A co[m]parison betwene the olde learnynge [and] the newe translated out of latin in Englysh by Wylliam Turner. Rhegius, Urbanus, 1489-1541. This text is an enriched version of the TCP digital transcription A10570 of text S104610 in the English Short Title Catalog (STC 20840). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 148 KB of XML-encoded text transcribed from 59 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A10570 STC 20840 ESTC S104610 99840343 99840343 4840 2240862989

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 Early English books online. (EEBO-TCP ; phase 2, no. A10570) Transcribed from: (Early English Books Online ; image set 4840) Images scanned from microfilm: (Early English books, 1475-1640 ; 141:06) A co[m]parison betwene the olde learnynge [and] the newe translated out of latin in Englysh by Wylliam Turner. Rhegius, Urbanus, 1489-1541. Turner, William, d. 1568. [120] p. By me James Nicolso[n], Prynted in Sowthwarke : Anno. 1537. A translation of Urbanus Rhegius's 'Novae doctrinae ad veterem collatio'. Signatures: A-G [par.]⁴. Reproduction of the original in the British Library. eng Religious education -- Early works to 1800. Religion -- Early works to 1800. Early printed works -- Early works to 1800. Theology -- Early works to 1800. eebo A co[m]parison betwene the olde learnynge [and] the newe, translated out of latin in Englysh by Wyliam Turner. Rhegius, Urbanus, 1537 118 28291 4 0 0 0 0 0 1.41 B The rate of 1.41 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2011-02 Assigned for keying and markup 2011-02 Keyed and coded from ProQuest page images 2011-04 Sampled and proofread 2011-04 Text and markup reviewed and edited 2011-06 Batch review (QC) and XML conversion

A comparison betwene the Olde learnynge & the Newe ,

Translated out of latin in Englysh by Wyliam Turner .

Prynted in Sowthwarke by me Iames Nicolson . Anno. 1537.

The contentes of this boke . Of the sacramentes . Of penaunce . Of confession . Of satisfaccyon . Of frewyll . Of fayth and workes . Of merites . Of synne . Of the worshippynge of sayntes . Of the supper of the Lorde . Of the choyse of meates . Of fastynge . Of the difference of dayes . Of prayer . Of vowes . Of counselles . Of matrimony . Of bisshoppes . Of ceremonies . Of mans traditions . Of councels & lawes made by a multitude of bisshoppes gathered together .
To the reader . Some ther be that do defye All that is newe , and euer do crye The olde is better , awaye with the new Because it is false , and the olde is true : Let them this boke reade and beholde For it preferreth the learnyng most olde .
Vrbanus Regius to a certayne frende of his , wysheth CHRIST oure ryghteousnesse .

WHan our saueour in the fyrst of Marke had caste out of a man an vncleane sprete , the Iewes were astonyed , sayenge : what new learnynge is this ? It was thought new to those wretches for lacke of knowlege of scripture : which of all thynges was oldest , that is to saye the Gospell , the which was longe tofore promysed by the prophetes in the scripture , of the sonne of God Iesu Christ . The same thynge was sayd to Paul , whan he preached Christ at Athene : they toke him & led hym to Marcis strete , sayenge : May we not knowe what new learnyng this is , that ye teach ? for ye brynge in to our eares new thynges . Was the teachynge of the Apostles ( I praye you ) strayght waye new , because it was thought new to the proude gentyles swellynge and bounde with theyr carnall and fleshly wysedome ? Euen suche lyke thinges in these later dayes , do they al suffer : which teach purely the Gospel of the gracyous fauour and glory of God . Which do not abuse the worde of euerlastynge truth for auauntage : but as it were of syncernesse , but as it were of god , so speak we by Christ in the syght of God . This is the new doctrine ( saye our aduersaries ) lately deuysed & f●rnyshed in the shoppes or workhouses of heretikes . Let vs abyde styl in our old fayth Let the holynesse of our fathers , the authorite of the councels , the consent of the longe tyme & so many ages , holde vs in the wayes of our fathers . Let the heretikes go & shake theyr eares , with theyr new learnynge , which spronge and rose vp of late . Those thynges which we teach came not all from Christe and the Apostles by wrytynge , neuerthelesse they came by a faythfull reuelacyon , & shewynge vnto vs . To whom I wyll answere none otherwyse then Christ answered the Saduces : Ye erre ( sayeth he ) and ar ignoraunt in the scripture . And wolde to God that I myghte purchace and obtayne so much equyte of a braynlesse kynde of men as one heythen man sheweth to another : that is , yf they wolde fyrst heare the cause or matter , and then afterwarde ( yf it please them ) condemne hym that is accused . Now they condemne innocentes without ony hearynge of theyr cause . And they crye vnto vs which defend the worde of God with nothynge but galowes , ropes , and fyre , not witesafyng vs the leest corner of the catholyke church . In so much that I wonder of what sprete they be of . For that gentle and pleasaunt sprete of Christ , the which fedeth the mysticall body , seketh for the health and not for the destruccyon of them that erre . Charite the frute of the holy goost ( as the apostell sayeth ) doth thynke none euell , but is glad and reioyceth with the trueth , beleueth all thynges , trusteth all thynges . Surely they that set asyde the blynde iudgement of the affeccyon , and loke earnestly vpon the matter , iudge otherwyse of vs . For the olde auncient fathers dyd neuer knowe or heare tell , of the moost parte of those thynges , whiche oure condemners do teache : then ye maye be sure that theyr learnynge ought not to be rekened for olde learnynge and apostolicall . Furthermore not euery thynge that the olde fathers wrote sauoureth of the syncernesse and purenesse of the sprete of the Apostles . Certayne thynges which were deuised with in these foure hundreth yeares , yee rather euen of late haue bene receaued by and by of them , as soone as they were made , namely this is theyr learnynge and so olde that they desyre for this , that the Gospell almoost shulde be cast awaye , and counted as a new teachynge and learnynge . Therfore I wolde that they shulde knowe and vnderstande that we do teache and preache the olde and the trewe heauenly doctryne of the sprete : that is the gospell of god . The greate mystery of holynesse and godlynesse that god was declared in the fleshe , was iustified in sprete , sene of the angelles , preached to the gentyles , that confidence was geuen to him in the worlde , & was receaued in to glory . What saye you be these newes : God dyd predestinate vs that he myght chose and purches vs to be his sonnes , by Christe Iesus in his owne selfe , accordynge to the pleasure of his wyl , that the glory of the grace of God myght be praysed , whereby he made vs welbeloued , thorowe his welbeloud , by whome we haue redempcion thorowe his bloude , forgeuenesse of synnes accordyng to the ryches of his grace : This was the fathers counsell vpon vs , before the begynnyng of the worlde , that he shuld saue vs , and calle vs with an holy vocacion , not accordyng to our workes , but accordyng to his purpose and grace , whiche is geuen vnto vs thorowe Iesus Christ before the euerlasting times , but it is opened and declared nowe , by the appearing of our saueour Christ which put deathe away and hathe thorowe the gospel brought forthe the lyfe into lyght and mortalite . The which thyng seyng that it was promysed so longe ago by the prophetes at the commaundement of the holy gooste and nowe published thorowe al the coastes of the worlde , howe dare they for shame call it newe learnyng ? Ceasse you wycked men and staunche your blasphemyes geue glory and prayse with vs vnto god : and enbrace & loue ( as ye ought to do ) the mysteries of the truthe with deuoute myndes , lefte ye be indurate and made harde harted of god , with the reprobate and castawayes : the which beleue not the truth , but alowe vnryghtuousnesse . The are is layed at the roote of the trees . Wherfore I doynge the offyce of a christen brother , haue made a comparyson betwene the newe learnynge and the olde , whereby deare brother thou maye easely knowe whether we are called worthely or vnworthely the preachers of new learnyng . For so dyd they call vs of late , scornynge and of a contempte , and you desyred of me to know what I thought best to answer to these braynles and madde fellowes . The which thynge seynge that it can not be expressed in an epystell : I thought it beste to bestow a few houres in thys matter , in these dayes called fastyngam , in latyn carnis priuium , whiche hath the name of the takyng awaye of fleshe . In the which dayes after the maner of the gentyles and heythen men , they vse vncomly playes and games . Take in good worth the labour of your frende . Fare ye well , and to God for me a synner .

Of the sacramentes . The new learyng .

It is ynough and suffycient to receaue the sacramentes effectually and with frute to haue no stoppe nor let of deadly synne : And ther is not requyred in a man a good motion within hym whiche receaueth them , whereby of a congruence or of worthynes he maye deserue grace : for the sacramentes brynge grace with them of the worke that is wrought by them , or by the worke it self : that is to saye bycause the worke is shewed & mynistred as a sygne or a sacrament . Thys sayeth the master of sentence , in the .iiii. boke in the fyrst distinction . By the doctores .

The olde learnynge .

The gospel witnesseth that we be saued not by an holy sygne , but thorow fayth . Gene. xv . Abraham gaue credence & beleued God and that was rekened to hym for ryghteousnesse . Rom. iiii . Rom. x. Yf a man beleue from the harte he shal be made ryghteous . He sayeth not : that with the body an holy sygne is taken vnto ryghteousnesse . Also Abacuc . ii . and Roma . the fyrst . The iuste shal lyue by his fayth . He sayeth not : He shal lyue by the sacramentes . It foloweth therfore after the olde learnynge , that fayth is necessary to be had in hym that receaueth the sacramentes with frute .

Of penaunce the new learnynge .

A mans wyll onely naturally ( doynge that lyeth in hym ) maye dispose it selfe to the receauynge of grace , by an acte confirmable vnto ryght reason , the which is morally good Also a mans wyll in puttynge awaye a stop or let , that is the purpose of deadly sinne , of a good motion drawen out of frewyll , may deserue the fyrst grace of a congruence . In the seconde boke of the master of sentence the xxv . distinction . What meaneth this learnyng els , but that ( as Pelagius sayeth ) the begynnyng of our iustification commeth of our selues , and the ende of makyng perfect commeth of God ? Then myght a man by hys owne strength begynne penaunce , which they call contrycion : as though the begynnyng of it were in vs . Thys learnyng maketh ypocrytes , & maynteyneth the pryde of the olde man .

The olde learninge .

In the tenth chap. of zachary it is wrytten . I wyll conuerte them because I wyll haue mercy vpon them Trenorum . v. Conuerte vs Lorde to the , and we shal be conuerted . Ihon xv . Without me ye can do nothyng . Philippens . ii . God worketh the wyll .ii. Corinth. the .iii. Chapter . Euery good thought is of God . Roma . xi . Yf it be of workes , then is it not of grace .ii. Timothe the .iii. Chapt. Yf God at ony tyme wyll geue them repentaunce . &c. Therfore after the olde learnyng repentaunce is the gyfte of God , the which grace that iustifyeth , worketh , and not the power which draweth oute frewyll . Before the tyme that a man haue grace , nother his thought nor his wyl is good : nother hath he ony good work , but al is syn : for as the tre is , such is his frute . The persone is a synner , & also fleshe : then , what other thynge can it sauour , wyn , and worke but fleshly thynges . Thys doctryne maketh men lowly and beateth downe the pryde and arrogancye of the olde Adam .

Of confession , the new learnynge .

Who so euer commeth to the yeares of discrecyon , at the least once in the yeare , he is bounde to confesse all his synnes , both open and secrete : with all theyr circumstaunces to his curate , or els he is not a christen man . And the bishop hath authoryte , to reserue , & kepe onely to hym self the forgeuenesse of certayne synnes : by the reason af theyr greate enormyte the which a simple prest cannot assoyle , but in the poynt of death , so do the new fellowes saye . As in the canon lawe , Cap. Omnis vtriusque sexus . &c. and the Mayster of sentence aboute the .xvii. distinction .

The olde learnynge .

In the .xxxi. Psalme : I haue sayde I wyll confesse agaynst me myne vnryghteousnesse to the Lorde , & thou haste forgeuen me the vngodlynesse of my synne . Beholde , the Prophete doth confesse hym to the Lord : & he getteth forgeuenesse of al his sinnes . Luc. xviii . the publycan sayeth : be mercyful to me a sinner , & he goeth home iustified into his house . Where is here ony rehearsyng , of circumstaunces , & of hydde synnes , in the prestes eare . Luce. vii . the synful woman speaketh nothynge , but wepeth and falleth lowly downe at the fete of Iesus , and she had by & by forgeuenesse of hir synnes , & herd sayd vnto her : Departe in peace . Mathew the .iii. Ierusalem and al Iewry and all the contry nexte to the flode Iordane , goeth forth to Ihon , and they confesse theyr synnes : namely in a general confession . For they graunted themselues to be synners : in as muche as they axed baptyme , a sygne of repentaunce , yet for al that ye heare of no rehearsall of synnes . We reade in the actes that the same thynge was done at Ephesus at the preachynge of the Apostell : yet for all that we se in no place these wordes , a peculiar or proper preste : al hyd synnes , all circumstaunces , and such other . In the fyrst of Ihon the .i. chapter we haue a confession which is of goddes lawe , by the which we confesse our fautes lowly to God the knower of mens hartes : and he is faythful & ryghteous to forgeue vs them For he geueth grace to lowly persones , and resysteth proude men .i. Pet. v. Where as true penaunce is , truly there is also confession , as the true frute of penaunce . We do not vtterly forsake auricular or eare confession , but the addycions of mans tradycions are parted and sondered from holsom doctryne , as chaffe is from the corne . It is an holsom doctryne and accordynge to goddes lawe , to requyre the lawe of the mouthe of a preste , and to learne of the bysshop the waye of the Lorde . Malachi . ii . Agge . ii . .i. Timot. iii. Titum . i. Therfore I wolde not that the order of the church shuld be broken , which is .i. Corin. xii where the Apostell after that he had made mencyon of the mystical body , sheweth that Christ set in the church or congregacion , fyrst Apostels , them Prophetes or preachers thyrdly teachers , why shulde teachers be in the churche ? Namely for thys entent , that they hauyng the fashion and the form of holsome wordes shuld teache the churche those thynges which be necessary for mans saluation : and resiste with the swearde of the spryte , the enemyes of the fayth & all vngodlynesse : and that they might preache the worde bothe openly and preuely , that they be feruent in season and out of season , that they rebuke , reproue , and exorte with all gentelnesse and learnyng .ii. Timoth. iiii . Let them knowe the face and countenance of theyr floke , and to be shorte , let them be full of those wertues , the which god requireth . Ezechiel . xxxiiii . of the watchemen or ouerseers of the house of Israel : Yf we perceaue not and be ignoraunt in ony thynge that pertayneth vnto a christen mans lyuyng , and it is not playnely taught in the open sermon , we must go to the curate , to-heare of hys mouth the iudgementes and testimonyes of the Lorde . Yf ony doute aryse in oure consciences , whome ought we rather to go to , and axe counsell , then of the hyrdman of our soules ? Farthermore when we be faynte harted or haue no corage and are vexed with tentacions : we maye not despyse the remedye that god ordened . Thou hast Gods worde . Math. xviii . Where as .ii. or .iii. &c. And Ihon. xx . Whose synnes ye shal remyt . &c. Whome wold not these fatherly promyses prouoke and alure to confession ? where as the conscience is lyfted vp and stablisshed not by mans worde , but by goddes worde , spoken by mans mouth . But these be mans addicions to bynde a mans conscience with a law , and to compell hym to confesse all hys synnes with all theyr circumstaunces at a certayne tyme , to hys owne preste or curate whatsoeuer he be : whereby mens consciences be marked with an whote yron . For he that is not confessed after the maner that is prescrybed in the confessionalles , ether by the reason of ignoraunce , or of a frayle memory or shamefastnesse ( yee though he be ashamed and repent hym of hys euell lyfe with all hys harte ) yet for all that as longe as he lyueth he beareth about wyth hym an vnquyet conscience , and full of dispayre . And yf a man take a lyttell diligence , or haue a good memory , or wryte hys synnes in a pece of paper , and poureth oute into a frears eare , that can not well heare all the fylthynesse of hys vncleane lyuynge . good Lorde how glad is he ? that not onely he hath satisfised the law : but because also that he hath taken of hys shulders a burthen heuyer then Ethna the hyl that always burneth . Then as who say , he hath deserued forgeuenesse of hys syn with thys troublesome worke , he standeth in his owne conceate , which wold haue dyspayred , yf he had not rehearsed hys synnes , after thys maner . Let the bysshoppes appoint learned men to heare confessyons , and not blockheades : & then the people shall come to the prestes by heapes and swarmes . The whiche thynge whyle they do it not , lette them blame them selues , and not vs , yf the people set lytle by theyr curates . Farther more as concernyng the reseruyng , and kepyng behynde of certayn causes and chaunces , let the head rulers in the church tel a cause why they do differ and abhorre so greatly the Apostles rytes and teachynges . A preste or an elder & a bishop with Paull , be all one . The scripture maketh no such difference , of ministers , in the laboure of the gospell . Whan the Lord sent forth hys disciples into the world , he gaue them lyke power , sayng : Go into all the world and preach the gospel to euery creature : he that shal beleue and be baptysed shal be saued . Marke . xvi . Iohn . xx . he sayth vnto them : Take ye the holy goost , & whosoeuer synnes ye forgeue , they shal be forgeuen . Where is here ony difference , betwene a bisshop & a symple preste ? Is it harde to knowe what thys be to saye : Whose synnes ye remyt they shal be remytted ? Thys ys the doctrine of Christe and hys Aostels .

