Whole Works, Tracts 1 · Tract 2 · Body of tract · Part 14
¶ The foure ſenſes of the Scripture.
THey deuide the Scripture in to foure ſenſes, the litterall, tropological, allegoricall and anagogicall. The litterall ſēſe is become nothing at all. For the pope hath taken it cleane away & hath made it his poſſeſſion. He hath partly locked it vp with the falſe and counterfayted keyes of his traditions ceremonies & fayned lyes. And partly driueth men from it with violence of ſword. For no man dare abide by the litterall ſenſe of the text, but vnderunder a Proteſtation, if it ſhall pleaſe the Pope. The chopologicall ſenſe perteineth to good maners (ſay they) and teacheth what we ought to do. The allegory is appropriate to fayth, and the anagogicall to hope and thinges aboue. Tropologicall and anagogicall are termes of their own fayning and all together vnneceſſary. For they are but allegories both two of thē and this word allegorie comprehēdeth them both & is inough. For tropologicall is but an Allegory of maners & anagogicall an Allegorie of hope. And Allegory is as much to ſay as ſtraūge Allegory. & what it ſignifieth.ſpeakyng, or borowed ſpeach. As whē we ſay of a wanton child, this ſheepe hath magottes in his tayle, he muſt be annoynted with byrchin ſalue, which ſpeach I borow of the ſhepheardes.
¶ Thou ſhalt vnderſtand therefore The ſcripture hath but one ſence.that the Scripture hath but one ſence, which is the litterall ſenſe. And that litterall ſenſe is the roote and grounde of all, and the ancre that neuer fayleth wherunto if thou cleaue thou canſt neuer erre or go out of the way. And if thou leaue the litterall ſenſe thou canſt not but go out of the way. Neuer the latter the Scripture vſeth prouerbes, ſimilitudes, redels, or allegories as all other ſpeaches do, but that which the prouerbe, ſimilitude, redell, or allegory ſignifieth is euer the litterall ſenſe which thou muſt ſeke out diligently. As in the Engliſh we borow wordes and ſentences of o…e thyng and apply them vntounto another and geue thē new ſignifications. We ſay let the ſea riſe as hye as he will, yet hath God appointed how farre he ſhall goe: meanyng that the tyrauntes ſhall not do what they would▪ but that only which God hath appointed them to doe,…thou lepe▪ whoſe litterall ſenſe…nothing ſodēly or without ad… Cut not the bowe that thou…vponupon: whoſe litterall ſence is,…not the comyns & is borowed … ers. When a thing ſpedeth not we…, … borow ſpeach and ſay, the biſhop hath …orowe… …peach▪ ☜bleſſed it, becauſe that nothing ſpedeth well that they medle with all. If th… porage be burned to, or the meate ouer roſted, we ſay, the Biſhop hath put his foote in the potte or the Biſhop hath playd the Cooke, becauſe the Biſhops burne who they luſt & whoſoeuer diſpleaſeth them. He is a pontificall fellow, that is, proud and ſtately. He is Popiſh, that is, ſuperſtitious and faith leſſe. It is a paſtime for a Prelate. It is a pleaſure for a Pope. He would be free & yet will not hauehave his head ſhauen. He would that no man ſhould ſmite him and yet hath not the Popes marke. And of him yt is betrayd & woteth not how, we ſay, he hath bene at ſhrifte. She is maſter Perſons ſiſters daughter. He is the Biſhops ſiſters ſonne, he hath a Cardinall to his vncle, ſhe is a ſpirituall whore, it is the Gentlewoman of the Perſonage, he gaue me a Kyrieleyſon. And of her that aunſwereth her huſbād vj. words for one we ſay, ſhe is a ſiſter of ye charter houſe, as who ſhould ſay, ſhe thinketh that ſhe is not bounde to kepe ſilence, their ſilence ſhalbe a ſatiſfaction for her. And of him that will not be ſaued by Chriſtes merites, but by the workes of his owne imagination we ſay it is a holy workeman. Thus borow we and fayne new ſpeach in eueryevery toūg. All fables propheſies and redles are allegories as Yſopus fables & Marliens propheſies and the interpretation of them are the litterall ſenſe.
