¶ A declararation of the twelve articles of the christian faith with annotations of the holy scripture, where they be grounded in. And the right foundation and principal common places of the hole godly scripture, a goodly short declaration, to all Christians profitable and necessary for to come to the right understanding of holy Scripture compiled for the commodity of all christian people. By D. Vrbanum Regium.   

Prologue.  
When Christendom after the beginning of the church thorough godly grace, was grown up into a mighty increase the people thought themselves from day to day more and more sure, and began after natural fleshly inclination, to forget God & his word (as in prosperity is accustumable) for the scripture saith The people sat down to eat and drink, and arose to play. 
Exod. xxxiij Isay. lvi  They turned every man in his own ways every one after his own covetousness from the highest to the lowest. They despised the wholesome true doctrine, and chose to themselves foregoers & masters after their own will, which taught men's traditions and inventions, as they delighted to hear, contrary to the manifold godly monitions in the old and new testament comprehended. 
Deut. xiii Math. v. ij i. ii.miiij Isai. thirty  Their tongues and inventions were against the Lord. Therewith did they provoke the eyes of his majesty to displeasure. Wherefore he visited them by many fatherly corrections and benefits (like as in times passed the Israhelites) if they from such their ungodly lives would turn again to him, to th'intent, that it might go well with them, But they would not set their hearts that they might amend. 
iiij. Re. xxv. Psal. ij. xxxiiij  Therefore hath he permitted the Princes and Chief Captains of the Assyrians to come upon them, their chosen forgoers, which cruelly with chains and bonds of man's wisdom, and good intentes have bounden & taken them, and spoilling them of all Gods ornaments of the tempel of the clear, pure word of God, have carried them altogether towards Babylon, in their laws and doctrine of man's tradition, where, for a great season they have served heavily. In so much that they by reason of the straight and hard service of the same, were never able to serve the true god's service (although at the last of great necessity they would gladly have done) nor yet to know to live there after. For the water veins of the word of God, were stopped up for them with earth of men's laws and traditions Esay saith. 
Esa. lvi  Their wachemen and foregoers were all blind, and know not the law of God, they are dumb dogs not being able to bark, nothing regarding but man's doings, they are sleapye and sluggish, and the shameless dogs can never be satisfied. The shepherds also themselves have had none understanding, so holy hath man's good thinking deceived them all. For all such things had God often treathened unto them before, in case they did turn away from his commandments, like as by Esay. I will give them children, 
Esa thirty  to be their princes, and the wivish shall ruelle over them, he had, first warned them for men's dreams, when he said, My people, Those which uphold thy cause and praise thy therefore, they deceive thy, believe them not. But for asmuch as they willingly gave themselves into it he suffered them to decay, to th'intent that they might learn to know him by themselves, as Ezechiel saith.  

Ezechi. xxxiiij.  In such anguish have they acknowledged themselves as lost sheep, of their shepherds (which have fed themselves) seduced, have been sorry, & repent with all their hearts for their sins, and have called unto God unfeignedly for grace & succour. The law of God was wholly alienated from them, In so much that they knew it no more, 
iiij. Re, xxij.  and took it for invented news. Like as in the time of josia the good king at jerusalem, Helchias the priest found the book of the law, in the house of the Lord, which had lain there for a great season.  
When the same was read before the King, as for an old antiquity, he rend his clothes, and commanded the priests to ask counsel of the Lord through the Prophets, for him and the book, for he feared God, because that his forefathers had not lived thereafter, and found favour before God, with this answer. For as much, as he had humbled himself, feared, and weeped before him, would he be merciful unto him, and to the people.  
After that, did the king erect all Gods honour after the tenor of the law, and made a covenant with God for himself and the people to keep the same from thensfurthe, & the people consented therein. After that did he break down, & destroyed all Idols with all their appertenances, And god was with them in all that they died & left undone. God send us such like foregoers. When now the desolate Christianite have done penance in such bondage the in Babylonysh captivity, & cried to god with all their hearts for deliverance, he hath immediately heard them, & brought again to light his holy, clear, pure law, word & doctrine, through means according to his pleasure, And as we daily see before our eyes, namely, that such ariseth of a few & despised persons as also in times passed in the beginning of the church hath been done, 
i Re. xiii i. Esd. ij Matth. xxij. Roma. ij.  as appeareth here and there in the scripture, whereby we see evidently, that it is not hard to god to speak through many or thorough few, for all multitude is before God, as one man, his power is not in the multitudes or in many, and there is no respect of persons by him. The light is come again into the world, God grant that our foregoers love no more the darkness, but follow the good king josia, than shalt, them as the shepherds, the people as the sheep gladly follow, 
Ezechi. xxxiij  that the prophecy of Ezechiel come not over them. Woo be unto the shepherds that feed themselves the milk have ye eaten, with the wool have ye clothed you, and that which was fat, have ye slain, but my flock, have ye not nourished, the weak have ye not strengthened, the lost have ye not brought again, but with cruel authority have ye ruled over them. me sheep have been scattered for so much as they were without a shepherd as truly as I live saith the Lord. For so moche as my sheep have been rob & devoureth of the wild beasts, because they were without shepherd, for the shepherds have not sought my flock but themselves, and have not fed my sheep. I will require my flock of their hands, and make them to cease from feeding my sheep any more, yea they shall feed themselves no more, and I will deliver my flock out of their mouths.  
To be a foregoer is an office, 
i. tim. iiij  pleasant, and no lordship whosoever diligently considereth the same, will not covet to charge himself with it, nor yet to press into it. Covetousness worketh such, which is a root of all iniquity. Like as love, is a root of all goodness, as Paul saith. 
i. tim. vi. i Pe. v  Pride cleaneth to them that be covetous. There of speaketh Peter, God resisteth the proud but giveth grace to the humble.  
In Apocalypse writeth S. John thus. 
Apoc. iij  Christ standeth even now before the door of our hearts & knocketh if any man hear his voice, and open the door unto him, unto him will he enter in, and sup with him. He provoketh and beekeneth us comfortably to him by his holy word many ways, whereby we be delivered from the captivity of man's law, so that we will hear him. We be waxed so blind, that we see not our redemption and liberty. 
joha. v. and xiiij  Therefore showeth he us the way and the door, saying. Seek in the scripture, for she beareth witness of me. And I am the way, the truth, and the life. No man cometh to the father, but by me. Item I am the door: all they that have entered any other way, 
johan. x  than by my, be thieves and murderers. He that entereth in by my shall besafe, and shall go in and out, and find pasture. The thief cometh not into the fold, but to steal & to destroy. I am come that they might have life, and have it more abundantly. 
Mat. xi  Item, come unto me all ye that labour and are laden, and I shall refresh you. Take my yoke, on you, and learn of me, for I am meek and lowly in heart, and ye shall find rest unto your souls. For my yoke is easy & my burden is light. Of such like sayings be here and there innumerable many.  
Therefore let us joyfully receive and with great diligence thankfully keep the holy, pure, sincere word of God, the sustenance of the soul, which the Lord God again of new, mercifully hath manifested unto us. For Christ saith, 
Luce. xi. Deuter viii.  happy are they that hear the word of god, and keep it. Therewith may we boldly pray, in spite of the devil, and all his illusions.  
And to th'intent that we may the more steadfast liar do the same, here followeth most compendiously comprehended, how we ought to hold us in all Christian living concerning the faith in doing and living, toward God and man, and where the same all together and every part thereof is grounded in the scripture, to the praise of god, and for the succour & crudition of the simple Christian congregation ordained and made to use themselves in the holy scripture. The merciful God vouchsafe to give and grant us his grace, help and fatherly succour there unto. AMEN.   

¶ The twelve Articles of our Christian faith, with annotations of holy scripture, wherein they be grounded. By Vrbanum Regium to the pleasure of the worshipful wise man Caspar wytbrugge collected  

Prologue.  
CYprian & ruffian be of this opinion, 
mat. xvi  that the Apostles (when Christ had commanded the gospel universally in the world to be preached) before their departing the one from the other have agreed and have made a sum of all their predications to come, what every one did hold, to th'intent that they might preach the Godly doctrine of Christ to all creatures with one accord. And that should be the twelve articles of our believe, as every man speaketh them daily. Now be it as it will, whether the Apostles or likewise their successors have extracted it most briefly, 
The scripture ought men to read themselves. rom. xv. What we believe, is not all comprehended in the Crede.  it is good in mine opinion, notwithstanding. Let every man also hear or read the treasure of wisdom, the Bible, as the right well and springe, where that, and other things more for our instruction is written.  
We believe, that in the Sacrament of the altar is the body and blood of Christ. That standeth not in these twelve articles, and yet is an article of faith, therefore must men read the scripture also. In the twelve chief articles of faith, is the chiefest, comprehended, what to a christian man is necessary to believe for his salvation. For as much now, that faith is to us so necessary, 
mar cxvi Ebre. xi johan iij  that no man without faith can be saved, as Christ sayeth, He that believeth not, is dampened.  
Item, he that believeth not, is condemned all ready.  
Verily the wicked spirit our enemy laboureth with many crafts to put us away from the faith of these articles, wherefore it is necessary, that our heart be very sure bound to these articles with a strong steadfast faith, which in the field of heavy temptation may resist. 
Matth. iiij. duty. viii. Psa. xci joh. viii   
Christ died set himself against the devils temptation with the scripture, casting before him the sayings out of the scripture: even so should we do also. The wicked spirit feareth the scripture. For as much as he is a father of lies, 
Gen. iij Iho. viii  he can not abide the words of the everlasting verity. He is a Prince of darkness, therefore flieth he from the words of life.  
Therefore shall every Christian surely wall round about and make strong with sayings of the holy Scripture, these twelve articles, that the devil be not able to overcome him.  
¶ The holy Scripture is here our wall and refuge where upon the heart may and shall surely trust whereout cometh confirmation of our faith, 
Profit of the holy scripture.  whatsoever she teacheth and biddeth us the same is right and Gods will She is our light and way, she cometh of God the holy ghost, teacheth us what is necessary for us to our salvation comforteth us in all temptations, reformeth us in all errors illumineth us in the darkness of our ignorance. 
rom. xv  Therefore saith s. Paul whatsoever is written afore time, is written for our learning, that we through patience and comfort of the scripture might have hope. And to Timothee, 
ij. tim. iij  all scripture given by inspiration of god, is profitable to teach, to improve, to amend, and to instruct in righteousness, that the man of God be perfect and prepared unto all good works.  

god speaketh through men. ij. Pet. i.  Laudable perseverance, virtue & honour of the godly scripture of the old and new testament, testifieth to us, sufficiently, that men have not of themselves, but God hath spoken through the men. 
Exo, iiij  They be not men's, but God's words. Even thus spoke God unto Moses. Go to, I will be in thy mouth, and will teach thee, what thou shalt speak. Christ asscrybeth his doctrine to the father, 
johan. seven and xiiij mat. xvi.  as standeth in john. God the father hath given him unto the congregation, as their right true doctor, whom men should believe as he saith himself.  
In the articles of our holy faith standeth this word, believe, 
Ebr. xi.  before in the beginning. For as saint Paul saith, without faith it is impossible, to please God, for he that cometh to God, must believe, that God is, and that he is a rewarder of them that seek him.  
We say not, I see or I know, 
Ebr. xi.  but I believe Paul saith: Faith is a sure confidence of things which are hoped for, and a certainty of things which are not seen. For these articles be wonderful secrets of God, which thorough men's wit can not be obtained and understand, but only with the eyes of faith. Man's wisdom can not understand that god is become man, and from death risen again, and raiseth also the dead in Christ, that he ascended into heaven sitteth on the right hand of God his father. Item that God's natural son be borne of a virgin and such like.  

Wisdom of the cross.  The wisdom of the cross is hidden from all eyes of worldly wisdom it is a mystery, which is known by faith. All worldly policy knoweth nothing of it. 
i Cor. i.  Even thus saith Paul we preach Christ crucified, unto the jews an occasion of falling, and unto the Greeks foolishness, but unto them which are called both of jews and Greeks, we preach Christ the power of God, and the wisdom of God. It seemeth unto the Gentiles to be a foolish thing, that God should die, being the incomprehensible majesty. They know nothing of the mystery of the blessed manhood, which God took upon him for our salvation from the beginning provided 
Ephes. i  and ordained.   

Saint Paul speaketh unto the Corinthians.  
When the world through their wisdom know not God in his wisdom, 
i Cor. i  it pleased God through foolishness of preaching to save them that believe thereon. 
Luce. ij  Here is set and erected the sign which is spoken against, and which is the fall and resurrection of many in Israel. 
Esay. xxviij  Here is set the stone of stumbling, and rock of offence, as Esay saith. Whereon many shall be bruised. That is the wisdom of Christian men, which saved us. As for all the wisdom of the Gentiles was not able to comfort her teachers effectually in their smallest grief. 
Mat. xi  The wisdom hath God hid from the wise and prudent, and hath opened it unto babes.  
The jews went about, 
Rom. xi  to be made, and to come righteous to God, through the law, and through the deeds of the law, but so could could they not be righteous. 
Roma. x  They have rejected Christ the precious corner stone, which is the end of the law, in whom is made righteous, he that believeth. 
Rom. ix  But there is another righteousness, whereof the jews know not, which is called the righteousness of God, that is no thing else, then to believe in him, that justfieth the sinner, according as saint Paul witnesseth, 
Rom iiij  If I believe truly in Christ, as in the very some of God, & mine only redeemer and savour, truly then shall this faith and trust be counted unto me for righteousness before God.  
Faith is not a slight thing, which a man may give unto himself, or make it, when he will. But it is a great mighty thing, which reneweth man, and leaveth him not in his old opinion, 
What is faith  and in his, old skin, and desires. To believe is steadfastly to cleave unto the word sf God, whether it be words of threatenings or of promise, that thou dost trust there upon. That can no man do of him self, 
Act. iiij.  the spirit of God must renew & illumine his heart before. A man may make to himself, an opinion of God, that he is good and merciful, but it hath no efficacy, for as soon as the earnest & need cometh, it vanisheth away as a dream. 
A right faith.   
It is not enough, that we speak the articles of our faith every day, five, six, or seven times after the pater noster. They must be written in the heart, & that lively, & not only mumbled with the tongue, that when the affliction beginneth that it be then, even as thou speakest. Thou sayest, I believe the forgiveness of sins, & when the devil doth assail the in necessity of death, for thy manifold sins sake, than art thou abashed, and wilt despair. Thereby do I see, that thou speakest this article with thy mouth, but thy heart knoweth nothing thereof. Thou believest it not truly. Thou saakest, I believe the resurrection of the body, and the life everlasting, but when death breaketh in, and body & soul must part, than art thou so afraid, as though body and soul died altogether, & as if it were clean done with thee: See, if there were a right faith in the of this article, that there were no doubtfulness with the in it, that thy body and soul, would soon come together again, thou shouldest not be so fearful. For faith is kept in necessity even as gold in the fire. 
daily prayer  Thy daily and most diligent prayer always to god shall be. O Lord everlasting almighty God give me the right true faith love, and hope, that I may serve my neighbour according to thy pleasure. AMEN.   

¶ The first article.  
I Believe in God, the father almighty maker of heaven and earth.  
Here mark first, 
One god three persons  that there is but one God, but they be three persons. The father and the son and the holy ghost, as the scripture testifieth. The three persons be like everlasting, like mighty, of one majesty and being.  
The son in the holy trinity is sent unto us in the last time, hath tagen upon him human nature to th'intent that he should fulfil the scripture, and redeem us, according to the good will of his father. And he hath also created all things with the father and the holy ghost (after the godhead) in the beginning. 
Deu. vi  Thus saith the scripture. Hear Israel. The Lord our God is an only Lord, And thou shalt love the Lord thy god with all thy heart, with all thy soul, with all thy might.  

the nature believeth not that there is one God.  The nature of mankind is so evil & so sore blinded through sin, that she of her own power and strength can not well comprehend this article, that there is one God, yea although she think, there be somewhat, that is God, as the gentle Cicero maketh mention, yet knoweth she nothing sure of him, of his power and will. It is easy to perceive how little the gentiles have known of god through their own wits, they have made many Gods, 
Roma. i  and have waxed full of vanities in their imaginations, and have known nothing truly of the absoluteness of God. The light of nature is to weak for such high matters. The light of grace must shine here in darkness, else is it error and ignorance.  

God our father  God is called our father, that is a comfortable thing to the faithful, is he our father, so be we his children and heirs of his kingdom. Even so doth also Esay call him, Lord, thou atre our father, our redeemer. And in another place, Lord our father art thou, thou art the work master we all be works of thy hands. 
Mat. vi  Therefore pray we. Our father which art in heaven.  
Father almighty, 
God is almighty.  God is omnipotent, all things are possible unto him, all things be in his hand, his power, dominion, and being is ever lasting and endless. Therefore call him the Prophets so often Dominum Zabaoth, or exercituum, a Lord of hosts, Iten Baruch speaketh. 
Bar. iij. Goe xvij Exo. xv and vi judith xvi. job. viii Luc. i Apo. iiij  Thou Lord almighty God of Israel, In the first book of Moses. I am the almighty God. In the second book of Moses, Almighty in his name. Iten in the book of Judith, The almighty Lord had hindered him. In job, If thou wouldst pray to the almighty. Item johan. v. xiii. xxi. xxij. xxiv. xxvij. The Angel said Luce. i. with God is nothing unpossible. Item in the Revelations of saint Ihon. Holy, holy, holy, is the Lord almighty, which was, and is, and is to come. Item in the xi, 
Gen. i Isaiah xxxij. xlvij. lxv.  Chap. The Lord the almighty God is their tempel.  
Maker, that hast thou in the first book of Moses. In the beginning made God heaven and earth. Read thereof, the xxxvij. xl. and xlv. Chapit. of Esay. The scripture is full thereof.  
¶ Here again mark the light of nature. For nature can not understand the great wonderful works of creation, she can not comprehend how out of nought should become aught, but the light of faith understandeth the creation, 
Ebr. xi.  as saint Paul witnesseth. Now see, how blind all sciences of the gentiles be. Their chief points be. Of nothing becometh nothing. The world hath lasted ever and always. The course of heaven hath neither beginning nor ending. The first man never was, & the last shall never be. Gendering and dying endureth for ever. The soul hath no proper work, wherein she hath no need of the body, whatsoever dieth once, that same thing can no more come again. Here dost thou see what an errovious & untrue thing Philosophy is, for all the same is untrue, and yet it is the chiefest, that men learn out of aristotel. Therefore is an old woman which believeth higher in the right philosophy than aristotel. She hath by her faith. That God hath created the world: that Adam was the first man: that even her own body in the last day shallbe raised again: that the soul of man as a clear brightness of the everlasting son which shall never cease to be, but is immortal, That the bodily dying & being shall cease at the day of doom. Therefore ought a young christian man to be brought up not in books of the gentylls, but in our book of the Bible, men learn nothing in the heathen books, but ungodly things, which be clean contrary to the scripture, and the faith, and make us erroneous.   


the son of god.  ❧ The second Article. ☞ And in jesus Christ his only son our Lord.  
God hath but one natural son, of one being, with the father, in incomprehensible wise borne of the father from the eternity. 
Gal. iiij  The father hath not been before the son, they be coeternal: The same son is sent in the fulfilling of the time, 
Roma. i  and also temporally borne of a woman. He was promised by the Prophets long before. And even by the eternal wisdom by the which God hath fulmade the world, 
Hebre. i  by the same hath he brought her again from her heavy fall. He is the right Messiah, redeemer of the world, whereof all the Prophets have written, as he said unto the woman of Samaria. joh. iiij. when he said. I know, that messias shall come, which is called Christ. Then answered jesus, and said. I that speak unto thee, am he, And the Samaritans did also knowledge him, and said, we know, that this is even in deed Christ the saviour of the world.  
Even so doth Peter and the other Apostles knowledge him. 
mat. xvi  Thou art Christ the son of the living god, he is that blessed seed of Abraham, wherein God hath promised to our father Abraham to bless all the nations of the earth. 
Goe xxij  
Gen. iij  He is the seed of the woman, that should tread down the head of the infernal worm. Only by him are we reconciled to God, As Paul saith. 
Rom. v.  Through the faith in Christ be we made righteous and saved, 
Ebre. vi i, timo. i Ebre. ix i. Cor. i. joha. iiij joh. xiv joha. iij Matth. xxvi.  he is our King and priest for ever, by whom we have a sure entrance unto God, he is our only mediator. A mediator of the new testament. Our hope and our redemption. No man cometh unto the father, but by him. For he is the way, the truth, and the life, God hath therefore sent him into the world, that he should save us, whosoever believeth in him, shall not be dampened. He hath given his life for the redemption of many.  
Without faith in the mediator Christ could no man be saved. The fathers before his birth believed in him, that was to come. We believe in him that is present, his name is jesus, 
Zach. ix Esa. lxii Ebre. v. vi. & seven  that is saviour, And Christus that is anointed. He is our King & bishop, as Zacharie saith. Lo, thy King cometh unto the lowly, His Priestly office (without the which we come not unto God) declareth unto us Paul very cunningly, The kings of the world be anointed with bodily oil, 
Esa. lxi. Luce. iiij Act. x  but Christ our King (whose kingdom is not of this world) is anointed of God through the holy Ghost, as standeth in Isaiah.  
The spirit of the Lord is upon me for he hath anointed me, he hath sent me to preach the Gospel unto the poor. etc.  

jesus the son of Nave.  Like as jesus the son of nave, was an elect Lord and captain of the people of Israel, when they were brought out of Egypte, that he should bring them into the land promised unto them.  
Even so is our Lord jesus Christ, given of God and ordained, that he bring us out of the thick Egiptysshe darkness of our life, out of all error of this world into the land of the living, as the Angel saith.  
Mathei. i.  
He shall save his people from their sins. Therefore calleth him the scripture in the new Testament so often our Lord, as the Epistles of Paul manifestly show.  
That is the only son of god, whereupon the hole scripture doth point and lead us, as upon our only saviour, as simeon nameth him. Luce. ij.  
But whereas the scripture doth call us christian believers also the sons of god.  
That is spoken after another manner. Christ is alone the right natura son of god. from the eternity, as the scripture testifieth. Our heart must have such a mighty Lord, where upon it may surely trust which is able, to defend us from sin, death, devil hell, He that shall do the same, must needs be God.  

❧ Witness out of both Testaments.  