Of satisfaction . The new learnyng .

A certayn satisfaccion is to be enioyned to hym that is confessed for hys synnes that be past , accordyng to the quantite or qualite of the synnes , that he may content and satisfye the ryghteousnesse of God . Thys hath the .xvii. and .xviii. distinction of the fourth boke . By this doctrine the grace of Christes redemption is darkened , ouershadowed , and defaced , and mans workes enhaunced to the moost hye iniury of Christes passion .

The olde learnynge .

Esay the .liii. Chapter . He is broken for oure wyckednesses . The father hath layed on his necke all our iniquityes and wyckednesses . I haue smytten hym for the myschefe of my people . Here thou mayest se that Christe dyd satisfaccyon for the synnes of al the world . Also .i. Pet. ii . He bare our synnes in his body , on the crosse , that we shuld be delyuered from synne , & shuld lyue in ryghteousnesse , by whose strypes we are healed . Also in the fyrst epistle to the Corinthians the .i. chap. Christ is our ryghteousnesse and redempcion . Ioh in the .x. Chapter . Christ spent hys lyfe for hys shepe . Rom. the .v. Chap. We be brought in fauoure with the father , by the death of Christ , and not by our satisfaccyon The same we haue also Ephe. the .i. And Collossenses .i. & .ii. Christ toke away the obligacyon or handwrytynge , whiche was agaynst vs by that decrees , & he fastened it to the crosse .i. Ioh. i. The bloud of Christ clenseth & pourgeth vs from all synne . He sayeth not our satisfaccion doth pourge vs . Now haue we proued by these places that onyly the death of Christ is our full satisfaccyon for the synnes of al the world , and not our fylthy ryghteousnesse . Let vs than cal those scourges or punishmentes which our louynge father sendeth vs , or we take our selues ( preuentyng the hande of God ) correccyon , strokes and such other names as the scripture vseth . This worde satisfaccyon is a proude worde and hated to al christen eares , that heare somtime the sounde of this sayenge of S. Luke in the xv . Chap. Whan we haue done all thynges which be commaunded vnto vs , yet we maye saye that we be vnprofytable seruauntes .

Let claye & asshes be ashamed of this proud worde satisfaccyon for synne . Shame be vnto vs and ryghteousnesse vnto God . Yf we with our workes and correccyons do make amendes or satiffaccyon for our synnes , them Christ dyed in vayne . And by this doctrine the grace that bryngeth vs in the fauour with God , is magnifyed by the bloude of Iesus , and mans worke is lytell set by , to the most worthy prayse of Christes passyon .

Of fre wyll . The new learnynge .

A man hath fre wyll & choyse not only in the state of innocency , but also of his fall and synne : And it is of so great vertue , that he doynge that lyeth in hym , may remoue the stoppe and hynderaunce of grace , & dispose hymselfe to grace that iustifyeth . And lest a carnall man , proud ynough of hymselfe , shuld wante noryshynge for hys arrogancy , they go aboute to strengthen and confirme this doctrine with scriptures falsely vnderstande Ecclesiasticus in the .xv. ( saye theye ) sayeth and proueth fre wyll , where as God is sayd to haue left a man in the power of his own counsell , and to haue geuen hym commaundementes the which ( yf he do kepe ) they shuld kepe and saue him . And to this purpose they swepe & gather together , what so euer lawe or monition is ony where in al the scripture . As who say we myght gather wel after this maner : God hath commaunded that we shuld do this , he hath apoynted the condycyons of lyfe , he threatneth payne to them that breake them : ergo it is in oure power to do that same ? wote ye wel here is a sure argument ? much lyke vnto this , the mayster byddeth the seruaunt go an hundreth myles on one day : ergo he may go an hundreth myles on a daye . Although I se many men of great reputacyon almost promysyng themselues the victory in the defendyng of frewyl , with this shorte argument . Whan in the meane season they consyder not how lytle this doctrine maketh for the glory of Christ which before al thynges oughte to be soughte . Is it not a great sklaunder of the true learnynge , to teach after this wyse : Grace geuen frely , or the generall influence with the vnderstandynge , that vnderstandeth or directeth aryght , and the wyll confirmably wyllyng , are ynough to deserue the fyrst grace , whiche maketh a man fyrst to come in fauour ? Who wolde haue loked for so muche lyfe and health in the man that was left halfe dead of the theues , Luce. x. that although he could not heal him selfe , yet he myght go in to the potycaryes shoppe , nedynge no horse , myght shewe hys grefe , bye salues & pay for them when he had done ? Go to I am content let them teach the iustificacyon can not be by our strength , with out grace that iustifieth : yet they teach that the begynnynge of penaunce is in vs , when they geue vnto vs the preparynge vnto grace , doynge as muche as lyeth in vs , that we maye deserue of a symlynesse the fyrst grace by a good mocyon drawen out of the fredome of the wyll . Is not this to geue the fyrste good motion to nature ? Moreouer , they saye : That a man by his naturall strength , may fulfyll goddes commaundementes , as concernyng the substaunce of the acte , although not accordynge to the intent of the commaunder that is god . Yf that be true , it is in a synners power to amende or to continue in synne . Yf nature maye do so muche , what nede haue we of grace ? Whan symple men heare those thynges whan shall they at ony tyme learne Christ truely ? whan wyl they geue thankes for the vnspeakeable benefyte of theyr redemption ? A lytell thynge holdeth me , but I laye on these teachers the sayeng of saynt Peter : They denye the Lorde that bought them , and they make marchaundyse , of the people of God , with theyr fained wordes . Whan dyd Christ or the Apostles euer speake after this maner : The merite of congruence , the meryte of worthynesse , to do that lyeth in hym , fre wyll , the productiue vertue of fre wyl ? Thou christen man flye these sayenges as the pestilent blast of the crafty serpent , where with he maketh oure nature ( whiche is proude already ) to swell agaynst God . Thou haste ( good reader ) a tayste of the scoolemens learnynge of frewyll , the whiche hangeth nothynge together . For whan they be charged wyth scripture , in the despite of the Pelagians they wyll be thought fauourers of grace , somtyme with a maruaylous euasyon preferryng a specyall helpe of God , before mans wyll both in wyllynge and in workynge . And a lytell after they leape backe agayne to the excellent gyftes of theyr nature , lest they shulde be thought to fauoure the Manichees .

The olde learnynge .

Romano . the .xiiii. Chapter . What so euer is not of fayth , that is synne . Then that good motion of fre wyll before grace that iustifyeth is synne . Then what madnes is it to wyll , to deserue grace by synne ? Or what lyberte is it , whan a man can not do well of hymselfe but only euel ? what health is that , to haue power to fal and not to ryse or stande without the helpe of an other ? the seconde to the Corinthians the thyrde chapter . Our sufficiency or ablenesse to do good is of God . Roma . the thyrde Chap. Fayth iustifyeth . Before fayth a man is a synner and euell , then how can he haue a good mocyon of hymselfe , whom fayth hath not steared vp ? how can a thorne tre brynge forth a grape . Ioh. viii . Euery man that doth synne is the seruaunt of synne .ii. Petri. ii . A man is brought in bondage vnto hym , of whome he is ouercome . Ephe. ii . By nature we be the chyldren of wrath Ge. vi . We be flesh , Io. iii. Excepte that we be borne agayne .i. Corin. ii . A carnall man perceaueth not those thynges which be of the sprete of God . Then how can the seruaunt of synne , the sonne of wrath , fleshe , a carnall man : before he be regenerate , haue mexe naturall power & good motions of hymselfe ? Can an euell tre brynge forth good frute ? Excepte that we be regenerate with the grace of Christ ? ( accordynge to the ymage of the earthy Adam ) we beare no goodnesse . Seynge that the holy goost doth expressely and vehemently pronounce , that we be not only prone and ready to euell : but also euel in dede . Farthermore the Lord maketh lawes , but ( before that thou bryng in this conclusion : Therfore we may : or els wherfore haue we so many preceptes & threatenynges ? ) learne of Paul Roma. the iii. Chap. that the lawe is the knowledge of synne and not the auctor of ryghteousnesse The lawe is spirituall & we be carnal solde vnder synne , Rom. vii . Therfore thou must be spirituall that thou maye kepe the lawe , which is not in thy power , but it is the grace of God : Wherfore thou maye learne of the lawe , to knowe thy mysery , that which after thou haste knowen , thou arte compelled to go to Christe the perfeccyon and the fulfyllynge of the lawe . The lawe iustifyeth the not , but it declareth to thy shame , howe farre thou arte from the dew clennesse of lyfe by thyne owne faute . Therfore thou mayest not thynke thus with thy selfe : I haue a good lawe , what nedeth more , but my laboure and dylygence ? I knowe good , reason wyll tell me what is ryghte , I wyll laye to my handes , and I wyll be iustifyed by my dedes , drawen out and commaunded . Not so ye wycked personnes , not so , heare and take hede of the holy wordes of scripture , and the proude pharisaicall sprete shall haue hys combe cut . The Israhelites dyd caste in theyr myndes whan the lawe was sette forth that they coulde do all thynges , lokynge on Moses face whiche was couered : But it was sayde vnto them Deuteronomi . the .v. Chapter : Who can geue them such a minde to feare me , and to kepe my commaundementes ? Surely iustifyenge begynneth at feare and loue . But ye se that they haue not the feare of the Lorde , nor suche a mynde as can do ony good of it selfe . Therfore in Deutero. xxx . sayeth Moses . The Lorde shal circumcise thyne harte . and Ezechiel . xi . I wyll take away the stony hartes . And Ihon the .vi. Ther commeth no man to me , excepte my father draw hym . Wherfore ye ypocrytes learne of the lawe youre dewty , feblenesse and paynes , and when ye fele Moses handes heuy , flye to hym for succurre with all your harte , the which Romanor . viii . is descrybed to be the fulfiller of the lawe . Math. xi . Christ promysed rest of the soule to all them that be laden . For when we do the beste that lyeth in vs , we beyng euell trees , brynge fyrth euell frutes , that is to saye we synne . For such as euery man is , suche thynges dothe he thynke , speake and worke . But we be fleshe therfor we sauour of fleshly thynges . Why do we not graunte with saynt Austin in the boke of true innocency , that whan a man lyueth after his owne way and not after God , he is lyke the deuel : for an angel shulde not haue lyued after an angell , but after God , that he myght stonde in the trueth . A man hath nought of hym self , but lyeng and synne : but yf a man haue ony trueth or ryghteousnesse , he hath it of the welle , which is Christe : And that which we haue by goddes lyberalite , hangeth of gods power , and not of oure myght . Fyrst consider me well the wordes of the holy goost . Ro. ix where he calleth his owne the vessels of mercy , and Roma . viii . The children of God , be led with the sprite of god . Esaie . xxvi . Lorde thou hast wrought all our workes in vs .

Therfore knowlege thyself the handy worke of the almyghty maker , ordened in Chiste Iesu to brynge forth good workes , that he hath ordeyned ( marke which he hath ordeyned ) that we shuld worke in them Ephes. ii . Therfore that thou consentest to the inspiracion of God , hast a good wyll , and workest wel : the grace of god worketh all these thynges in thee . Thou in dede consentest , wylleste , and workest : but god maketh the to consente , wyll , and worke , so that thys sayng also may be alwayes iustly layd before thyne eyes : what hast thou , that thou hast not receaued ? Yf thou hast receaued it of other , why doest thou reioyce & boaste , as though thou haddest not receaued it ? i. Corinth . iiii . Not to vs Lorde , not vnto vs , but to thy name geue prayse . Behold nowe not thy frewyll but bounde . But yf the sonne delyuer the , then salte thou be truly fre . Iohan . viii . For we be delyuered from syn by Christ , that we may serue ryghteousnesse . Roma . vi .

Of fayth & workes , the newe learnynge .

Not onely faythe iustifyeth , for workes iustifye also , and fayth may stande and be without , good fruts & grace that iustifieth in hym that is a breaker of the commaundement of god . Therfore ther are two kyndes of ryghteousnesses necessary to saluation , that is to wyte of fayth & workes . The one without the other ( excepte a man haue no tyme or leasur ) doth not saue a man .

The olde learninge .

We suppose that a man is iustifyed by fayth without the dedes of the lawe . Ro. iii. Here the Apostell doth not doute or gesse ( as som do vnderstonde hym a mysse ) for the truthe of the greke hath we reken or gather by reason : For Theophilactus doth expounde thys word & sayth sillogizometha , as though by reasonynge he gathered thys foresayde sayenge . Wherfore workes do not iustifye , but fayth . And this is not my dreame , but the moost pure doctrine of the holy goost , in the .iii. & .iiii. to the Roma . Where as the Apostell reasonyng by the scripture of Abraham beyng iustifyed , most euidently proueth that fayth is rekened to vs for righteousnes . Yf Abraham ( sayth he ) was iustified by his works , he hath where vpon he may boast , but not before god For what sayeth the scripture ? Genest . xv . Abraham gaue credence to God , and that was rekened vnto hym for righteousnesse . And in the ende of the fourth chapt he sayeth : That it was not wrytten for hym onely , that it was rekened to hym for ryghteousnesse , but also for vs , to whome it shal be rekened . Nother vnderstandeth he here onely the ceremonyall workes of the lawe , but also of the .x. commandementes , the which is playne . Roma . iii. when he sayde that no man was iustifyed by the workes of the lawe , shortly after he sayeth : For the knowlege of syn is thorow the lawe . The which clause doth sufficiently shewe , of what workes , of the lawe he speaketh . Yf it be so that oure workes also do iustifye , than Christ geueth but the halfe of oure saluacion , and then how many saueours shal ther be ? Ther is onely but one iustifyer and saueoure , that is Christe : by whome we be iustifyed frely , thorow hys grace . Roma . iii. Thefore workes do not iustifye , but fayth in Christe : not that fayth the scoolmen cal informis ( that is a dead fayth ) but that true and lyuyng faythe , workynge by charite . Gala. v. chapt . lykewyse as we be iustifyed before god by fayth , the which is the true iustifycacion : so before men ( that se vs in the face ) we be iustifyed by workes : that is to saye we be knowen to be ryghteous by the frute of good workes , of the which thynge the wordes of saynt Iames ought to be vnderstonde : so he that wyll loke well on Paules disputacion of fayth and workes , shall easely perceaue , why that we saye that faythe alone iustifyeth . For we fayne not with this word alone , a fayth that is wthout charite , but we shew that workes be not the begynnyng of oure iustifycacion . Also we be not saued by workes . Titum . iii. but accordynge to the mercy of god , thorow the lauour of regeneracion , and by renewynge of the holy goost lest ony man shulde boaste of man . Good workes are not forbydden by this doctrine , but faythe the welle of good workes is taught and vnto grace is geuen that is hyr dewty . Parte of the prayse is geuen vnto vs , by the newe learnyng of scoolmen , the which thynge how blasphemous a thyng it is , the faythful Christen men can tell . And so the old learnyng taketh not away workes , but setteth them in theyr place , that they maye be witnesses of our fayth , subdue the fleshe , & serue our neyghbour , but not that they shuld iustifye : seynge that onely fayth of the mere mercy of god thorow his worde doth iustifye a man . The person that is iustified , worketh iustly , yet for al that , it doth not boaste of the righteousnesse of workes as necessary to saluation , leste when it seketh his owne righteousnesse , it lese the ryghteousnesse of God , that is faythe . Roma . x. And it graunteth the very truth with Esay .lxiiii. That the ryghteousnesse of his workes , is lyke a fylthy clothe , defyled with the flours of a woman . And he an vnprofitable seruaunt . The which is onely the way to come to true ryghteousnesse of oure workes . That is when thou workyng besely , yet in al thy workes knowlegest thy self a synner : & flyenge onely to the grace of the mediatour , settest muche by the pryce of oure redempcion For yf the ryghteousnesse of our workes , be of ony value , the death of Christe hath not wholy and fully wrought oure saluacion , the whiche is blasphemous . The short argument of Paule stondeth and is sure and vnmoueable : Yf the righteousnesse come of the lawe , then is Christe dead in vayne : But Christ dyed not in vayne , therfore ye boaste in vayne of the ryghteousnesse of workes and of the lawe .