So in like maner the Scripture boroweth woordes and ſentences of all maner thinges and maketh prouerbes & ſimilitudes or allegories. As Chriſt ſayth Luke. iiij. Phiſition heale thy ſelfe. Whoſe interpretation is do that at whom which thou doeſt in ſtraūge places, & that is the litterall ſenſe. So whē I ſay Chriſt is a lambe, I meane not a lambe that beareth woll, but a meke & a paciente lambe which is beaten for other mens fautes, Chriſt is a vine, not that beareth grapes: but out of whoſe roote the braunches that beleue, ſucke the ſprit of life, and mercy, & grace, and power to be the ſonnes of God & to do his will. The ſimilitudes of ye Goſpel are allegories borowed of worldly matters to expreſſe ſpirituall things. The Apocalipſe or reuelatiōs of Iohn are allegories whoſe litterall The right vſe of allegories.ſenſe is hard to finde in many places.
Beyond all this, when we hauehave found out the litteral ſenſe of ye Scripture by the proceſſe of the text or by a like text of another place. Then go we and as the Scripture boroweth ſimilitudes of worldly thinges euen ſo we agayne borow ſimilitudes or allegories of the Scripture and apply them to our purpoſes, which allegories are Allegories are no ſenſe of Scripture.no ſenſe of the ſcripture: but fre things beſides the Scripture and all together in the libertie, of the ſpirite. Which allegories I may not make at all the wilde aduentures: but muſt keepe me with in the compaſſe of the faith & euer apply mine allegory to Chriſt and vntounto the fayth. Take an enſample, thou ☞haſt the ſtory of Peter how he ſmote of Malchuſes eare and how Chriſt healed it agayne. There haſt thou in the playne text great learnyng, great frute and great edifieng which I paſſe ouer becauſe of tediouſnes. Then come I, whē I preach of the law and the Goſpell, & borow this example to expreſſe the nature of the law and of the Goſpell and to paynt it vntounto thee before thine eyes. And of Peter & his ſword make I the law and of Chriſt the Goſpell ſaying, as Peters ſword cutteth of the eare ſo doth the law. The law damneth, the law killeth, and mangleth the conſcience.
There is no care ſo righteous that can abyde y• hearyng of the law. There is no deede ſo good but that the law damneth it. But Chriſt, that is to ſay the Goſpell, the promiſes and Teſtament that God hath made in Chriſt healeth the eare and conſcience which the law hath hurt. The Goſpell is life, mercy & forge…enes frely, and all together an healing plaiſter. And as Peter doth but hurt & make a woūde where was none before: euē ſo doth the law. For when we thinke that we are holy & righteous & full of good deedes if y• law be preached a right, our righteouſnes and good dedes vaniſh away, as ſmoke in the winde and we are left damnable ſinners onelyonly. And as thou ſeeſt how that Chriſt healeth not till Peter had woūded, and as an healyng plaiſter helpeth not till y• corroſie hath troubled the wounde, euē ſo the Goſpell helpeth not, but whē the law hath woūded ye conſcience and brought the ſinner into ye knowledge of his ſinne. This allegory proueth nothyng neither cā do. For it is not the Scripture, Allegories proue nothyng.but an exāple or a ſimilitude borowed of the Scripture to declare a text or a concluſion of the Scripture more expreſly and to roote it and graue it in the hart. For a ſimilitude or an example doth printe a thing much deper in the wittes of a man then doth a plaine ſpeakyng and leaueth behynd him as it were a ſtinge to pricke him forward and to awake him with all. Moreouer if I could not proue with an open text If thou c… not proue the allegory with an open text then is it falſe doctrine.that which the Allegory doth expreſſe, then were the Allegory a thyng to bee geſted at and of no greater value then a tale of Robyn hode. This allegory as touching his firſt part is proued by Paul in ye. iij. chap. of his Epiſtle to the Romanes, where he ſayth. The law cauſeth wrath. And in ye vij. chapter to the Romanes. When the law or commaundement came, ſinne reuiued, and I become dead. And in the ij. Epiſtle to the Cor. in the third chap. the law is called the miniſter of death and dānation. &c. And as concernyng the ſecond part Paul ſayth to the Rom. in the v. chap. In that we are iuſtified by faith we are at peace with God. And in the ij. Epiſtle to the Corinthiās in the. iij. The Goſpell is called the miniſtratiō of iuſtifying and of the ſpirite. And Gala. iiij. The ſpirite cōmeth by preaching The litterall ſenſe proueth the allegory.of the faith &c. This doth the litterall ſence proue the allegory & beare it, as the foundatiō beareth the houſe. And becauſe that allegories proue nothyng therfore are they to be vſed ſoberly and ſeldome & onelyonly where the text offereth thee an allegory.
