye maye be perfecte and sounde lackyng nothynge Paule doth onely reioyce and boaste hym selfe of the infirmities ij Co. ij rebukes nede persecutions and anguyshe whiche he suffred for Christes sake And howe shoulde not be conforted hearynge the fatherly voyce of Christe Matt. v where he sayth to hys discyples Blessed are they whiche suffre persecution for ryghteousnes sake for theyrs is the kyngdome of heauē Blessed are ye when men reuyle you and persecute you and falsely saye all maner of euyl sayenges agaynst you for my sake In the Actes of the Apostles sayth Luke Actu v that Peter and the discyples at Ierusalem when they had ben imprysoned and beaten and let go agayne departed from the councell reioysyng that they were counted worthy to suffre rebukes for the name of Iesu Christe Ioye and heuynes There is no ryght ioye that hath any continuance but onelye the ioye of a pure conscience all other ioye of thys present tyme and of these temporall corruptyble thinges doth soone vanyshe awaye and is mixte with muche sorowe and bitternes and hath the sorowe vpon her backe for the same ioye is of a creature Nowe no creature continueth immutable but wauereth to and fro as the wynd Vvhē any thynge is taken from the or altered wherein thou haddest delyte ioye and pleasure than arte thou sory and heauy now no creature contynueth with the alwayes but she is taken from the or elles thou arte separated from her Therfore is there no permanent Ioye vpon earth in al creatures or thynges created The sorowe and ioye of the spirite and of the flesshe haue a great difference not onely the sorowe for the creatures sake but also suche temporall Ioye hath smarte and damage Contrarywyse not onely the spirituall ioye but also the spirituall sorowe hath pleasure and profyte Therfore sayth Paule I nowe reioyce ij co vij not that ye were sory but that ye so sorowed that ye repented For ye sorowed godly so that in nothynge ye were hurte by vs. For godly sorowe causeth repētaunce vnto saluation not to be repēted of but worldely sorowe causeth death A ryght Christian reioyseth in nothynge but onely in hys Lorde Christ and thys is a ryght stedfast ioye whiche maye withstonde all aduersities for she hāgeth not vpō any waueryng creature but vpon hym whiche is the Ioye of the Angels and taketh away all the sorowe and gronynges of hys seruauntes as he saith in Iohn Ioh. xvi I wyl se you agayne and youre hertes shall reioyce and your ioye shall no man take from you To thys pure bodelye Ioye Phi. iiij doth Paul exhorte hys Philippians sayenge reioyce in the Lorde alwaye and agayne I saye reioyce A right Christian soroweth for nothynge but onely for synne whereby he hath offended hys moost deare Lorde Therfore whan he is persecuted then soroweth he more for the sinne of the persecutoure then for hys owne redukes and hurtes he seeth that hys enemye doth and handeleth so cruelly and wilfully agaynst the Godly maiestie and before he persecuteth another hath he synned in God and hurte hym selfe moost perniciously in the soule And the vpryght Christen man thinketh I haue ful well deserued all persecutions for my synnes sake but O Lord howe cometh he to thys that he must be an instrument of the godly iudgement and offende God in me wretched synner and hath compassion vpon hys euen Christen and prayeth vnto God for him because that he knoweth not what he doth Peace There is two maner of peace The temporall or worldly peace is when a man hath no disquietnes of any man and standeth in certaynte of hys lyfe The spirituall peace is certeynte of the harte which no man hath but onely a Christen faythfull herte through fayth for it knoweth perceyueth that it hath escaped the moste daungerous battell and the greatest dammage namely the euerlastyng wrath of God and is through Christ made sure agaynst the feare of synne death hell and vnto hym is nowe persecution sickenes and sufferyng in earth yea death and whatsoeuer the worlde counteth to be horryble and fearfull a small matter whiche he regardeth not so ioconde peaceable and sure is hys herte vnto hym Thys is the quiete herte whiche is a continuall feast as Salomon sayth Pro. xv Thys is that peace whiche the worlde can not geue neither can she take it awaye with al her inimity and rumour it passeth al myndes and vnderstandynge as Paule sayth The peace of God
Howe that in the dayes of Noe the floudde came vnwarres and ouer hasted the worlde So shal the cōmynge of the sonne of man be when men wyl least loke for hym i. thes v. ij thes ij Euen thus sayth Paule also The daye of the Lorde cometh as a thefe in the nyghte Matth. xxiiij and xxv i. the .iiij The fourme fasshyon processe and iudgement of the Latter daye Reade in Mathewe and in the Epistle vnto the Thessaloniens I wyll not brynge the oute and from the scripture with my laboure but in and to the Scripture Euery water is better in hys fyrst sprynge than it is in the fellowynge crekes or ryuers The Masse The masse is a testamente of Christ wherein is promysed pardon and remissyon of synnes vnto all faythfull Christians and soundeth thus As they dyd eate the Lorde Iesus loke the breade and gaue thankes brake it gaue it to hys disciples and sayd Take eate thys is my body And he toke the cuppe thanked and gaue it them and saide drynk of it euery one Thys is the cuppe the newe Testament in my bloude that shall be shed for you and for many for the remissiō of synnes Matth. xxvi mar xiiij Luc. xxij i. Cor. xi Thys