Of meryte or deseruynge , the newe learnynge

Whan we do that lyeth in vs in drawynge out of a good mocion towarde god by the frenesse of the wyll , we deserue the fyrste grace of congruite & semlynesse , although not of worthynes . Also the soule endued with grace by an acte drawen out of the frewyll & of grace deserueth worthely euerlastynge lyfe . Beholde christen reader , whan as carnall wysdome shall heare that she hath such power , and can drawe forth by naturall power a good mocion towarde God , & may deserue therby , wyll she not fall to the pharisaycall pryde ? and wyll she not attribute to her selfe it that pertayneth to god ? The whiche is nothynge elles , but to treade vnder fete the sonne of god , and to reken the bloud of the testamente but as an vnholy and a prophane thynge , by the which we be fanctifyed . Moreouer oure nature which leaneth and setteth to muche by her selfe , swellynge wyth thys learnynge , is brought into confidence of workes . For nature hearyng that we partly can deserue euerlastynge lyfe with oure dedes : wyll enforce herselfe to heape together merytes : the whiche beyng many and plenteous , she wyl truste and haue a good hope in them : and when they fayle an decay , she wyll fall in to despayre : by the whiche errour the worthynesse and deseruyng of Chrystes death is defaced and hyd wyth darcknes , and mans conscience is buylded vpon the sonde of workes , and surely at euery tempeste of tribulacion it wyll fall .

The olde learnynge .

In the seconde Epistle vnto Timothe the i. Chapter . God saued vs not accordyng to oure workes , but accordyng to his purpose and grace , which was geuen vnto vs before the euerlastyng tymes . Such lyke is ther also Tit. iii. Item . Ephe. ii . Ye be saued by grace thorow fayth , and not of youre selues : it is the gyft of God , & not of workes , leste ony man shulde boaste . The scripture here taketh away the cause of deseruynge or merite from oure workes , and geueth to grace that we be saued . For that he sayth : not accordyng to our workes , and also : not of yow , suerly he doth not admitte or receaue that acte or dede that is drawen out of wyll , to the prayse of saluacion or merite . Christe deserued all thinges vnto vs with his bloud . And we are iustifyed frely Roma . iii. The heretage was not gotten by oure laboure , but by Christes . The fayth in Christe maketh vs sonnes , therefor heyres : ergo , workes do it not . Ro. iiii . To hym that worketh is the rewarde not rekened of fauoure , but of deutye . To hym that worketh not , but beleueth in hym that iustifyeth the vngodly , is fayth counted for ryghteousnesse . Ro. viii . For I suppose that the affliccyons of this lyfe , are not worthy the glory which shal be shewed vpon vs . Lu. vii . Whan ye haue done all thynges that be commaunded you , yet saye that ye be vnprofyble seruauntes . Esay . lxiiii . All our ryghteousnesses are as a defyled cloth . &c. i. Corin. iiii . What haste thou that thou hast not receaued ? Rom. xi . Who hath geuen hym oughte afore hande , that he myght be recompenced agayn ? Philip. ii . It is God which worketh in you , both the wyll & also the dede , euen of good wyll . Yf so be that God worketh in vs goodnesse , what shal we arrogauntly clayme and ascrybe there vpon to oure power and strength ? And yf we deserue the blysse , why doth scripture cal it grace ? Therfore be not we saued by oures , but onely by the workes & merytes of Christ . But where as the scripture somtyme maketh mencyon of rewarde ther can no man there vpon take iuste occasyon to swell and be proude : for fayth workynge by charite is the gyfte of God , good workes are the gyfte of God , so that , yf God do rewarde vs , we muste vnderstande that he doth not rewarde oure workes , but his owne workes in vs . But thou yf thou clayme ony thynge there vpon to thy selfe , then shalte thou receaue no reward of glorye wyth the wycked pharyses , but thou shalte fele the punyshment of the fyre of hell . And seynge that it is so , it maye be easely iudged , who teacheth more truely . I wyth the Apostle do alwayes exorte men , to the true good workes , whiche be done in fayth , alwayes takynge hede that a man by reason of them , trust not in hymselfe , and be reproued with the pharyse . They do so pricke and moue vnto good workes , that they reste and put in them the hope of saluacyon , and the cause of merites : wherby at chaunseth that euery where men do them wyth this false opinion , to be iustifyed and saued by them . We not despysynge the grace of God , do teach , both that we be saued only by the grace of God , and we buylde mens conscyences not vpon workes , but vpon the stone that is Christ , agaynst the whiche the gates of hell can not preuayle , and do alwayes beate in this moost confortable gospell , or glad tydynges . That heretage is geuen by fayth , that the promyses may be sure after grace . As sayeth Paul Ro. iiii . and .v. We iustifyed by fayth , haue peace wyth God thorowe Christe .

Of synne . The new learnynge .

The lust or concupiscence that remayneth in a man after baptyme , the lawe of the membres , infirmitie , or sycknesse , is no synne nother veniall nor mortall , and after baptyme it is not original , but is the payne of synne . Neuerthelesse it bryngeth forth synne . This opinion maketh a man that is baptysed slowe and dull to fyght agaynst the fleshe , for he beleueth that he is all whole & in sauegarde .

The olde learnynge .

Concupiscence which sheweth her selfe by hir euell frutes , euen in a man that is baptysed , is synne of her selfe . Ro. vii . Here the Apostle sayeth : Now I myne owne selfe do not this , but the synne which dwelleth & remayneth in me . The Apostel doth not here speake in the person of wycked men , for wycked men do not consent to the law , they serue & obey not the law of god with theyr mynde . S. Austen was sometyme of this opinion , that the apostle had spoken these wordes in the person of euel men , but in his retractions , & against Iulian he doth reuoke this opinion , and he sayd that at that tyme he vnderstode not Apostell aryght . Now he that speaketh so , and was baptysed , and was the electe instrument of God , and yet complayneth of concupiscence and calleth it synne , then let the scoolemen tell , whether the Apostell doth well call that concupiscence , which bryngeth forth euell frutes ( excepte it be stopped ) synne or no ? Yee let them tell whether the holy goost dyd erre in that worde . Verely .i. Corin. xiiii . the Apostell thanketh God that he spake more wyth tunges , then all the Corinthians dyd . Therfore so great an Apostell knewe with what wordes he shuld name concupiscence . When we folowe that maner of speakyng , we are chaced out , mocked , and cast out as heretykes of them that are lytell moued , with the cause of so great matters , so that they may triumphe in the worlde and lyue in peace . Then the trueth is , that concupiscence ( the which bryngeth forth the same frutes after baptyme that it dyd before ) is called synne : as the Apostel doth exhorte them that be baptysed , Ro. vi . Let not synne reygne in your mortall bodyes . He doth not saye concupiscence , but synne , for so the trueth of the greke hath . Moreouer ther is no man but he knoweth that synne is knowen by the lawe , but this concupiscence is forboden of the lawe , for it is synne . Infirmityes surely & also paynes do not fall vnder the precepte . And it is knowen that the Apostell sayeth Ro. vii . I dyd not knowe synne , but by the lawe , for I had not knowen that concupiscence had ben a synne , yf the lawe had not sayd thou shalt not lust , and by and by he calleth it synne . But this is the difference , namely before the baptyme of the sprete and water , that concupiscence or lust was a synne raygnynge , but after the wasshynge of regeneration , it is synne ouercome and subdued : of his own nature in dede it is euell , but a man truely regenerate , and not walkynge after the flesh , doth represse and holde downe synne with the spret of grace , that it raygne not , nor haue the ouerhande , that ther be no damnacyon vnto them that be grafted in Christ . Roma . viii . For it is not rekened hym to damnacion , for the sprete that resysteth the fleshe . The whiche thynge saynt Austen in these wordes doth conclude : All synne is forgeuen in baptyme , not that it shulde not be at all , but that it shulde not be rekened for synne . Now iudge good reader , which of vs speake more truly : they that make so lyght a thyng of this olde leuen of malyce , callynge it a lytel infirmite onely , whiche neuerthelesse is no veniall synne , do not know the grace of god , & do blaspheme vs that make a great thing of it : as it is a great thynge in very dede , & that we shulde haue nede of the great grace of God . We do exalte & magnifye with kynde deuocion & godlynes the bloud of Christ : where with al synne is pourged & redemed that we lowly confessours & graunters of our synnes , may fynde grace in the eyes of god the iuste iudge .

Of worshippynge of sayntes . The new

Not only Christ is our mediatour , but also the sayntes which raygne in heauen with Christ : wherfor they ought to be called vpon as mediatours of intercession , the which purchase vnto vs many good thinges . Our Lorde diuidyng his kyngdom hath committed the one halfe of his kyngdom , ( that is mercy ) to the sayntes , to be geuen and distributed vnto the worlde : the other part ( that is iudgement ) he kepeth behynde for himselfe . For he that wyll obtayne ony thynge of a prynce he seketh out some man of authorite , at whose request he may obtayne that he wyl haue , the which shulde not spede yf he came to the prince alone . Mary the mother of God yf she brake the heade of the old serpent , why shuld she not be a meane for mankinde ? Therfore our lady & the saintes do worke partly our saluation . The blessed virgin is the neck , Christ is the head , & we be the membres : no good gyftes come downe into the membres , but thorow Mary as the necke . Also the saintes worke miracles . For how many beyng syck with diuerse sicknesses , haue been holpen at the monumentes & tombes of the saintes .

The olde learnynge .

A synner alone maye not appeare in the syght of God , ( for our god is a consumynge fyre . Heb. xiii . ) except he be brought to hym by a mediatour , for whose merites sake he doth forgeue the synners trespasses . Christ is the mediatour .i. Timo. ii . Heb. ix . Ro. viii . our satisfaccion .i. Io. ii . our ryghteousnesse .i. Cor i. our prest for euer , Psal. cix . Heb. iiii . v.vii.viii.ix.x . Christ is not a fearfull iudge to faythful men , but an aduocate , callyng vnto him those that be laden . Mat. xi . He is of so great mercy that he gaue his lyfe for his shepe . Io. x. Mat. xx . Then we ought not to be afrayed of Christe , as yf he were a iudge , but we ought to come to the trone of grace , because we be synners , that so we myght be delyuered of synne : for he is the lambe . &c. Mat. ix . Lu. v. He came not in to this world to cal ryghteous men . &c. A syck man feareth not a phisicyan , but the sycker that he is the more desyrous he is of the phisicyan . Shall that phisicyan which dyed for vs , when we were yet synners . Ro. v. be now vnconstant and do no thinge but threaten & kyl , so that we haue nede of some man to playe the mediatour & meane betwene hym & vs , to swage his wrath ? O vnsemynge thought of a christen man . What a carnall and a fleshly dreame is this ? How fonde a kinde of fellowes are these ? how vnlearned in the scripture ? Who dyed for vs ? dyd Steuen or Peter ? Dyd not Christ dye for vs ? & that of suche a charite , as is not able to be expressed . Io. xv . Greater loue them this can no man haue , euen that a man bestowe his lyfe for his frendes . And yet for al that great charite we dreame that Christ is a fearfull tyraunt & that he wyll put awaye a wretched synner nedynge a phisicyan , with a cruel countenaunce & commytte hym to the tourmentours , excepte he brynge some saynt with hym . So worship we now the sonne of God which humbled hymselfe to the death of the crosse , that we not beleuynge his wordes , whan he sayeth : Come to me & I shall refresh you , I am the waye , I bestowe my lyfe for my shepe , but dare be so bolde as to accuse hym of lyeng , & say these be voyde wordes which thou doest say . Thou hast committed mercy to the saintes , thou canst do nothing els but threaten & vndo synners . I wyll turne me to some of the sayntes which shal be me patrone and aduocate by the. Are not these saynges wicked & vngodly ? yet they that wolde be rekened moost holy of all , be of thys mynde and opinion , & they condemne vs of heresye before the matter be knowen . The scripture byddeth vs axe in the name of Christe , such thynge as we haue nede of , Iohan . xvi . and not in the name of sayntes . Reconciliacion & saluation is in none other name . Actu . iiii . The presthode of Christe is for euermore . And the Apostell sayeth . Ro. viii . that Christ remayneth & abydeth at the ryght hande of the father & maketh intercession for vs . He is onely the way to the father . Iohan . xiiii . By hym we haue an entraunce to come to the father Ephe ii . By hym we haue boldnesse and intraunce to god in all confidence thorow the fayth in hym . Ephe. iii. He is oure hope .i. Timoth. i. He came that he myght saue synners . i. Timoth. i. He gaue hym self an oblacion to god for vs Ephesians . v. And we amonge so many prayses of burnyng charite & fre mercy haue not learned yet to truste in hym , whiche is our reconcyler , and brynger in fauour so gentell and lyberall , that he dyd not dysdayne to be an oblacion for syn for vs , that we myght be made the ryghteousnesse of god thorow hym : so myghty , that they that beleue in hym , can not be ashamed . Roma . ix . Farther more the mother that is a virgyne vsurpeth or taketh vnto her none of those thynges , that they synge to hyr prayse . I pray yow for shame darre the corrupters of scripture geue that vnto the mother , which the holy goost dyd prophecy of the sonne of God . Genesis iii ? For he and not she dyd breake the serpentes head . In somuch that I can not tel whether I shuld maruayl more vpon the grosse & rustical ignoraunce of these greate masters or that I shulde crye out vpon the wycked & vngodly opinion that they haue of Chryste . They haue so lytell regarde what they say , that al the thought that they take is , that alwayes they shulde be sayenge somthynge . And euen as in tymes paste the philosophers of Epicures secte and the Stoykes affyrmed that God dyd none other wayes , and had no other subsistence , then they thought he had : and subscrybed the nature of God with vayne dreames & deuyces of theyr opinions , lykewyse oure false diuynes do ymagen Christe to geue from hym his mercy to sayntes , and to be a fearfull iudge , and that he damneth all synners , excepte that he be pleased ●… swaged by the intercession of some saynte . And this ymaginacion pleaseth them well , and they commaunde the church so to beleue . Also these fellowes make Mary the necke of the mysticall body . Who can abstayne from laughyng ( yee rather wepynge . ) They make artycles of the fayth besyde the scripture of theyr owne brayne , and where they shuld onely stycke to the scripture , they bryng forth old wyues fables for sounde and true thynges , mesurynge al godly thynges wyth the plummet or lyne of our reason , and by the similytudes of thys world . And whan as they tryfle bothe vnlearnedly and vngodly , yet they be not afrayed to dryue to the fyre as many as wyll not play the fooles with them . And that in all poyntes they may play the false doctors they wrafte the scriptures to confirme theyr errours , of the which thyng I haue spoken very largely in oure commune places . But left ony man shuld thynke that I saye thys in the reproche of sayntes , so I thynke : that sayntes shuld be worshipped , but after the rule of scripture . Seynge that they be the glorious membres of the mysticall body , the houshold meny of God , and ioyned vnto vs with the moost surest bonde of charite . For charite perysheth not , but is made perfect in heauen : wherfore they loue vs , and couet with a brotherly loue oure amendment . Therfore let vs reuerently & holyly kepe the memory and remembraunce of them , in the which we may se the wysdom of God , his goodnesse , power and the vnspeakeable ryches of mercy , to the exercyse of our fayth hope and charyte . For as ofte as we remembre theyr manly fyghtyng agaynst the gates of hell , and the manyfold grace of god , the which the father of all confort poured forth vpon these vessels of mercy we are lyfted vp in hope and truste of so great goodnesse . And we be prouoked to the folowynge of so greate perseueraunce by theyr vertues , set out as whement intysementes . What good and deuout man is ther but he wyll desyre with all his hart , that he myght ouercome the enemye of owre saluation , with suche strength of fayth as the sayntes were endued and harnessed with all , that at the laste hys enemyes ouercome , he myght be associate and accompanyed for euer more , with the electe and chosen of god ? And whan he doth se so excellent vessels of glory made of the chyldren of wrathe , and of the lompe of perdicion , not by mans merites , but by the power of the grace of god : that he wyll conceaue a trusty hope of so mercyfull a father , the which made vs worthy when he founde vs vnworthy . Then yf we pray to God for fayth , hope , and charite . And seke the kyngdome of heauen before al other thynges , we maye folow the footesteppes of the ryght sayntes , then haue we worshipped the sayntes very well , and euen as we shulde do . For the wyl of God and the sayntes is one , wherfore what other thynge wyll they axe , then the amendement of a synner , and the contynuall recordyng and remembraunce of the lawes of God . But that we shulde flye for succurre to them , in oure aduersite & nede , that they may be meanes betwene vs and God , they nother do require it : for they seke nothynge but the glory of God , nother can we desyre them to be mediatours for vs excepte we do iniury to the moost perfyte & moost sufficient mediatour of all . Now seyng that the scripture is our candell , in the moost darke nyght of thys world , we be more sure that call vpon God by Christe ( the whiche thynge the scripture doth commaunde ) then they which imagen new kyndes of worshippyng and inuocacions , of the which the scripture maketh no mencion at all . Call vpon me ( sayeth the Lord ) in the tyme of tribulacion & I shall delyuer the and thou shalt honor me . Psalmo . xlvi . And Ioel. ii . Whosoeuer wyll call on the name of God for helpe shal be saued . And in thys matter we force not vpon long tyme or longe costume : for christendome or a christen mans lyuyng , standeth , not in the passyng ouer of longe tyme , or in the oldnesse or antiquite of costume , but in the scriptures of euerlastyng truth .