Esa. seven johan. i  ¶ In Esay is Christ named Emanuel, that is, God with us.  
John beginneth his gospel on this wise. In the beginning was the word, and the word was with God, and God was the word. The same was in the beginning with God. All things were made by it. And the word became flesh. For as much now, as he is not made, but he is the maker himself, so must he needs be God.  

joh. xxi Act. x  johannis in the last saith Thomas, My Lord, my God. In the Acts of the Apostles saith Paul, that god hath purchased the Church with his own blood. That speaketh he of the agreeing of Persons in two natures of jesus Christ.  
To the Romans saith s. Paul, 
Rom. ix  which Christ is god over all things, blessed for ever. 
Phili. ij.  And to the Philippians. Let every man be minded as jesus Christ was, which being in the shape of god: thought it not robbery, 
Colos. ij  to be equal with God. To the colossians. In him dwelleth all the fullness of the godhead bodily.  
Unto Titus saith Paul: 
Tit. ij.  that we should look for that blessed hope, and glorious appearing, 
Ebre. i  of the mighty god & of our saviour jesus Christ. To the hebrews speaketh he unto the son. God thy seat shallbe for ever and ever. And John in his Epistel. 
i joh. v  In his son jesus Christ, this is the true God and eternal life. 
Psa. viii  In the Psalm standeth of Christ, what is this man that thou art mindful of him, and the son of man, that thou regardest him. Thou madest him lower, than the Angels, to crown him with glory and worship. Thou makest him to have dummyon over the works of thy hands: the declaration of this saying seek in Saint Paul's Epist. To the Ephesians and colossians, & to the Hebrews.  
Now if god have set Christ on his right hand, and hath made him Lord over all things in heaven & earth then must he be god. For it is not meet in no wise, that one should be set on the right hand of god, and in like power with god the Father, if he were no god, for as much as god will give his honour to none other, as Esay saith. 
Esa. xlij xlvi and xlviij  God speaketh in Osea. Osee. xiii. Thou shalt know none other god but me. There is none other savour besides me. Even so is it also written in Isaiah, 
esa. xliij. xliiij. & xlv. Exo. x●. & xxxiiij Deu. v vi. joha. v.  and in the second & fifth book of Moses. There will he, that men worship none other or straun gods, now it standeth in John, god will have that men shall honour the son, even with the honour, wherewith the father is honoured, that is, god's honour. Even so will god, that men shall have one God, and give the honour of god to no creature. For as much as he giveth it here to Christ, truly so is he god also. As also witnesseth Paul, 
Rom. i  to the Romans in the first Chap. saying. After the flesh is he the son of David, but after the spirit he is declared to be the son of god with power. The scripture sometime calleth Christ, God: & sometime by other words. Wherefore infallybly it is concluded that jesus Christ is very god & what needeth it many witnesses. Read the gospel of s. John, that is almost nothing else than a witness of the very godhead of Christ. Therefore erred the Cherintians Ebionytes and Arrianes for they weaned, Christ were but only a man & no god.  
But we believers be the sons of God only of grace through election and adoption, not of very nature. 
Christians be the children of God. Gal. iiij Ro. viii. Ephe. i  Of the same childhood, read the Epistle of Paul unto the Galath. romans, & Ephesians. There findest thou, how that we through Christ the right natural son of God, of grace be accepted for the sons of god, & heirs annexed with jesus Christ our lord. The faith in jesus bringeth us unto such high worthy childhood, and to his lordly heritage, and johan saith. As many as received him, 
johan. i  to them he gave power to be the sons of God, in that they believed on his name.    

❧ The third article. Which was conceived by the holy ghost, borne of the virgin mary.  
This article hath two parts. The first, Christ is not of a man after the common course of nature, but of the holy ghost, yet naturally born. The second. The mother of Christ, was not defiled, as another woman, that conceiveth a child with hurt of her bodily and ghostly virginity, but she is a virginal mother, a virgin before the birth, in the birth and after the birth.  
The wonderful conceiving and birth, hath the holy ghost prophesied through the Prophets, 
Math. i  & by the evangelists describe and proved. For thus saith the Angel unto joseph. That which is conceived in her, is of the holy ghost. For when the blessed virgin Mary heard the salutation angelical, that she should become a mother of so mighty a Lord, which was the son of the most highest, and that his princely kingdom should endure for ever, she asked th'archangel Gabriel with a virginal comeliness, how that should be, saying she knew of no man. 
Luc. i  Then answered th'archangel. The holy ghost shall come upon thee, and the power of the highest shall overshadow the. Therefore also, that holy thing, which shallbe borne, shallbe called the son of god.  
Here was necessary that a special new man should be borne, 
Christ most be borne pure.  that might take away, and wash away the corruption and disease of the first sin of our damnable birth of Adam with his pureness. Therefore was it here necessary to be a virginal pure birth, were in were no spot of sin, nor yet malediction. The holy ghost was the work master in the working place of the pure immaculate body of Mary, her pure flesh and blood was the natural seed, whereout God the holy ghost hath shapen the noble pure body of Christ. And the wondered holy virginity of mary the elect virgin is describe in the Prophets and evangelists with invincible arguments.  
The scripture giveth to understand, 
Gen. iij.  that Christ the blessed fruit of mary must be a natural child of a woman, for he is called the seed of a woman. Item he must be a man of an excellent frydom above all men, that he be above all sin. For he shall tread down the head of the serpent, that is, sin, death, & hell, if he were borne in sin, then should the devil also have power over him, as over other children of wrath. But he hath no power over him.  
For Christ saith thus.  

joh. xiv  The Prince of this world cometh, and hath nought in me. And so must Christ needs be a right natural son of a woman (but with a supernatural wise be borne, than the children of Adam) of whom all the virginity is clearly and undoubtedly kept.  
first saith the Scripture, the seed of a woman. It saith not. The seed of a man. It nameth only the name of a woman. Therefore the mother of this child which conceiveth without the help of a man, is a virgin, & yet a right natural mother of the child as also Paul witnesseth, 
Gal. iiij  where as he saith. That the son of God is borne of a woman. Other children be borne of a man and a woman. Here saith the Scripture Christ is only borne of a woman. 
A woman.  A woman is not here taken, for a woman that knoweth a man, but it signifieth the person of a woman, or the name of a woman, and giveth here to understand, that this birth is done without all addition of man, or help of man.  
secondarily, 
Goe xxij  when God promised to Abraham Christ the right Messiah, he said.  
In thy seed shall all the nations of the earth be blessed. mary cometh bodily of Abraham and David. And Christ cometh of Mary bodily and is the same seed of Abraham, through the which all nations be blessed. Then it followeth, 
Gal. iij  that mary is a pure virgin. For if her son Christ be a blessed seed, which taketh away all male diction, truly than can not he be borne of a man, if he were borne of a man, than were he borne after the course of nature, and were a child of Adam polluted with sins. Now is he only a fruit of a womanes body, and not of a man: for the work of the flesh, and the blessing stand not together.  
thirdly speaketh the spirit of god, through Esay. 
Esa. seven  God himself shall give you a token. Behold a virgin shall conceive, and bear a son etc. The Hebrew text hath Alma, that is a virgin, not as a serving maid, but a young woman person, which as yet hath no husband, and weareth a garland, which is yet undefyleth. And that is also nothing else, but a virgin. And so do men call the mother of God a pure maiden, that is a virgin as the jews themselves can not deny. And therefore is she a pure virgin before the birth, and in the birth. Let the testimony of the Evangelists Mathewe and Luke be sufficient for thee, for they call Mary a virgin, 
Math. i Luc. i  allegen the saying of the Prophet Isaiah That she also did remain always a virgin after the birth, 
Marry a virgin also after the birth.  will I defend even with the scripture. Wherewith the heretic Helvidius would prove the contrary part, that she should have had children by joseph, after the first borne son.  
Mathewe saith, 
Math. i  joseph knew her not, till she had brought forth her first son, hereout will the foolish that mark not the nature and property of the language, define, and conclude that she should have borne more children afterwards. But I say, look better upon the circumstance. The Evangelist setteth a great marvel before our eyes: namely that a virgin is with child before the man taketh her into his house and lieth with her and before he knoweth her, for as much as she hath a son before, whom not withstanding she should have, In case she were known of him after the common course. And the words of saint Mathewe, tend not upon that, which is done after the birth.  

Goe viii  Item in the first book of Moses, to speak after such like phrase. The Raven flew out and returned not again until the waters were dried up upon the earth. Here will the text that the Raven is not come again at all. Even so followeth not in the foresaid saying of Saint Mathewe, that joseph afterwards hath lain with Mary, or hath known her, but rather the contrary part, that he never knew her afterward.  

Esay. ix  The temporal birth of Christ, hath Isaiah prophesied and notified. A child is borne unto us, and a son is given unto us upon his shoulder doth his kingdom lie. And he is called with his own name wondered, the mighty God, the Prince of peace, a father of the world to come. Behold also the xi. Chap. of Esay.  
The history of the birth of Christ read Luc. ij, How Marie the virgin was delivered of her child in Bethleem, 
Mich. v Matt. ij  as the Prophet Micheas did say in spirit, oh which words saint Mathewe maketh relation, saying: & thou Bethlehem in the land of juda, art not the least among the Princes of juda, for out of the shall there come unto me, the Captain, that shall govern me people Israel.   

The fourth Article. Which suffereth under Ponce Pilate was crucified, 
The passion of Christ.  dead and buried.  
That was the will of God the father, that his only son jesus Christ should die upon the cross in the human nature, to th'intent that he should bring together the children of God that were scattered. 
joh. xi  That was the father's commandment, that he should suffocate our death by his innocent death. 
Mat. xx  That same said Christ unto his twelve disciples before in the way towards Iherusalem, when he spoke. Behold we go up to jerusalem, and the son of man shallbe betrayed unto the chief priests, and unto the scribes, and they shall condemn him to death, and shall deliver him to the gentiles, to be mocked, and to be scourged, and to be crucified. And the third day he shall rise again. 
Lu. xviij  And in Luke speaketh Christ unto his disciples. Behold we go up to jerusalem and all shallbe fulfilled, that are written by the Prophets of the son of man. etc. Whereas even the foresaid words follow also.  
The Prophets have describe the death of Christ very earnestly and so plainly every thing, that many times they have also noted, how the pain was, as of thorns, scourges, buffets, of the cross, that men did play for his cote, that men gave him vinegar to drink, and of such like many more.  

In the old testament seek, or read witness.  
We find often in the old Testament thy word, Compact, covenant and testament, whereby was signified, that god should die in the nature of man. Besides that: is his passion and death clearly describe and showed. Esay. ij. x.xi.xli.xlvi, xlix. l.liij.lxiij.lxv. jere. xi. xviij.xxiij.xxxi.xxxiij Tre. iij. iiij, There saith jeremy, christ hath been taken for our sins. Baruch. v. Ezechiel. xvij. Osee. vi. xiii. johel. ij. Amos. ij. jone. ij. Michee. ij. v. Abacuc. ij. Aggei. ij. Zacharie. ix. xii. xiii. xiv. David, Psalm. xx. xxi.xxxvij.liiij.lxviij. and also in other Psalms.  
I will only bring the into the scripture, that thou thyself mayest drink of the clear well. But in especial look over, and read the liij Chapter in Isaiah, how goodly the Prophet there describeth the history of the passion of Christ, and also the fruit of the same passion.   

¶ In the new testament.  
Read the Evangelists of the passion, where they handle the Passion of Christ▪ there shalt thou find, how godly the Prophecies be fulfilled and that the evangelists accord and agree with the Prophets. Likewise in the Acts of the Apostles i ij. iij. iiij v. seven. x. xiii. xvij. xx. xxvi.   

Witnesses of the Apostles.  
Paul Roma. i iij. where he proveth that we have the redemption through the blood of Christ in the .v. saith he, when we were enemies, we were reconciled to god by the death of his son. Item Roman. vi. viii. Christ died for us. Roma. xiv. xv. To the Corinthians i Cor. i ij. vi. viii. x. xi. xv. ij. Corinth. iiij. v. xiii. To the Galathians. i. ij. iij. iiij. vi. To the Ephesians. i. ij. v. To the Philippians in the second teacheth he, and showeth, that the son of God hath humbled himself from the highness of his majesty for our salvation, even unto the most heinous death of the Cross, Philippen. iij. To the Coloss. i. ij. iij. To the Tessaloniens. i. ij. iiij. v. To Timot. i ij. To Titus two In the epistle to the Hebrews, in the i ij. v. vi. ix. x. xiii. Cham Peter. i Petri. i ij. iij. iiij. And also in the second Epistle. johan. i. johan. i ij iij. iiij.  
Of the burial, read. Treno. iij. They have laid a stone upon me. Psalm. iij. iiij. xvi. My flesh shall lie sure. Item Isaiah. xi. In the new Testament. Matth. xxvij. Marci. xv. Luce. twenty-three. johan. nineteen The unspeakable fruit of the hoolsome death of jesus Christ, and the infinite merits shalt thou find also in the places afore rehearsed.    

The fifth Article. He ascended into hell: and the third day he rose again from the death.  
Christ is our redeemer and saviour, therefore overcometh he all, whatsoever is contrary to our salvation is sin, death, hell, & the devil, through whose envy, death is come into the world. Christ also descended into hell, that he should suppress, all powers and subtleties of the devil, to the faithful. And he is risen again for to give a new life to the believing, that we here after may live innocently and godly.  
David speaketh thereof on this wise. Thou shalt not leave my soul in hell. 
Christ descended into hell.  Here is it clear, that he descended into hell. For he saith not. Thou shalt not leave the work of my soul in hellethe saith, my soul, so that the soul of Christ did truly descend into hell, after her substance, or being, not only after the work. And although we do not know properly, what manner of descending into hell the same be. Yet nevertheless will we surely & truly believe the words of the Prophets: when he had commended his blessed soul into the hands of God his father, than lay his holy body still, but the soul went down to hell. Oh the merciful Lord hath overcome for us every fearful thing.  

The resurrection of Christ.  ¶ The resurrection of Christ is a great article. For it hath made the pains and sufferings of all martyrs light, and is the triumph and joy of all Christians. His resurrection is our righteousness, and worketh also our resurrection both of body and soul. Even so saith saint Paul. Christ is risen again. 
Rom iiij Ro. viii.  If the spirit of him that raised up jesus from death, dwell in you, even he that raised up Christ from death, shall quicken your mortal bodies, because that his spirit dwelleth in you. 
i Co. xv  And to the Corinthians, as by Adam all die, even so by Christ shall all be made a live, and every man in his own order. The first is Christ, than they that are Christ's.  
The invincible glory of the glorious resurrection of jesus Christ, declareth and glorifieth all that was weak & fearful before, driveth away the fear of death, and exalteth into great joy the hearts of all faithful Christians. What joy is greater, than that, Christ is risen in everlasting glory and honour. 
Rom. vi  He died once for us, and shall die no more, death shall have no more power over him, Now be we his membres, and he is our only head, wheresoever then the head becometh and reigneth there shall also the membres become. There is our joy and rejoicing. 
i. the iiij  Therefore saith Paul, That the Christians should comfort themselves one another with such words. They are comfortable words truly to all true believers.  

Summa evangel ij.  This is the sum of the gospel. Christ is a king of glory, he is borne and given unto us. We have sin and death, but he hath righteousness and life, if thou believe in him, then be his goods thy goods, his resurrection thy resurrection, And it is thine also whatsoever he hath wrought by his glorious triumphant resurrection, 
Ro. viii.  God hath given us, his son & all things with him, as saint Paul saith.  
What hath he wrought by his resurrection? 
Fruyct of the resurrection.  Truly great things, he hath destroyed sin, raised righteousness, abolished death brought again life, overcome hell, and he hath given eternal glory and honour. Therefore singeth the church with great gladness, not without inspiration of the holy ghost. Christ is risen and if he were not risen, then were all the world perished.  
In the old Testament is the resurrection of Christ signifieth the prophet jonas. 
jone. ij Mat. xii Luce. xi.  He lay three days and three nights in the belly of a great whale, after that was he delivered, as Christ himself bringeth in the same. The scribes and the Pharisees would see but a sign. Then said the Lord unto them. 
The sign of jonas  The evil & adulterous generation seeketh a sign, but there shall no sign be given to them, than the sign of the Prophet jonas. For as jonas was three days and three nights in the whales belly, so shall the son of man be three days and three nights in the heart of the earth. 
john. ij.  And in john speaketh he also of this his resurrection, saying. Destroy this temple, and in three days I will rease it up again. There speaketh he of his own body.  
Read more there of in Osee, and in the psalter. I have slept and am risen, That is asscrybed unto Christ.  
Item thou shalt not leave my soul in hell, neither wilt thou suffer thy holy one to see corruption.  
Here showeth David clearly the bodily resurrection of Christ. For Christ is properly called in scripture the holy one of god, and he saith, thou shalt not leave him in hell, that is as much to say. Thou shalt soon bring him from theus. Item thou shalt not suffer thy holy to see the corruption That is, Thou shalt make haste to bring me abroad again to the bodily life. The continual reading in the Bible shall bring before the more such like sayings.  
Witness of the new Testament.  
Mathei. xx. He shall rise again the third day. That is the word of God, that can not lie nor fail. Mar. x. Luce. xviij. Mathei. xxviij. Mar. xvi Luce. xxiv. johan. xiv. xvi. xx. Act. i. ij. iij. iiij. v. x. xiii. xvij. xxiv. xxvi. Paul Roman. i. iiij. v. vi. seven. viii. x. xiv. xv. i. Corinth. vi. xv. and ij. Corinth. v. xiii. Galat. i. iij. iiij. v. Ephes. i. ij. iiij. Phil. i ij. iij. Colloss. i. ij. iij. i. Thessalo. iiij. v. ij. Thess. i. ij: iij. i Tim. i. iij. ij. Tim. i. ij Titu. ij. Ebre. i. ij. iiij. vi. seven. x. xiii. Petrus. i Pet. i. iij. v. johan. i. johan i ij. iiij.   

The sixth Article. Ascended into heaven and sitteth on the right hand of God the father almighty.  
Christ ascended up to heaven, not that the eternal word, which is god himself, was not in heaven before. For as much as the word is always in heaven, and abideth in the father and is essentyally, mightily, and presently in all places. But for to speak after the humanity, say we, that he is ascended into heaven, the same was never in heaven before. For because, that the godly and human nature be so agreeable inwardly in unite of the persons, therefore use we such & such like manner of speaking: He sitteth on the right hand of God. That is, he is ordained of God a king, and mighty lord over all the goods of God, in heaven, hell and earth. Therefore is he able enough to help his faithful in all necessities.  
Witness of the old Testament. In the Psalm hath the spirit of God goodly describe the glorinus' triumph of the ascension of Christ, saying. 
pl. xlviij  Thou art gone up an high, and haste led captivity captain, and hast received gifts for men. Christ is gone up to heaven by the power of the deite, and hath even there received all power and dignity of the father over all creatures, and hath sent down the holy ghost with the treasure of all manner of gifts through whom the gospel without fear is preached with power, and the world converted.  

christes overcoming.  The evil enemy hath taken men captive, for they were all sinners, he hath carried them away with his crafty subtleties from their Lord God and brought them into his kingdom of darkness, 
juice. xi.  that is the fearful kingdom of sin and death. But there is yet come one stronger than he. The strong Lion of the tribe of juda, a right conqueror, a strong Samson, an overcomer of death, sin, and hell. And hath done to the devil a mighty insulation in his kingdom. And as a King of glory destroyed the gates of hell, spoylled the devil. And hath brought again the princely spoil with the triumph of the cross, a Lord of life and of all things, so that all they, that believe in Christ, be delivered from the power of sin, death, and the devil. Read more over the i xvij. xxiv. xlvi. xlvij. nineteen. and ●x. Psalm.  

❧ Witness of the new Testament.  
Thus saith Christ Matthei. xxvi. Ye shall see the son of man, sitting on the right hand of power. Item Marci. xvi. standeth thus. He was received into heaven, and is set down on the right hand of God.  
Item Luce. xxiv. johan. xvi. I go to my father. johan. xiv. 
Act. i.  In the Acts of the Apostles is the story of the ascension very goodly described. Even there saith Peter. 
Actu. ij. and .v.  The God of our fathers raised up jesus, whom ye slew & hanged on the tree, him hath God lift up with his right hand, to be a ruler and a saviour, for to give repentance to Israel, and forgiveness of sins.  

Ro. viii  Paul saith. He is on the right hand of God, and maketh intercession for us. 
Eph. i.  In the Epistle to the ephesians, hast thou a goodly witness. There saith Paul on this wise. God hath raiseth Christ from death, and set him on his right hand in heavenvly things above all rule power, might and domination and above all names that are named, not in this world only, but also in the world to come, and hath put all things under his feet, and hath made him above all things the head of the congregation, which is, his body and fullness of him that filleth all in all things. In the iiij. 
Eph. iiij Psalm lxviij  Chap. There doth Paul bring in the saying, out of the Psalm. He is gone up an high, and hath led captivity captive, and hath given gifts unto men. That he ascended, what meaneth it, but that he also descended first into the lowest parts of the earth. He that descended, is even the same, also that ascended up above all heavens, to fulfil all things.  
Read the Epistel unto the Philippians, 
Phi. i Colo. iij  in what highness or dignity he is set. Likewise to the Colossians and hebrews, in the i iiij. seven. ix. x. chapters.  
Peter saith. 
i Pe. iij i. joh. iij  Christ is on the right hand of god, and is gone into heaven, angilles, powers, and might subdued unto him.  
Mark well the two articles, 
Comfort of the resurrection and ascension of christ  of the resurrection and ascension of Christ. For there in is great comfort. For, to believe, that Christ is risen from death, and ascended into heaven, and sitteth on the right hand of God, is nothing else, than to believe, That Christ by his death hath overcome the eternal death, and hath taken upon him, and put away the feruentire of God against us, 
Rom. v.  and reconciled us unto his heavenly father, made us partners of his innocency, that death from henceforth shall have no more domination, neither over him, nor yet over his elect membres, so that by his resurrection, we have received a great benefit, namely pardon or forgiveness of all sins.  

joh. xvi Matth. xxviij. Eph. i i. joh. ij. Eph. ij  To sit on the right hand of god is to sit in the power and kingdom as a Lord. Item all power in heaven and earth, is given unto him. God hath cast all things under his feet. Item he is now before the father, our mediator, & reconciliation. Through him we have an open way in, unto the father, he hath the everlasting priesthood, liveth for ever, and can perfectly save all them, that go unto God by him.    

The seventh Article. From thence he shall come, to judge the quick & the dead.  