And of this maner (as I aboue hauehave done) doth Paul borow a ſimilitude, a figure or allegory of Geneſis to expreſſe the nature of the law and of the Goſpell, and by Agar & her ſonne They th… iuſtifie thē ſelues by their workes are the bond children of the law.declareth the propertie of the law and of her bonde children which wilbe iuſtified by deedes, and by Sara and her ſonne declareth the propertie of the Goſpell and of her free children which are iuſtified by faith, and how the children of the law which beleue in their workes perſecute the children of the Goſpel which beleue in the mercy and truth of God and in the Teſtament of his ſonne Ieſus our Lord. And likewiſe do we borow likeneſſes or allegories of the Scripture, as of Pharao and Derode and of the Scribes and Phariſeis, to expreſſe our miſerable captiuitie and perſecution vnderunder Antichriſt the Pope.
The greateſt cauſe of which captiuitie The fayth was loſt thorough Allegoriesand the decay of the fayth & this blindnes wherin we now are, ſprang firſt of allegories. For Origene and the doctours of his time drew all ye Scripture vntounto allegories. Whoſe enſample they that came after folowed ſo lōg, till at the laſt they forgat y• order, and proceſſe of the text, ſuppoſing that ye ſcripture ſerued but to faine allegories vppō. In ſomuch that twenty doctours expounde one text xx. wayes, as children make deſcant vponupon playne ſong. Then came our ſophiſters with the… Chopologicall ſophiſters.Anagogicall and Chopologicall ſence & with an antetheme of halfe an inch, out of whiche ſome of them drawe a threde of ix. dayes long. Yea thou ſhalt fynde inough that will preach Chriſt, and proue what ſoeuer poynte of thee fayth that thou wilt, as well out of a fabell of Ouide or any other Poet, as Poetry is as good diuinitie as the Scripture to our ſchole men.out of S. Iohns Goſpell or Paules Epiſtles. Yea they are come vntounto ſuch blyndnes that they not onelyonly ſay the litterall ſence profiteth not, but alſo that it is hurtful and noyſome and killeth the ſoule. Which damnable doctrine The litterall ſenſe killeth ſay ſophiſters.they proue by a text of Paule ij. Corinth. iij. Where he ſayth the letter killeth but the ſpirit geueth life. Lo ſay they the litterall ſence killeth and the ſpirituall ſence geueth life. We muſt therfore, ſay they, ſeeke out ſome choplogicall ſence.
Here learne what ſophiſtrie is, and how blind they are, that thou mayeſt abhorre them and ſpue them out of thy ſtomake for euer. Paule by the letter meaneth Moyſes law, which the proceſſe of the text folowyng declareth more bright then the ſunne. But it is not their guiſe to looke on the order of any text, but as they find it in their doctours ſo alledge they it, and ſo vnderſtād it. Paule maketh a compariſō betwene The letter killeth expound thisthe law and the Goſpell, & calleth the law the letter, becauſe it was but letters grauen in two tables of cold ſto…e. For the law doth but kill and damne the conſciences, as long as there is no luſt in the hart to doe that which the law commaundeth. Contrary wiſe he calleth the Goſpell the adminiſtration of the ſpirite & of righteouſnes or iuſtifying. For whē Chriſt is preached and the promiſes whiche God hath made in Chriſt are beleued, the ſpirit entereth the hart, and looſeth the hart, and geueth luſt to do the law, and maketh the law a liuely thyng in the hart. Now as ſoone as the hart luſteth To louelove the law is righteouſnes.to do the law, then are we righteous before God, & our ſinnes forgeuen. Neuertheleſſe the law of the letter graued in ſtone, and not in the hartes was ſo glorious, and Moyſes his face ſhone ſo bryght that the children of Iſraell could not behold his face for brightnes. It was alſo geuen in thunder and lightning and terrible ſignes, ſo that they for feare came to Moſes & deſired him that he would ſpeake to them & let God ſpeake no more. Leſt we dye (ſayd they.) If we heare him any more: as thou mayſt ſee. Exod. xx. Wherupon Paule maketh his compariſon ſaying: if the miniſtratiō of death thorough the letters figured in ſtones was glorious, ſo that the childrē of Iſraell could not behold the face of Moſes for the glory of his countenaunce: why ſhal not the adminiſtration of the ſpirite be glorious? And agayne: if the adminiſtration of damnation be glorious: much more ſhall the adminiſtration of righteouſnes excede in glory: That is, if the law that killeth ſinners & helpeth thē not to be glorious: then the Goſpel which pardoneth ſinners and geueth them power to be the ſonnes of God & to ouer come ſinne, is much more glorious. And the text that goeth before is as cleare.