Now good reader iudge what kynne of christen men they be , that fasten theyr hope not in Christe , but in creatures , knowyng nothynge at all how muche helpe we haue in Christe . They differ very lyttell from idolatrers , & whyle they go aboute moost earnestly to honoure sayntes , they dyshonour them farre out of rule and fashion that can be : euen when they geue away from god to the creature hope and confidence , the which is dew onely to god . As touchyng the myracles reade the .xxiiii. chapter of Math. and the seconde of the .ii. Epistell to the Tessalonyans , & youre mynde shal be at reste and certifyed .

Of the supper of the Lorde , The newe learnynge .

The sacrament of the aultare muste be geuen onely vnto prestes vnder both the kyndes , and to lay men onely vnder the kynde of bread , because that Christe by a naturall accompaninge or folowyng is whole vnder bothe the kyndes , accordyng vnto that sayenge of the sequence : The flesh is meate , & bloud is dryncke , Christe abydeth for al that whole vnder both the kyndes . A lay man must take his ryghtes euery yeare once at the leaste accordyng to the chapter Omnis vtriusque . &c. The masse of a prest is a sacrifyce both for quyck and dead , and the syn & the vnclenesse of the person of the minister stoppeth not the frute , seyng that the wrought worke of the masse hath strength , and the oblacion is made in the person of the whole church : wherefore it is a great merite , for by it we deserue muche to oure selues , and also to other . Wherfore the ordinaunces of masses be good , and yearly obytes be profitable . For in other good workes the wyckednesse of the person of the minister taketh awaye the cause of the merite : here it letteth nothynge , where as the faythe of the churche is consydered , and not the worthynesse of the person . Thys is the summe : A wycked man and an vngodly , hauyng only a dewe intent , although he be an abomynable in the syght of God , yet for al that in thys cause , because he beareth the personne or is in the rowme of the church , he abydyng a synner and a damnable person , he purchasseth and deserueth vnto other men , remissyon of syn and euerlastyng lyfe . This they saye .

The olde learnynge .

The Apostell in the fyrst epistell to the Corinthians the .xi. chapter , preparyng the supper of the Lorde , dyd wryte that he toke of the Lorde that he taught and gaue to the Corinthians . And whan he expounded the busynesse and matter concernyng the supper he geueth both the kyndes indifferently to all the bretheren , euen as Christ dyd ordeyne . Mathe. xxvi . Marke . xiiii . Luke . xxii . Here we haue the worde and the facte of the Lorde , and of hys minister Paule and also of the primitiue church , in the which as then fayth was more lyuely , charite was more feruent hope was more sure , and holy christendom was more purer , for it was nearer the quycke sprynge . Yf it be so that it is not leful for vs to kepe the worde and the dede of Christ , & specially in a great mater , as is the sacrament for what intent shall the churche of God haue the scripture expounded and declared ? Dyd not euen the new wryters ( as Gerson ) saye : That nother the byshop of Rome nor generall councell , nor yet the church oughte to chaunge the learnynge that was geuen vs by the euangelistes , & by Paul ? Yf it be lawfull to euery man that lyst , to chaunge in the sacramentes of the church , those thynges which Christ taught to be kept , & the apostles both taught and kept : I pray you what case shall the church be in then , which shal be compelled to beleue that Christ the wysedome of the father , & the Apostels dyd teach christendom such vnperfecte geare & so negligently that theyr successours had nede to supplye , amende & make perfecte those thynges that Christ & his Apostels lefte behynde them raw & vnperfect ? Wyll the Saracens , the Arabians , & the Agarens ( whome we call Turkes ) suffer that ony man at his pleasure after this fashion shulde chaunge theyr Alcoram , & wolde sometyme take somthyng away , somtyme vtterly abrogate & disanul it , that theyr lawmaker had wrytten , somthynge vnwarely , or without diligent hede & delyberacyon ? And we christen men except we suffer the church to be turned out of frame & peruerted , to be darkened & to be pulled in sunder & minished , Yee to be vtterly cast awaye , we be banyshed & destroyed as the enemyes of the church . Put the case that these be tollerable : who can abyde that ydel felowes shall make marchaundyse of it that was lefte to be the memoriall and remembraunce of the death whiche brought lyfe , wherby they make a sacrifyce of the masse , & crucifye Christ agayne , as much as lyeth in them ? For yf it be so that they worke with theyr dayly sacrifyce ( as they call it ) remissyon of synne , I praye you then what synnes dyd the bloude of the new & euerlastyng testament take awaye ? This is therfore our catholyke belefe of the supper of the Lorde .

Fyrst : The supper of the Lord ought for to be done after the ordinaunce of Christe i. Cor. xi . that our fayth maye be increaced , our charite may be kyndled , our hope maye be made sure , by the continual remembraunce of the death of the Lorde : & that we knowyng the cause of the moost precyous death of the Lorde , maye be dayly more and more steared vp , to geue thankes for the vnspeakeable loue , to destroye the body of synne and to walke in newnesse of lyfe .

Secondarly , Therfore the supper of the Lorde is a memoriall of the death of Christe , whiche brought saluacyon and not a sacrifyce , but a remembraunce of the sacrifyce that was once offred vp vpon the crosse .

Thyrdly , Ther is a promes . Psal. c.ix . that Christ shal be our byshop for euermore ordened of the father : and this promes is perfourmed , for Christ hath entred once in to the holy place , by an oblacyon makynge perfect for euermore . Hebr. ix . and .x. so that we nede not to haue hym offred vp for vs agayne , the which dyeth nomore .

Fourthly , We knowe of the boke Leuiticus , that the oblacyon of Moses was made for synnes , whan the oblacyon dyd satisfye and the bloude dyd washe . Then yf this one sacrifyce , ( in the which Christ dyd offer vp hymselfe ) dyd satisfye for the synnes of the whole worlde , accordynge to the prophecye of Esay . the .liii. Chapter . He dyd beare our synnes , and he was torne for oure wyckednesses , and .i. Ioh. the .ii. Chapter . He is oure satisfaccyon and so forth : it foloweth and is a good argument , that all the oblacyons which are besyde this , be vayne and voyd the which they pretende ?

Fyftly , To rayse vp a new oblacyon is to set lytel by the fyrst , to proue God a lyar and to deny Christe whiche bought vs , after the wordes of saynt Peter .ii. Pet. ii .

For whan they saye that synnes be releassed & forgeuen in the sacrifice of the masse , whan the sonne of God is offered vp both for quycke & dead , it foloweth after theyr opinion , that that onely sacrifice of the crosse dyd not satisfye for all synnes . And I praye you is not that euen to forsweare & denye the Lorde which dyd redeme vs , not with corruptible thynges , as with golde & syluer but with his owne precious bloud , whan we say that it is done by the vertue of that masse , the which al scripture doth say commeth to vs by the death of our Lorde Iesus Christ ?

Syxtly . Yet for al that we do not affirme the synnes be remytted only by the partakynge of the supper of the Lorde , but whan we do remember with a true & a kynde fayth the benefyte of our redemption , in the which the sonne of god dyd geue his body a sacrifyce for synnes , & shed his bloud to washe away synne : by this fayth we be iustifyed & made ryghteous , & we obtayne remissyon of our synnes , gotten by the death of Christ . And this is a dilicyous feast of soules , of the whiche they that are not partakers shall peryshe .

Christ in the .vi. Chap. of Ihon sayeth . My fleshe is meate in dede , and my bloude is drynke in dede . The bread that I shal geue , is my flesh the which I wyll geue for the lyfe of the worlde . Excepte we eate this fleshe of the sonne of man and drynke his bloud , we shall not haue lyfe in vs , but we shal peryshe . For it is the breade of lyfe , geuynge lyfe to the worlde . The whiche breade to eate , is to beleue in Christ as he sayeth : I am the bread of lyfe , he that commeth to me shall not be an hungred , and he that beleueth in me shall neuer be thyrsty . Verely verely I saye vnto you , he that trusteth in me hath euerlastynge lyfe . For as the body is fed with naturall bread , so the soule is refreshed & lyueth with this heauenly bread . For whan the soule beleueth that Christ is the pryce of oure redemption , our satisfaccyon , and our ryghteousnesse , with this fayth it eateth the flesh , and drynketh the bloude , and accordynge to the wordes of Christ Ioh. vi . by so wholsome an eatyng shal we lyue for euer . These be so great thynges which be rehearsed aboute the table of the Lorde . God graunt that this ceremony of Christe , maye be restored to hys olde strength and integrite agayne , that we which be the body of Christ oure heade , admonished of the loue of God in the supper towarde vs , maye growe together with vnlowsable glew of loue , as it becommeth membres , purgynge the flocke with the boult of excommunicacyon , and eatynge truely the fleshe of the Lorde , that is to beleue in Christe crucifyed , and that we may be grafted in hym by the lykenesse of his death , and that we maye be partakers wyth hym , of the moost gloryous resurreccyon .

Amen .

Of the choyse of meates . The new learnynge .

It is not lawfull to eate euery daye all sortes of meate , for it is necessary that we abstayne from fleshe euery frydaye and saterdaye , and on the embrynge dayes and in lent : for he that doth otherwyse without the Bisshop of Romes bulles or the pardons of the legates of the sye of Rome , doth syn , and shal be rekened an euell christen man , yee a wycked and an vngodly heretyke .

The olde learnynge .

In the .xi. Chapter of Leuiticus , and the xiiii . of Deuteronomion , the choyse of meates is prescribed vnto the Iewes , which were vnder Moses , so that it was not lawfull to eate what so euer meate they lyste . But let vs which are commaunded of Paul to the Gal. the .v. Chapter . to stande fast in the lyberte , in to the which Christe hath brought vs , and that we shulde not put our neckes vnder the yocke of bondage agayne , geue hede and attendaunce what oure mayster Christ and Lorde doth saye : Math. xv . Hear and vnderstand : It that goeth in to the mouth defyleth not the man , but it that goeth out of the mouth that defyleth a man . These wordes of Christ take awaye the choyse of meates so that it is lawful in the tyme of the new testament to eate flesh or fyshe whether ye wyll without ony synne . In the fyrste epistel to Timo. the .iiii. Chap , the holy goost doth call the forbyddynge of meate & of mariage , the doctrine of the deuell : For God hath created meate to be receaued with geuynge of thankes of them which beleue , & haue knowen the trueth : for the creatures of God are good , and nothynge to be refused , yf it be receaued with thankes geuyng : for it is sanctifyed by the worde of God & prayer . By this one texte of the Apostle is plucked vp by the rootes , what so euer hether to men haue taught or commaunded of the choyse of meates . For the holy goost calleth it dyuelysh doctrine the whiche no man can kepe & obey without the losse of his saluacyon . Let it moue no man that saynt Ierome doth wrast these sayenges agaynste the Tacyans and the Marcionites , doutlesse our consciences be delyuered from the choyse of meates by these wordes of the holy goost . Therfore who so euer he be , Marcyon or ony of this tyme that byndeth wyth a commaundement that thynge which Christ wolde haue to be fre , he is reproued wyth this texte as vnkynde to God , and a despyser of a good creature . Collossenses the .ii. Chapter sayeth Paule : Let no man iudge you in meat and drynke . Yf you be dead wyth Christe from the elementes of the worlde , why be you holden wyth decrees , as yf ye were lyuyng in the worlde ? This texte also is playne agaynste all the praysers and preachers of mans tradicyons , the whiche do trouble mens conscyences wyth mans preceptes , of the choyse of meates . Although thys maketh agaynste the obseruacyons of the Iewes , yet it plucketh vp by the rootes all the tradicyons of men in thys matter .

For yf Moses lawe in that poynt be abrogate and put downe , the which was once ordened of God : how muche more iustly the constitucyons of men ought to be disanulled & put awaye ? by the which these cruel tyrauntes coueth a kyngdome in mens consciences . Gala. i. Yf ony man preach ony other gospell or glad tydynges vnto you , than ye haue receaued , holde hym acursed . Therefore what soeuer other thynge is thrust into oure handes agaynst and besyde the worde of God , to bynde mens consciences , by the sentence of the holy goost it is acursed , wherfor we must refuse it both with hand and foote . Titum . i. Rebuke them sharply that they may be sound in the fayth , and not takynge hyde to Iewes fables and commaundementes of men , the which turne from the trueth .

Vnto the cleane are all thynges cleane , but to them that are defyled and vnbeleuyng is nothyng cleane , but euen the very myndes and consciences of them are defyled . Who wolde not abhorre those preceptes whyche turne from the trueth ? Euen so the holy gooste decketh mans tradicions with hys tytle with the which tradicion the deceauers of mens myndes go aboute to bynde mens consciences , where as God byddeth not . Here I do not regarde thoshe great praysers of abstinence , the which wyll name me the Epicure of Christen men as saynt Ierome called Iouiniane , as though I wente about to louse the brydell of gluttony . Tese felowes wyll dispute with a full belly of fastyng , and yet they eate fesans , partriches , and al the pycked dayntyes that can be found in a contry .

Now tel me I pray yow what haue I sayde besyde the sentences of the holy goost ? I do not teache the abuse , but the ryghte vse of the creatures of God , with geuynge thankes . I take not thought onely for the belly . but also for the conscience . Fo with these mans tradycions , mens consciences be marked with an whote yron , and God is worshypped wyth commaundementes of men : the whych thynge in the .xxix. of Esaye , he hateth and abhorreth . It is a very ieoperdous matter to laye snares for mens consciences and to offende agaynst the christen lyberte which cost so much . Yf ony man laye agaynste vs saynt Ierome , or ony other of the fathers : I answere that the fathers were neuer in that blyndnesse , that they wolde be beleued more then the scripture . He despiseth not the fathers whiche enforceth hym selfe and laboureth to glorify the father of all which is in heauen .