The day of doom  That shall be at the day of doom, which shall be a joyful day to all faithful Christians, as Christ himself witnesseth in Luke, when he had rehearsed the signs and tokens which should come before the last day, 
Luce. xxi Matth. xxiv  unto his disciples, He said, When all these things begin to come to pass, then look up, and lift up your heads, for your redemption draweth nigh. Here he speaketh of the blessed they shall rejoice in the last day, that our blasphemous life hath an end, and that Christ is declared in all his membres, who would not be glad with all his heart of his redemption.  
He that through the spirit of faith, understandeth the great calamity of this miserable life, 
Rom. ix  and the blasphemy of god, which through our sinful life daily in the flesh is committed, rejoiceth that this calamity soon ceaseth. 
The ungodly.  But the ungodly whom Paul calleth, vessels of ire, where on God shall show his straight judgement, they would wish that this temporal life might last for ever.  
They would be content with a good will, that god should keep his heavenly kingdom alone. O how fearful shall be unto them, the face of jesus Christ, which shall show himself in the last day with such great glory & majesty, 
Zach. ix  unto all men, Angels, and devils. His first coming, was despised, and a slight thing before the world, but then when god the father shall give over unto him all his enemies into such horrible everlasting and in tolerable pains and punishments, 
Esa. lxij  And all the membres of Christ shall be set from all calamity and misery into all perfection, joy and glory and in all certainty without end. Verily then shall he ride no more upon an ass, in meekness, and show no more necessity, but all glory, then shall the great day of the Lord be at hand, the day of wrath and sorrowfulness, the day of mist, and of stormy wind, as the Prophet Sophony writeth. 
Soph. i.   
He shall come to judge the quick that shall be found, and the dead, that have died. Cyprian understandeth, that the living be the souls, and the dead their bodies. But for as much as Paul saith, 
i. tess. iiij  that we which live & remain in the coming of the Lord, shall be caught together with the dead also in the clouds, to meet the Lord in the air, and so shall ever be with the Lord. Truly, so might it be thought, that there shallbe some on live caught to the judgement, as also Saint Jerome saith upon this place. They that be departed in Christ, shall arise first, and the saints which shallbe found living, they shallbe caught together with the first.  
Augustyn in the book of the City of God saith. 
Lib. xxij Cap. xx.  That Paul here in this Epistle to thessalonians, did not mean hymselues and those that lived in his days. But that he did mean those, that Christ shall find on live. He supposeth also, that those, which soon live shall be caught in the air to meet Christ, shall together at one time, in the same catching die, 
In Ecc. dog. vi. and vij  and rise again, as he saith in another place. Now how the same cometh to pass will we commit to God, it is not necessary for us to know.  

Witness of this article out of th● scripture.  
Malachi describeth the coming of Christ, and the judgement. 
Mal. iij dan. seven.  Daniel doth also note, the coming of the son of man to the judgement Item of his power and kingdom, that this power endureth forever, 
Luce. i Mic. iiij Matth. xxiv  and that his kingdom endureth uncorrupt, as also Luke doth writ and Micheas. In Mathewe, is describe the coming of Christ, whereas he saith. Even as the lightning cometh out of the east, and appeareth into the west, so shall the coming of the son of man be. Then shall all the kindreds of the earth mourn, and they shall see the son of man coming in the clouds of heaven, with great power, and glory, and he shall send his Angels with the great voice of trumpets And they shall gather together his chosen, from the four winds, from the one end of heaven unto the other.  
Marci. xii. Luce. xxi. Matthei. nineteen. xxv & xxvi. findest thou also such like  

ij. two. iiij.  Paul. i. Corinth. iiij. i. Thessa. iiij. ij. Thessaly. ij. Item to Timothe, I testitye before God and the Lord jesus Christ, which shall come to judge the quick and dead, 
Ro. xiv  at his appearing in his kingdom. And to the Romans, We shallbe all brought before the judgement seat of Christ. 
Esa. xlv  For it is written, as truly as I live, saith the Lord. All knees shall bow to me and all tongues shall give praise to God. 
ij. Co. v  Item to the Corinthians, we must all appear, before the judgement seat of Christ, that every man may receive the works of his body, according to that he hath done, 
i Pe. iiij  whether it be good or bad. Peter. Wiche shall give accounts to him, that is ready so judge the quick and the dead. 
Act. ●  In the Acts of the Apostles, saith Peter. Christ hath commanded us to preach unto the people, and to testify that he is ordained of God, a judge of the quick and the dead.    

The eight Article. ☞ I believe in the holy ghost.  
Here speakest thou, In the holy ghost, therewith dost thou confess, that the holy ghost is God. For to believe a thing, is to set there on thy trust, hope, and love, this is an honour which pertaineth only to God his majesty. The holy ghost is the third person in the eternal deite, proceeding from the father, and from the son, through an unknown, 
Matth. xxviij  and inexplicable wise. In Matthew saith Christ, Go, and baptize in the name of the father, and of the son, and of the holy ghost. Here is mightily showed the deite of the holy ghost, for saying, he commanded to baptize in the name of the holy ghost, so must I believe & trust in the holy ghost, Shall I then trust & believe in him, then must he also surely be God, for a man may trust or believe in none but only in god.  

Gen. i  In the first book sayeth Moses. The spirit moved upon the water. There doth Moses give and appropriate to the holy ghost his work in the creation. 
Psalm. xxxiij  David saith in the Psalm. By the word of the Lord are the heavens made, and all the host of them by the breath of his mouth, That is, The heavens are made by the holy ghost, and all that is therein. These words give clearly, that he is God, saying the creation is asscrybed unto him. And in another Psalm, 
Psalm. cxxxix  Whither shall I go from thy spirit? and whither shall I flee from thy presence? There giveth he also to understand, that he is every where. To be in all places, belongeth only to God and to no creature, as David sayeth, If I climb up into heaven, 
Psalm. cxxxix.  thou art there, if I go down to hell, thou art there also.  
john saw the spirit of god descend, like unto a dove, 
johan. i  and abide upon him. Christ sayeth in johan. I will pray the father, 
Iho. xiv  and he shall give you another comforter, that he may abide with you ever, which is the spirit of truth. The comforter (which is the holy ghost) whom my father will send in my name, he shall teach you all things.  
Item in another place. 
Iho. xvi  if I go not away, that comforter will not come unto you. And such like sayings more declare evidently, the third person in the godhead, the holy ghost. Iten receive the holy ghost.  

Act. x.  In the Acts of the Apostles is it written. While Peter yet spoke these words, the holy ghost fell on all them which heard the preaching. 
Act. viii  Item they prayed for them, that they might receive the holy ghost. 
Rom. v. viii. & xv  Paul to the romans. The love is shed abroad in our hearts, by the holy ghost, which is given unto us. Item to the Corinthians. 
ij cor. xiii  The grace of our Lord jesus Christ, the love of God, and the felloweshyppe of the holy ghost, be with you all. There be more other of such like places in S. Paul's Epistles.  
The great majesty, and the abysm of the unsearchable greatness of God, aught in his essence and persons we to worship with all humility, and not presume to ground or search it, for man's wit can not comprehend it, neither shall it also attain to the knowledge thereof. God hath ordained all things, to th'intent that we should be righteous & saved. 
office of the tree persons,  Christ hath by his wholesome death deserved, that we should be saved. The holy ghost fulfilleth now, the deserts of Christ, that we may be righteous. And this is even his office, that he do truly bestow Christ, and all that he hath, and give it the in thy heart, as thine own treasure. Summa. Shall I come to the father by Christ, and be partner of his life, passion & of all such goods as he hath done for my sake, truly so must the holy ghost work in my before. The father and the son must move me by the work of the holy ghost, & draw me up, or else am I spiritually dead. The holy ghost is that great thing, whereby god the father by his son Christ, and in Christ, worketh and quickeneth all things.   

The ninth Article. I believe one holy catholic church, 
The common catholic church  The communion of saints.  
These two parts be one thing, for communion & holy catholic church is nothing else, than the spiritual congregation of saints, of righteous faithful men wheresoever they be in earth. It is also properly no congregation, that is bound even in one part or place, but a congregation in one faith, hope, and love of the spirit.  
The holy ghost hath gathered this church through the word of God, he keepeth and governeth it. The church is daily in the word of God & high blessed sacraments, augmented and nourished, as in her food.  

Ephe. v  The church is a bride of the Lord Christ, as Paul sayeth, Christ gave himself for it, to sanctify it, and cleansed it in the fountain of water, through the word, to make it unto himself a glorious congregation, without spot or wrynckle, or any such thing, But that it should be holy without blame.  
The unity between the man and the woman in the state of wedlock, signifieth such a spiritual wedlock between the Catholic church, and Christ her bridegroom, as in the Epistle to the Ephesians, 
Eph. v. Gene. i.  very properly is describe and annoted. Even as man and wife be one body, having all things common, so here also, what soever Christ is and hath, that is and belongeth to the congregation his spouse. This is a great joyful, and blessed thing. We have sin, death hell and all shame, Christ hath righteousness, life, salvation, and all glory. This shall now be ours, if we through the wedding ring of faith be married unto Christ and become one body with him.  
Thus saith the Prophet Osee, 
Osee. ij.  I will marry the unto mine own self for evermore. Yea even unto myself will I marry thee, in righteousness, in equity, in loving kindness, and mercy, In faith also will I marry the unto myself, And then shalt thou know, that I am the Lord. For Christ is not only by his becoming man, properly, and perfectly become the bridegroom of the church, But also by the consenting of his church in his word and covenant through faith. He that hath married a bride, 
Ihon. iij Psalm. nineteen.  he is a bridegroom, The consenting maketh marriage. Before the consenting is he not called a bridegroom. Therefore is his progress as concerning brydegromeshyppe (whereof David speaketh) his manifestation in the faith of the church. That is, when there was believed in him of the church, than did it appear, that he is a bridegroom. He hath put on the humanity, and so unied himself with the church in one flesh, 
Eph. v.  which the apostle calleth a great mystery, wherein the rich and poor, the righteous & the sinner, the saved and the dampened, the son of grace, and the son of wrath and heaviness, are agreed, for here be all his goods given unto us, as our own, and all our poverty and penury taken away.  

i Cor. iij i. Pet. ij  In the church dwelleth Christ, he speaketh in her, he is the only foundation and ground thereof. In the Church is one Lord, one faith, one baptism, one God and father of all things, which is over all things, through all things, & in all things.  
Wheresoever the Gospel is preached, there is a peer of this church, 
The christian congregation.  she is in herself invisible, not bound to one place. For it is a congregation in the spirit. And the word worketh invisibly in her. And she doth never hear it without fruit, 
Esai. lv  as Esay sayeth. My word that cometh out of my mouth, shall not turn again void unto me.  
Like as in the time of Noah, 
Goe seven.  no man escaped with his life, but was drowned in the flood, except he entered in to the Ark, or into the chest of Noe.  
Even so, whosoever is not found, in this felloweshyppe, or Catholic Church, agreeing with her in one faith, word, Sacrament, hope, and love, he shall be lost.  
Martion, Valentinus, Hebion, Cherinthus, Manicheus, helvidius, and such like heretics have also had a Church, That is, a heap, a propresecte, or felloweshyppe. But it was not the catholic Church, wherein Christ is a bridegrooms for they had not the right faith.  
And whereas such felloweshyppe is yet, which separate themselves from the Christian communion and congregation, and have no pure, sincere faith, as the scripture teacheth us, and will not suffer themselves to be reformed they be heretics, and sectysshe persons, and shall all be lost, whiles they reconcile themselves again with the church of Christ.  
Note, we say not, I believe in the holy Catholic church, but I believe, one holy Catholic church, pardon, or remission of sins, and so forth, for that word, in, is used to the trinity on or in God the father, God the son, and God the holy ghost.  

communion of saints  What is the communion of saints: Answer. That the Christians and saints after such a sort, be bound and knit together in one fraternity, through the band of love, which seeketh not her own. 
i. cor. xiii  That all things be common unto the in good & evil. The goods of the sayuctes be thine also, they help and comfort the also, they have compassion with the in thy grief, one beareth another's burden, and so fulfil the commandment of Christ. There is great help, 
Gal. vi  comfort and succour, as the Sacrament of the altar signifieth & betokeneth in bread and wine. 
i Co. x  For we be called of Paul, one bread, one drink, and one body.  
Whosoever believeth this article right, can not despair in his heaviness and temptation. For as much as he knoweth, that Christ and all saints as his brethren, do look to him.  
And whosoever doth any thing unto him, he doth it unto Christ and his saints. All prayers, and all good deeds whatsoever they are, that be done in the universal Christianite, must at all times aid me, as a brother of this heavenly fraternity. Such help, comfort, and succour, understood David well in spirit, and said. 
Psalms, cxix.  I am in the congregation of all them that fear thee, and keep thy commandments. Thus may we in all necessities speak unto our enemies, as Heliseus spoke to his servant. Fear not, for they that be with us, are more than they that be with them.   

The tenth article. I believe the forgiveness of sins.  
forgiveness or remission of sins is no where, but only in the christian congregation or felloweshyppe, for Christ hath given her the key. 
Matth. xviij. forgiveness of sins  Nonatianus a blind heretic, thought if a man were once fallen in sin, that than no repentance or penance could help him any more, but were than lost. This doth the scripture reject in all places, and openeth and declareth unto us, 
Mat. xi  the mercifulness of God, and calleth us always from our sinful life to repentance. Christ saith. Come unto me all ye that labour and are laden, and I shall refresh you. Now is there no heavier and more importable burden, than our sins.  
And what needeth it to defend this long. Wherefore did Christ else come into the world and died, but for to declare such mercifulness. He saith in Luke. They that are hool, 
Luc. v.  need not of the Physician, but they that are sick. I am not come to call the righteous, but sinners to repentance. And the Angel in Mathewe declareth also his office clearly saying unto joseph: 
Mat, i  thou shalt call his name jesus. For he shall save his people from their sins. This is not, that he forgiveth the sins, but ones, but as often as men desire it, as the Prophets and Evangelists clearly testify and show.  

Witness of the scripture.  
In he second book crieth Moses thus unto god. Lord, 
Exod. xxxiiij.  Lord God merciful & gracious, long suffering & abundant in goodness & truth, & keeping mercy instore for thousands, forgiving wickedness ungodliness, & sin, & not leaving one innocent, visiting the wickedness of the fathers upon the children, & upon the children's children, even unto the third & fourth generation. Behold, how goodly declareth Moses here the grace and mercifulness of God.  

ij. Re. xii  Iten in the book of Samuel it is contained that when David had committed adultery with the wife of Urias, and his sins were opened unto him, when he was abashed, anon said the Prophet Nathan. The Lord hath put away thy sin. 
Esa. i?  In Isaiah saith God: wash you, make you clean, put away your evil thoughts out of my sight, cease from doing of evil, learn to do right, apply yourselves to equity, deliver the oppressed, help the fatherless to his right: Let the widows complaint come before you, I pray you come, and let us be defended, then shall the Lord say: Though your sins be as read as scarlet, 
Esa. lvij  they shallbe as white as snow. And though they were like purple, they shallbe as white as wool.  

Ezechi. xviij.  In Ezechiel saith God, if the ungodly will turn away from all his sins, that he hath done, and keep all my commandments, 
jone. iij esa. xliij juhel. ij  surely than will I never more think upon all his sins, that he did before. Read also the xxxij li. and lxxxix. Psalm.  
When Peter asked, how oft, 
Matth. xviij.  must I forgive my brother that sinneth against me. Is it enough seven times. Then answered Christ and said, I say not unto thee, seven times, but seventy times seven times. And even upon that word, said he a similitude whereby he teacheth us, that we should gladly forgive our neighbour, whatsoever he hath offended against us, then shall God also be willing to forgive us our sins.  
In Luke standeth: forgive, and ye shall be forgiven, And what needeth it many witnesses? 
Matth. xviij.  In Mathewe giveth he the keys therefore unto the church, that sin should be forgiven, 
joha. xx  and in John also.  
Now behold the examples, Christ speaketh unto the man that was sick of the palsy. Son, 
Mat. ix  thy sins be forgiven the. Even there he calleth Mathewe from the receiving of custom. His office of preaching, 
Mat. iij and iiij,  and the preaching of John the Baptiser began both at the repentance.  
They said, Repent, the kingdom of heaven is at hand. 
Luc. seven.  In Luke absolveth Christ the woman sinner of her sins, saying. Thy sins are forgiven the. In another place calleth he the sinners to repentance, when a tour in Syloe had slain, 
Luc. xiii  eighteen. He said, Except ye repent, ye all shall likewise perish. In Mark, saith Christ, All sins shallbe forgiven unto men's children, and the blasphemy of god where with they blaspheme God, 
joha. iij  what meaneth else, the renewing of birth which Nicodemus understood not, but repentance and the renewing of man.  

joha. v.  In john had one been sick thirty & eight years. Christ made him whole and said. Behold, thou art made whole, 
joh. viii  sin no more, lest a worse thing happen unto the. Item when he absolved the woman taken in adultery. He said. Go, and sin no more. 
Act. ij.  Item, in the Acts of the Apostles sayeth Peter. Repent of your sins, and be baptized every one of you, in the name of jesus Christ, for the remission of sins. 
ij. Co. ij  To the Corinthians desireth Paul, that the open sinner, which had been excommunicated might be received again to grace, if he did repent.  
Briefly, the scripture is of such sayings and examples full, in all places, that the sins be forgiven us, & taken away. He that hath assured & promised us such manner of cleansing of sins, is almighty and is able enough to do it. He is our merciful and gracious father, 
Mat. vi  therefore will he gladly do it, and hath taught us to pray the same in our Pater noster. In john sayeth he. 
Iho. xvi  Ask and ye shall receive. Verily, verily, I say unto you: whatsoever ye shall ask thy father in my name, he will give it you.    

The eleventh Article. ❧ The resurrection of the body. 
Resurrection of the dead.   
¶ This article is to high again for man's capacity, she can not see, nor understand with her dark light how, even the same body shall come again, which so diversely may perish. The one is drowned in the sea, him consume the fishes, the one is eaten of the fowls in the air, another of the wild beasts or worms, or is consumed of the fire. Here can not nature comprehend, how even that same body with all his substance, may be made and brought together again, that I shall have even my first eyes, hands, feet and membres, as I have now upon me.  
Therefore is it called a mystery of God, which man believeth and seeth not before his eyes, Even the same body, where with my soul now sinneth, or fasteth, and doth any good, shall at the last day be raiseth again, and my soul shall be coupled with it again. And shall be both together saved, or together damned.  
But there shall be a great alteration in the body. Now in the mortal life, is my body subject to all manner of misery. Men may beat me, wound me, the body is fowl, unhandsome, dark, dull, slowthful, and sluggish, and useth much pain and labour, or it can come from one place to another. It is fearful and weak, and hindereth the soul often in her work, If I study long or imagine some high matter and subtle, anon orketh my head: Of such like calamities sticketh the body full. Therefore did the Platovystes call our body, a den of the soul, and death a deliverance from bonds. 
i Co. xv  But in the last day shall the body of the blessed be garnished with fair gifts and glory. It shall be no more corruptible, but clear bright & fair. In the book of wisdom saith the Scripture. 
Sapi. iij  The righteous shall shine as the sparks that run through the bush. 
mat. xiii  And in Mathewe saith Christ. Then shall the righteous shine as the sun in the kingdom of their father.  
¶ Item the body shall no more be slowfull, sluggish and lither, but quick and swift, that wheresoever the spirit will be, even there shall also the body be without delay. It shall no more be wretched and sick or weak, but mighty and strong, that nothing shall be able to hinder it, or to keep it in, It can come out and in, through doors being shut.  
Item it shallbe no more corruptible, that it may be beaten, hurted or wounded, but incorruptible, as the shadow of the son.  

i Co. xv  The four gifts of glory and worship, toucheth Paul in the Epistle to the Corinthyans'. Moreover how the one shallbe clearer than the other, Like as one star is brighter and clearer than the other. Whereupon said S. Augusten saith to Diostero, God hath made the soul so mighty, that through her perfect salvation, floweth into the body a perpetual health & an unmovable power. 
i Co. xv  Paul helpeth our weak faith with a goodly example of a grain, which is sown in the earth, and it is not quickened, except it die before, then groweth out, of the small corn a fair fruit, & every corn of the fruit hath his own body. His natural form and fashion is now much syner, fairer, & mightier, than before. Such things see we daily in the working of nature in the incomprehensible creatures, how much more glory, power, goodness, wisdom, & science bestoweth God the creator of all things upon the reasonable creatures of men, whom he hath given a soul formed after himself & irreprehensible.  
In times passed in the Aquiliane or Carthagiane Church, did men pronounce this article, thus, I believe the resurrection, even of this body, behold, men did add to it that word, even of this, to th'intent, that it might be plainly and clear enough expressed, that none other body, like unto this, shallbe raised or made, but even this same, wherein I now stand, sit, see, hear, walk, and do such like works, yea which useth itself here with the soul in all manner of good works.  
This showeth job very clearly, 
job. nineteen.  whereas he saith: I am sure that me redeemer liveth, and that I shall rise out of the earth in the latter day, that I shall be clothed again with this skin and see God in my flesh, ye a I my self shall behold him, not with other, but with mine own eyes.  

i Co. xv  To the Corinthians saith Paul. Even this corruptible thing must put on incorruptibilite, and this mortal must put on immortality, this is clear enough declared, that even this body, even these eyes, shall come again.  

❧ Witness of the Scripture.  

esa. xxvi  Isaiah saith. Thy dead men shall live and my slain shall rise again. Awake and live ye that lie in the dust. Christ, when he against the ungodly Saducees defended the resurrection of the dead, he brought in the saying out of the second book of Moses. I am the God of Abraham, and the God of Isaac, and the God of jacob. But God is no God of the dead, but of the living. When he spoke those words, than had those three been dead long before. But for as much as god nameth himself a god, of the aforenamed, surely than they be some, where and be a live. Therefore shall their body and soul in time convenient be joined again together.  
In Ezechyel speaketh the scripture clearly of the general resurrection, 
Ezechi. xxxvij.  saying among other words, Thus sayeth the Lord God, Behold I will open your graves, and bring you forth of your sepulchres. 
Da. xii.  Daniel saith: Many of them that sleep in the dust of the earth shall awake, some to the everlasting life, the other to perpetual shame.   