For the holy Apoſtle Paule ſayth, ye Corinthians are our Epiſtle, which is vnderſtand and read of all men, in that ye are knowen how that ye are the Epiſtle of Chriſt miniſtred by vsus and written: not with ynke (as Moyſes law) but with the ſpirite of the lyuing God: not in tables of ſtone (as the ten commaundementes) but in the fleſhy tables of the hart, as who ſhuld ſay, we writ not a dead law with inke and in parchemen…, nor graue that which damned you in tables of ſtone: but preache you that which bringeth the ſpirite of lyfe vntounto your breſtes, which ſpirite writeth and graueth the law of louelove in your hartes and geueth you luſt to do the will of God. And furthermore, ſayth he our ablenes cō meth of God which hath made vsus able to miniſter the new Teſtamēt, not of the letter (yt is to ſay not of the law) but of the ſpirite. For the letter (that is to ſay the law) killeth: but the ſpirite geueth life (that is to ſay the ſpirite of God) whiche entreth your hartes whē ye beleue the glad tydinges that are preached you in Chriſte, quickeneth your hartes and geueth you life & luſt and maketh you to do of louelove and of your owne accorde without compulſiō, that which the law compelled you to do and dāned you, becauſe ye could not doe with louelove, and luſt, and naturally. Thus ſeeſt thou that the letter ſignifieth not the litterall ſence and the ſpirite the ſpirituall ſence. And Rom. ij. Paul vſeth this terme Littera for the law. And Rom. vij. where he ſetteth it ſo playne, that it the great wrath of God had not blinded them they could neuer hauehave ſtombled at it.
God is a ſpirite and all his wordes The litterall ſenſe is ſpirituall.are ſpirituall. His litterall ſence is ſpituall, and all his wordes are ſpiritual. When thou readeſt Math. j. ſhe ſhall beare a ſonne & thou ſhalt cal his name Ieſus. For he ſhall ſaue his people frō their ſinnes. This litteral ſence is ſpiritual and euerlaſting life vntounto as many as beleue it. And the litterall ſence of theſe wordes, Math. v. bleſſed are the mercyfull, for they ſhall hauehave mercy, are ſpirituall and life. Wherby they that are mercyfull may of right by the truth and promiſe of God challenge mercy. And like is it of theſe wordes, Math. vj. If you forgeue othermen their ſinnes your heauenly father ſhall forgeue you yours. And ſo is it of all the promiſes of God. Finally all gods wordes are ſpiritual, if thou hauehave eyes of God to ſee the right meanyng of the text, & whereunto y• Scripture perteyneth, & the final end and cauſe therof.
All the Scripture is either the promiſes What is to be ſought in y• Scripture and in the litte… ſenſe.and Teſtamēt of God in Chriſt and ſtories perteining thereunto, to ſtrength thy faith, either the law and ſtories perteining therto to feare thee from euil doing. There is no ſtory nor geſt, ſeme it neuer ſo ſimple or ſo vyle vntounto the worlde, but that thou ſhalt finde therein ſpirite and life and edifieng in the litterall ſenſe. For it is gods Scripture written for thy learnyng and comforte. There is no cloute or tagge there that hath not precious reliques wrapt therein of fayth, hope, pacience and long ſufferyng and of the truth of God, and alſo of hys righteouſnes. The ſtory of Ruben.Set before thee the ſtorie of Ruben which defiled his fathers beo. Marke what a croſſe God ſuffered to fal on the necke of his elect Iacob. Cō ſider firſt the ſhame among the heathē, when as yet there was no moe of the whole world within the Teſtament of God but he and his houſhold. I report me to our Prelates which ſweare by their honor whether it were a croſſe Swear… they by their honour? th… are they not ready to ſuffer ſhame for Chriſtes ſake.or no. Seeſt thou not how our wicked bylders rage, becauſe they ſee their bildynges burne, now they are tryed by the fire of Gods word, and how they ſtirre vp the whole world, to quench the word of God, for feare of looſing their honour? Then what buſines had he to pacifie his children? Looke what a do he had at y• defiling of his daughter Dina. And be thou ſure that the brethren there were no more furious for the defiling of their ſiſter, then the ſonnes heare for defiling of their mother. Marke what folowed Ruben, to feare other that they ſhame not their fathers and mothers. He was curſed and loſt the kyngdome and alſo the Prieſtdome, and his tribe or generatiō was euer few in number as it appeareth in the ſtories of the Bible.