He that in the matter of conscience doth thynke , that God shulde rather be obeyed , than man , doth not contemne men , but magnifyeth God , the Lorde of men and angels . And the condicion and state of christen men is not so , that they ought to take example or rule of lyuynge of the prophetes of Iupiter , that absteyne from fleshe and soden meate , or of the temple of Eleusis or Ceres or of Orpheus , yet that holy man is not ashamed of hys monkery of so voyde wordes in the seconde boke agaynste Iouinian . As touchynge offendynge , I haue taught always accordynge to the Apostles doctrine Roma xiiii . that we shulde haue a respecte and regarde of weake personnes , that he that eateth , despise not hym that eateth not : He that eateth not , let hym not iudge hym that eateth . And albeit he sayeth ther is nothyng vncleane of it self , but vnto hym which rekeneth that it is vncleane : yet for all that he wyll not that oure brother shulde be greued with the abuse of oure lyberte , and to be lost with meate , for whom Christe suffered death . Ther be other farre greater thynges than meate and drynke that a christen man shulde regarde , namely , peace and edifyenge . For the kyngdome of God is not meate and drynke , but ryghteousnesse and peace and ioye in the holy goost .

Therfore let vs folow those thynges that longe vnto peace and to the edifyeng of our brother one towarde another . Hast thou fayth ? kepe it to they selfe before God . And i. Corint . viii . Knowlege maketh man to swel charyte edyfieth , take hede leste youre lyberte offend those that be weake . All these be the wholsome doctrines of the holy goost , & geue none occasion of gluttony , as the defenders of tradicions do dreame .

Of fastynge , The newe learnynge .

We must fast certayne dayes vnder the commaundement , as the Apostels euen the .iiii. ymbrynge dayes , and the lent .

The olde learnynge .

Our lyfe is a warfare or souldyers lyfe Ioh. vii . We must fyght continually with an enemye that we haue at home with in vs , namely the flesh : lest he beynge made to fat & wanton with excesse of meate and drynke , preuayle agaynst the sprite . Take hede to youreselfs ( sayth Christ Luc. xxi . ) lest youre hartes be ouercomme with surfettynge and dronkennesse , that the daye of the Lord come not vnto you as a snare . Rom. xiii . doth the holy go●st commaunde to cast awaye the workes of darknesse , & to put on the armour of lyght , & he reherseth vnreasonable eatynge , & bankettynge & drōknesse amonge them . He doth appoynte no certayne day , but onely he sayeth make not prouysion for the flesh to fulfyll the lustes of it : wyllyng that we shuld abstayne from vnreasonable eatyng and dronkennesse , to put awaye the workes of darknesse : not for one or two dayes , but at all tymes : Let no man thynke that thys fast is a christen mans fast which now raygneth , is commaunded , and hygly praysed , whan we fast certaine houres , and other dayes make lusty chere , worshyppyng our belly for our God . In the which thynge we be worse then the heythen men , which dyd order theyr lyuelode not to pleasur , but to the health and strength of theyr bodyes . For they consyderynge what excellency and worthynesse ther is in the nature of man , dyd perceaue how fowle a thyng it were to flow in excesse , to lyue deliciously & pleasauntly , and how honest it were to lyue skarsly , mesurably , sadly and soberly The Apostle monyssheth vs .i. Tessalo . v. of oure state and condition . We ( sayeth he ) are the children of lyghte and the chyldren of the daye , let vs be sober : he byddeth vs not do so for .ii or .iii. dayes , but all the tyme that we beare about thys body of synne . Who can here in so grat diuersityes of complexiones prescribe measures and dayes ? Euery man knoweth hym self how longe he hath nede to fast , & what punishment he nedeth to tame hys fleshe wythal . Therfor we do not prescribe dayly fastes as the Esseyes dyd , nor yet with the makers of tradicions fastes appoynted to a certen tyme : but we exhorte to contynuall sobernesse , and to se that the fleshe be brought vnder , lest whan the Lorde commeth we be found carelesse without ony thought . And after thys maner alwayes we do exhorte , moue , and dryue , in season and out of season the church and congregacion of Christe , to a temperate lyfe , and to a faste semynge a christen man , alwayes sauynge the lyberte of a christen man . But we do refuse and cast away , that fulbelly & dronken fast , as stynkynge hipocrysy the which we cast in Gods teth , euen as a merite , and yet it maketh nothynge for the subdwenge of the fleshe , seynge that it beynge proude by the bodely exercise onelye regardeth not true holynesse . I wyll sende these hypocrites vnto Esay the prophete to the .lviii. chap. were as they may learne sufficyently what maner of fast God wold haue . Thynk you ( sayeth he ) that I loue thys maner of fastynge wherby men at prescripte & certayne dayes chasten them selues , goynge with theyr heades wrythen downe lyke an hoke , strewed with asses , and clothed with sackcloth ? Wylt thou say that thys maner of fast , and that vpon thys or that appoynted day is more accepte to the Lord : but rather euen contrarywyse , this maner of fastynge do I alow & loue : Forgeue thy dettres wrapped in shrewed barganes , and lowse theyr violent oblygations , set them at lyberte whom thou dyddest cast in pryson for det , & break from them all maner of bondes and yockes , diuyde out thy meat and drinke to the hungry and thyrsty , and the port wayfarynge straunger lede thou home to thy house , when thou seyest the necked , clothe hym , & turne not thy face from thyne owne flesh . Here thou seyest that the body in dede must be chastysed , but that outwarde punishement doth lytell auayle , excepte thou orden it to the fastynge of the mynde , that is , to abstayne from euell desyres and affections , and frome couetousnesse and vnmercyfulnesse . And that ye may fast after thys wyse , ye nede no choyce of meates excepte the manner or cause of tamynge of the flesh require it . For thou dost absteyn and vsest very skarscely all maner of meat to the sustenaunce of thy nature : therfore thou mayst vse fyshe or fleshe , whether thou wylt : how be it fyfshesde a maner of flesh as witnesseth the Apostle .i. Corinth . xv . and Plini , in hys hystorye of nature : lest ony playenge the Iew , shuld wrench hys nose at thys .

Of the difference of dayes , The newe learnynge .

The dayes be not equall and alyke , som be holy and so be not al , wherfore the sonday is holy day to all christen men , to be halowed in ydelnesse , lykewyse oure ladyes dayes , & the Apostelles dayes , & other chosen of the church to kepe holy daye and to abstayn from laboure so that yf ony man do ony seruyle or handy laboure , and worke in the afore sayde dayes , he synneth . Wherfore yf ony man constrayned by necessite do ony worke , ether at home , or abrode on the holy daye , he shal be more cruelly handled of the byshoppes , officiales , and curates , than yf he had commytted aduowtry , or had pylled his negboure with vsury .

The olde learninge .

Certayne dayes must be appoynted wher vpon men must forbeare from handylaboure not that the daye shulde be holyer and worthyer in the which we mete together , but that the inordinate commynge together shulde not mynish the fayth in Christ . And that we maye heare the better and more commodiously , the worde of euerlastynge health , & maye receaue the supper of the Lorde , and shewe to God with commune peticyon the necessite and nede of the church , and that we maye praye together . Ther must nedes be certayne dayes appoynted in the whiche ( whyle as the busynesse of the soule is in hande ) we must absteyne from prophane & housholde labours . Yet for all that we must take hede lest we lese and destroye mens soules with snares of commaundementes : and take hede that we playe not the Iewes and obserue dayes , as they obserued the sabbath day , & the feastes of the new Moone , against the doctrine of the holy goost , ( Gala. iiii . ) as thoughe they were necessarye to be kepte for ryghteousnesse . For that were to cast awaye the lyberte of fayth , & to turne agayn to the weake and beggerly elementes and ceremonyes , and to denye Christe . The Hebrues were commaunded to kepe the sabbath daye , but whan the lyght came , the shadow vanyshed awaye , so that it is not lawfull now to ony man , to orden ony lawe , or make synne , where scripture maketh none , and leaueth the liberte . Collos. ii . Let no man iudge you in the parte of the Sabbath day &c. Saynt Austen speaketh thus of the Sabbath day in his boke of true innocency : Seyenge that the kepynge of the sabbath daye is taken away , the which is shadowed by the vacacyon & rest of one daye , he kepeth a perpetuall sabbath daye that hauynge hope of the rest to come , geueth hymselfe to holy workes , & doth not boast in his own workes , as though he had receaued them of none other , & knowlegeth that he worketh in hym , the which euen in workynge is quyet & at reste . Therfore saynt Ierome sayeth very well , that in the newe testament all dayes be equall , & lyke holy , & that euery day is the holy daye of the resurreccyon , & that it is lawfull to fast alwayes and to eate the body of the Lord , & alwayes to praye . And the Apostell Roma . xiiii . wyll not that he shulde be rashly iudged , that which iudgeth the same of euery day . Those thinges that were commaunded or forbydden in the law , as concernynge dayes , meates , clothynges , places and persones , or outwarde thynges , they were ordened & layd on mens neckes , for the tyme of correccyon : But now whan the grace of the gospell doth shyne , they vanysh awaye , and lyberte raigneth , where by we worship God nomore with certayne dayes prefixed , and with outwarde workes , as the Iewes dyd , but in sprete and trueth . For these ceremonyes of the lawe dyd belonge to the Iewes , and not to the gentyles Actu . xv . Ye maye se playnly . Mat. xii . Mar ii . Luce. xiiii . Ioh. v. and .ix. how that Christe the auctour of our lyberte , dyd intreate the Sabbath day . Therfore it were the byshoppes dewty to put downe some of those holy daies , the which christen people haue no nede of , the whiche geue occasyon to the people , both to lese theyr monye and theyr soules .

Of prayer . The new learnynge .

We must praye at certayne houres , as at matynes , syxt houre , the thyrde , the fyrst , at euensonge and at suche other . And it is made more conueniently in churches halowed vnto God accordyng to this sayenge : Blesse the Lord in the churches . &c. My house shal be called the house of prayer . Ther be many thinges in the temples , which stire vp deuotion as the maieste of the place , the christned bels , organes , sacrynge belles , syngynge , waxe , candels , the reliques of sayntes , pictures , ymages , halowed vestimentes , the sacrament of the altare , hallowed altares , in the worship of sayntes , banners , supplications , the anoyntynge of the church , and the hallowynge of the same , the holy water , which euen the deuels be afrayed of , the presence of angels , for it is wrytten Genesis . xxviii . This place is terrible , and ther is a sure promys of hearyng as it is in the thyrde boke of the kynges the viii . Chapter . The Lorde answered to the prayer of Salomon : I haue herde thy prayer , which thou prayed before me , I haue hallowed this place which thou haste buylded , that I may set my name there for euermore and myne eyes and my harte shal be there for euermore . &c. Also ther be certayne hallowed beedes , and they be honge vp on the churche dores , a certayne nombre of pater nosters and aues muste be kepte , also ther be some prayers whiche haue pardon longynge therto . Also we muste saye a pater noster euery daye to oure owne Apostles , & to the sayntes whiche we haue chosen vnto our selues , for deuotion .

The olde learnynge .

The blessed Trinite is to be worshipped in euery place . Psalm .c.iii. O thou my soule geue thankes and blesse the Lorde in euery place of his lordshippe . Christe also sayeth Ioh. iiii . The houre commeth & now is , when the true worshippers shall worship the father in sprete and in trueth : for verely suche the father requyreth to worshippe hym . God is a sprete , and they that worship hym , muste worship hym in sprete and verite . Where as Christ doth answer the Samaritane , axynge hym of the place of prayer , and sayeth : Woman beleue me , the houre commeth ( yee , & he sayd that the houre was euen then ) when ye shal nother in this mountayne , nor yet in Ierusalem worship the father .i. Timo. ii . sayeth Paul : I wyl that men praye in euery place lyftynge pure & cleane handes , without wrath , arguynge or altercacyon . Lykewyse in the .vii. chapter of the Actes where saynt Steuen checkynge the blyndnesse of the Iewes , auauncynge the temple of Salomon , sayeth : But he that is hyest of al dwelleth not in temples made with handes .

As sayeth also the prophete Esay .lxvi. Heauen is my seate & earth is my foote stoole , what house wyll ye buylde for me sayeth the Lorde ? or what is my restynge place ? hath not my hande made all these thynges ? and all these thynges be made sayeth the Lorde . On whom than shall I loke ? euen hym that is of an humble & a lowly sprete , standeth in awe of my wordes . We haue the wordes of the father , & of the sonne , & of the place of prayer , the which the holy goost spake , shall we not beleue the sonne whom the father commaunded to be herde ? Mat. xvii . And he dyd saye with an earnest affirmacyon : Woman beleue me . &c. I knowe that ther was in the olde law the arke of the conuenaunt , and the sumptuous temple of the Lorde , where as the Iewes had the promyse of God .ii. Para . vii . Myne eares shal be lyfted vp vnto the eares of him which shal praye in this place for I haue chosen this place . But what shal we do now ? seynge that Moses is gone , which was the seruaunt of the whole house of the Lorde , & the sonne commeth Iesus Christ whiche is the Apostle and the byshop of our fayth & confession . Heb. iii. & that he is com to prepare the quyck temples of God , as a byshop of good thynges for to come , entrynge by a greater & more perfect tabernacle , not made with handes ( that is to say ) not as mans buyldynge , nother by the bloud of goates & calues , but by his own bloud he entred once for al in to the holy place , & founde euerlastyng redemption . Heb ix . He is gone that gaue the lawe , & an other is come in his rowme , by whom grace is geuen Ioh. i. Aaron is gone , for the true prest for euer after the order of Melchisedech is come . To conclude , the fygure is vanyshed , because the lyght hath shyned . Then what nede we so costly & gloryous pompe of ceremonies in the new testament ? we disprayse not those buyldinges , to the which the people commeth to hear the worde of god more commodiously : but we disprayse the abuse & the erroure , namely , that they kepe no measure , & can neuer make an ende of buyldynge & deckynge of such royal churches . Exo. xxxvi . at the commaundement of Moses , the cryer forbyddeth , that nother man nor woman shuld offer vp ony more to the buyldyng of the tabernacle : for the people offred vp a great deale more , than nede was . Now our cryers without ende & measure requyre gyftes of the people to the buyldinges of temples . Wher doth Christ requyre in the new testament such ornamentes of churches ? and where doth he appoynt such buyldyng to be made ? Commaunded not he vs to worship the father in spret & in verite ? The which two wordes n the whole tragedy of ceremonies , which we thinke profitable & good for praier . For what helpeth to the sprete and trueth of worshippyng of God , such infinite diuersite of vestimentes , belles , organes , and songes of dyuerse kyndes ? Yf those thynges kyndle deuotion , & steare vp a mans mynde to God , it were best that not only churches but also houses , townes , hye waies & stretes shuld be ful of yanglyng of belles , & be replenyshed with ymages . The Lorde requyreth the sprete and trueth , and we contrarye wyse shewe and set forth a carnal pompe , & solemnite of ceremonyes , the which is not only as great as all the Iewes fashions and rytes , but passeth them farre , both in nombre and greatnesse , hauyng in steade of the sprete the flesh : for the trueth , moost coloured and paynted ypocrysye : for we spende the whole daye with syngynge , sacrifysyng and mumblynge . We speake with tunges , but no man preacheth , which shulde speake vnto men , to edifye , exorte , and to comforte .i. Cor. xiiii . The Apostle wyl leuer speake .v. wordes with his vnderstandyng , that he may iustruc & teach other also , rather than ten thousand with tunges . We thondre out psalmes without vnderstandyng for auauntage & lucre , makyng a sound without deuotion , & alas the word of God is compelled to geue place to this blind seruice , & the ordinance of the apostle also . We crye now a dayes as the Iewes cryed in tymes paste : Ieremie . vii . The temple of the Lorde , the temple of the Lorde , the temple of the Lorde , Goddes seruice , Goddes seruice , Goddes seruice , trustyng in wordes of lyenge : where as all thys busynesse of ceremonyes , is playne hyred geare for mony , that it may be fulfilled , that the Lorde sayde . Malachie . i. Who is ther amonge you that wyll shut the dores , & wyl kyndle myn aultare frely for nought ? wherfore it foloweth , I haue no pleasure in you sayth the Lorde of hoostes , I wyll take no reward of your handes . Yf that the tragedy and spectakle of ceremonyes lyketh you so well , go to , let vs brynge home agayne the whole Iewysnesh , and the whole maner of worshyppynge of the Iewes , let vs deck vp Aaron , let vs orden leuytes , let vs kyll and offer vp shepe , oxen , and calues : and euen let vs be circumcysed wyth the madde Iewes , and let vs loke for an other Messyas , that may bryng vs in to the lande of Canaan : not by the power of the Lorde , but of the world . Surely yf that moost costly and sumptuous worshyppyng of God is christes religion , in the which holynesse consisteth , I graunt that I can not tell what is oure religion . But yf Christ be oure Lorde and master , and hys doctryne be the doctryne of the father , the truthe and the waye , then is the whole heape of ceremonyes nothynge lesse , than the worshyppyng of God . Where do we reade in the gospel of hyred prayers which ye wyll let a man haue for mony , and yf he geue no penny , he shall haue no pater noster ? where doth the Lorde alowe byenge & sellyng , choppynge and chaungynge in holy thynges ? As for those places which they brynge for the appoyntynge and assignynge of a certayne place of prayer , euery man may se that they handle them without ony maner of iudgement , and with playne ygnoraunce of scriptur . It is euen of the same sorte that they fayne , that the deuyl is afrayed of holy water , as thoughe he were not more afrayed at the syght of a christen man , whome the oyntement of the holy goost , hath made holy , and is the temple of the holy goost ?