¶ Witness of the new Testament.  
In Mathewe, 
Matth. xxij. mar. xii.  whereas Christ proveth the resurrection of the bodies, against a Jewish sect named the Saducees, is this article of the resurrection of the flesh grounded.  
Mathewe sayeth. 
Matth. xxvij  The graves did open, and the bodies of many saints, which slept, arose, and came out of the graves, after his resurrection, and came into the holy city, and appeared to many. 
Luce. seven Luc. viii  Christ raiseth a widows son. Item he raised up from death a young in ●yde. 
joh. xi. Act. xx.  Likewise Lazarum. Paul raised also a young man named Eutichus.  

joh. vi.  In john saith Christ, no man can come to me, except the father which hath sent me, draw him. And I will raise him up at the last day. 
joh. xi  Item in another place: I am the resurrection and the life, he that believeth on me, yea though he were dead, yet shall he live. Item he sayeth to Martha. Thy brother shall rise again, Martha answered: I know, that he shall rise again, in the resurrection at the last day.  

joh. vi  Likewise sayeth he more over, as the father raiseth up the dead, and quickeneth them, even so the son quickeneth whom he will. The father hath given power to the son also to judge.  
The hour shall come in the which all that are in the graves shall hear his voice, and shall come forth, they that have done good to the resurrection of life, and they that have done evil unto the resurrection of damnation. In the Acts of the Apostles, 
Act. xvij  preacheth Paul unto those of Athenes, the resurrection of the dead.  
Item in another place sayeth Paul, 
act. xxiv  I believe all things, which are written in the law and the Prophets, and have hope towards God, that the same resurrection of death (which they look for also) shall be, 
act. xxvi  both of just and unjust. 
Rom. vi  Item to the Romans saith he, if we be graft in death like unto him, 
Ro. viii.  even so must we be like in the resurrection, if we be dead with christ we believe that we shall live with him.  
¶ Item to the Corinthians. 
i Co. vi  God hath raised up the Lord, and shall raise us up by his power, know ye not, that your bodies are the membres of Christ: if they be the members of Christ, then must they be glorified and clarified with their head.  
❧ The fyfthene chapter in the first epistle to the Corinthyans' have dearly in commendation, wherein saint Paul so excellentely and commyngly writeth of the resurrection of Christ and of our resurrection, and maketh such an argument and ground. Christ is risen from death, therefore shall we rise also. Wherefore died he? how hath slain him? Truly our sins. The father hath laid all our sins upon him, therefore hath he satisfied, 
Esa. liij.  as Esay saith. Now if he were not risen, then were all our doing in vain, yea we were yet in sin and domination as deep as ever we were, No man were poorer and more miserable than we christians, if we only in this short life, should put our trust in Christ, and afterward all should be at an end. Then the sins had been to heavy and to strong for him. But now is christ risen from death, death hath no more power over him, Truly then hath he overcome our sin and death, that they can bear no more rule over us. He is become their mighty and strong Lord. And as by Adam all die, even so by Christ shall all be made a live.  
Therefore let us be merry in the Lord, our enemies, sin, death, hell, be laid down. Christ is a king mightily, his kingdom endureth for ever, where as he is, there shall we be also. When have a good cause to rejoice, and with thankfulness to be free-hearted and blood in Christ our overcomer and Lord, and to be with death at defiance, death is swallowed up in victory. The Lord saith. O death, 
Ose. xiii  I will be thy death. O hell, I will be thy sting. Death where is thy sting? Hell, where is thy victory: But thanks be unto God, which hath given us the victory. Through our Lord jesus Christ.  
In the second Epistle to the Corinthians, saith he, 
ij. Cor. i  that we should not put our trust in ourselves, but in God which raiseth the dead to life again. Read a goodly example, the fifth Chapter in the same Epistle.  
Item we know that, 
ij. cor. iiij  he which raiseth up the Lord jesus shall raise up us also by the means of jesus. 
ij. co. xiii  Item we shall live with him by the power of God.  
Item to the Philippians. Our conversation is in heaven, from whence aso, we look for the saviour, even the Lord jesus Christ, which shall change our vile body, that he may make it like unto his glorious body, according to the working, whereby he is able also to subdue all things unto himself.  

Colo. iij  Item to the colossians, ye be now risen with Christ, therefore seek those things, which are above.  

i Th. iiij  Item to the Thessalonyens sayeth Paul. I would not brethren, that ye should not be ignorant, concerning them, which are fallen a sleep, that ye sorrow not as other do, which have no hope. For if we believe, that jesus died, and rise again, even so them also which sleep by jesus, will God bring again with him.  
And this say we unto you in the word of the Lord, that we which live and are remaining in the coming of the Lord, shall not come yerre than they, which sleep. For the Lord himself shall descend from heaven with a shower, and the voice of the Archangel and trump of God. And the dead in Christ shall rise first, then shall we which live and remain, be caught up with them also in the clouds, to meet the Lord in the air, and so shall we ever be with the Lord, wherefore comfort yourselves one another with these words.    

The twelft Artikel. And the life everlasting.  
The life here in this world is called a calamity, for we have no resting place here, neither shall we abide here always, as Paul sayeth. 
Ebr. xiii  Here have we no continuing City, but we seek one to come.  
Heaven is our home, 
the life everlasting  thither long we in the life everlasting. Summa summarum, there is all the desire of man, which can be satisfied with nothing else, than with beholding and browking of the godly essence, as David saith, 
psa. xvij  I will behold thy presence in righteousness, and I shallbe satisfied, when I awake up after thy likeness.  
The Philosophers and world wisemen, have taken great pains to study & seek out, what thing it might be, 
Salvation of man  wherein the heart of man, without all calamity and misery were satisfied, and steadfastly rested, an in the end whereunto it is ordained, and which might be our salvation. But like as they could see no right virtue by the natural power, without grace, even so could they not know also, that thing where in the salvation of man consisteth.  
The one thought, that health is the greatest good. Another took riches for it. Some have named virtue, the salvation, Some did put their salvation in three, goods, namely the goods of fortune, as riches, honour, power. The goods of the body, as health, strength. The goods of the soul, as science, and virtue. But the blind light of nature knoweth nothing of the right salvation, and of the right life everlasting. The spirit of God doth teach it us by the scripture. For thus saith john. 
i joh. v Ioh xvij  Christ is very God and eternal life. Item this is life eternal, that then might know the only true God, and jesus Christ, whom thou hast sent, That is our heaven, thither be we bound, saying: This is my rest for ever: that is our kingdom, 
Psalm. cxxxij  wherein Christ hath preipared for us many manners of dwelling places. 
joh. xiv Matth. xxv. Matt. v  Into that house shall he send the elect, and shall say: Come ye blessed of my father inherit the kingdom prepared for you from the beginning of the world. This is the right salvation which shall begin even after the temporal life to them, that live in Christ.  
In john saith Christ, 
joh. iij  God so loved the world, that he hath given his only son, that none that believe in him, should perish, but should have everlasting life. The scripture speaketh of the life everlasting every 〈…〉 christ, that men might know christ a right the son of God. 
mat. xvi  Therefore asked he his disciples, what thy held of him. Then answered Peter for himself and for the other. Thou art Christ the son of the living God. Upon such knowledge which is necessary for us all in the catholic church builded.  

i. Cor i. i i Cor. iij  Thus saith Paul. We preach Christ, the power, and wisdom of God. He will also suffer none other foundation, but only jesus Christ, even as he hath preached him, That he is come from the father in the nature of mankind, and hath redeemed the world: died for us upon the cross and is risen again, our head and Lord. 
Eph. ij.  And is set on the right hand of God, unto whom we come and are saved, not by our own works, but of grace through faith. 
joh. x   
Throughout the hole Gospel of s, john declareth he for the most part, that he himself is the son of God, and preacheth for the most part, that God is his father. In so much that the yewes did reject him, and would stone him for the same. 
i joh. v.  For Christ is come to teach faith, whereby men believe even in him, as in the son of God. And faith is the fulfilling, of all laws. He is the righteousness for ever, he is the work of God's glory, he is the mortification of the flesh, the raising of the spirit, the subduing of the world the subduing of the flesh, the subduing of hell, the gates of hell cannot prevail against him. Briefly, 
Matth. xvi. joh. viii joh. xiii  he is all in all things, as he sayeth in john: Except ye believe that I am he, ye shall die in your sins. Iten he that believeth in me shall never die.  
The writings of the Apostles be full of doctrine, as concerning faith for thereon lieth all the matter. 
mar. xvi  He that believeth not, shall be damned: he that believeth in the son hath everlasting life. 
joha. iij.  Therefore should we pray continually for the right faith, for he bringeth with him love, hope, and all goodness. 
faith,   
Faith is not a slight meaning, 〈…〉 which the natural wit or will can make to himself, 
Act. xv.  but it is a lively thing in the heart, which reneweth man and purifieth the heart. It is such a lively confidence and trust to God, that man is sure and certain above all wisdom, that he pleaseth God, and that he hath a merciful God, which is towards him kind gracious, and merciful, and forgiveth him in all things that he doth.  
This faith is the chiefest work of the first commandment & like as the first commandment is a measure, example, rule, and virtue of all other commandments, in the which as in the head all membres live and have power thereof. 
good works  Even so is faith the head, life and power of all good works. No work is good except faith hath wrought it, ye except it be thoroughly mixed with faith, 
Ro. xiv  even as with new leaven, whatsoever is not of faith that same is sin.  

joh. vi  This faith is the dearest work of god, whereof Christ speaketh in john. This is the work of God, that ye believe in him, whom God hath sent. Therefore doth the scripture most require faith, as in the Gospel often standeth. When Christ would work any miracle asked he before, if they believed that he could and would do such things.  
Item in mark and Mathewe, 
Mar. ix Matth. xiii. mat. seven.  it is written that Christ hath not done many miracles in his own country, because of their unbelief. In Mathewe saith Christ, that his disciples could not heal the lunatic for their unbelieves sake. whereas a right Catholic faith is, 
Ephe. ij  there is a creation of a new heart. The old heart of Adam hath not this faith of itself For it is a gift of god Many say the Crede daily, 
faith.  & boast there of very sore. But they know not, what it is. O it maketh a meek, humble obedient godly people, which trusteth in god only, hopeth, loveth him above all things, feareth him & serveth his even christian willingly, with body & goods, hindereth noman, suffereth gladly damage & persecution. Al his works be ordered to the utility and profit of his neighbour, be he friend or foo, even as Christ hath done unto us also.  
Therefore be not all they christian man that be called evangelical, and be inclined to hurt or endamage their neighbours in body soul, honour or goods. They be heathen under the name of Christ, their fruits show, what they be, if they were right christians or evangelical, they would be obedient, servable unto all men, intending to hurt no man. God vouchsafe to illumine them with true faith, that they may be such in deed, as they will be called. Amen.   Marci. ix. 
Lord I believe, help mine unbelief.  Marci. xvi. 
He that believeth not, shallbe damned.  Marci. ix. 
All things are possible to him that believeth.   

¶ Here beginneth the right foundation, and principal common places of the hole godly scripture, a goodly short declaration, to all Christians profitable and necessary, for to come to the right understanding of the holy Scripture compiled for the commodity of all Christian people, By Doctor Vrbanus Regius.   

❧ The contents of the common places.  

i Holy Scripture.  
ij. God.  
iij. The right honour of God.  
iiij. God's greatest dishonour.  
v The law.  
vi The gospel  
seven Faith.  
viii Good works.  
ix Sacrament.  
x The death of Christ.  
xi Flesh.  
xii Spirit.  
xiii Virtue.  
xiv The greatest virtue.  
xv The greatest sin.  
xvi The soul  
xvij Life.  
xviij Everlasting life:  
nineteen Death  
xx The resurrection.  
xxi The later day.  
xxij Mass.  
twenty-three Righteousness.  
xxiv Honour of saints.  
xxv Difference of meats.  
xxvi Holy days.  
xxvij Prayer.  
xxviij Vow.  
xxix Obedience.  
thirty The will of God.  
xxxi Man's will  
xxxij Offence.  
xxxiij Almoses.  
xxxiiij Oath or swearing.  
xxxv Christian liberty.  
xxxvi Church.  
xxxvij riches.  
xxxviij Sin.  
xxxix Infirmity.  
xl Health  
xli Persecution.  
xlij joy and heaviness.  
xliij Peace.  
xliiij Free will.  
xlv Counsel.  
xlvi confession.  
xlvij merits.  
xlviij shepherd.   
End of the Tabell.   

¶ To the most reverend father in God, Thomas by the permission of God, Archebysshope of canterbury, Metropolitan & primate of all England, His daily orator Gualther Lynne wisheth life everlasting.  
ME thinketh (most reverend father) that this saying of our saviour Christ (be occupied till I come) is an admonition of all other most necessary and profitable, 
Luc. nineteen. and xii Matth. xxiv. & xxv mar. xiii  aswell for the parents or masters to declare to their children or servants, 
Deu. vi and xi,  as to meditate and remember with themselves, whilst they be sitting in their houses, walking on their journey, 
Nu. xv.  
Ex. xiii.  sleeping or waking. And (as Moses sayeth) worthy to be tied in a man's hand, as a sign or remembrance, and that should be, and move between our eyes. To be brief, it is worthy to be written on the door sylles, and on the doors of the house. And (oh) I would to God, that the voice of the lord, might (as the vehement sown of the heavenly trump) astonny the ears of all men so, that the drowsy and slougyshe might leave their sloth and idleness, and the forward and willing be encouraged. For we see that mankind (not much inferior unto the angels) is negligent, & wellmost ignorant of his own worthiness, so that he is letted and holden back with innumerable other occupations and businesses, and as the wise man sayeth. I have seen (sayeth he) all things that are under the sun, and behold all together, is but vanity & trouble of mind. He saw it, 
Ecclesi. i.  and we know by experience (and that not without great hindrance) that mankind (as I have said) followeth vanities, leaving of in the mean time (yea continuing, laugheing to scorn) either altogether, other else for the most part, that most profitable and gainful trade of merchandise. Neither do they pass for the manifold rewards that wisdom promiseth when she calleth them, nor yet for the punishments that she threateneth. They pass not though she cry never so often in the mids of the multitudes, and in the great gates of the city saying. My little ones, how long will you delight in vanity? And how long will fools desire the things that be hurtful unto them? How long will the witless hate wisdom? Convert yourselves to amendment. Furthermore, 
Matth. xxij. a Lu. xiv c Ap. nineteen c  the lord sendeth his servants to call the gests to the supper & all do excuse themselves. One marrieth a wife, an other proveth an yoke of oxen: but none of them doth thankfully receive the benefit of that delicious supper: and yet in the mean time think ourselves well fed, notwithstanding that we be utterly famished, and very happy: not withstanding that we be in the mids of all misery, and that we suffering great lack of heavenly richesse: are exceeding rich. In so great slougysshenesse therefore, wherewith the body (being corrupted) doth so much overlade our souls: we ought of congruence call to remembrance the saying of the Lord, wherein (after he had delivered his sum of money) he praised the diligent and faithful servant. And what diligence was that so greatly praised: or what sum of money was it, that he lent and would receive again with usury: It needeth us not to send into far countries for strange merchandise. Yea we may gain much more precious things at home, that is to say, our own souls unto christ, for the which all the world can not be a sufficient price. we may adorn & deck our souls with virtues, which are the true & uncountrefayt richesses. The wisdom also, which 〈…〉 praised above all martchaundyse of gold, saying unto his son, Happy is the man that hath abundance of wisdom. 
Matth. xxv. mar. xiii Luce. xii nineteen  So great a treasure, so innumerable commodities may we get us, if we bestow the talon that is given us a right. The talon is the word of God, as the psalmist sayeth. The sayings of the Lord are chaste sayings, 
Psa. xii.  silver tried in the fire, proved thrice, & purged vij times. For after that the word of God is praised and setforth by many and sundry names of praise, 
Esa. lv. joh. seven.  being called the living water, wherewith the flames of concupiscence are quenched. the bread of life having in it all delectation, 
joh. vi  wherewith we may feed our hungry soul, most pure wine wherewith we may be made drunken and merry, the light of our footsteps, the sword that destroy the adversaries of the truth, 
Eph. vi  the fyrey shield wherewith we defend us against our enemies, the sure rock whereupon we must build the tutchestone wherewith all opinions must be examined & tried, whereby all works must be tried, whether they be just or unjust, whereby all spirits must be tried whether they be of god or not, the key wherewith the heavens be shut and opened, the instrument wherewith we do comfort the weariness of this our exile, the sovereign medicine, wherewith all diseases are cured, the present remedy against all dangers, the relics of Christ being absent from us, which we ought to keep, observe and worship with all devotion, the chariot of faith, the carbunkle of charity: after that, I say, the word of faith is praised and set forth unto us by these names and many other, 
Matth. xxv  christ also praised it calling it a sum of money or talon, and by these names he doth also provoke us unto merchandise, to put us in mind, that we have not received it for our selves only, but for others also. And notwithstanding that he, by his spirit, worketh all things in all: yet doth he make us his workmen being but only his instruments. And as he hath in heaven his ministering spirits: so hath he in the earth appointed us his spiritual ministers, and stuwardes of his spiritual mysteries, to th'intent that we should communicate unto our brothers for his fake the celestial philosophy, even with like charity as he brought it from heaven unto us. Neither is it unfeamelye to call silver money, but the money that is shut up in the coffer is not money, even by the testimony of the heathen, which affirm that there cometh no fruit of money, if it be not used, and this thing taketh place chifelye in spiritual things. For they are given, for the most part, not so much for our private commodity, as for the profit of the congregation. Wisdom (sayeth the wiseman) that is hid, & the treasure that is not seen, what utility or profit cometh of either of them. And therefore hath God given us his word, not that we should hide it under the ground, but set it abroad for the profit of others. And therefore must we before all other things see, that thorough this talon, the faith in Christ, and the charity toward our neighbours do increase, and that we do deliver our souls from worldly desires, from the tyranny of pride and envy, and to be brief, that we get such a treasure, that we be made new men, strayngers in this world, and (putting of the old Adam) partakers of heaven, not carnal but spiritual. For to dyge in the ground, is to be carnal, and to know and teach things that be carnal. Now if we being carnal, should presume to teach other the things that be spiritual: we should not teach them, but for our sakes shall the word of god be evil spoken of. And for as much as in our life we serve the devil, and Christ in our words: we shall hinder more with our life, than we shall profit with our words. It is the part of an hypocrite, to carry in his hand, the Testament, goodly beset with gold and guilded, and to dispute and reason of the word of God in every feast or bankette, and yet in the mean time, to live as one void of all mercy, impatient, ignorant of charity, unmindful of modesty, and passed all shame. The eternal wisdom loveth none such preachers, notwithstanding that it suffereth them. But we must see that we honour and reverence god in his miracles and wonders that he wrought, illumine our souls with his healthsome doctrine, and that we (conceiving a sure hope in god through his benefit showed) do inwardly burn with the fire of love. To conclude after that we (being rich of spiritual gifts) have gained one talon by an other, and do possess two talentes, that is to say life and doctrine: then must we go forward merrily, 
Eph. vi  girding up our loins, and pulling on our shoes to go forward in the Gospel of peace, that we may also win the soul of our brothers. For this is the will of god, that until such time as Christ was gone into heaven, secret things should be spoken secretly in the ears of our friends, but fence he is gone, and the spirit comen, denying himself to noman that will desire him unfeignedly: 
Mat. x. mar. iiij. Lu. viii. xii. Matth. xxviij mar. xvi i. co. iiij a job. xii c Sap. i. b  he would that the gospel should be preached on the tops of houses, & that the preachers should run into all the costs of the earth, and declare the gospel unto all nations estates, ages & sexes, in whom was any hope of any spark of light, what should candles do under a bushel. What should money do without gains. And what should fire do, 
mat. v. b mar. iiij. Lu. viijb & xi. c  without it burn. Furthermore, the Apostles were not sufficed with the preaching of healthful doctrine, whilst they were yet on live in this world, but to the intent to profit their posterity, they occupied their pens, that the spiritual travalle might continually being forth spiritual children. All they therefore be without Christian charity, and are infideles, which do let preaching, and do forbid that the christian people should have the new Testament, & the old, to read there in their common tongue, as though our mysteries were oracles, and the christian writtynges contained in the any thing that loveth darkness. No doubt we are much bound to thank God, for that he hath given the light of his truth unto all nations, in their own tongues and languages. And besides that every nation is rich in his own language: this is also a singular benefit, that we have his word purely and uncorrupted in the greek tongue, even as the Apostles wrote it. So that if they translators have in any place sailed of the true meaning. We may by the first copies amend th●, which thing shall be so much the more acceptable unto us, by how much more it doth conduce unto the reveiling and opening of the works of darkness. Let us be occupied in them therefore. Not as the Pharisees, we sisting on their chairs, do teach the things that they do not. Not as men destituted of charity, & as Angels preaching mysteries. Not as men turning silver into dross & most precious wine in water, that is to say, 
mat. xv.  changing gods laws into men's traditions, & making merchandise of that, which is godly which thing the Antichristes' do continually: for it is not mere that the word of god do obey us, 
Exod. xxxij.  but that we do obey it. It was a great offence to make a calf of the Egyptians gold & how much more damnable were it for us to make of the lords gold, Idols to be set up in the temple of god what abomination is in them, that advance their own opinions in stead of christ? 
mat. seven. Psalm. cxxxvi.  Let us be occupied therefore, but let us not cast pearls before swine, but let us give them to such exchangers as be godly covetous, & that will render gains both to themselves, and us to. For there is nothing to let in this matter. There is no lack of money. For looe, we have the Gospel, we have also the Epistles, and besides that we have the talon, not the cruelty of that Lord that reapeth where he showed not, 
Matth. xxv.  for looe we may occupy this at liberty. Let us not lay for our excuse, that we lack cunning or knowledge. For if the word of God be in our hearts: we shall lack neither diligence nor wisdom. 
Matth. xxv mar. xiii Luc. xii and nineteen.  Let us think, that Christ hath not left us money unnumbered, but numbered, that is to say a pound of the which he will, that nothing be conveyed away, nothing altered or changed, nor any thing spent in idleness. For he will require an account and that only were enough to put away all sloth, if it were not all ready to far drowned in dullness. For he sayeth, until I come, that is, to judgement, and such kind of judgement, that neither the judge shall be deceived, the sentence altered, nor yet the guilty. And that more is, he hath left the time uncertain, because we should watch always, notwithstanding that the time itself is but short. wherefore he sayeth, watch, because ye know not, in what hour the lord shall come. Such as be faithful in a small matter, he will make governors of a great deal. And such as he findeth unfaithful, he will condemn to eternal torments. What shall richesse avail then: what shall honour, what shall great friendship avail, what shall any thing avail then. Then shall the childish eloquence, the brutish and beastly sophistry, & the uncertain wisdom of the world, know their vanity. 
Luc. nineteen  Let us be occupied therefore, 
jer. seven  and let us walk whilst it is day. And (as Hieremy sayeth) before it wax dark, and that our feet stumble against the dark hills: let us give glory to our God. AMEN.  
¶ Your grace's daily orator Gualther Lynne.   

¶ The contents of Gods holy book, the Old and new Testament, commonly calleth the Bybell.  

❧ The Books of the Old Testament.  
i The first book of Moses. Gen.  
ij The second book of Moses. Exo.  
iij The third book of Moses. Levi.  
iiij The fourth book of Moses. Nu.  
v The fifth book of Moses. Deu.  
vi josua.  
seven Of the judges judicum.  
viii Ruth.  
ix Samuel Regum. i. and ij.  
x Of the Kings. Regum iij. & iiij  
xi Chronicles. Paralipo men i & ij.  
xii Esdras.  
xiii Nehemia. Esra i and ij.  
xiv Esther.  
xv Hiob.  
xvi Psalter.  
xvij proverbs of Solomon. Prou.  
xviij Preacher of Solomon. Eccles.  
nineteen High song of Solomon.  
Canticum Canticorum.   