The adulterie of Dauid with Barſabe The adultery of Dauid.is an enſample, not to moue vsus to euill: but if (while we folow the way of righteouſnes) any chaunce driue vsus aſide, that we deſpayre not. For if we ſaw not ſuch infirmities in Gods elect, we which are ſo weake and fall ſo oft ſhould vtterly diſpaire & thinke that God had cleane forſaken vsus. It is therfore a ſure and an vndoubted concluſion, whether we be holy or vnholy, we are all ſinners. But the differēce The difference betwen gods ſinners & the deuils.is, that Gods ſinners conſent not to their ſinne. They conſent vntounto the law that it is both holy and righteous and mourne to hauehave their ſinne taken away. But the deuils ſinners conſent vntounto their ſinne and would hauehave the law and hell taken away and are enemies vntounto the righteouſnes of God.
Likewiſe in the whomely geſt of Nos.Noe, when he was dronke, and lay in his tente with hys priuy members open, haſt thou great edifyeng in the litteral ſence? Thou ſeeſt what became of the curied children of wicked Ham which ſaw his fathers priuie members and geſted therof vntounto his brethren. Thou ſeeſt alſo what bleſſing fell on Sem and Iaphet which went backward and couered their fathers members & ſaw them not. And thirdly thou ſeeſt what infirmitie accompanieth Go…s elect be they neuer ſo holy, which yet is not imputed vntounto thē. For the fayth & truſt they hauehave in God ſwalloweth vp all their ſinnes.
Notwithſtandyng this text offereth The Pope is likened to Ham.vsus an apte and an hanſome allegory or ſimilitude to deſcribe our wicked Ham, Antichriſt the Pope, which many hūdred yeares hath done all the ſhame that hart cā thinke vntounto the pri…ey mēber of God which is the word of promiſe or y• word of faith as Paule calleth it Rom. x. and the Goſpell and Teſtamēt of Chriſt wherewith we are begotten, as thou ſeeſt. i. Peter. i. and Iames. i. And as the curſed children of Ham grew into gyauntes ſo mightie and great that the children of Iſraell ſemed but greſhoppers in reſpect of them: ſo the curſed ſonnes of our Ham the Pope his Cardinals, Byſſhops, Abbots, Monkes, and Friers are become mighty gyauntes aboue all power and authoritie, ſo that the children of faith in reſpect of them, are much leſſe then greſhoppers. They heape mountayne vppon mountayne They will to heauen by away of their owne makyng.& will to heauē by their own ſtrength by away of their owne making & not by the way Chriſt. Neuer the latter thoſe gyaūtes for the wickednes & abhominatiōs which they had wrought, did God vtterly deſtroy, part of them by the childrē of Loth, and part by the children of Eſau and ſeuen nations of them by the children of Iſraell. So no doubt ſhall he deſtroy theſe for like abhominations & that ſhortly. For their kyngdome is but the kyngdome of lyes and falſhead which muſt needes periſh at the commyng of the truth of Gods word, as the night vaniſheth away at the preſence of day. The childrē of Iſraell ſlew not thoſe gyauntes, but the power of God, Gods truth & promiſes as thou mayſt ſee in Deut. So it is not we that ſhal deſtroy thoſe gyauntes, as thou mayſt ſee by Paule. ij. Theſſ. ij. ſpeakyng of our Ham Antichriſt. Whom the Lord ſhall deſtroy (ſaith he) with the ſpirite of his mouth that is, by the wordes of truth) and by the brightnes of his comming (that is, by the preachyng of his Goſpell.)