And as for that , thay they brynge for the halowynge of beedes , and the nombre of pater nosters , and the Psalter of our lady & suche other , it is more vayne , then ony tryfles be in the worlde , and more foolysher then the tales which olde wyues tell in wynter nyghtes by the fyre syde . Therfore we must praye to the father of heauen thorowe oure Lorde Iesus Christe in spirit and truthe in euery place , that our prayers be not bound to places . For ether we go in to oure preuy chambre and shut the dore after vs , & pray vnto the father , which is in secrete : or we praye in euery place after the learnynge of saynt Paule , in the fyrst epistel the .ii. chapter to Timoth. For the whole worlde is the temple & churche of God . The heauen & the heauen of al heauens ar not able to receaue the Lord , how much lesse then thys church ? Yf I ascende vp to heauen , ( sayeth the royal prophete ) thou arte ther : yf I descende and go downe to hel , thou art present . And God his owne self sayeth by Ieremy the prophete in the xxiii . chapt . I fyl both heauen and earth . And the Apostell in his preachyng to the men of Athens , sayeth : God is not far from vs , for we lyue in hym , are moued , and be in hym . Actu . xvii .

Of vowes , The newe learnynge ,

Vowe to the Lorde & perfourme it that the ye vowe Psal. lxxv . Therfor we may vowe & we ought to geue it that we vowe : for ther a is lawe made of geuynge to them whiche vowed . In the .iiii. boke of the sentence it is wrytten . A vowe is made when a man of his owne wyl promyseth that he wyl do or kepe some good thynge , to the which otherwyse he is not bound , although he be bound after the vowe be made . There be .iii. principalle & substancial vowes , that is : of pouerte chastite & obedience . He that is once made a religious man or a preste , is bound to lyue so for euer , by hys vowe .

The olde learnynge .

A vowe is a law ( say the scoole men ) made to perfourme such thynges as men haue vowed It is playne what the holy scripture doth affyrme and iudge of the lawe , and of the workes of it . Now is man not iustifyed , or made righteous by the lawe and workes of Moses lawe : how muche lesse by the worke of vowes , whan as scripture vtterly refuseth and defyeth all mans traditions , and God wyll not be worshypped with lawes of mans tradicions , Esay . xxix . Math. xv . Marc. vii . For onely fayth in Christe doth iustifye and not workes what so euer they be , and syncere fayth wyll not suffer men to put confidence in theyr workes . In dede fayth bringeth forth workes because she worketh by charite , but she suffereth no man to trust vnto them with thys vngodly opinion , that he shuld be iustifyed by them , because that were to deny the Lord that bought vs with hys precious bloud . Vowes are wont to be taken with none other opinion , than that by them synnes shuld be done away , and to deserue grace and remission of synnes : therefore they spring of the ignoraunce of Christes religion , & they be playnely wicked & therfor they be nought and of no pryce . For euen the scoole men say , that those thynges be no vowes , which do turne to the dammage or hynderaunce of a mans saluation : seyng that a vowe hathe the same thynges folowynge , which an oth hathe , that is : iustice , iudgement & truthe . To wyll & desyre to be iustifyed by workes , is to cast away the grace of Christ : and that is to lese the true healthe and saluacion . Therfore these vowes that be so greatly boasted of , be no vowes , and of no value , for thys short argument of Paule fearfull to all vowers shall stande : yf ryghteousnesse be of the law , then Chryst dyed in vayne . Galat. v. Ye are gone quyte from Christ as many as are iustifyed by the lawe , and are fallen from grace Gala. ii . We know that a man is not iustifyed by the workes of the law , but by the fayth of Iesu Christe . Yf these thynges be sayde vnto the Iewes , the which presumed to be iustifyed by the works of moses law , who can abyde our vngodlynesse , which loke for those thynges by the workes of our lawes , the which onely Christ geueth in fayth ? Therfore it repenteth vs of oure rechlesse vowe , & we desyre forgeuenesse of God , for our syn done by oure folysh vowe , & we turne agayn to the lyberte , which Christes bloude gat vnto vs with a sure belefe , and defyenge the masters & teachers of workes , the open enemyes of Christe , & we rather heare the saynge of the holy goost : Gala. v. Stande in the lyberte where with Christ hath made vs fre , & wrap not your selues agayn in the yock of bondage . As touching the places , which they bring owt of the old testament for the mayntaynyng and stablyssynge of vowes , they make nothynge for the purpose : for the maner of vowyng pertayned vnto the Iewes , & now be put away as be sacrifices . Actu . xv . Fayth in Christe maketh all outwarde thynges fre : nother doth the bondage of vowes , and our lyberte agre . What nede many wordes ? Oure vowes be without faythe , & therfore they be syn . Now who wold be afrayed to leaue & forsake syn ?

Of counsels , the newe learnynge .

The gospell is diuyded into counsels and commaundementes , we be bound to kepe the commaundementes & not to despyse the counsels . The counselles be in & .v. of Math. to loue our enemyes , not to resist euell , not to stryue in the court or law , to lende euery one that nedeth , & such other lyke . The wich yf they were commaundementes , they were to heuy burthens for the new lawe . Thus saye the Parisians .

The olde learnynge .

We haue a counsel in the gospel of lyuyng syngle Math. xix . & .i. Corint . vii . But they that be in the fyfte of Math. they be no counselles but preceptes : the which thynge is manyfest by the circumstaunce of the text . For Christ dothe threaten , the which he wolde not haue done , yf he had onely counselled . He that doth threaten a payn , doth propound & set forth , a law , & counselleth not . Moreouer it is commaunded : Loue thy neyghboure as thy selfe . That loue conteyneth in it those thinges , which we haue spoken of . And also lust is forbydden , & therfore be the aforesayd forbydden . Whan mat . he had rehearsed those thynges which the scoolmen reken among counsels , sayeth by & by after : That ye may be the chyldren of youre father whiche is in heauen . Math. v. Lykewyse also saynt Luke ( after that he had rekened vp these lawes ) sayeth : And ye shal be the sonnes of the mooste hyest . Therfore they that do them not , shall not be the chyldren . Surely a counsell her wolde not haue spoken after this maner yee thus dyd Chrisostom . Austen , Hilary vnderstand the wordes of Christe . Then yf the Lord commaunded all those thynges , why do we that be seruauntes , louse and & breake the lawes of the Lord for oure pleasure ?

Of matrymony . The newe learnynge .

The fourthe degre of kynred stoppeth matrimony . There be .xii. impedimentes of matrymony , which hinder maryage to be made , and lose it yf it be contract , namely , errour , condition , vowe , kynred , faute or cryme , the diuersite of worshippyng , power bond , honesty , yf thou be of affynite , yf thou be impotent in rendrynge dutye . These hynder mariage to be made , & yf it be made breake it agayne . Certayne thynges ther be which hyndre mariage to be made , but they lose it not yf it be contract : that is the tyme of not spousynge , and the forbyddyng of the churche . Also a spirituall kynred is gotten by the sacrament of baptyme & confirmation or byshoppynge the which letteth matrymony to be , and putteth a sunder it , that is made . Item the order of subdeacon , deacon , and presthod stop matrymony to be taken , and putte it awaye yf it is taken , bycause that the vowe of chastite is ioyned to those orders . Also yf ther be a deuorcement , both the man and the woman must abyde vnmaryed .

The olde learnynge .

Ther be degrees of kynne or consanguinite and affinite red to be forbydden in the .xviii. of Leuiticus , namely : father , mother , stepmother , a natural syster , lawful syster both of father and mother , cosyn , aunte of the fathers syde & of the mothers syde , the wyfe of myne vncle , the doughter in lawe , the wyfe of my brother , stepdoughter , the son of the stepson or stepdoughter , the syster of my wyfe my wyfe beynge alyue . Here is forbydden the fyrst degre of affinite , & the second of kyne or consanguinite : thoughe the doughter or nefe of my brother or syster is not rekened to be forbydden . Seyng that these be prouyded & taken hede of , by the law of God , they must nedes be honest , so that it were folysh hardynesse for a man put his decrees , to the worde of God . Those thynges that be spoken of the tymes that be voyde of spousels , & of the forbyddynge of the churche , they be mans inuencyons . And the spirituall kynred hath no testimony in the scripture . Therfore yf it shyne and glyster wyth neuer so fare and goodly a lykenesse , we maye as easely despise it , as receaue it . Why doth not holy fraternite let mariage , by the which we are all knyt together in Christe ? They be my brethren and my systers as manye as confesse Christ . That the order is a let vnto matrimony , it is nothynge els but fals speakynge throughe hypocrysye : for yf matrimony be a sacrament , ( as they say ) I can not se , why holy order can not suffer the holynesse of matrimony . Mariage is honourable , as the holy goost wytnesseth Heb. xiii . And they thynke that the holynesse of matrimony is contrary to the holynesse of order , the which thynge the Apostle neuer knewe .i. Timo. iii. Tit. i. Where he wyll that a byshoppe shulde be the husbande of one wyfe : and .ii. Timo. iiii . He calleth it the learnyng of deuels yf ony man forbyddeth matrimony .i. Corin. vii . He sayeth not onely it is better to mary than to burne : but he commaundeth openly in this maner : For the auoydyng of fornicacyon , let euery man haue his wyfe . Who is that euery man ? is it not manyfest that mariage is fre to all men which haue not the gyft of chastite ? Saynt Ierome sheweth a cause , why in the .ix. of the Actes . Christ called S. Paule a chosen vessell : namely , because he was the storehouse of the lawe and of the holy scripture . And against Iouinian he sayeth : I wyll brynge forth Paule the Apostle , whom as ofte as I reade , I thynke that I heare not wordes , but thonderyng . But they which defende the fylthy syngle lyuynge , despyse this thonderynge of this chosen vessel , as the barkyng of a dogge , & they thynke that he that is within orders , synneth deadly yf he mary a wyfe . God the father dyd orden mariage , the sonne dyd commende and honoure it with his presence and with his fyrst myracle , the holy goost pronounced it honourable , Paule the seruaunt of Iesu Christ forbyddeth not bisshoppes and deacons to be maryed : And they which boast them of the Gospell , nombre the mariage of prestes amonge deadly sinnes , as a prophane and vnholy thynge , the which the holynesse of order can not suffer . Why beleue they not at the leaste the sentence of holy fathers ? for Theophilactus vpon the .viii. Chapter of Mathew sayeth : Learne here that mariage hyndereth not a man from vertue , for the prynce of the Apostles hadde a mother in lawe . Farthermore we do alowe no deuorcement , but in case of fornicacion , as Christe sayeth Math. xix . where as it is lawful for the vngylty after the deuorcement to mary agayn : the which thynge myght be easely done yf the man aduouterer or the woman shulde be kylled , after the law of God Deute . xxxii . Now they tary both vnmaried the which is a deuorcement rather in name and in worde then in dede . The texte of Math. xix . is manyfest : ( Whosoeuer forsaketh his wyfe , but only for fornication and maryeth an other , he committeth aduoutry .

For this clause that is put betwene : ( except it be for fornicacyon ) declareth & ruleth the whole sentence , that yf ony fornicacyon do chaunce in the meane season , he that forsaketh the woman aduouterer and maryeth an other , he beynge vngylty , that he commytted none aduoutry . And why do not we in such cases , go rather to the scripture , that is inspyred of God , then to those wryters of summes ? seynge that the Apostle .ii. to Tim. the iii. Chapter pronounceth and sayeth that the scripture is profytable for correccyon and teachynge .

Of Bysshoppes . The new learyng .

A Byshop is of hyer authorite then a symple prest , and hath the reseruacyon and kepynge behynde to hym of certayne causes : for the hyer that the degre is , the greater and more is the power . And this new learnynge wynketh at and ouerseeth the pompe & pryde more then worldly , of them which cal themselues the successours of the Apostles and preach not the word of God , the which is the moost worthy hye office in the church .

The olde learnynge .

When ther rose a contention amonge the disciples , which of them shuld be thought greatest amonge them , Christ sayd : The lordes of the gentyles haue domination ouer them , but it shal not be so amonge you . Where as Christ wolde haue taken cleane out of the disciples myndes the desyre of honoure . For yf oure Lorde and mayster dyd not come to be mynistred to , but to mynister and serue other ( as it is Math. xx . ) how muche lesse shall it become seruauntes , to swell and be proude with worldly desyre of honoure ? The which thynge the Apostle teacheth playnly . i. Cor. iiii . So ( sayeth he ) let a man reken vs , as mynisters and seruauntes and disposers of the secretes of God : he sayeth mynisters and seruauntes , and not lordes and prynces of the worlde . So in many places of his epystles , he calleth hymselfe This place ( sayeth he ) maketh agaynst them , which do geue themselues to sloggysnesse , ydelnesse , and to slepe , & thinke that it is an offence , yf they reade scripture : and despyse them as bablers and vnprofitable , which ar occupyed in the lawe of the Lorde both day and nyght , not takynge hede , that the Apostle commaunded euen learnyng also after the rehearsynge of the conuersacyon of a byshoppe .

Of Ceremonyes .

Men reken that ceremonyes haue the name of a towne in Tuscia called Cerete , and by ceremonyes we meane the worshippynge of God , but outwardly .

The new learnynge .

The ceremonyes which our fathers ordened , must be kepte , and not chaunged , the which are worshippynge of god . For the religious men , and rude prestes do defende the ceremonyes ( what so euer they be ) so styfly , as thoughe holynesse consysted and stode in them only . For we haue sene in these tymes , the holy orders contende and stryue wyth vnstauncheable hatred amonge them selues for ceremonyes .

The olde learnynge .

We may not swarue nother to the ryght hand , nor to the lefte hand , but we must walk in the kynges hye way . Our lyfe is in that case , thal we can not be without ceremonyes . For we be not angelical spirites , but men : & as long as we lyue in thys vysyble world , in the preson of thys body , we must nedes haue difference of workes , of places , of offices , of tymes , of persones , & of other thynges . For we be ( as the Apostell sayeth . Romano . xii . ) many membres , and one body , & not hauynge all one acte or office . But after that the lyght of the gospell came , and folowed the shadow of the law we shuld vse very few ceremonyes , as we haue baptyme and the supper of the Lorde , after the ordinaunce of Christ in the newe testament . For we vse ( as we be alwayes redy to the worste ) to set muche by ceremonyes , and to conceaue a vayne opinion and confidence to be iustifyed by them , yf they be perfectly done : & yf we leaue them vndone , we conceaue a folysh feare , ( that is ) of euery hande a noughty conscience . Therfore lest we shuld swarue away from the pryke of trew holynesse , let vs take fayth and charite vnto vs , as the rulers and gyders of ceremonyes , in the whiche yf they were done , they myght be done godly . Before all thynges we muste take great hyde and diligent prouision , lest ceremonyes hurte and destroye the head & the roote of oure religion , which is fayth in Christ . Fayth and belefe in Christ is onely our ryghteousnesse , which worketh afterward by charite , the which yf it continue in safegarde in the liberte of the sprite , ye may lyue and be occupyed in the ceremonyes of the churche without ony blame . For he that is iustifyed , by faythe , kepeth ceremonyes , lest he shuld offende those that be yet weake in the fayth , not as necessary to ryghteousnesse , but as a teachyng and a bryngyng vp for weaklynges : beleuyng stedfastly , that all those outward thynges be fre vnto vs thorow fayth , and that we owe nothyng to ony body but onely loue . Roma . xiii . By thys rule the Apostle beynge conuersant amonge hys brethren , without the yeoperde and the losse of conscience and faythe , was so fre by the sprite of faythe , that for al that he made hym selfe an vnderlynge and a seruaunt of all men , and was of all fashion , to saue some at the leest . He had knowlege , but he knowe that knowlege dyd swell , and charite dyd edyfye . i. Corinth . viii . and .ix. He graunted that all thynges be lawfull vnto hym , but that all thynges be nor profitable , that al thynges be lawfull , but all thynges do not edifye . And he dyd folowe those thynges which belonged vnto peace , and to edifyenge . We wyll folow thys Apostle not geuynge oure lyberte to the occasion of the fleshe , but in seruynge one an other by charite . Galat. v.