The Prophets.  
Esay.  
jeremy.  
Ezechiel.  
Danyel   

Twelve small Prophets.  
i Hosea  
ij joel  
iii Amos  
iiij Abdia.  
v jona  
vi Micha  
seven Nahum.  
viii Habacuck.  
ix Sophonia.  
x Haggi  
xi Sacharia.  
xii Malachia  
Thobie  
judith  
Baruch  
Esra Esra iij. and iiij.  
The book of wisdom. Sapientia.  
The wiseman Ecclesiasticus.  
Machabeus.   

The books of the new Testament.  
i The Gospel S. Mathewe.  
two The Gospel S. Mark.  
iij The Gospel S. Luke.  
iiij The Gospel S. john.  
v The Acts of the Apostles, describe of saint Luke.  
vi The Epistle of S. Paul to the Romans.  
seven The first Epistle of S. Paul, to the Corinthians.  
viii The second Epistle of S. Paul to the Corinthians.  
ix The Epistle of S. Paul to the Galathians.  
x The Epistle of S. Paul to the Ephesians.  
xi The Epistle of S. Paul to the Philippians.  
xii The Epistle of S. Paul to the Colossians.  
xiii The first Epistle of S. Paul to the thessalonians.  
xiv The second Epistle of S. Paul to the thessalonians.  
xv The first Epistle of S. Paul to Timothe.  
xvi The second Epistle of S. Paul unto Timothe.  
xvij The Epistle of S. Paul unto Titus.  
xviij The Epistle of S. Paul unto Philemon.  
nineteen The first Epistle of S. Peter.  
xx The second Epistle of s. Peter  
xxi The first Epistle of S. john.  
xxij The second Epistle of S. john  
twenty-three The third Epistle of S. john  
The Epistle of S. Paul to the hebrews.  
The Epistle of S. james.  
The Epistle of S. judas.  
The Revelations of S. john.    


Holy Scripture.  

The word of God  THese are the laudable right books of Holy Scripture, which came from the holy ghost, they can not lie or faylthe, wherein is also sufficiently comprehended, whatsoever is necessary for the salvation of the soul, so that for the ruling of the conscience in the kingdom of faith, in the spirit, none other word, doctrine or commandment is necessary unto man, but only the Bible. How be it, there is a great battle in the same, whosoever truly understandeth the Scripture, for asmuch as every man undertaketh to use the Scripture, whether he be apt or unapt.  
This battle shall soon be slighted, if the Scripture indifferently be looked upon, and concordantly expounded, & not only here & there pieces taken out, but before and behind, and in the mids duly looked upon, and scanded, It is all one spirit of the old and new Testament. Even the same holy ghost, that through the holy Prophets hath showed the coming of Christ, the same hath also ruled the hearts and pens of the Apostles & Evangelists. Peter sayeth. 
ij. Pet. i Da. ix. b Zac. seven. ij. tim. iij  There came never any prophecy by the will of man, but holy men of God spoke, as they were moved by the holy ghost. It is also no man's doctrine or word, but Gods own word, of men describe. Even so doth Christ asscrybe his doctrine to God the father in john. 
joh. seven  My doctrine is not mine, but his that hath sent me. Item it is the food of the soul, as Christ saith in Mathewe. 
mat. iiij.   
Item blessed are they, that hear the word & do it. S. Austen sayeth, that only the Scripture afore named, without any doubt or fail ought & may be believed, and that there is the verity of God. But the other which he maketh, or Hierome or other doctors and fathers, shall be judged after the Scripture.   

God.  
God is only everlasting, all other things have a beginning, his nature is kindness and beneficence.  

Rom. i.  God is known here in this life by the goodly ordering of his creatures. 
To know christ  But the right knowledge of God, which is necessary unto us, for our salvation, is the knowledge of Christ, 
Ro. viii.  And to know Christ, that is to know, wherefore god hath sent his Son unto us, what great immeasurable and excellent benefits he hath given us by him.   

The right honour of God.  
The right honour of god is, to knowledge him as a creature of heaven, 
joh. iiij.  and earth, and of all creatures, to set our hope, trust and confidence in him only, as in him that can help us, for he is almighty, and will do it with all his heart, for he is our father in heaven. Item to love him above all things, as the most highest and greatest good, for his own sake, and to fear him as children not with the fear of bondage.   

God's greatest dishonour.  
The greatest dishonour of God is, to put his hope, trust confidence, and highest love in a creature, and not to believe God in his words, where in he offereth himself unto us, as an only, willing rich saviour.   

The law.  
The law is a sentence, 
deu v. vi Ro. seven.  whereby the good is commanded, and the evil prohibited, as love god, and thy neighbour, Steal not, do no murder. The law is spiritual, that is, 
Ro. viii.  It requireth the desire and the heart, It may only be fulfilled by the spirit, and not by the flesh. The flesh is enemy to the law. Men come no further by the law, then into fearfulness, and knowledge of their sins and damnation. 
Gala. v  Faith which by love is mighty in operation, doth only fulfil the law, and faith is a gift of God.   

The Gospel.  
The Gospel is a joyful message, gone forth from God unto mankind that he through Christ his only Son hath delivered man, 
Rom. iij  from sin, death, and hell. The law maketh man to fear, and showed him his faults. The Gospel comforteth man, and showeth him the physician. The law saith. Thou art a sinner, and damned. The Gospel saith. Be of good cheer and free hearted, 
Rom. iij Esa. liij  Christ hath taken upon him thy sins, overcome, and satisfied for them. Believe in Christ, as thy redeemer, that same faith maketh thy righteous before God, and killeth in thy the old man with his carnal lusts, whosoever through faith is made one with Christ our Lord, upon the same hath sin, death, and hell no more complaint nor power, 
Rom. iij iiij. viii  as Paul witnesseth in the Epistle to the Romeyns.   

Faith.  
Faith is no slight dreaming imagination or meaning of God, but faith is a lively confidence in the mercifulness of God, promised and plenteously declared in Christ our Lord. Also promised in other signs as the Sacraments are.  
He that believeth right, hangeth upon the scripture, which speaketh of judgement, wrath, and also of the mercifulness of God, and hangeth there on so earnestly, that he there in trusteth in all necessities, and also dieth thereon.  
Such a faith, 
Faith bringeth love with her.  is the right christian faith, which bringeth with her the Christian love. For through faith understandeth man, the aboundante and inestimable love of God, towards us, whereby his heart is first moved and getteth peace, and is kindled with the fire of Godly love, that he for such mercifulness doth joyfully give thanks and becometh willing to please God, again also so to serve his neighbour, and the commandments to fulfil. 
Ro. xiv  Whatsoever is not done in faith, the same is wicked and sin, where as the mercy of God is not found in such wise, there is surely despising of GOD, that he is not regarded, nor set by, or there is hatred.  

Good works.  Faith bringeth always her fruits with her, that is, good works, and whereas no works of charity are showed, there is nothing else but a dead, 
jaco. ij  faith. A christian man shall before all things pray for faith, whereby he may do right good works. Much to babble of good works, or undertake to do the same, before that faith be there, is as much as to bind the horse behind the plough. 
Lu. xviij  Much the work or do without faith, is to take great pains and labours for nought, and with the sick woman to spend all his substance among the Physicians and yet for all that remain sick still. 
Lu. viii  
Power of faith.  What power faith hath, is describe in these places here after following. Genesis. xv. Roma. iij. iiij. xiv Galacas. iij. Ephes. ij. Math. vi. viii. ix. xvij. xxi. Marci. v. ix. xi. Luce. viii. xi. xviij. nineteen. johannis. iij. iiij. vi. seven. viii. And i. johannis. iij. iiij. v. Act iiii. xvi. and in many places more besides.   

Good works.  
The jews asked Christ in john. what they should do, 
joha. vi  that they might the works of god: he answered. This is the work of God, that ye believe on him, whom he hath sent. First look about for faith, 
Lu. xvij  and say with the disciples of Christ, Lord, increase my faith. And after that look what God will have in his commandments, and do it, these are good Christian works, for they flow out of faith, and are done by the commandment of god. Whatsoever is not done by the commandment of god (which ordinately and sufficiently is expressed in the Scripture) the same be of thy despised. 
Isa. xxix mat. xv. Deu. xii  For God will not be served with men's traditions, laws or inventions.  
Whosoever steppeth out of the common street of the Christian life, and seeketh a peculiar way to salvation through his own imagined works the same standeth daungerousely. For he that followeth not Christ in his doctrine, must needs walk in darkness, & in erroneous by paths. 
joh. viii and xiiij  Christ is the light of our life, and the way, as it is written in john.  
Whosoever maketh or instituted a perpetual light for the dead or saints, and besides that forgetteth the living saints, the poor brethren, and sisters in Christ, he feeleth & gropeth in the darkness, and goeth a bypathe, understand by the example somewhat more.   

Sacrament.  
Sacrament is a holy token in our faith, which putteth us in remembrance the promise of God, and stablyssheth our hearts in a confidence towards God, as Baptism, and the Sacrament of the altar, Thou hearest, that God promiseth unto the pardon and forgiveness of sins. He suffered therefore his son Christ to die upon the cross, that thou by the death of Christ mightest be reconciled again to God, 
Rom. v  believe this, so hast thou it. And therefore hath he ordained and left unto thee, his body and blood in the Sacrament, as a sure holy token and bond of such promise. Even as sure as Gedeon was, 
judi. vi  that he should overcome his enemy, when God hath promised it unto him, and by the fire and fleece hath assured it unto him. So sure art thou, that thou haste obtained mercy, when thou hearest in faith. God's promise of remission of sins, and besides that receivest Baptism or the Sacrament of the altar, for an assurance of such promise. Learn the Sacraments a right with their virtue, for the Conscience hath scant a greater comfort in earth, than the Sacraments. This is taught, Genesis in the xvij. Chapter, and to the Romans in the iiij.   

The death of Christ.  
The death of Christ is our satisfaction for sin, 
Esa. liij i. Co. i  Christ hath only satisfied, for he only hath redeemed. Our suffering upon earth is no satisfaction for sin properly, but a mortifying of the old carnal man, to th'intent that, according to the working and to the virtue of baptism, 
Ro, viii.  a Christian might be conformable to Christ his head, die and rise again, a new creature in Christ. 
joh. iij.  A man must be borne again of water, and of the spirit, if he shall come to heaven, he must bear the cross he must crucify his flesh, 
mat. xvi Gala. v ij. tim. iij  with the evil concupiscences and lusts, if he will be Christ's own. Item, all that will live godly, must suffer persecution.   

Flesh.  
Flesh is called in the Scripture commonly not only the body, 
Ephe. ij  but the hole old carnal man. The son of Adam with body and soul, 
Gen. vi  for he is from the first generation a sinner, and a child of wrath. 
john. iij  For whatsoever is borne of flesh, is flesh.  
A man, before he is borne again through the spirit of faith, is he all flesh, that is, concerning his body & soul, can he of his own power understand, think, and desire nothing but earthy and carnal things, heavenvly things are to high for him, and to subtle, he can not attain to them: he knoweth nothing right of God, and godly things. 
The original sin.  A deadly hurt is happened unto man, in body & soul, of that poisoned original sin. The original sin ought not to be counted for a small hurt. 
Gen. vi and viii.  The wits are blinded, man understandeth nothing of himself, without grace. The will is crooked and turned away from that, which is good, and so weak and wounded, that he delyreth evil for good, and all that is pernicious. Like as the ague taketh away a man's taste, that nothing savoureth unto him but that which is deadly and hurtful unto him, that which is sweet, seemeth unto him to be sour. Even so hath the stinking and filthy original sin corrupted all the powers of man, that to their right works they can not attain, without a great renewing. A man must be renewed, and made hole, or else must he be damned. That cometh to pass, 
The death of Christ.  when the death of Christ hath and useth his working in man, that the spirit of faith doth strive and fight against the flesh, and at the last the flesh with death is destroyed, and the carnal man, 
Eph. iiij  according to the signification of Baptism is hole drowned, & the filthiness of the sinful birth of Adam is hool washeth away, and becometh a new man, which is shapen after God, in true righteousness and holiness.   

Spirit.  
The spirit is the holy ghost, and his motion or working in us.  
It is one thing. The outward man the old Adam, the flesh, the body of sin.  
It is one thing, The new man, & the inward man.  

Ro. seven. Gala. v  Between the spirit and the flesh is a continual battle, as S. Paul testifieth.  
Here upon earth as long as body and soul be knit together. 
Ro. viii.  Hath the upright & righteous man only the first fruits of the spirit. In such manner are here yet all works of man spotted and polluted of the flesh, & sin before the judgement of God. Therefore let noman build and trust upon his works. 
Rom. iij iiij.  The faith in Christ is only our righteousness before God.   

Virtue.  
The three highest virtues 

Faith.  
charity.  
Hope.    
Out of a right faith flow the other two, charity and hope. 
Knowledge of the kindness of God.  For the knowledge of the godly mercifulness maketh, that God is loved again, maketh also, that we be willing, and subdue ourselves to serve every creature, and that is called the love of our neighbour.  
Hope floweth also out of faith for faith is that, 
Hope  wherewith thou believest the word, and with hope thou lookest for that, which is promised unto the through the word. What maketh me to have hope. Answer.  
The faith in the word of God.  
Therefore hang these three virtues together.   

The greatest virtue.  
¶ The greatest virtue is, 
Gal, v  where of Saint Paul speaketh. Faith which through love is mighty in operation, without faith is no virtue.   

The greatest sin.  
The greatest sin is unbelief. He that believeth not in Christ is damned. 
joh. iij  He shall not see life, but the wrath of God abideth on him. 
Ro. xiv  For whatsoever proceedeth not of faith, that same is sin.   

The soul.  
The soul of man is highly honoured or made honourable, 
Gene. i.  namely created after the image of the most highly blessed trinity, and hath three virtues, or qualities, understanding will, and remembrance, and is yet but one thing. notwithstanding thou learnest to know this creation in that, that the soul hath a respect towards God, 
Likeness of God.  and his holy word, this testifieth, that in us is a likeness and Image of God. No man can satisfy the large and great desires of the wise and prudent men, but God the creature himself only. Then shall I be satisfied, 
Ps. xvij.  saith the Psalm, when thine Image awaketh up. The soul hath a beginning, for she is created of god, but she hath none end for she died not. For thus saith Christ: 
Mat. x.  Fear ye not them which kill the body, & be not able to kill the soul, but rather fear him, which is able to destroy both soul and body into hell. The soul is such a precious godly work and creature, that no corporal thing, may be compared unto her, what should it profit a man, 
mat. xvi  though he should win all the hole world, if he lose his own soul.   

Life.  
There is two manner of lives, the one temporal, the other perpetual. The life temporal hath a beginning and ending, and is full of sorrow, as job complaineth, 
Hiob. iij  and it is only a shadow of the right everlasting life, which the creatures have in their beginning. A right Christian man counteth the temporal life very little and small, for he knoweth through his faith, that he is not created for this short temporal life. He seeth with the eyes of his faith above in the right true everlasting life, which without death and departing, without trouble and misery, in certainty, in joy and without sorrow endureth for ever. 
Phil. i  Thus saith Paul to the Philippians, Christ is to me life, & death is to me advantage. I desire to be loosed and to be with Christ.  

Willingly to die.  Whosoever is not willing, and glad to die, & to depart out of this miserable corruptible time, the same is yet full of the old Adam, and hath yet but a small faith. The right faith kindleth in us, and maketh us to hate this ungodly life, and to become enemy unto it. Faith maketh a man to die from this life and all his lusts, whilst he is yet living, and unto the believing is no greater rejoicing upon earth. He hath turned away and plucked away his heart from all creatures, and liveth only in Christ. Thus saith Paul. 
Gal. vi.  God forbid that I should rejoice, but only in the cross of our Lord jesus Christ, whereby the world is crucifieth unto me, and I unto the world. 
Gala. ij  And in another place saith he, I live, yet now not I, but christ liveth in me. For the life which I live now in the flesh, I live by the faith of the son of god, which loved me, and gave himself for me. The temporal life is delectable unto the heathen that know no better. But a Christian doth little regard it, because he knoweth a better. Therefore departed the well-beloved elect saints of god, with myrthy and joy from hence, as out of wretchedness into the right country of their father. 
Cicero in Tuscques.  The heathen fear the temporal death very sore, for they think, that hereafter it is clean done with man. Al their wisdom, conving and Philosophy, was not able to comfort them, in the fear of death, albe it that they did enterpretyse the same. He that knoweth not CHRIST, and believeth not in him, feareth death, and not without a cause, for it is horrible unto him, and an entrance into death everlasting.  
But he that knoweth Christ, & hath him, doth not fear death much 〈…〉 hath overcome death. And his holy word doth only comfort us effectually, against the horrible tempest of death.   

Eternal life.  
The life everlasting , that we know the very god, 
Ioh xvij  and jesus Christ whom he hath sent. Now we see in a glass even in a dark speaking. 
i. cor. xiii  But then shall we see face to face. Now I know it unperfectly, That is. We know here upon earth by faith, all what God is, and what God giveth unto us, but it is not yet the right knowledge, nothing nigh, she is also dark and unperfect. But the knowledge to come in our father's mansion, is the right brightness, and perfect knowledge. 
i joh. iij  For we shall see him, as he is.   

Death.  
There is two manners of death, the one temporal, the one everlasting. The temporal, when body and soul part the one from the other. 
Ebre. ix  It is so appointed, that every man must once die. The everlasting death, when the everlasting soul must needs depart from the face of God, that is, from her right only life ever more and everlasting with out ending.  
The eternal death, that is, 
ij. tim. i.  the damnation infernal, is unto the elect christian men overcome all ready by christ. Christ hath spoiled death of his power, and brought to light, life, and incorruptible conversation by the Gospel. The weight and burden of our sins, hath suppressed & drowned us into the bottomless pit of hell. 
Esa. liij  But God hath laid this burden upon his dearly beloved son Christ, the same hath satisfied for us, and delivered us from sin, death, & hell. There of shalt thou find in saint Paul i Cor. i Gal. i ij. Ephe. i. Col. i. Roma. ij. Ebre. ix. and to Titus. ij. 
john. iij   
In so much that he that believeth in Christ, shall not perish, but have everlasting life. For thus saith S. Paul. 
Ro. viii.  There is then no damnation to them which are in Christ jesus, which walk not after the flesh, but after the spirit. Therefore is there no merrier thing upon earth, than a right Christian man, for he doth not much esteem the temporal life, he is sure of a better life. He is a Lord over sin, death, and hell. Why so? Answer. 
Rom. vi  Christ died once, and dieth no more. Death shall have no more power over him, 
john. Now bei  he hath overcome it, and taken away sin. Now he that believeth in Christ, hath Christ before his eyes, becometh one spirit with him, overcometh in him, and by him, sin, death, hell, devil, and the world. 
Ro. viii  For thus saith saint Paul. If God be on our side, who can be against us. Which also spared not his own son, but gave him for us all. How shall he not with him give us all things. 
Psalm. thirty. viii.  We are well delivered into death, but we overcome all those things through Christ which hath loved us.  
What hath Christ. Answer. He hath the righteousness, peace, life and salvation. Even that same hath the christian soul also, which is knit in unite unto Christ her lord and head, thorough a right faith. 
Ro. viii. Hose xiii  She defieth death, & saith, neither death, nor any creature is able to separate her from the love of god, which is in Christ jesus. She speaketh joyfully. 
i Co. xv  Death is consumed in the victory. Death where is thy sting. Hell where is thy victory. But thanks be unto god, which hath given us victory through our Lord jesus Christ, 
Death is not fearful to a christian man.  The temporal death is unto such a christian man no more so fearful Yea he doth desire it, for it is to him only a deliverance from this sinful, wretched, blasphemous life, & an entrance into the right life, unto Christ our only salvation.  
A Christian knoweth, that the ever lasting death can do nothing to him yea as little as to Christ himself, and the temporal death is only a departing of the soul from the body, to thiutent that they both being purified, pure and clear in all perfection in the Later day may be again coupled together, glorified and clarified, And knoweth that the soul standeth in the hand of Christ, and is well preserved in the bosom of Abraham. 
Luc. viii  Therefore doth the scripture call the Christian death a sleep, because that then a Christian doth first amend his estate, and cometh from disquietenesse to rest. The right Christians also should not behave themselves evil, or sorrow over much, when any thing dieth from them. Paul saith. 
i the. iiij  We would not brethren have you ignorant, concerning them, which are fallen a sleep, that ye sorrow not, as the other which have no hope. For if we believe, that jesus died and rose again, even so, them also which sleep by jesus, will God bring again with him.   

The Resurrection.  

esa. xxix Ezeche. xxxvij and viii  In the latter day, shall the bodies of men by the infinite power, and might of god be raised again, and be coupled again with the souls. But in the blessed, shall they wonderfully be changed, and endued with four gifts, honour and glory with impassiblenes, with brightness, with swyftenes, and with subtleness. For thus saith Saint Paul. 
i Co. xv  The flesh is sown in corruption and riseth in incorruption. It is sown in dishonour & riseth in honour. It is sown in weakness & riseth in power. It is sown a natural body, & riseth a spiritual body. For a little before saith he. For as in Adam all die, even so by Christ shall all be made a live, and every man in his own order. The first is Christ, than they that are Christ's, at his coming. Then cometh the end, when he hath delivered up the kingdom to God the father, when he hath put down all rule authority and power.  
Christ is risen from death, therefore shall we rise also. This article of our faith is all the hole sum. and contained all the hole matter. If Christ were not risen, then had sin and death been to strong for him. But for as much as he is risen from death, so is sin and death overcome, and we shall rise also in glory purchased & prepared for us by Christ. 
Ro. viii  But then when the spirit of God, that raised up jesus from death, quickeneth your mortal bodies, because of his spirit, which dwelleth in you.  

joh. xi  Christ saith, I am the resurrection and the life. He that believeth on me, yea though he were dead, yet shall he live. And whosoever liveth, and believeth on me, shall never die. Item this is the will of him that sent me, 
joh. vi  that every man which saith the son, and believeth on him have everlasting life. And I will raise him up at the last day.  

hiob. nineteen  Item I am sure that me redeemer liveth, and that I shall rise out of the earth, in the later day, that I shall be clothed again with this skin, and see God in my flesh, yea I myself shall behold him, not with other but with these same eyes. Iten the hour shall come, in the which all that are in the graves, shall hear his voice, and shall come forth, they that have done good, unto the resurrection of life, and they that have done evil unto the resurrection of damnation. One Christian should comfort another with such words of Scripture against the fear of death, as saint Paul teacheth, in the Epistle to the Thessalonians. 
i Th. iiij    

The Latter day.  
Of the last day hath the Scripture two points. The first. Christ hath given sure signs which be the messengers of the last judgement. Read the Gospels of Mathewe, Mark, 
Matth. xxiv mar. xiii Luc. xxi.  and Luke. All manner of persecutions of the faithful, shall arise. Item war, insurrection, offence, evil manners, quenching of charity.  
Item the abomination in the holy place, in the tempel of God, 
Dan. ix  which exalteht himself, and showeth himself as God.  
Item an abominable departing, 
ij. Th. ij.  and falling from the faith unto man's institutions and traditions. For thus saith Christ, when the trees shoot forth their buds, it is a sure sign, that Summer is then nigh at hand. So likewise ye, when ye see those things come to pass, understand, that the later day is at hand.  
The other, Even the same point of this last time, the day or hour can no man know. Christ giveth signs, 
Matth. xxiv  but he saith in Mathewe. Of that day and hour knoweth noman no not the Angels of heaven, but my father only, and reciteth even in the same place. How that in the days of Noah, the blood came uwares, and over hasted the world. So shall the coming of the son of man be, when men will least look for him. 
i. thes. v. ij. thes. ij.  Even thus saith Paul also. The day of the Lord cometh as a thief in the night.  