do in the remembraūce of me Reade Mathewe Marke Luke and the Epistle of Paule to the Chorinthians Euen there is the masse instituted of Christ Therfore what so euer is more there by they additiōs of menne These forsayd wordes must euery mā knowe perfectely remembre thē in a right stedfaste faith It is not lauful that they shoulde be hidden and spokē secretely yf thou wilt heare masse a right remembre that here is a meate and drynke therfore muste thou eate and drynke or elles thy masse hearynge is of no valoure To heare masse a ryght Howe shall I do then Take the wordes of the masse before the and remembre them in a ryght fayth that thou doubte not but as Christe hath promysed thy euen so shall it come to passe vnto the and in the fayth of the same wordes receyue the blessed Sacrament as a sure holy token vnder the whiche suche promyse is made vnto the whereby thyne herte is broughte to the wordes to beleue them This is spiritually and corporally to go to goddes borde Goyng to Goddes borde Whan the Sacramente is not ministred vnto the but thou hearest masse onelye then take the wordes of the Testament into thy herte and remembre there what thy God and Lorde Iesus Christe hath done for the howe he by hys death hath redemed the and deserued for the eternall lyfe And besydes thys hast thou the very right lyuynge token and seall hys body hys bloude Beleue the wordes and the token so obtaynest thou the promysed inheritaunce and goest to Goddes borde spiritually thou doest strengthen thy selfe oute of the wordes of Christe thou doest conforte the preserue and amende the. For he that doth accepte the wordes and token in fayth is nourysshed and strengthened agaynst all temptations and necessities and moued and prouoked to geue thankes vnto the plenteous mercyfull father which hath geuen and made suche a ryche costely Testamente to vs poore damnable synners Here maye be no doubte at all in the promyse For it is therfore called a Testamente that is a thynge which can not be called agayne a sure promyse whiche is sealled and confirmed with the precious death of the Sonne of God Ebre xi Here is no bloude shed of vnreasonable cattell whiche can not take awaye synne but the precyous innocent bloude of Iesu Christ Ebre ix which pourgeth our consciences from deade workes whiche for that cause is a mediatour of the newe testamēt Rom. iij as Paule doth name hym the masse is no sacrifyce The masse is properly no oblation but is a remembraunce of the hyghe worthy oblation or Sacrifice whiche Iesus Christe the sonne of God in heauen Hebr. ix offred hym selfe for oure synnes vpon the crosse ones This rememberaunce shall be very newe vnto all hertes whereby man is taught what he hath ben and what God hath done for hym There of groweth then confidence in suche a kynde Lorde and redemer Also loue is raysed towardes God and towardes oure neyghbour and a renewynge of the olde man We haue nowe many masses but the death of the Lorde is seldome shewed the plentyfull grace of the death of Christe shoulde alwayes be shewed thereby And we shoulde admonysshe exhorte one another to the loue of God and of our neyghbours For thys Sacrament signifyeth vnite in loue as the names therof clearly do declare A testament Briefely whatsoeuer a Testamēte hath in it selfe in especyall that same hath also the masse The Testatour is Christe The testamente are the wordes as is a fore sayde whereby Christe dyd institute the blessed Sacramēt of the aulter therein is contayned with fewe wordes what Christe hath bequethed and geuen vs. The sealle i. Tim. ij bonde and assuraunce is the body bloude of Christe a pledge token and sealle of the Godly promyse and redemption for vs. The heyres are all faythfull Christians The inheritaunce is pardon and remissyon of synnes Where as remission of synnes is there followe all goodes promysed and geuen in the Testament For whan the synnes be remitted and forgeuen then haue we a mercyfull God throughe Christe Christ is then oures Ro. viij and with hym all thynges Thys is nowe the inheritaunce The Sacrifyces of the olde Testamente were vnperfecte Ebre x for they dyd not take and wasshe awaye synne thei were a figure of the ryght perfecte sacrifyce the oblacion of Christe whiche taketh away our synnes and maketh vnto vs a mercyfull God That was Christe which dyed vpon the crosse a ryght onely sacrifyce of the newe Testamente for oure synnes oure onely sanctification iustifycacyon and satisfaction Nowe whē we haue masse or go to Goddes borde than may we not saye properlye that Christ is offred agayn for he dyeth now no more Ebre vi ix Rom. vi The Apostle sayth He hath done it once And after that fayth he agayne Once dyd he entre into the holy place He offreth not him selfe often he was offred but ones But proprely is it a remembraunce of the ryght perfecte oblacyon which once vpon the crosse is accomplysshed And here is the passyon of Christ earnestly remembred through the which fayth is strengthened and augmēted loue towardes God and man kyndeled and hope stablysshed and confirmed Therfore sayde Christe Thys do in the remembraunce of me that is when ye eate my body and drynke my bloude then remember my death that I dyed for you and redemed you and became an oblation for your synnes Righteousnes A ryght fayth in the mercy grace of God in Iesu Christe is onelye oure ryghteousnes Ro. iiij To hym that beleueth is hys fayth counted for ryghteousnes Abraham beleued God Gen. xv and it