Here must the ouerseers and ministers of the churche be monyshed , that they vnlade the congregacion , holden downe with so many ceremonyes and lawes , that almoost the condicion and state of the Iewes were more tollerable , then the state of Christen men . Now , it is not onely folyshenesse , but also wyckednesse , that Christen men shuld stryue amonge them selfes for ceremonyes ( I can not tel what ) whose bage is , charite , and not ceremonyes . Ihon. xiii .

Of mans tradicions . The newe learnynge .

Ther is a canon or a rule , the whiche maketh equall the constitucions of popes and bysshoppes wyth the gospell , and it affirmeth that the gospell can not be well vpholden excepte the statutes and ordinaunces of the fathers be kepte , as Leo the .iiii. sayeth in the .xx. distinction in the chapter . De libellis . All thynges that be necessary to be knowen to our saluation , be not expressed in the canonicall scripture , but the holy goost afterwarde that the scripture was wrytten , dyd shew many wholsome thynges vnto oure forefathers . Iohan. xvi . I haue many thynges to say vnto you , which ye can not beare at thys tyme . And those thynges that were in practyse than , are not now all written , but euen geuen from one to an other as by hande , and are come euen to oure tyme , as Damascen in a sermon of the dead wryteth , that the memory of faythfull deadmen came vnto vs from the Apostels tymes .

Moreouer Paule taught the people , that he purchassed vnto Christe , whan he was with them many thynges the which were neuer wrytten . Also he that heareth not the church let hym be counted as an heythen & a publicane therfor she may make lawes and constitucions necessary for mans saluation . Also that is necessary to saluation , whose transgressyon is deadly synne , but the ordinaunces of the church be such , the fyrst is proued by Abbas in the proemy or preface of the decretales . And in the fyrst chapter of constitucions , he allegeth Calderine , Iohan Andrea and Thomas . And for thys purpose maketh the text in the chapter . Quo iure the viii . distinction . where as it is wrytten that the breaker of the tradicions of the churche synneth deadly , because that also the positiue lawe byndeth in matters of conscience , ergo they bynd . Herevpon Iohan Mayre with great pryde & disdayne sayeth in the .iiii. distinction the .iii. q. To thynke that he that breaketh the commaundementes of the church synneth not deadly , is an erroure .

The olde learnynge .

Mathew the .xvii. Chapter the heauenvly father maketh his onely begotten sonne doctor and teacher of the church , sayenge : Heare hym . And he put his wordes in his mouthe . Deuteronomy .xviii. he sayeth : And I wyll be a reuenger and a punyssher of them which refuse the learnynge of thys doctoure . He which sayeth Iohan. vii . My doctryne is not myne , but his , which sent me , that doctor is the euerlastynge wysdome of the father , the way , the lyght , the truthe , whom we beleue stedstly that he bothe wolde and dyd geue vnto his church , not botched , clowted , or vnperfecte and vnstable learnynge , but sounde , perfecte , and vnchaungeable , to the whiche nedeth nothyng to be put to , as an addition : for those thynges that are necessary for to be knowen for mans saluation , be contayned plenteously in the canonical scripture . Somtymes the Apostles spake and treated vpon the kyngdome of God , more plenteously in speakynge , than it is wrytten in bokes , yet for all that , as for the summe of the sentence and doctrine , they preached none other thynge , than the gospell , whiche we haue wrytten : so that those thynges which perteyne vnto a christen mans lyfe , muste be learned of no where els , but of the byble , that is of the newe testement and of the olde . For all scripture , geuen by the inspiration of God ( sayth the Apostle .ii. tim .iii. ) is profitable to teachynge , to improue , to informe , & to instruc in righteousnesse , that the man of God may be perfecte and prepared to all good workes . Then why do we thrust in the churches handes the lawes of men , as necessary to Christes regilion ? I do not speake here of the ciuyll lawe , I know that the lawes of secular power are to be kepte for the conscience sake : for they haue theyr strength of Goddes lawe . Rom. xiii . I speake of the decrees of men , with the which they wolde bynde mens consciences . Farthermore the Apostle in the .ii. Tim iii. chap. prayseth the holy scripture with a great verdit & prayse sayenge : , The holy scripture may make the wyse vnto health thorow fayth which is in Christ Iesu . Who dar set thys tytle before his constitucions , that they maye make you learned to saluacion ? thys honour is onely dew vnto the holy scriptur of God . Farther more , yf ther were ony thynges shewed oure fathers a. M. year ago by the holy goost , the which were not knowen ( in tyme of the flourynge of the churche , that newly dyd springe vp ) to the Apostles and to the church , they be ether necessary to saluacion , or not necessary . Yf they be not necessary , but ordened for the tyme , why is a mans conscience bounde with them ? Yf they be necessary , ether ther is an other waye to saluacion nowe , than was in the primitiue churche , or els they were all damned that departed before that reuelation : for they knewe not the thynge that was necessary to theyr saluacion . The whyche thynges , seynge that they be the moost vayne that can be and foolysh , and that the same maner of iustifyenge and saluation is now , that was than , and was than , that is now : why make we those thynges necessary , that be not necessary ? And why set we so lytell by the lyberte of the gospell that we had as leue our dreames , as the moost holy gospel ? we do not reiect and refuse the constitucions and ordinaunces of bysshoppes , which vexe not the conscience , but pertayne and be profytable for the commune peace and tranquillite of mens conuersacion : onely we defy & reiecte those lawes , in the which ether they commaunde or forbidde vnder payn of deadly synne , without the lawe of God . Onely god ought to raygne in the conscience , in whose hande peculyarly be menes soules . The Apostle calleth hym the aduersary of God , which goeth aboute to syt in the temple of God , and boaste hym self as a God .ii. Tessalo . ii . And .ii. Cori. iii. We be the ministers of the new testament , ministers of the sprit and not of the letter . What auayle mans constitutions to iustificacion yf ye say that they prepare to obey God the easyer ? I answere : There is nothyng that can prepare the mynde to kepe the law of God or fashion it but onely the grace of God . The Apostle Galat. i. pronounceth acursed , not onely man , but also an angell of heauen , that durst preach an other gospell then Paule preached . Yf it be the power of God to saluacyon , of all that beleue , why do we myngle and ioyne our chaffe with so great a power ? And in the fyrst to the Corinthians the thyrde chapter : Other fundacyon can no man lay , then that which is layed , which is Iesus Christ . Yf no man ought to put ony thyng to Moses law Deute . xii . why shulde we adde & put vnto the gospell ony thyng ? seynge euen Cameracensis a scooleman , calleth it the moost perfect lawe and ryghtest , and the strayghtest in preceptes . Why do we not leaue our lawes , and follow the busynesse that Christ appoynted , Math. the last : Teache all people to kepe all thynges what so euer I haue commaunded you ? We be mynisters & seruauntes of Christe , and disposers of the secretes of God . Now is it requyred of the stewardes or disposers that they be founde faythfull . These priuities and mysteries be the artycles of oure fayth of the Gospell , the wysedome of the crosse , the knowlege of grace gotten by Christe : Let vs preache these thynges for the health of the people of God , and let vs not abuse oure power the which the Lorde gaue vs to edifye with , and not to destroye .ii. Corinth . the .xiii. cha , The Canon or rule that maketh the ordynaunces of fathers equale with the Gospel , is openly vngodly and wycked , the whiche euen oure aduersaryes can not receaue , yf they knewe the canon of the scripture . To be shorte , fayth where with a ryghteous man lyueth is conceaued , taken , and drawen out of the canonicall scripture , and not of the decrees of the fathers , as saynt Austyne wytnesseth , in the .ix. boke of the cytie of God the .xviii. Chapter . Then wherefore shulde I receaue it as an artycle of my fayth , that whiche the scripture inspired of God hath not ? I am commaunded to proue and trye spretes whether they be of God or no : the which lyberte of iudgynge of all doctrines by the scriptures , no man wyll take from vs . The wordes of saint Ihon in the .xvi. Chapter stablysh nothynge mans tradityons : for God dyd fulfyl his promesse at Wytsonday when he sent the holy goost , and led his discyples in to all trueth : the whiche before that tyme they coulde not beare . Who wyl denye that the memorye and remembraunce of those that be departed dyd come from the Apostles vnto vs , seynge that saynt Paule the fyrste to the Tessalonians the fourth chapter commaunded the Tessalonians , that one shulde comforte another , with the worde of the resurreccyon of the dead in Christe ? But now that we maye answer to theyr rethoricall argument , where in they reason , that by the breakynge of the ordynaunce of the church , a man synneth deadly , we answere : that the knowlege of synne is by the the lawe . Roma . the .iii. Chapter . The Apostle speaketh of Goddes lawe , and not of mans . Alwayes vnderstande I of mans lawe that is clere or whole mans law , the which assayeth to binde mans cōscyence● & I moued by the scripture , thinke that a mans conscience nother ought , nor can be bounde with mans constitucyon : for we are indued with lyberte which we wyll vse , the which lyberte is the lyberte of the conscyence .i. Corin. the .iii. Chapter . All thynges be yours , whether it be Paul , ether Apollo , ether Cephas wherby we vnderstande that nother Paul , nor Cephas hath authorite to bynde mens conscience , where God doth not bynde . The fyrst to the Corinthians the twelft Chapter Be ye not made seruauntes of men . Collossenses the seconde Chapter . You beynge dead wyth Christe , why be ye holden styl wyth decrees ? And for the moost parte suche constitucyons be contrarye to the worde & dede of the Apostles . But as Gerson beareth wytnesse in the seconde lection of the spirituall lyfe the .vii. corollary : It is not in the popes power , nother in the councels power , nor in the churches power to chaunge the learnynge geuen and taught of the euangelistes and of Paule : Master Gasper Satzger dyd se this in the defension of the constitucyons of the churche , the which openly and playnly graunteth : that the learnynge that is without the scripture , though it be good , yet byndeth not by goddes lawe . And it is no maruayl , for only Christ ought to raygne in mans conscience by his worde , which onely maye saue and condempne .

Math. the .x. Chapter . Feare not them which can kyll the body and not the soule , but fear hym which can cast both body and soule in euerlastyng fyre . Truely yf they can make a constitucyon and commaunde it vnder payne of deadly synne , they maye kyll the soule , but the trueth of the gospell is otherwyse . The sentence of Ezechiell is pronounced agaynst them in the .xiii. Chapter : Wo be to them that make bolsters vnder the the heade of euery age , to catch soules that they might kyl soules which dye not . How doth the scoolemens learnyng of the power of byndyng of mens constitucyons agre with it selfe ? seynge Thomas graunteth playnly , that the commaundementes of the positiue law bynde more with the intent of the lawmaker , then with the wordes of it : so that he is more to be rekened a breaker of the commaundement that doth agaynst the intent of the lawmaker , them he that swarueth from the letter of the ordinaunce of the law . But the intent of the maker of the positiue lawe is not , that hys precepte shulde be alwayes kepte , because that many impedimentes may chaunce in the which it is not expedient to kepe the law , yee somtyme the kepynge of the precepte were damnable . Wherfore in euery precept of the positiue lawe , the excepcyon of a reasonable cause is admitted . Now put the case that ther is a law that a man shal not eat flesh on the fryday , & that a preste shal not haue a wyfe . Here the intent of the lawmaker is to brynge to goodnesse . But it chaunceth yf we kepe those lawes , that ether the lyberte of a christen man be in ieopardy , or we offende agaynst Goddes lawe . In this case the positiue lawe byndeth not , for the intent of the lawmaker is not to kyll ony man , or to geue an occasyon to breake Goddes lawe . But seynge that it can not be satisfyed and fulfylled , doutlesse it remitteth and lowseth those thynges that it dyd decre . And yf ther chaunce ony reasonable cause of breakynge such a tradicyon , it wyl pronounce the transgressour assoyled and cleare and not rashe : but what more reasonable cause is ther , than auoydynge of deadly synne , or the ieopardy of conscience ? Paule was content so to chastise his flesh ( to auoyde offendyng of his brother ) , that he wolde neuer eate flesh rather then to offende hym .

Of Councels and lawes made by a great multytude of byshoppes gathered together . The new learnyng .

Yf the authorite of councels be despised , all thynges in the churche shal be doutfull & vncertayne , for the heresyes that were once condemned in the councels shal come agayn . Therfore it is not lawfull vnto a priuate man to affyrme or teache ony thynge agaynst the councels . For the councell is gathered together in the name of Christ , it is ruled of the holy gooste , and therfore it erreth not , so that the constitucyons of the councels be the constitucyons of the catholyke church , whom the councell doth represent . But those thynges that the church ordeneth , are as well to be obserued and kepte as the canonicall scripture . Nother is it nedefull that the councell adde or put testimonyes of scripture to his determinacyons , seyenge that the Apostles and the elders dyd not stablysh the fyrst councell holden at Ierusalem with scriptures . Actu . xv .

The olde learnynge .

Ihon in the .iiii. Chapter of his fyrst epistell byddeth proue spretes whether they be of God or no , therfore it is lawfull for christen men to iudge the sprete of councels : for they saye that the holy goost is author of the councell . What rule shal we haue I pray you to proue and trye spretes besyde the worde of God ? This , seynge that is sure , true , seuen tymes purged , and a candel in a darke place , shal be a touch stone to proue & to trye all learnynge of men by . Yf the holy goost doth rule the councelles , and the same spret of truth taught the Apostles euery trueth , and yf the Apostles dyd preache that and geue it vnto vs , it foloweth that the constitucyons and the councels must agre wyth the learnynge of Christ and the Apostles , that is , wyth the holy scripture : for the sprete of God differeth not from hymselfe , he is symple & his learnyng is symple . But seynge it is openly knowen that the councels haue decrees contrarye to holy scripture , and also to the holy goost ? Who wyll forbyd vs to doute vpon suche constitucyons of councels ? The Apostles learnynge wyll that a byshoppe shulde be an husbande of one wyfe . Ther is a councell that forbyddeth byshoppes the vse of holy matrimony : what authorite is here ? The doctrine of Paule is the Gospell and the lawe of God , the which ought not to be chaunged , seynge that it doth threaten death and cursynge euen to the angelicall sprites , yf they durst brynge ony other Gospell . But now yf they orden and determine those thynges whiche be contrary to the scripture , who wyll deny but they maye erre ? I haue not sayd this to despyse the councels , that be councels in dede , but we set God aboue the councell . For we graunt accordynge to the promyse of our saueour , that Christ is present in the congregacyon that is gathered in the name of Christ , but we graunte no man power and authorite to decre & orden ony thynge in the church of God agaynst the scriptures . We receaue no man that commeth in his owne name . Ihon the .v. chapter and that speaketh not of the father , but of his own selfe . Besyde this , the scripture geueth no greater power to a generall councel , than to .ii. or .iii. gathered in the name of the Lorde : the which congregacion hath authorite to excommunicate hym that rebelleth and is stubburne and an open synner , but it hath not authorite to make preceptes and to thruste them in to mens consciences that be fre . Farthermore the scripture hath prophecyed , that false doctores shuld come in the latter dayes , in the name of Christe , the whiche shall deceaue many men , saynge : I am Christe . The whyche moost earneste warnynge of oure saueour not without a cause maketh vs more ware and circumspecte , that we shulde not beleue euery sprete . In dede these be goodly and glorious names , The church , The councel to be gathered in the name of Christe : but Christe and the Apostles haue warned vs , that those thynges alone shuld not moue vs the whych dyd describe these latter dayes , with so horryble colours , that it is wonder men can not perceaue these thynges . Ciprian in a certayne councel , where as were .lxxxvi. byshoppes syttynge , taught wronge of the baptysynge of heretikes , and for the moost part all the bysshoppes of Aphrica , Numidia and Mauritania erred with hym . Yf it be so that the councels erre about the sacramentes of the church , who can safely wythout yeoperdy from hence forth beleue the councels , makyng lawes wythout scripture ? Moeroeuer , the same thynges maye chaunce ( we do not doute ) to great and generall councels , that haue chaunced vnto the particular and prouinciall councels . And suerly I thynke and hold that then all thynges shal be more doutfull & vncertayne , whan the authorite of the worde doth fayle the which ought to be sounde and vndefyled .