Matth. xxiv. and xxv. i. the iiij  The form, fashion, process, and judgement of the Latter day. Read in Mathewe, and in the Epistle unto the thessalonians. I will not bring the out and from the scripture with my labour, but in and to the Scripture. Every water is better in his first spring, than it is in the fellowing creeks or rivers.   

The Mass.  
The mass is a testament of Christ wherein is promised, pardon and remission of sins unto all faithful Christians, and soundeth thus.  
As they did eat the Lord jesus, look the bread, and gave thanks broke it, gave it to his disciples, and said Take, eat, this is my body. And he took the cup, thanked, and gave it them, and said, drink of it every one. This is the cup, the new Testament, in my blood, that shall be shed for you, and for many for the remission of sins. 
Matth. xxvi mar. xiv Luc. xxij i. Cor. xi.  This do in the remembrance of me. Read Mathewe, Mark, Luke, and the Epistle of Paul to the Chorinthians. Even there is the mass instituted of Christ. Therefore what so ever is more there by they additions of men.  
These foresaid words must every man know perfectly, & remember them in a right steadfast faith. It is not lawful. that they should be hidden and spoken secretly if thou wilt hear mass a right, remember that here is a meat and drink. therefore must thou eat and drink, or else thy mass hearing is of no valour.  

To hear mass a right.  How shall I do then? Take the words of the mass before thee, and remember them in a right faith, that thou doubt not, but as Christ hath promised thy, even so shall it come to pass unto thee, and in the faith of the same words, receive the blessed Sacrament, as a sure holy token, under the which such promise is made unto thee, whereby thine heart is brought to the words, to believe them. This is spiritually and corporally to go, to god's board.  

Going to God's board.  When the Sacrament is not ministered unto thee, but thou hearest mass only, then take the words of the Testament into thy heart, and remember there, what thy God and Lord jesus Christ hath done for thee, how he by his death hath redeemed thee, and deserved for the eternal life. And besides this haste thou the very right living token and seal, his body & his blood.  
Believe the words and the token, so obtainest thou the promised inheritance, and goest to God's board, spiritually, thou dost strengthen thyself out of the words of Christ, thou dost comfort thee, preserve and amend the. For he that doth accept the words and token in faith is nourished and strengthened against all temptations and necessities, and moved and provoked to give thanks, unto the plenteous merciful father, which hath given and made such a rich, costly Testament to us poor damnable sinners.  
Here may be no doubt at all in the promise. For it is therefore called a Testament, that is, a thing which can not be called again, a sure promise, which is sealed and confirmed with the precious death of the Son of God. 
Ebre. xi  Here is no blood shed of unreasonable cattle, which can not take away sin, but the precious innocent blood of jesus Christ, 
Ebre. ix  which purgeth our consciences from dead works, which for that cause is a mediator of the new testament, 
Rom. iij  as Paul doth name him.  

the mass is no sacrifice  The mass is properly no oblation, but is a remembrance of the high worthy oblation or Sacrifice which jesus Christ the son of God in heaven, 
Hebr. ix.  offered himself for our sins upon the cross ones. This remembrance shall be very new unto all hearts, whereby man is taught, what he hath been, and what God hath done for him. There of groweth then confidence in such a kind Lord and redeemer. Also love is raised towards God, and towards our neighbour, and a renewing of the old man.  
We have now many masses, but the death of the Lord is seldom showed, the plentiful grace of the death of Christ should always be showed thereby. And we should admonish & exhort one another to the love of God, and of our neighbours. For this Sacrament signifieth unite in love, as the names thereof clearly do declare.  

A testament.  Briefly, whatsoever a Testament hath in itself in especial, that same hath also the mass. The testator is Christ. The testament are the words, as is afore said, whereby Christ did institute the blessed Sacrament of the altar, therein is contained with few words, what Christ hath bequeathed, and given us. The sealle, 
i Tim. ij  bond, and assurance, is the body, & blood of Christ, a pledge, token, and sealle of the Godly promise, and redemption for us. The heirs are all faithful Christians. The inheritance is pardon and remission of sins. Where as remission of sins is, there follow all goods, promised and given in the Testament. For when the sins be remitted and forgiven, then have we a merciful God through Christ. Christ is then ours, 
Ro. viii.  and with him all things. This is now the inheritance.  
The Sacrifices of the old Testament were unperfect, 
Ebre. x  for they did not take and wash away sin, they were a figure of the right perfect sacrifice, 
the oblation of Christ  which taketh away our sins, and maketh unto us a merciful God. That was Christ, which died upon the cross, a right only sacrifice of the new Testament, for our sins, our only sanctification, justification, and satisfaction. Now when we have mass, or go to God's board, than may we not say properly, that Christ is offered again, for he dieth now no more. 
Ebre. vi ix. Rom. vi  The Apostle saith. He hath done it once. And after that faith he again. Once did he enter into the holy place. He offereth not himself often, he was offered but ones. But properly is it a remembrance of the right perfect oblation, which once upon the cross is accomplished And here is the passion of Christ earnestly remembered, through the which faith is strengthened and augmented, love towards God and man kindled, and hope stablished and confirmed. Therefore said Christ. This do in the remembrance of me, that is when ye eat my body, and drink my blood, then remember my death, that I died for you, and redeemed you, and became an oblation for your sins.   

Righteousness.  
A right faith in the mercy & grace of God, in jesus Christ, is only our righteousness. 
Ro. iiij.  To him that believeth, is his faith counted for righteousness. Abraham believed God, 
Gen. xv  and it was counted unto him for righteousness.  
There is two manner of righteousness. 
Two manner of righteousness.  The first is righteousness of works. The hypocrites understand the law carnally, & undertake to fulfil the law with outward works, without the heart for the heart is yet unlusty and unwilling to good works, but this righteousness, 
Mat. v.  helpeth nothing to salvation, as Christ saith. Except your righteousness exceed, the righteousness of the Scribes and Pharisees, ye can not enter into the kingdom of heaven. 
Rom. iij and four  The other is called, the righteousness of God, which is nothing else, but the faith in Christ, and this is only of valour before God.  
No man may set up his own righteousness or justification out of the works, build and trust thereon, for it is a sandy ground, but we must knowledge the true righteousness, 
Roma. x  which is allowed before God. Christ is given unto us, believe this, the sins are forgiven for Christ's sake, 
Rom. iij  he is our sanctification and righteousness, trust in him only, and that thou shalt be saved by no work. Thesame faith is the true righteousness, where by thou art saved.  
All works are yet unclean, corrupted through the flesh. Therefore is no work the righteousness, but only the faith in Christ, thy redeemer. In the sight of God shall no man be justified by the works of the law, 
Rom. iij Gala. ij  as Saint Paul witnesseth.   

Honouring of saints.  
The blessed elect saints, may be honoured of us two manner of ways. first by a way which we ourselves of our own Imagination do set up and invent. As when we cause golden or other costly Images to be made for them, trusting that it is a good deed, build and erect great churches, not withstanding that there are churches enough. Run far here and there to the holy places light candles or tortches in their name. Call them our comfort, help, life, or hope, hold opinion that we must have the saints, for mediators to Christ. As though Christ had divided his kingdom with his saints, and committed unto them the mercifulness, and kept the straight judgement for himself, and weet a fearful teryble judge, unto whom there were no certain access or entrance, but only through the saints.  
The same invented honouring of saints is nothing else, but a mocking of the blessed saints, and cometh by great ignorance of the scriptures. They will not be honoured of us alone. 
joha. xv Ebre. iiij Ephes. ij and iij Ro. viii  Christ is only the mediator between God and us. He only died for us. Christ only doth love us so much that he gave his own life for us. And is more merciful than all his saints. Through Christ we have an open way in, unto the father. He sitteth on the right hand of God and maketh intercession for us. He prayeth for us, as the Epistle unto the Ebrues saith, 
Ebr. vi,  even there sayeth the text, that Christ hath an everlasting priesthood, and therefore can he save perfectly all them that through him come unto God, what needeth it then to have other mediators.  
Summa, God is only our hope, and no saint. The hope, and faith, trust and confidence pertaineth only to God, and to no creature how high so ever she be, A man must only trust in the Lord GOD, and put his hope and confidence in him, as in the highest good, from whence cometh properly help comfort, & deliverance of all evil, all goodness and salvation. 
Esa xliij  Esay saith, I am, even I am the Lord, and besides me there is no saviour. 
je. xviij.  Item in jeremy it is written. The Lord is my refuge in the day of tribulation. Item cursed be the man, that putteth his trust in man. But blessed is the man, whose hope is in the Lord.  
It availeth not, that thou sayest. 
Good intent,  I do it for a good intent. In the things which pertain to God's honour & to the salvation of our souls, may men not follow their own good thinking (for it erreth and deceiveth) but the scripture & the commandments of God. For thus saith Moses, 
duty xii.  Ye shall not do every man, what seemeth him good. It is not all good, that is done in a good intent, the Scripture must judge the intent, & make it right  
Secondarily, are the saints honoured, according as the scripture holdeth thereof, the same is right, and cannot err, we must honour and praise the saints in God, & god in them. 
Galat. i Luce. i  S. Paul saith. They praised God on me behalf. Elisabeth thus lauded & honoured Marie. She did not take her for a redeemer or goddess, but for a noble creature, & an elect vesshel of god, she lauded god and rejoiced with her, that God had showed her such great mercy, and said. Blessed is the fruit of thy womb, & called her a mother, of the Lord, and blessed, because that she had believed the words of God. And she saith herself in the Magnificat, from hence forth all generations shall call me blessed. And that is done daily, that she is praised, and called blessed, as the noble undefiled lodging or Tabernacle, wherein the eternal wisdom of the heavenly father hath rested, and the holy ghost wonderfully hath wrought the great work of the blessed humanity of god. 
The humanity of God.  Her immaculate, pure, virginal flesh of her body, was coupled in unite of persons of the inestimable high blessed godhead, that by reason of such inexplicable union, of both natures in her person, she is called a mother of God.  

The true honour unto saints  So is now this the right honouring of the saints, that we remember them with praise and love, and also rejoice with them, that they now in Christ have valyauntely overcome, the flesh, the sin, and the world, and triumph with Christ our head in great glory. We see in them the wonderful works, of the aboundante grace and mercifulness of God, that he so highly hath illumined and endued them, of mere mercy. For they were also Adam's children, and had of themselves done Adam's works, 
Rom. ix  but God hath made of them such goodly fair vessels of glory.  
Out of such beholding of the benefits in the saints, 
To praise God in his saints  do we learn to know the immeasurable riches of the goodness of God, and we praise God in his saints, as a rich liberal saviour, and praise the elect saints, which now with great love, very perfectly are grafted in christ their head, and are put in possession of his goods, as heirs of God, and fellow heirs with Christ.  
I see there, in the saints, the great wisdom, power, and goodness of God, whereby in me is kindled a strong confidence towards such a merciful God, that he will also be merciful and propitious unto me, even as unto the saints. I obtain love towards God, and a sure hope towards him, that he will also make of me wretched sinful child of Adam, and vessel of damnation, a vessel of glory. 
Rom. ix  praying him that he will grant unto me such a faith, such love and hope, as the dear saints have had, to th'intent, that I may be shortly joined with them, as with my brethren in Christ, and fellow membres.  

The saints love us  Also I doubt not at all, that forasmuch as here upon earth they were yet timorous and frayll, and yet loved their neighbour, truly so do they love us heartily, and rejoice highly, when our salvation approacheth, and the kingdom of God cometh unto us that the will of God is done in us, that our blasphemous life doth crass, and we be converted, that the spiritual body with all the membres soone may be fulfiled, and to the laud and honour of God may be song, 
Hos. xiii i. Co. xv  this merry song, death is swallowed up in the victory, death where is thy sting, hell where is thy victory. Where as then the last enemy, the death shall be destroyed, and all faithful Christians coupled & unied with Christ as the bride with her bridegroom, 
i. co. xiii Luc. xv.  then shall there be joy without end. For the love decreasseth not in heaven, but she is there first made perfect. For the angels of God in heaven, 
Luc. xv.  rejoice over one sinner that doth repent, more than over ninety & nine just persons which need no repentance. But how the saints pray for us, if they know and see our prayers, 
Roma. i i. The. v Coll. iiij i. Thes. i Ac. xiii.  in the glass of the eternal word, and after what manner it is done is not necessary for us to know. We ought here upon earth to pray one for another, as we are taught in the Pater noster. And Paul desireth every where, the supplication for the congregation. He prayeth also earnestly for it, here and there in his Epistles. There is but one name, wherein we may be saved, namely, jesus Christ, Christ said, 
joh. xvi & xiv.  whatsoever ye shall are the father in my name, he will give it you. Even so doth also the church conclude her collects, through our Lord jesus Christ.  
That in the old testament in prayers sometime the names of saints are brought in, & remembered, as Abraham, Isaac, jacob, David and such other, that is not done therefore, that their names should be set up or exalted, as though they were the helpers but God is only admonished there by, to remember the covenant, which he made with the same saints, of his great mercy. Even so might I say yet. O merciful everlasting God, that hast given to the blessed saint. saint Peter such a faith. I beseech thee, strengthen my faith also. And such remembrance, is not properly, worshipping or adoring of the saints, but it is to laud God only in the saints, and to admonish him of his truth and mercifulness. 
i. john. i  In the name of jesus should all prayers be made, for he is only our reconciliation before God. For so is given to the saints, that belongeth unto them, and also unto God, that which is his. Let the living saints be highly committed unto thee, for they have need of thy help, S. Nycolas hath no need of thy money, but the poor which is thy neighbour, 
Matth. xxv.  give it unto the poor for God's sake, this is as acceptable unto Christ, as though it were done to himself.   

Difference of meats.  
God did command the jews in the Old Testament to abstain from eating of certain beasts. But in the new testament, is no more for bidding of meats, but only the abuse of them is forbidden, and not the right use of them for the necessary sustenance of man. Every day mayest thou christianly eat all manner of meats, for the sustentation of thy body, fish, eggs, what soever it be with thanks giving. 
mat. xv. mar. seven Colo. ij.  What soever entereth in to the mouth defileth not the man, but only that which cometh out from the heart. This is grounded in the Evangelists, 
Titus. i Ro. xiv  and in saint Paul's Epistles: For unto the pure (that is unto the believing) are all things pure.  
But for as much as many are entangled with men's traditions, 
i Cor. x and viii  thinking, that it is not always lawful to eat flesh. So shalt thou avoid the offence, and for thy neighbours sake somewhat forbear thy Christian liberty, in that which is not against god, and instruct & teach him, what is commanded of god, or licensed. For if thou wilt be a right Christian, then must thou have a respect unto the words of Christ, and use thy self thereafter. But if thou regard more the words of men than the words of god, them art thou no Christian, but a papist. God hath not laid his word before the for nought. Thinkest thou, Thou Ipocryte, blind, miserable wretch, that God was not able to show the right way to salvation, wilt thou with thy good thinking, invent a better way. 
ioh. xiv and viii  Christ is the way and the light. He that followeth not his doctrine, and inventeth another way, the same doth err, and feeleth and gropeth in the darkness.  
Then wilt thou say, shall then the Pope's laws, and the institutions of the counsels be of no reputation. Answer. The pope and the counsels may err, and have many times erred shamefully, but if thou wilt not err, then follow the scripture. It is to us a sure mark, that the scripture of the Bybell cometh from the holy ghost, if the institutions of the Popes and counseils be conformable and agreeing with the Bible, then are they conclusions out of the Bible, & to be kept. But if they be contrary to the Bible, then is it error. The holy ghost is not wavering, that which he hath ones spoken through the Evangelists for the salvation of the soul, the same is sure, and he doth not again say it, or speak against himself. Wilt thou prove, & be sure, if the spirit of the Pope, or of the counseils be of God, then behold & read their writings, comparing them with the Bible, if they be agreeable to the Bible, then is it the spirit of God, if not, 
Pro thirty dew. viii  so is it the spirit of the devil. For there ought nothing to be added unto the word of God.  

mat. iiij  The word of God is the sustenance of the soul, and maketh a new upright joyful conscience, and showeth unto man the next & streyghtest way to salvation. But the word of men, is a poison to the soul, and maketh a troubled, 
i. tim. iiij ij. Cor. x  sorrowful, fearful and erroneous conscience, which is marked with an hot Iron.   

Holy days.  
Unto a Christian man is now one day as the other, he must keep holy day every day unto God in the new Testament. The Sabbath must every day be kept holy, that we leave the evil works, of the old man, and suffer only God's works in us. 
mat. xvi  This is the mortifying of ourselves, and renewing of ourselves. He that will come to Christ must for sake himself. The Sunday and other holy days, are permitted for this cause, that men so much the better, and more conveniently may come together in those days, to pray with the congregation in one accord, to hear the word of God, and to receive the Sacrament. When that is done, them mayest thou work without any sin.  
Men did in the time of Jerome, after the divine service, use bodily labour in the congregation, as he writeth himself in Epitaph. Pauli. Wherefore will they compel us then to rest, 
Gal. iiij Colos. ij  with manifest hindrance of the body, soul and goods, Read Paul in the Epistle to the Galathians and Colossians.   

Prayer.  
The right and best prayer, 
Mat. vi  is the Pater noster, and it comprehendeth whatsoever is necessary unto us. A right Christian prayer must be made earnestly and attentively. Take before thee, an extreme necessity and bring that before God. The greatest necessity is, lack of faith, love and hope, for these three things oughtest thou to pray, for therein consisteth our salvation. For thus saith Christ. Seek first the kingdom of God, and his righteousness, & all these things shall be ministered unto you, if God doth feed the birds of the air, with out all care, and clotheth the flowers of the field so costly verily trust in him, he shall also provide for thy living. Abraham trusted well in God, and be came rich here, and also hereafter.  

Mat. vi  The prayer must be short, as Christ saith, when ye pray, babble not moche as the heathen do, for they think that they shallbe heard for their moche babblings sake. Superfluous words ought to be avoided in the prayer. Therefore beware of Hortulus anime, Rosarium, The garden of Herbs, thy mirror, and such like foolish baggage. For therein is moche unprofitable babbling. Every man can not seek nor gather out, the gold out of the mire. 
jacob. i Matth. xxi. joh. iiij.  Let the prayer be faithful, he that prayeth not in faith, obtaineth nothing. God hath promised to hear us, therefore must we be done in spirit and in truth.  
prescribe unto god no sign, way, time, nor hour, when and how he should give the thy request, he knoweth well enough, when it is best for thee, put it to his discretion, and say always, Lord thy holy will be done. He heareth him anon, that prayeth in faith, but he giveth not always so soon, for he knoweth, when it is time.   

Vow.  
¶ We have made a promise unto God, in the holy baptism, that we will forsake the devil, and renounce all his works. Here doth man promise to fight, against his own flesh, against the world, & against the devil. He is borne of his father, 
Eph. ij john. iij  a sinful child of wrath, he must be renewed, and borne again, of water, & the holy ghost. The old man must be mortified, this is done through all manner of tribulation & adversity, which grieve the carnal man. 
ij. tim. iij  For thus saith Paul. Al that will live godly in christ must suffer persecutions. 
Mat. iij and. iiij.  And this is the repentance or amendment which john & Christ do teach. This repentance is a mortifying of the old man, & a renewing of the spirit. His token is Baptism, which is a new birth. 
Tit. iij  whosoever will not suffer adversity and afflictions in this world, 
Ac. xiv  the same is untrue, and keepeth no promise nor doth the things, which he hath promised in his baptism. Therefore is it good to see, that there be but few right Christians in earth. Men ought not to vow or promise any thynghe rashly for every man hath both his hands full of works, 
The promise of baptism.  and enough to do, if he will satisfy, his Baptism.  

The promises or vows of freres etc.  The vows of freres or monks are foolysshnes, and are made without faith. To vow chastity, is not in their power, for it is a special gift of God. And a council, not a commandment. The evangelical poverty belongeth to us all, 
i Co. seven Matth, nineteen.  and is nothing else, then in spirit not to desire, & not to cleame the temporal goods with our heart, and to use the goods, for the commodity and wealth of our neighbour, as dispensators, and distributours, not as owners and Lords of the goods. 
Luc, xiv  For thus saith christ, if a man come to me, and hateth not his father, mother, wife & children, brethren and sisters. Moreover and his own life, he can not be my disciple. This law doth bind every man, not only freres and nuns, 
Ro. seven.  for it is spiritual, even as the hole law is, and requireth a clean pure heart. To forsake all things, that is, 
To forsake all things  not to be entangled with any thing, with any inordinate or uncomely desires, And to use the same only, and not to hang or clean thereon with will or desire.  
Therefore is not the evangelical poverty, 
evangelical poverty  to go a begging from house to house, and to have nothing at all but not to hang upon the goods with a covetous mind and desire. All riches are given us of God, not that we should occupy them alone, but that we should serve our neighbour with them, yea with all that we have, 
Deu. xv Luce. x.  this requireth, the law of nature & the law of God. Moses commanded that no man should be suffered to beg. Christ saith. Go not from house to house. Into whatsoever house ye enter, there eat and drink such as they have.  

Obedience. Ro. xiii. Philip. i i. Pe. iij  Obedience must we keep even as well as the freres or monks, as Paul and Peter teach, every man in his City or communality to his Lord, whatsoever the scripture saith of the obedience of God, and of his holy word the same do the blind guides draw by the hear upon their invented obedience. Even as also they wrest this saying in Samuel, 
i Re. xv  Obedience is better sacrifice, & draw it upon man's traditions. The vows & promises of the freres or monks, come of ignorance of the free will, which they presume to have and to defend. The vow of freres is no counsel in the Scripture, nor yet commandment therefore is it nothing but mere seduction, hypocrisy and unbelief. Christ will, that our faith, purely & only shall be builded upon his only word, For upon the same rock doth he build his congregation. 
mat. xvi john. x.  And in john saith he. My sheep hear my voice. For as much now, as there is no clear or manifest word of God, which counseleth or commandeth, that there should be a bond of eternal vows of chastity or of beggary, verily so err all they that teach freres vows and take them for good and sure gear in the Scripture, which nevertheless are unsure, and contrary to the scripture. God will, that his word be only taught for salvation. For thus saith Saint Peter. 
i Pe. iiij  If any man speak, let him talk, as though he spoke the words of God, that is, let him be sure, that it is the word of God, which he speaketh and teacheth.   

Obedience.  
Before all things, 
Ro. xiii. i Pet. ij  must men be obedient unto god, as unto our right Lord, After that also unto such as god hath ordained and given to be rulers over us, as father, and mother, Lords and judges, and whosoever is ordained for the defence of the common peace in the higher powers.  
If they command ought that pertaineth to the profit of the common wealth, and serveth for the common peace, or any thing else although it were tyranny, then suffer & be patient, subdue thyself meekly, be obedient, to this bindeth the thee, brotherly love.  
But if they command aught, contrary to the will of God, 
Act. v. Mat. vi  then say as Peter and the Apostles do say. We ought more to obey God then men. No man can serve two contrary masters. The king of Babylon commanded the Prophet Daniel, that he should worship the Dragon for a God. 
Daniel xiv.  Daniel said, I worship god my Lord. For he is the living God, but the dragon is not the living god. Paul saith. 
Ro. xiii.  The higher power is god's minister for thy wealth. Therefore when they command the aught that is wicked and against God, then do it not.   

The will of God.  
The will of God is a right line of all righteousness, and of all goodness, which can not err, whatsoever is right and good, is therefore right and good, because that God will have it so.   

Man's will.  
Man's will is erroneous, and must be made conformable, and submitted unto the will of God, wherein the perfection of the reasonable creature doth consist. Even thus do we pray. Thy will be done. 
Matth. xxvi,  Even so did Christ pray also. Father, thy will be done. If Christ did subdue his most holy, and most rightest will unto the will of his heavenly father, Wherefore would not then, the poor stinking worm, the sinful man, desire in all things, that not man's will, which erreth but gods will might be done which can not err? In jeremy saith the spirit of God, 
jer. xvij Goe viii  that the heart of man is wicked, crooked, and unsearchable, Now is man's heart a place of all carnal desires and wills. Thou wilt, of thine own self, without the grace of god nothing, but that which is evil, where is then the free will.   

Offence.  
There is two manner of offence, The one is given unto the neighbour. As when a man teacheth his neighbour wrong in the faith, this is an horrible offence, 
Matth. xviij.  or offendeth him with his evil living, as the open sinners do.  
The other offence is taken, as when Christ taught the word of truth before the jews, 
joh. viii  which his heavenly father had commanded him, than were the jews offended there at, but Christ gave them none offence. Even so are many offended as yet, when they hear the christian liberty preached, for their conscience is miserably entangled with men's traditions and institutions. 
Luce. ij  The Gospel must needs be preached, whosoever be offended with it. Christ is ordained to be a fall and resurrection of many in Israel, and a sign which shallbe spoken against. They that be his sheep, shall in time convenient, hear, and accept the shepherds voice, unto them is Christ, and his doctrine ordained for a resurrection. 
i. Pet, ij Is. xxiv Rom. ix  They that are not his, shall stumble at him down to the ground.  
In the things which God commandeth, be thou obedient, not regarding whosoever will be offended withal. 
Isa. viii  Of this take an example, God will, that I shall learn his holy word, and search therein his will, if now any man would forbid me the Scripture, then would I not be obedient unto him.  
In things which are instituted by man, 
men's precepts.  which may well be done or left undone therein follow the rule order, the self therein as faith, love and need requireth, and teacheth, as to eat flesh, or not, to eat it, here in hast thou liberty of God. There in shall the brotherly love teach the sufficiently.  
If noman thereby be offended, them mayest thou eat, that which is hoolsome for thee, but whereas noman knoweth of this liberty, there dost thou forbear the same, and absteynest (for the wealth of thy neighbour) from such meats, which notwithstanding are good in themselves, and not prohibited. Thou dost therefore no good work, when thou eatest no flesh upon the friday, but only if thou dost serve thy neighbour therein. Neither dost thou sin also, when thou dost eat it, so that thou give unto no man an occasion of falling.  
¶ How long will we continue children, and drink milk. Were it not one's time, that we believed more the word of god, than the foolish traditions of men. God saith, that unto the pure are all things pure. 
Tit, i  And yet will men still forth, be afraid for a weak shadow. They had yet an occasion in the time of Paul to be offended at the flesh, for it was flesh that had been offered unto Idols. But now will men be offended at the flesh which cometh clean and pure from the shambles or flesh market. When shall we once have an end of such foolish offendings. Why do not the words of the holy ghost move us, which he speaketh through Paul, 
i Cor. x.  whatsoever is sold in the flesh marketh that eat, and ask no questions, for conscience sake. And yet was there of the same flesh also some sold for the Idols.  
It prevaileth not that thou sayest the counsels, the holy fathers did forbid it. Forbid here, forbid there, whatsoever Christ hath not prohibited, but hath left it free unto thee, the same may nor can noman forbid the upon pain of deadly sin, what soever they ordain or institute besides the godly scripture, the same bindeth not thy conscience, 
ij. Cor. x and xiii.  they have no power to destroy thy conscience, but to edify it, as Paul saith.   

Almose deeds.  
Alms is all manner of seruiablenes towards thy neighbour. The evangelical Penance, or repentance, consisteth, principally in three sundry things. Fasting, praying, 
Fast.  and giving of alms. fasting doth conclude in itself, all manner of chastenings of the sinful flesh, with out any difference of meats or apparel. 
Prayer.  praying comprehendeth in itself all manner of using of the heart towards God, reading, hearing, praying, and remembering. Even so doth Almose comprehend all manner of service, 
Almose deeds.  towards our neighbour.  
By fasting do I serve myself, & mortify the old man. By prayer do I serve God. By almose do I serve my neighbour. By fasting doth a man overcome the evil concupiscences of the flesh, a man liveth soberly, me asurably and purely. By prayer doth a man overcome the pride of this life and liveth Godly. By almose deeds, doth a man overcome the lusts, of the eyes, and liveth rightfully in this life.   

Oath or swearing.  
Thereof speaketh Christ in Matthew, 
Mat, v.  on this wise. Swear not at al. But your communication shall be, yea, yea, nay, nay, for whatsoever is more than that cometh of evil. Here doth Christ inhibit the desire of swearing even as the law doth every where forbid the desire. Christ will, 
john. v  that a Christian shall be so slight & right, not full of evil thoughts or mysdemynges, that he shall believe his neighbour gladly, and drive or compel no man to make an other, and that he also never will swear himself, to the honour of the godly majesty, before the which we be always liars. Therefore saith the text, whatsoever is more than that cometh of evil, as though he would say, when a man is desirous, to take an oath of his neighbour, or lightly requireth an oath of him, or when he sweareth himself lightly, then is it a sign that he is untrue, wicked, light minded, and possesseth not the godly verity. No man ought to swear of himself. How be it, when it toucheth or concerneth the love, necessity and the profit of our neighbours, or the honour and glory of God, then is it lawful.   

Christian liberty.  
The christian liberty  not, that we need not to do no more good, but it is such a liberty, wherein not the law, but man is changed. 
Act, ix  When Paul was converted and illumined, then continued yet the ten commandments with him inmutable, that he should observe them but he became another man, for even the same law of God which before his conversion, was bitter and hold contrary to the will of Paul, as soon, as through faith he was purified, and love was through the holy, ghost infounded into his heart, than became the law unto him amiable, he was before unwilling, but afterward willing.  
The law can not condemn a christian man (albeit he hath yet sin) in case he believeth, that the malediction of the law is taken away by Christ, and that the righteousness of Christ is his, and the satisfaction of Christ, his purifying as the spirit of God saith. 
i Cor. i.  Christ of God is made unto us wisdom, righteousness, sanctifying, and redemption. This liberty hath christ deserved for us, and we must be ware, 
Gala. v  that the liberty be not an occasion unto the flesh, to sin, but in love serve one another.  
Thou mayest not say, if I am free through faith, and if faith doth it all alone, then will we do no good, it is all done already, This is not right, men may not make a cloak for the rain thereby. It is not such a liberty, 
i Pet. ij  that thou needest to do no more good works, but the christian liberty, causeth that we now from henceforth without compulsion, free, without respect of the reward, first begin to do some good. 
i Tim. i  Thus saith S. Paul, unto the righteous is no law given, the law hath no authority, nor action upon him, he doth by the spirit of God, of himself whatsoever he ought, and whatsoever the law requireth.   

The Church.  
In the scripture standeth Ecclesia. 
Ecclesia  This is a Greek word, and as much as a congregation of the faithful people. And the hole universal Church hath the holy ghost by her, by whom she is governed, and cannot err. The bridegroom doth not forsake the bride. But a part of this church may well err. The pope and his Cardinals, are not the Christian church or congregation, but only a part or member therein when they be christian members, or else not.  

Isa. xlvi De. viii mat. iiij.  The church is congregated by the word of God. The word of God is a body, wherein the church is received, formed, sustained, borne, nourished, clothed, strengthened, and preserved. The hole life and conversation of the church is in the word of God.  
Therefore doth the Christian church institute, make, and teach nothing contrary to the word of god, she abideth by the clear, pure, and sincere word of God, there hath she whatsoever is necessary for her, for the spiritual life. Whensoever any institution is laid before us, and commanded to be observed, then must we judge if it come out of the scripture or not. If it be not out of the Scripture, then doth it not bind our consciences, neither is it the commandment of the Christian church. If it be against the scripture, then hath not the Church of God commanded it, but the congregation of Behemot the devil.  
Therefore let not this word catholic church, 
The Catholic church  draw the to every ungodly assembel, as hath been done hitherto. They have also taught, that a counsel which sitteth in the stead of the church, can not err. I say thus Cleave & take hold by god's word if thou wilt not stumble. It is manifest and evident, 
Counceyls  that the counsels have erred shamefully. As the Counsel of Arimin, of Ephesus, the second of Constantinoble. Item the counsels be contrary the one to the other in their institutions, then must needs the one always err.   

riches.  
riches is a good creature of god, and an instrument of virtue. 
Luc. viii Matth. nineteen  Wherefore doth then the holy Scripture call them thorns? Item Christ saith. It is hard for a rich man to enter into the kingdom of heaven, it is easier for a camel to go through the eye of a needle, then for a rich man to enter into the kingdom of God. Answer. All be it that riches in it self is a creature of God, and good, yet are we of nature inclined to all evil. Therefore when we have occasion to sin, 
Goe viii  we be very swift, and can not withhold, and tame ourselves. A man may have much goods well enough, and yet for all that come to heaven, as Abraham, job, Namaan of Syria, were also in great possessions, but yet righteous, reasonable and godfearing men.  
Therefore is riches not prohibited, but the misusing there of is prohibited, & the covetousness, that is, the inordinate and uncomely desires towards the goods, 
Ephe. v  for it is an Idolatry. He is properly called rich in the scripture, that putteth his trust and confidence in his goods, and hath his pleasure, joy and pastime therein. As the rich man said. 
Luc. xii.  My soul, thou haste much goods laid up in store for many years, take thine ease, eat, drink, and be merry. Thereof is it written in the Psalm, Lo, 
Psa. lij.  this is the man that took not God for his strength, but trusted unto the multitude of his riches. 
Psalm. xxxix  And in another Psalm, he heapeth up richesse, and can not tell who shall gather them,  
Even such persons trust not god, they think, that if they should not mistrust and be careful, the corn & wines should not grow in the fields, & yet see well enough, that with all their thought and care they be not able to put one cubit unto their statures. They be heathen, 
Mat. vi  and know not the care, providence, & grace of God.  
Two things doth the Scripture speak and touch concerning riches First it is dangerous to meddle with them. 
richesse.  The scripture calleth them thorns. He must needs have a fair grace of God, that doth not prick himself being among thorns. They be witch, blind, and hinder a man very sore. A certain jew came unto Christ, which was counted before the world a right honest man. But when Christ would teach him the perfection, and bade him forsake his goods and possessions, he went away mourning, for he had great possessions, Then said Christ unto his disciples, 
Matth. nineteen Mar. x. Lu. xviij  with what difficulty, shall they that have riches, enter into the kingdom of God. The goods are loved and man is blinded.  
secondarily, the Scripture doth not therefore deny the kingdom of heaven unto the rich, but only showeth them the danger, and jeopardy thereof, and warneth them faithfully, that they should not suffer the goods to be their master, and Lord, and have none evil concupiscence, after that which is temporal. 
Psa. lxij  And if riches do increase unto them, that they should not set their hearts upon them, and make an Idol thereof. The rich man in S. Luke should be a warning unto them. 
Luce. xii  Verily the spirit of God, which knew very well the perils & dangers thereof, saith in saint Paul on this wise. 
i. tim. vi  They that will be rich fall into temptation and snares, and into many foolyssh & noisome lusts, which drown men in perdition and destruction. For covetousness is the rote of all evil, which while some lusted after, they erred from the faith, and tangled them selves with many sorrows.  
In the end of the same Epistle, giveth he unto the rich a very goodly rule to live by, and faith. Charge them that are rich in this world, that they be not exceeding wise, and that they trust not in the uncertain riches, but in the living God, which giveth us abundantly all things to enjoy them, and that they do good, and be rich in good works, and ready to give and to distribute, laying up in store for themselves a good foundation against the time to come, that they may obtain eternal life, 
Mat. vi  Men can not serve God & Mammon together. 
Ecclesi. v.  Read in the preacher of Solomon of the rich men of this world.  
Whosoever doth meddle moche with goods by the way of merchandise, customs or other wise, let him remember that he meddleth with thorns, and forget not the brotherly love, but according to the law of nature, as he would that men should deal with him truly and uprightly so let him deal with his neighbour. 
Tob. iiij  Whatsoever ye would that men should do to you, 
mat. seven.  even so do ye to them. This is the law and the Prophets. 
Luce. vi  give, and it shallbe given unto you, saith Christ. Lend, looking for nothing again, and your reward shallbe great, and ye shall be the children of the highest. 
duty. xv.  Item in the fift book of Moses saith the law. Turn not thine eyes from thy poor brother handle not deceatfully and craftily with him in his necessities, that thy Lord God may bless the always, and in all things that thou goest about or takest in hand. 
duty. twenty-three. & xxiv.  give unto thy brother no money upon usury.  
O Lord God why do men rage's so unmannerly and abominable for the temporal goods, seeing, they must shortly depart from them, when they die. They can not preserve them from death what should it profit a man, 
Matth, xxvi.  though he should win all the hole world if he lose his own soul. Christ warneth you fatherly, in Mathewe and sayeth. 
Mat. vi  See that ye gather you not treasure upon the earth, where rust and moths corrupt, and where thieves break through and steal. But gather ye treasures together in heaven, where neither rust nor moths corrupt, and where thieves neither break up, nor yet steal. For where so ever your treasure is, there will your hearts be also.  
It can not well be done, to follow the naked Christ, and to bear his cross where as so great riches and all plenty doth abound.   

Sin.  
Sin is all what soever is against the commandment of God.  
There is three manner of sins.  
The original sin is an evil concupiscence where of we be inheritors by birth descending from Adam upon all Adam's children, which provoketh and enticeth to sin. For it is written in the first book of Moses. The imagination of man's heart is evil, 
Goe vi. and viij  even from his youth. Of this sin complaineth David saying. 
Psal. li. Rom. v Ephe. ij  Behold I was shapen in wickedness, and in sin hath my mother conceived me.  
This sin bringeth the child with him, even from his mother's womb.  
The deadly sin is every sin against the commandment of god, of her own nature.  

The daily sin  The daily sin, is a sin of the Christian men or of the saints, & is called daily, for this cause, not that she is so small of herself, but because she is forgiven unto the faithful through the mercifulness of God, and is not imputed unto him, for sin, unto death. Briefly every deed of man, which is not through the faith in Christ, is a deadly sin. For the fruit is as the tree. The tree is the carnal man, which spiritually is dead, how should he then of himself bring forth a living fruit, that is, a good work?   

Infirmity.  
For as much as a Christian man doth not fear death, he feareth much less bodily sickness, he escheweth only the infirmities of the soul, that is to say sin. The bodily infirmity is unto man a costly medicine, against the sinful flesh. For man is never more righteous, then when he is sick when God scourgeth, them doth he heal. Amendment of life happeneth best in the time of all manner of tribulation. Sickness doth withdraw him from the inordinate and uncomely love of creatures, that he beginneth to look for the creature, as for him that only can help on every side, and quicken man in all his adversities, which he must suffer here. It giveth also unto man in tribulation a spiritual joy, and bringeth a good confidence towards god, when he thinketh (according as the scripture doth show) Whom the lord loveth, 
Ebr. xii  him he chasteneth, and he scourgeth every son that he receiveth. If ye endure chastening, God offereth himself unto you, as unto sons, what son is that, whom the father chasteneth not. If ye be not under correction, whereof all are partakers, then are ye bastards and not sons. Moreover saying we had fathers of our flesh, which corrected us, should we not much rather be in subjection, unto the father of spiritual gifts, that we might live.   

Health.  
The best health is the health of the soul, that she is in the right faith.  
The bodily health is well a precious gift of God. But she is unto us oftentimes (according to our natural inclination) an occasion to sin. Augustyne saith. When we be in health, then is the infirmity of the evil concupiscence, most weakest.   

Persecution.  
A man must needs suffer, he that will be a disciple of Christ, must give himself lustily and willyngely into all manner of affliction, for, 
Matth. xxiv  for his name's sake shall we be hated. The cross must we needs bear, there is no remedy. 
Ro. viii.  For those which he knew before, he also ordained before, that they should be like fashioned unto the shape of his son.  
For thus saith S. Peter. 
i Pet. ij  Christ suffered for us, leaving us an ensample, that we should follow his steps. 
i Pe. iiij  Item in another place doth he admonish us, that we should not be troubled, and take it for a strange thing, when persecution and tribulation cometh upon us, for thereby are we tried and preserved, as the gold through the fire. We must be partakers of Christ's passions, for thus saith he. If ye be railed upon for the name of Christ, happy are ye. For the spirit of glory, and the spirit of God resteth upon you. On their part he is evil spoken of, but on your part he is glorified.  
Where as Christ is preached, there is also always, a judas, an Anna's caiphass, Pilate, Herode, and the cross. By them is it seen, where the Gospel is preached. Now let every man beware that he suffer not as a malefactor, 
i Pe. iiij  that hath deserved it. Thus saith Peter, See that none of you suffer as a murderer, or as a thief, or an evil doer, or as a busy body in other men's matters, If any man suffer as a Christian man, let him not be ashamed, but let him glorify God on his behalf.  

Rom. v  Paul saith to the Romans, we rejoice in tribulation. For we know that tribulation bringeth patience, Patience bringeth experience, experience bringeth hope, and hope maketh not ashamed.  

jacob, i.  Item james layeth. My brethren count it exceeding joy, when ye fall into divers temptations, for as much as ye know, how that the trying of your faith bringeth patience, and let patience have her perfect work, that ye may be perfect and sound lacking nothing.  
Paul doth only rejoice and boast himself, of the infirmities, 
ij. Co. ij.  rebukes, need, persecutions, and anguish which he suffered for Christ's sake.  
And how should not be comforted hearing the fatherly voice of Christ, 
Matt. v  where he saith to his disciples. Blessed are they which suffer persecution for righteousness sake, for theirs is the kingdom of heaven. Blessed are ye, when men revile you, and persecute you, and falsely say all manner of evil sayings against you for my sake.  
In the Acts of the Apostles saith Luke, 
Actu. v  that Peter and the disciples at jerusalem when they had been imprisoned and beaten and let go again, departed from the council rejoicing that they were counted worthy to suffer rebukes for the name of jesus Christ.   

joy and heaviness.  
There is no right joy, that hath any continuance, but only the joy of a pure conscience, all other joy of this present time, and of these temporal corruptible things doth soon vanish away, and is mixed with much sorrow and bitterness, and hath the sorrow upon her back, for the same joy is of a creature. Now no creature continueth immutable, but wavereth to and fro as the wind. When any thing is taken from thee, or altered, wherein thou hadst delight joy and pleasure, than art thou sorry, and heavy, now no creature continueth with the always, but she is taken from thee, or else thou art separated from her. Therefore is there no permanent joy upon earth, in all creatures, or things created.  
The sorrow and joy of the spirit and of the flesh, have a great difference: not only the sorrow for the creatures sake, but also such temporal joy, hath smart and damage. contrariwise, not only the spiritual joy, but also the spiritual sorrow, hath pleasure and profit. Therefore saith Paul I now rejoice, 
ij. co, seven  not that ye were sorry, but that ye so sorrowed, that ye repented. For ye sorrowed godly, so that in nothing ye were hurt by us. For godly sorrow causeth repentance unto salvation, not to be repent of, but worldly sorrow causeth death.  
A right Christian rejoiceth in nothing, but only in his Lord Christ and this is a right steadfast joy, which may withstand all adversities, for she hangeth not upon any wavering creature, but upon him, which is the joy of the Angels, and taketh away all the sorrow and groanings of his servants, as he saith in john. 
joh. xvi  I will see you again, and your hearts shall rejoice, and your joy shall no man take from you. To this pure bodily joy, 
Phi. iiij  doth Paul exhort his Philippians, saying, rejoice in the Lord alway, and again I say rejoice.  
A right Christian sorroweth for nothing but only for sin, whereby he hath offended his most dear Lord, Therefore when he is persecuted, then sorroweth he more for the sin of the persecutor, then for his own redukes and hurts, he seeth that his enemy doth and handleth so cruelly and wilfully against the Godly majesty, and before he persecuteth another, hath he sinned in God, and hurt himself most perniciously in the soul. And the upright Christian man thinketh, I have full well deserved all persecutions for my sins sake, but O Lord how cometh he to this that he must be an instrument of the godly judgement, and offend God in me wretched sinner, and hath compassion upon his even Christian, and prayeth unto God for him, because that he knoweth not what he doth.   