For the churche gaue not authorite to the word , but the worde gaue authorite to the church . And whan the congregacion beleueth the gospell , it is safe , and the heresyes which in tymes paste were bannyshed away and quenched , they were quenched with the swearde of the sprete which is the word of God Truely heresye is plucked vp by the roote none other waye , than with the word of God & wholsome learnynge . Therfore the Apostle wyll that a bisshop shuld be fenced and harnessed with wholsom learnyng , that he may ouercome them that resiste and fyght agaynst hym . Put the case that the councell dyd orden ony thynge without scripture , by & by wyll Gerson , and learned and honest men with hym saye : We must beleue more the sayenge of one man fensed with the authorite of canonicall scripture , than to the declaration of the pope or the generall councel . I passe ouer here the manyfest sayenge of Innocentius in . chap. Cum venerab . De excep. that is to wyte : That no profe is to be admitted agaynste the scripture , but al thyng shuld be holden without dout . Here vpon it foloweth , that it is not lawfull for the councell to charge the congregacion with ony thynge without the consent of the scriptur . And the councell of Ierusalem decreed nothyng wythout scripture , boastynge & auauncyng the holy goost only . For besyde the word of Amos the .ix. Chapter . all other thynges had strength of the scripture , & not only of the wyll of many . For the Apostles & seniors commaunded that the people shulde absteyne from those thynges , that were offred vp to ydols , from bloud , from strangled , and from fornicacion . The chefe and the sum of the matter was : That a man shuld be iustifyed not by the workes of the lawe , but by grace , the whiche ryghteousnesse of fayth , longe tyme ago was approued wyth the wytnesse of the lawe and the prophetes . Romano . iii. Farthermore , yf the Apostles dyd sufficientlye teache by the authoryte of the holy goost , the maner of iustifyenge an vnrighteous man , why dyd they that came after deuyse & ymagen other wayes of iustifyenge ? For those thynges that they called necessary , were not necessary for rygteousnesse , but for charite . For the occasyons of fallyng of the weaklynges were to be auoyded . To be shorte , it that the Apostles determyned , they myght vphold and proue by scripture . As concernynge it that was offred vnto ydoles , it is playne ynough : for they had it in Deutronomy that the brother shulde not be hurt or despysed . Oure brother is despysed , yf we geue hym an occasion of fallynge . They dyd know that it was lawfull to eate all meates that were to be solde in the shambles , and that to the cleane all thynges are cleane , that all thynges are lawfull , but all thynges are not expedient or necessary , and that ther was nothynge of it self commune or vncleane , but they wold not that theyr brother shuld be offended , for whome Christ dyed . Farthermor . Exod. xxxiiii . it is clearly commaunded the Iewes that they shuld not eate of the thynges that are offered vp , the which obseruacion and kepynge ( seynge that the lawe stocke so styfly as yet in the Iewes hartes ) without offending coulde not haystely be taken awaye and be contemned . Genesis . ix . the eatynge of bloude is forbydden , the same also is forbydden : Leuitici . vii . xvii . and .xix. The Lorde commaunded to abstayne from strangled . Exodi . xxii . and Leuit. xxii . Whordom fornition are forbydden . Deutero. v. and .xxiii. The councell had at Ierusalem might haue ben strenghtened and stabilyshed with these places of scripture , the which made the Iewes that they coulde not enioye the lyberte of Christ with an whole and a sounde conscience . Wherfore the lawe of charite commaunded , that the offendyng of oure bretheren shuld be auoyded . Let our councels defende theyr constitucions with scriptures , or let them commaunde those thynges that be grounded vpon the scripture : let them haue a respecte to the auoydynge of offences .

Let them lay nothyng on mens neckes , but those that are necessary , after the same way that they were necessary which were ordened of the Apostles at that season , and no man shall withstande them . Therefore bretheren I beseke yow for the mercy of God ( for here we do not intreat of landemarkes , or of frayle thynges , but of soule health ) take hede and loke vpon the thynge that is in all poyntes greatest of all other , set all affections and troublynge of your myndes asyde , & weye the matter truly and syncerly . Let no man seke those thynges that be hys , but those that be Iesus Christes . Let no man rate , snatche , & speake agaynste hys brother . I haue a conscience also , I thynke worshypfully by the fathers and the councels . I do not despise the prophecyes or the interpretations of scripture , but before al other thynges I loue and regarde holy scripture as the only treasure of the congregacion . The scripture is of greater authorite ( sayeth saynte Augustyn ) than all the capacite of mans witte . Yf it had ben sufficient vnto vs , to haue holy men , excellyng both in witte & in learninge to rule the church or congregacion : what nede it to orden the canon of scripture ? Yf they only make decrees of outwarde thynges , in the which we haue lyberte , why do some charge mens consciences with these thynges , and so lade them that they commaund & beate in as dilygently , yee a great deale more diligently mans lawes , then the moost holy lawe of God ? As for me self wittyngly & with my wyll I deceaue no man , nor I wyll affyrme or hold nothyng , which is disagreyng to the worde of God , and the tatholike congregacion . So earnestly moue I to the worde of God that yet I wold not the occasion of fallyng shuld be geuen , the which specially doth springe ( as thys tyme is ) of the tradycions of men . And I do not study for al that , I that myght vtterly destroy ceremonyes , and the statutes of the fathers : but I dyd geue warnyng as it was my deuty . For ther was great difference betwene the kepyng of ceremonyes and mans tradicions , and the ryghteousnesse of God , & that ther was a certayne righteousnesse which must be earnestly loked vpon , that we may know after what fashyon mens consciences shuld be stablyshed & made stronge agaynst the gates of hell : and in what thynges trew penaunce and amendyng of our lyuyng doth stand . In the meane season for the kepyng of peace and charite I moue & exhorte to kepe the ceremonyes & tradicions of the church & the fathers , where as they hynder not the study of true holynesse , or haue no blame or faute . Onely I moued that we shuld not thynke , that all the strength of holynesse dyd stande in despisyng or kepynge of ceremonyes . Yf ony man wyll confute it that we haue wrytten , wythout the bytternesse of enuy : let hym handle the matter as it were with his brother , & not with hys enemye , for we be redy to confute without stubbournesse , & to be confuted without ony angre or stomack at al. Yf that I be thought to ony man , more haysty and styrred than the mistery & seruyce of the word can beare , let hym not be angry with me , but with them which ouercome me with theyr dyuelyshe & vngodly ouerseynge & wynkyng at abuses & errours They graunt playnly that ther be maruaylous greate abuses in the churche : but amende them not , wher as they be so oft warned of them , both in season & out of season : the which they know wel ynough to be the sede of discord , pestelence & destruction of true holynes But let vs leaue alone thys kynd of men which be not seruent in the spret , & wold to god that they sayd not with the vnwyse man , in theyr hart : Ther is no god . Welbeloued brother I haue drawen out thys geare after a rude fashion not gatheryng together all thynges which myght haue ben spoken ( as it doth appere ) for this matter , but out of a great heap I toke a few thynges here & there , but I wyl treate vpon these matters in our commun places more at large . The grace of Christ be with the. Amen .

The ende of the olde learnynge and new .
To the Christen reader .

THat thou mayest the better vnderstande ( good reader ) the artycles of Fre wyll , Fayth , Good workes , and of Merytes , which in this present boke be treated vpon I shall here brefely shew what God doth and hath done for vs , and what we agayne oughte to do for his sake as they that be thankfull of the benefites receaued of hym . And fyrste wyll I declare the maner of iustificacyon , remission of synnes , and saluacyon , whiche in scripture are all one thynge , of whom it doth come , and to how many thynges it is applyed .

Fyrst it is applyed vnto God , for Paul sayeth Rom. viii . It is God that iustifyeth or maketh ryghteous . &c. And Ro. iii. That he onely myght be ryghteous and the ryghteous maker of hym which is of the fayth on Iesus .

Secondarely it is referred vnto Christ Actu . iiii . sayeth Peter : Ther is none other name geuen vnto men vnder heauen , in the which we shulde be saued . Roma . iii. sayeth Paul : Without deseruynge are they made ryghteous or iustifyed , euen by his grace thorow the redempcyon that is done by Christ Iesu , whom God hath set forth for a mercy seate thorow fayth in his bloude , to shewe the ryghteousnesse that auayleth before hym . &c.

Thyrdly it is applyed vnto mercy . Tit. iii. Not of workes or dedes of ryghteousnes which we wrought , but after his mercy he saued vs . Roma . viii . Therfore whan God wolde shewe wrath , and to make his power knowen , he brought forth with great pacyence the vessels of wrath , which are ordeyned to damnacyon , that he myght declare the ryches of his glory on the vessels of mercy , which he hath prepared vnto glory , whome he hath called . &c. Item . i. Pet. i. Blessed be God and the father of oure Lorde Iesus Christ , which accordynge to his great mercy hath begotten vs agayn to a lyuely hope .

Fourthly it is attributed vnto his eleccyon , Ephe. i. Accordynge as he hath chosen vs by hym , or euer the fundacyon of the worlde was layed , that we shulde be holy and with out blame before him in loue . Ioh. xv . I haue chosen you , and ordyned you , that ye go and brynge forth frute .ii. Timo. i. God hath saued vs , and called vs wyth an holy callynge not accordynge to oure dedes , but accordynge to his owne purpose and grace .

Fyfthly it is attributed vnto grace . Ephe. ii . By grace are ye saued thorow fayth , and that not of youre selues . Gala. i. I maruayle that ye are so soone turned from hym that hath called you in the grace of Christ . Tit. ii . The grace of God that bryngeth saluacyon vnto all men , hath appeared .

Syxtly it is assygned vnto the worde . Ioh. xv . Now are ye clene because of the word , which I haue spoken vnto you . Esa. lv. Lyke as the rayne and snow commeth downe from heauen , and returneth not thyther agayne but watereth the earth , maketh it frutfull and grene that it maye geue corne and breade vnto the sower : So the worde also that commeth out of my mouth , shall not turne agayne voyde vnto me but shall accomplysh my wyll , and prosper in the thynge whervnto I shall sende it .

Seuenthly it is asscrybed vnto fayth , as Rom. iii. I speake of the ryghteousnesse before God , whiche commeth by fayth on Iesus Christ . And Roma . iiii . Vnto hym that beleueth on hym that iustifyeth the vngodly , is fayth counted for ryghteousnesse . Ro. v. Because that we are iustifyed by fayth , we haue peace with God thorow our Lorde Iesus Christ .

Eyghtly it is attribute vnto good workes as Iac. i. Ye se then , how that of dedes a man is iustifyed & not of fayth . The places are so manifest ( notwithstanding the commune opinion ) the faith only iustifieth , that I am sure it troubleth no small nombre of people : and peraduenture it may astonny euen them , which counte them selues well learned . For it is a great thynge to bringe the olde and wylye foxe to a lease . Yee it is euen a new thynge vnto the proud Pharyses to saye , that good workes are not meritorious to obtayne heauen by : for hetherto haue they founded and vnderpropped theyr church with nothynge so greatly , as with thys opinion . What hath abused fastynge more than thereby to obtayne heauen ? For fastynge after theyr owne chosynge , they left the true fast , that God requyreth and commaundeth . Esa. lviii . & zach. vii . What caused more abuse of the supper of the Lorde , them to vse it that is the remembraunce of the benefyt and sacrifyce for our synnes , for a net & hooke to gather & catch mony with ? sayeng that it is a worke meritorious , & a sacrifyce for redemyng of synnes . Somtyme were none chosen prestes but such as were endued with such gyftes as Paul requyreth in a byshop : now that the B. of Ro. kyngdom requyreth many fauterers & adherentes & that purgatory may be swepte and kepte clene , the which is no office for such Lordes as byshops be , therfore syr Ihon lacklatyne shal suffise for that office wel ynough , and masse shal be made a sacrifice to pourge and clense pylgatory , purgatory shuld I haue sayd : Lord Lord open once oure eyen , that we maye se the blasphemy done to thy holy bloude . Now wyll I go to youre consciences ye that boast so greatly of good & meritorious workes : I require you by the answer , that we all shall geue at the great daye : Dyd Peter that was prince of the apostles ( as ye saye ) euer say nasse for the dead ether hym selfe or by other ? shew here vpon ony autenticall cronicle or hys owne wrytynge . Yf ye can not , than graunt that it is an inuencion of youre owne , ergo a lye and a thynge that shall perysh with your dayes . Yf Gods mercy shudle be bounde to sende soules to youre purgatory , and at youre massynge agayne to release them , than were Christ no Iesus , and God no father but a seruaunt of yours , and contrary to hys owne wordes & doctryne . Leaue therfore youre new erronious doctryne , and wyth the olde teachers geue God humbly glory . What caused more the abuse of honourynge of sayntes : whyche dyenge in charite , are ioyned with vs is charyte , and therfore as true membres of one body , ceasse not to praye with vs , so that worshyppyng theyr pictures & ymages , we rather blaspheme God , which hath forbidden such maner of worshyppynge , than worshyp them . But leste I be to tedious vnto the ( good reader ) therfore wyll I do my dilygence to expresse the pyth of all thys matter in fewe wordes .

God the father thorow the loue that he had to hys sonne Christ Iesu , dyd caste hys mercy vnto vs , which were sonken into the depth of synne and pytied vs , & of his mercy and pitye he chose vs that we shulde be holy and wythout spotte in hys syghte . And to them that he chose , he instilled the grace of hys sprite , and sent them the word of health which they receaued thorow beleuynge it : & than come they to the felynge of the goodnesse of God , and of very loue are ready to fulfyll what soeuer God commaundeth them : and loke how muche they beleue , euen so much they worke . And though it be true that we be iustifyed in Christ before the fundacions of the worlde were layed , yet is that only knowe to God , and we haue no felynge of it vntyll fayth come . And euen as God commeth downwarde , ( for he thorow Christ had mercy on vs , and of mercy dyd chose vs before we were , and than after we come into this world instilleth grace thorow his sprete and than sendeth vs hys worde , whiche the sprete causeth vs to beleue , & worketh fayth in vs , from whence all good workes flowe ) euen so do we go vpward , and by my fayth do know surely that God hath sent me hys word & grace thorow his sprete to cause me beleue it & therfore conclud that he hath chosen me , & hath mercy vnto me thorow Christ hys only son which is the mage of the inuisible God , fyrst begotten before all creatures . Now is my dewtye agayne whan I haue & perceaue this goodnesse of God the father and hys sonne Iesus Christ to me warde , that I stonde not styll and let hys grace be vacant and ydle in me : but ( accordynge to the sprete the he hath poured in me , and the grace that is geuen me , to vse hys gyftes accordynge to hys wyll & commaundement ) to procede from vertue to vertue , as from steppe to steppe alwaye approchynge oure louynge fathers kyngdome nearer and nearer , where he sytteth & rayneth worlde without ende . To the which brynge vs he that wyll all mankynde to be saued .

AMEN .
Fautes escaped in the pryntynge .

The iiii . leafe the ii . page the xii . lyne reade . Fare ye well , and praye for . &c.