Peace.  
There is two manner of peace. The temporal or worldly peace is, when a man hath no disquietness of any man and standeth in certainty of his life. The spiritual peace, is certainty of the heart which no man hath, but only a Christian faithful heart through faith, for it knoweth & perceiveth, that it hath escaped the most dangerous battle, and the greatest damage, namely the everlasting wrath of God, and is through Christ made sure, against the fear of sin, death & hell, and unto him is now persecution, sickness, and suffering in earth, yea death, and whatsoever the world counteth, to be horrible and fearful, a small matter, which he regardeth not, so jocund, peaceable, and sure is his heart unto him. This is the quiet heart which is a continual feast, as Solomon saith. 
Pro. xv  This is that peace, which the world can not give, neither can she take it away with all her inimity and rumour, it passeth all minds and understanding as Paul saith. The peace of God, 
Phil. iiij  which passeth all understanding, keep your hearts and minds in Christ jesus. And to the Ephesians. 
Ephe. ij Rom. v  He is our peace. Item to the Romans. Because therefore through Christ, when God is a merciful father, and so continueth, then desireth she no further.  
Therefore did the prophets name the kingdom of Christ, a kingdom of salvation, 
Isaiah xxxij.  For thus saith Esaias. And the reward of righteousness shallbe peace, and her fruit rest and quietness for ever. And my people shall dwell in the inns of peace, and in sure dwellings, in safe places of comfort.  
The word of God bringeth this spiritual peace, and destroyeth the body of Behemoth, but the carnal peace it bringeth not, for it is a word of the cross, and not of the wicked voluptuous life upon earth. Therefore shall no man marvel, that through the preaching of the clear, pure & sincere word of God, riseth contention & discord, for it is his nature and property to separate the good from the evil, like as the fire doth separate the copper from the gold.  
Therefore know not the enemies of GOD'S word, what they speak, when they say, yea what good cometh by the preaching that is used now a days, it causeth nothing but discord and sedition. I say dear friend, thou understandest not the matter a right, It ought to be so, It is a blessed discord, when the elect embrace the word of God, and will not have their portion with the ungodly. It can be none other wise. 
i Cor. xi  For this way must the right Christians be known and tried. It was even so, likewise in the primitive Church. The Christians which did receive the gospel, separated themselves from the gentiles, and would not err with the great multitude. It stood never better with the church, then when every day some shed their blood, for the knoweledging of the holy name of Christ, as Cyprian saith, and this do we learn out of the words of Christ, whereas he speaketh. 
Luc. xii.  I am come to kindle fire upon earth, notwithstanding I must be baptized, with a baptism, & how am I pained till it be ended, what is my desire but that it were all ready kindled. Suppose ye that I am come to send peace on earth. I tell you nay, but rather debate. For from hence forth there shall be five in one house divided, three against two, and two against three. The father shallbe divided against the son and the son against the father, The mother against the daughter, and the daughter against the mother, The mother in law against her daughter in law, and the daughter in law against her mother in law.  

Ebr. iiij  The two edged sword of the holy ghost, which entereth through, even unto the dividing asunder of the soul and the spirit, and of the joints and the Mary, & judgeth the thoughts & the intentes of the heart, is now abroad, Therefore let noman marvel at the dissension, which now is every where. The inward peace can not be well, without such an outward battle.   

Free will.  
Man had in Paradise, in the state of innocency, a free will. There upon soundeth the saying in the wise man. But after the time that Adam had sinned, 
Eccl. xv  did also the spirit of god forsake man, In so much that he became hole blind, ignorant and erroneous and the Scripture doth call him after the first birth, flesh. 
Gen. vi  Not because only the comprehensible power, is prone to evil, and is carnal, but because the body and soul, through the poison of sin, is hole infected and made unclean. In so much that man from his first birth, through all his natural power can do nothing but sin.  
The Scripture calleth the heart impure, 
The heart is unclean. Heb. xii Goe, viii mar. seven  what goodness and pureness can then be in man. He must be borne a new, else is he hole unprofitable and nothing but flesh, that is prove to things terrestrial, and all evil, he seeketh not after God? he regardeth him not: neither holdeth he of him. Even thus doth the Scripture conterfayte him. 
Ro. viii  Saint Paul speaketh to the Romans, They that are carnal, are carnally minded, but they that are spiritual are ghostly minded, they that are given to the flesh, can not please God. For the fleshly mind is enmity against God, for it is not obedient to the law of God, neither can be. 
Augustyne.  Therefore called Augustine (in the second book, against julian the heretic) the will of man, a bond will, 
joh. viii  according to the words of Christ in john, who so ever committeth sin is the servant of sin.  

Liberty of the will.  How be it this will may be made free again, through the grace of God. For thus is it contained even in the same place of john. If the son shall make you free, 
joh. viii  then are ye free in deed. The son of God Christ, hath purchased again for us, the spirit and grace of God, If we believe, than may we and can do good again. notwithstanding it must all be ascribe unto the grace of God which worketh in us, and nothing appropriated to our own natural power or working, whereof the will is also partly named to be an occasion of the good work, as the miserable sophists seduce the world.  
In Paul is it written on this wise. 
ij. Co. iij  We are not sufficient of ourselves, to think any thing, as it were of ourselves, but our ableness cometh of God. If then we can think no good of ourselves, why presume the sophists by the power of the free will to do any good?  
Thus saith Paul, It is God, 
Phili. ij  which worketh in you, both the will and also the deed. 
i Co. xv  Even so doth he speak also in another place, I laboured more abundantly, than all the other, not I, but the grace of God which is with me. Even so do all saints ascribe all goodness only to God, & knowledge themselves, as an instrument of the Godly grace, saying with David, Not unto us O lord, 
Psa. cxv  Not unto us, but unto thy name give the praise.  
Item, 
john. iij  A man can receive nothing at all, except it be given him from heaven.  
Item. 
john. vi  No man can come to me except the father, which hath sent me, draw him. And of such like is the Scripture full.  
Therefore is it even as much, when any man boasteth of his free will, that he of himself may begin to do any good, before grace, and to obtain the grace by works. As if a man should boast much of a Castle that were brent and all destroyed with shuting of ordinance, whereas only were left the place, with broken walls, where as the towers were fallen down, and no defence left at all, and yet would presume to keep it perforce. A broken Castle hath yet the old name, that men say. There standeth such a Castle, but it hath not the first strength and power, as it had, when it was yet standing, and had strong towers, sure walls, good and broad dyches. Even so hath our will only the name and title, that he is called the free will. But he is not in deed, until the grace do make him free But if h● be so free as they suppose, how cometh it then to pass, that Paul was not able to do what he would, why did he serve the sin, 
Ro. seven.  which notwithstanding he hated.  
Behold the chosen vessel of God Paul, complaineth that he is in bondage under the law of sin, and the ungodly sophists, grant to a sinner that he hath a free will. If he be so free, as they make him, why pray we then. hallowed be thy name. Thy will be done. Do we that for this cause, that our free will so much the better and easier may do good, as the abominable heretics called Pelagians, affirmed. No, truly, 
Pelagians.  if we pray, then is it a sign, that we have it not in our possibility.  
Therefore when we read, that the old fathers, defend the free will, than must we understand, that they will declare and teach, that the will may receive freedom, and not that he is free of himself. But he may be turned unto the good through grace, and become free in deed, where unto he was shapen, that he may do the commandments of God, which else without the grace were unpossible to keep, for he can do nothing of himself but sin. But in the grace are they possible to be kept of him, as Paul saith. 
Phil. iiij The commandements of God are impossible to be kept.  I can do all things through the help of Christ, which strengteth me. Jerome speaketh well, Accurseth be he that saith, that the commandments of God are unpossible to us. They are not hole unpossible, for they were else given unto us in vain, but in our power without the grace of God, they are unpossible, but unto God are all things possible.   

Council.  

Mat. v  The Sophistes have taught for a great season, what Christ Matthei in the fift did teach, as to love the enemies, not to resist wrong, not to strive before the judge, neither to go to law, to turn the other cheek, to love without reward, and such like. That they are good counsels, unto those that will be perfect Christians, how be it, if any man do it not, that nevertheless he is without danger of his salvation. And that Christ did here only give good counsel (that is he hath conseilled it only) and not commanded. This is not true. For look upon the text with his circumstances, then shalt thou see, & learn, that they be pure commandments of God, which he requireth of us upon pain of losing his grace and assistance. But they are the false Prophets, of whom God speaketh in Ezechiel. 
Eze. xiii  They deceive the people, and tell them of peace, where as there is no peace. They preach and teach, that whosoever doth not the above mentioned points, shall not perish therefore.   

confession.  
There is an evangelical Confession, 
Matth. xviij.  as Christ saith in Mat. if thy brother trespass against the. Go and tell him his fault between him and the alone, if he hear thee, Thou hast won thy brother. But if he hear the not, then take yet with the one or two, that in the mouth of two or three witnesses, all things may be stablished. If he hear not them, tell it unto the congregation. If he hear not the congregation, take him as an heathen man, and as a publican. That was an open Confession. 
i, Tim. v  Thus saith S. Paul, Against an elder receive none accusation, but under two or three witnesses.  
At that time were the open crimes and blasphemies heard and examined, with wetnesses and accusers, until the time, that such as were guilty were known and reproved. And this Confession, hath been kept by the law of God, of the twelve Apostles, and of their successors and of this confession must the fathers be understand, as Augustyne, Ambrose, Jerome, Gregory. But the confession which is done secretly in the ear, is not grounded in the scripture. I do not reject it, but it grieveth me, that it is come to such abomination and compulsion, that men be driven and compelled there to against their will, & are betrayed, where by they come in hazard of their lives. Iten maketh evil entangled desperate consciences.   

Merits or Deserving.  
deserving is a proud word, when a man doth ascribe it unto himself, and boasteth that he hath done many meritorious works, O lord, saying we can of ourselves think no good, why do we boast our selves of many deservings. What good soever we do, that worketh God in us, he crowneth in us his own gift, he maketh his own works our deserving, Think always un this saying in Luke, 
Luc. xvij  When ye have done all those things which are commanded you, say, we are unprofitable servants, We have done that which was our duty to do.  
Christ is our saviour, and hath done all things for our salvation, not for any lucre or deserving, but because it was the father's pleasure. And so should we do also, we should not serve God for any lucre or profit, as the servants their masters, but free as the children their father of free love, not thinking how great things we deserve, but how well we please the good will of God.  

Deserving  Deserving is not to do any good, to th'intent, to deserve aught thereby, as the Seducers of souls have taught hitherto, to the abominable undoing and destruction of the world, but to deserve or to merit, that is, with a single heart, willingly without respect of reward or deserving, to obey the will of God, for love seeketh not her own, 
i Co xiii  as Paul saith, But deserving and reward follow and come of themselves, without our seeking, out of the obedience, which I do to the godly will.   

shepherds.  
We have one right, good, true shepherd, which hath given his precious life for us, that is jesus Christ. In john saith he. 
john. x.  I am a good shepherd. He is the door of the sheep, whosoever entereth not at this door, is a thief and a murderer. He is our arch shepherd, 
i Pet. v joh. xxi  and the sheep are his own, & none of ours, In john saith Christ to Peter. Feed my sheep. He saith not thine. Whosoever endeavoureth himself to follow the voice of the shepherd, the same shall not be devoured of the wolf infernal, but shallbe well and surely preserved.  
There be many hired servants, 
Phil. ij.  but few shepherds, they seek all their own and not that which is jesus Christ's, as Paul saith. The under shepherds should feed with the word of God sincerely and purely, But they make additions, and teach us man's doctrine, through the which the soul doth hunger spiritually. Man's doctrine bringeth money, but God's doctrine bringeth persecution. Therefore will noman truly take the Gospel in hand. 
mat. xvi  Christ hath given us warning of such in Matt. Beware of the leaven of the Pharisees and of the Saducees, that is, of men's traditions.  
Thereof read further, Deut. iiij. Prover. thirty Isaiah. xxxix. Matth. xv. xxiv. Marc. seven. Luc. xvij. Gal. i. Colloss. ij. i. Timot. iiij. Tit. i. And i Pe. ij. If thou wilt see with what colour the Scripture doth counterfeit, and paint the wicked shepherds, then read Ezechiel. xiii. and xxxiiij. jeremy. twenty-three. Isaiah. iij. Michee. iij, To the Philippians iij.   

Conclusion.  
AT the last will I admonish charitably every good Christian, that he will beware and take good heed, in this last perilous time, wherein Ant Christ hath also his predication, & showeth his miracles, and that he will earnestly read the Bible himself, with humility, and not with presumption, Whereas the spirit of God openeth any thing unto him, let him be thankful. And whereas any thing is to hard for him, there let him not judge rashly, and put no doubts in it but that all thing is well and good, written by the spirit of God, which can not err. But the fault is in ourselves. Moreover, one day teacheth another, what soever thou understandest not to day, the same bringeth the day of to morrow with him. The holy scripture will not be read as other books, thou mayest not rashly, and with unwashed hands (as the common Proverb soundeth) fall into it, but with a precedent devout prayer, and yielding of thyself, that God may work in thee, and that thou wilt not understand the Scripture after thine own brain, or bring an interpretation in the Scripture after thine own fantasy, but that thou mayest seek it even there, and be taught of god in the right high school of the holy ghost, and gladly inquire of the learned, and learn without arrogancy and curiosity. There must needs be good experience of the language and the spirit, if a man will truly handle with the scripture. For the one helpeth the other. 
i. co. xiii.  Paul will, that a man shall here know the language, and prophecy.  
Therefore let not him that is not very expert in languages, be rash and presumptuous to judge in the scripture, how doth it agree, that men handle the relics of saints with so great reverence, and honorablenes, & handle so rashly or undiscreetly the right and true relics, that is the word of God, which the son of God hath confirmed and stablished by his holy blood, and whereby we be all made righteous and holy.  
How be it, thou shalt not therefore be abolished, thinking that, to read, and to know the scripture, pertaineth only to priests.  

Mat. vi  It is the word, whereby thy soul make live, whereby thou art made a Christian man. We are called all together, to one kingdom of heaven, and inheritance of God.  
There is one Baptism, 
Eph. iiij  one word, and one faith. We must all know, what God requireth of us.  
Therefore as dear as thy soul, health, and salvation is unto thee, even so earnestly let the word of God be committed unto the. It prevaileth nothing unto thee, that thou sayest. I will continue in my fathers belief. 
The belief of our forefathers  Peradventure thy father was taught that he should be made righteous by works, that he should institute many soul masses, build Churches, & that then all were well. If thou shouldest find thy father in hell, thou shouldest find an evil finding. The sun of righteousness jesus Christ is risen, the holy Gospel is purely and sincerely preached, he that now openeth not his eyes, and shutteth the truth without the doors, shall surely find himself deceived.  
If Sayncte Paul would have believed as his father, and the great multitude, then should he have believed, that without the bodily circumcision no man could be saved, what case had he been in thou. If my father had believed, that whatsoever a bishop did institute or ordain, were the holy Gospel, should I therefore follow him in this error. Christ my hope and redemption save me from so doing, which vouchsafe through the quickening spirit to teach us his scripture himself, that we may understand the unspeakable riches of his grace. AMEN.  
Whosoever saith, I will believe as my father hath done before me, and will not be instructed and informed to hear the Gospel, the same will not know the truth, and peradventure Christ will not know him also, therefore shall he stand to his own danger, unto him is the Sun risen in vain, he is blind and a block, or he feareth the truth of the Gospel, he feareth that he should be fain to be good. His evil works are espied in in the clear light of the Gospel, which he hath covered with men's traditions. This is then as Christ saith, 
john. iij  the condemnation, that the light is come into the world, and the men loved darkness more than light. Every man that doth evil hateth the light.  
Thou wilt say unto me, 
The Gospel hath been darkened with men's doctrine.  The Gospel hath always been preached. But I say nay to it. The text might well be told unto thee, which afterward was so darkened with men's gloss, that the Gospel, that is, the glad tidings was made a heavy tidings unto the. For they have only taught, and preached many institutions, but the comfort in the Scripture was hidden, namely the inenarrable treasure of grace purchased unto us by Christ. They have not taught Christ but Antichrist. Thou hast not been set from thyself unto Christ, that thou mightest have learned, wherefore Christ is given unto the. Item to know the secrets of the Gospel, & what is the right peace and joy of all hearts and consciences, but we have been brought & led from Christ upon and into ourselves, that we should be justified and saved by the works of our free will. O Lord, what misery and calamity have we been brought up in, & in what great unquietness. For the conscience can never be, in quiet, sure and content, if she must be justified by works. She can never be sure in what case she standeth with God, as Paul declareth. 
Ro. iiij. Gal. iij.  But this is unto a troubled conscience a great comfort when she heareth that man is not justified by works, but by the faith in jesus Christ. This is the right preaching of the Gospel.  

Rom. iij iiij. Gal. ij Rom. iij iiij. & v Goe xv.  Like as our father Abraham was justified before God, even so must we be justified also. The scripture calleth him a father of all believers, and saith in the first book of Moses, Abraham believed God, and it was counted unto him for righteousness. And so doth Paul drive it always every where: we are justified by faith. This shalt thou understand thus for a conclusion.  

Two manner of faith  We have two manner of belevynges or knoweledges of Christ. The one is called an Actual knowledge. As, when I have read and know in the scripture, that CHRIST is GOD and man, Likewise as I believe, that aristotel was school master to great Alexander, & this goeth not earnestly to the heart. I believe it, as an other history or act. Such a knowledge or cold faith of Christ doth not justify me, for the ungodly believe this also, and the devils have this faith also, it is a dead faith with out works, as S. james saith. 
jaco. ij  and it is of none effect. Where as no good works follow, there is also no faith, but only an hypocrisy in the heart without faith or confidence towards God. 
The christian faith  But the right Christian lively faith is a strong trust & confidence in the promise of God, as that Christ is given for me, that Christ doth wash away my sins, that Christ quickeneth me, & this is the right evangelical faith, which only justfieth man, This is only that faith, which is counted of God for our righteousness. I speak here in comparison between faith and works, Otherwise knoweth every man well enough how that God, Christ, the spirit, and sacrament doth justify. But the works seem they or be they never so good or holy, yet are they not counted for righteousness.  
But if faith do graft and plant us in Christ our lord, then are we made righteous and therefore will god also count us for righteous.  
And so doth Paul set it forth very goodly to the Galathians, 
Gal. iij.  God hath promised us justification, and life through Christ. 
The promise is believed  Now is a promise believed, or only obtained through faith, therefore be we also justified only by faith. Like as no man despiseth a man's testament, or addeth any thing thereto, nor taketh any thing from it, even so may nothing be substracted from the Testament of God, neither any thing added thereunto. Now hath God ordained, given and appointed life in the Testament, unto all believers, without respect of any manner of works, for nought, There out followeth that we are not counted just, for any works sake, but only through faith. 
Gal. iij. and four Ro. iiij.  Have in mind the Epistles to the Galathians, and to the Romans, there shalt thou find, that a Christian man, setteth his conscience at rest & quiet, only by faith. The right hollsome doctrine of the Gospel concerning the right lively faith, is an only comfort and stablishing of the conscience, against death, sin, and hell.  
I know very well that the right spiritual evangelical doctrine, will be at the first somewhat strange to a man that beginneth to learn it after the scripture of the scholars, and after their carnal doctrine. 
i Cor. ij  For as Paul saith. The natural man perceiveth not the things of the spirit of God. For they are unto him but foolishness, neither can he perceive them, because he is spiritually examined. It will not savour very well unto the at the first. For thine understanding is yet full of Fantastical Imaginations of men's dreams. But take thine understanding captive, to the glory of Christ in faith, then shall the holy spirit of God declare himself unto thee, and teach the a right, such things, as no high school teacheth. And this is the cause that now a days slight and simple persons are found, which through the mastery of the spirit of God, understand and expound the Scripture better than great Doctors, and break and pluck down by the Spiritual armours of our chivalry, all high worldly wisdom, which exalteth herself against knowledge of God.  
It is a great error to think that the knowledge of the scripture pertaineth only to the priests, that wear Crowns, long gowns, and whose fingers are anointed. No my friend, the time is now at hand, where of Isaiah saith. 
Esa. iiij.  That the science cometh not only out of the high schools, as hath been thought hitherto, but the Christians are taught of GOD himself, as it is contained in Saint john.  
It is not necessary that men read aristotel, Plato, 
joh. vi  and other books of the heathen, for the right understanding of the scripture, as thus long they have borne us in hand.  
The Apostles red never a heathen master, they were also no such doctors, as now a days are made in the universities, but simple people. Now if the holy ghost could instruct them the evangelical truth with out the help of the heathen philosophy, Scotistrye, 
The holy ghost teacheth god's word  and other men's books, truly then can he also himself open and teach now a simple and humble lay man. The right understanding of the godly scripture.  
God regardeth him, 
Isaiah lxvi i Pet. v  that is poor and of a lowly troubled spirit, and receiveth his godly words with reverence and standeth in awe thereof, as Isaiah writeth.  
He resisteth the proud, and giveth grace to the humble. The holy Saint bernard learned his science through his devout prayer under the Oaken trees.  
aristotel and other heathen, which are taught, do hinder and destroy man's understanding so piteously, that a man becometh so much the more unapt, to receive and perceive the Godly wisdom in the scripture. For man's wisdom, and the Godly scripture, 
Esa. lv.  do nothing agree together as Isaiah declareth very goodly. All worldly Philosophy for the most part hath her beginning, out of man's wit and interpretation. For as much now, as the same is carnal, & blinded through sin, so is she dark, and erring, and understandeth of herself nothing but that which is carnal, and knoweth nothing groundely of spiritual things, and of GOD.  
Therefore when the heart of man is void quite, not hindered of such heathen sciences, and men's dreams than is it more apt to receive the godly doctrine and wisdom, then when it is encumbered and entangled, with such fantasies, invented of man, The wisdom of man whereof they boast hym selues highly, is terrestrial, carnal, and devilish, 
jaco. iij. Colo. ij.  as james elegantly declareth. And Paul warneth us for man's wisdom, saying. Beware lest any man come, and spoil you through Philosophy and deceitful vanity, through the traditions of men, and ordinances after the world, and not after Christ.  
The Philosophy and man's wit and exposition, is clean contrary to our faith, as it is evident and clear enough among the learned, neither can they agree together. Therefore let the lay people be of good cheer and take no thought for it, because they have not studied in great universities, but with humility, and pure heart and high reverence, read the costly treasure of holy scripture, both Testaments, and pray unto Christ for the right understanding, which hath the keep of David. 
Apo. iij  The knowledge of the Scripture, is a little devyed unto thee, as unto the most excellent doctor of all. 
Omelia upon john.  Even so taught the holy Chrisostome his people also at Constantinoble.  
The Pharisees despised the common people, & thought also that they should know the truth alone, and said, 
joh. seven.  The common people, which know not the law are cursed. Even so say they now likewise, How should have taught it unto the ploughmen, as though all science did come from the high scoles. But I ask them this question, My masters, I pray you how taught the common simple people that they held more of Christ, than the chief priests & scribes.  
It is evident, that the common people had always a righter judgement, & better knowledge of Christ then the chief lords at Jerusalem as Chrisostome writeth.   
FINIS.   
Psalm. lxviij. 
❧ Let God arise, and let his enemies be scattered, let them also that hate him fly before him.  
❧ Imprinted for Gualther Lynne, dwelling upon Summer's kaye, by Byllinges gate. In the year of our Lord. M.D.XLVIII. And they by to be sold at Paul's church yard at the North door, In the sign of the Bybell. By Richard jug.  
❧ Cum Gratia et Privilegio ad imprimendum solum.  ☞ Seek peace & ensueit. Psalm. xxxiij. i Petr. iij.  printer's device of Walter Lynne 
Psalm. C. xi. Proverb. ix.  
¶ The fear of the Lord is the beginning of wisdom.