ANd as I hauehave ſayd of allegories, The vſe of ſimilitudeseuen ſo it is of worldly ſimilitudes which we make either whē we preach either when we expound the Scripture. The ſimilitudes proue nothyng, but are made to expreſſe more playnly that which is contayned in the Scripture and to lead thee into the ſpirituall vnderſtanding of the text. As the ſimilitude of Matrimony is taken to expreſſe the Mariage that is betwene Chriſt and our ſoules and what excedyng mercy we hauehave there, wherof all the Scriptures make mention. And the ſimilitude of the members, how eueryevery one of them careth for other is taken to make thee feele what it is to louelove thy neighbour as thy ſelfe. That A ſimilitude without Scripture is a ſure token of a falſe Prophet.preacher therfore that bringeth a naked ſimilitude to proue that which is contayned in no text of Scripture nor foloweth of a text, count a deceauer, a leader out of the way and a falſe Prophet, and beware of his Philoſophie and perſuaſions of mās wiſedome as Paul. i. Corinth. ij. ſayth: my wordes Paul preached not worldly wiſedome.and my preachyng were not with entyſing wordes & perſuaſions of mans wiſedome but in ſhowyng of the ſpirit and power, that is, he preached not dreames confirming them with ſimilitudes: but Gods word confirmyng it with miracles and with working of the ſpirite the which made them feele eueryevery thing in their hartes. That your fayth, ſayth he, ſhould not ſtand in the wiſedome of man: but in the power of God. For the reaſons and ſimilitudes Similitudes and reaſons of mans wiſdome make no faith but waueryng opinions onelyonly.of mans wiſedome make no fayth, but waueryng & vncertaine opiniōs onelyonly: one draweth me this way with his argumēt, another that way, & of what principle thou proueſt blacke an other proueth white, and ſo am I euer vncertaine, as if thou tell me of a thyng done in a farre land and an other tell me the contrarie, I wote not what to beleue. But fayth is wrought by the Goddes word maketh ſur… fayth for God can not lye,power of God, that is, when Gods word is preached, the ſpirite entereth thyne hart and maketh thy ſoule feele it and maketh thee ſo ſure of it, that neither aduerſitie nor perſecution, nor death, neither hell, nor the powers of hell, neither yet all the paynes of hell could ones preuayle agaynſt thee or moue thee frō the ſure rocke of Gods word, that thou ſhouldeſt not beleue that which God hath ſworne.
And Peter. ij. Pet. i. ſayth we folowed Peter preached not fables and falſe ſimilitudes but the playne Scripturenot deceauable fables, when we opened vntounto you the power and commyng of our Lord Ieſus Chriſt: but with our eyes we ſaw his maieſtie. And agayne, we hauehave (ſayth he) a more ſure word of propheſie, wherunto if ye take hede, as vntounto a light ſhynyng in a darke place, ye do well. The word of propheſie was the old Teſtamēt which beareth record vntounto Chriſt in eueryevery place, without which recorde the Apoſtles made neither ſimilitudes nor argumēts of worldly witte. Hereof ſeeſt thou, that all the allegories, ſimilitudes, ☞perſuaſions & argumentes which they bryng without Scripture, to proue praying to Saintes, Purgatory, care confeſſion and that God will heare thy prayer more in one place thē in another, and that it is more meritorious to eate fiſh then fleſh, and that to diſguiſe thy ſelfe & put on this or that maner cote is more acceptable then to go as God hath made thee, and that widowhode is better then matrimony and virginitie then widowhode, and to proue the Aſſumption of our Lady and that ſhe was borne without originall ſinne, yea & with a kiſſe ſay ſome, are but falſe doctrine.
Take an example how they proue Schole do ….that widowhode and virginitie excede matrimony they bryng this worldly ſimilitude. He that taketh moſt payne for a man deſerueth moſt and to him a man is moſt bound, ſo likewiſe muſt it be with God and ſo forth: now the widow and virgine take more payne in reſiſting their luſtes then the maryed wife, therfore is their ſtate holier. Firſt I ſay, that in their owne ſophiſtry a ſimilitude Similitudes are no good argumentes among the ſophiſters owne ſelfe.is the worſt and febleſt argument that can be and proueth leſt and ſooneſt deceaueth. Though that one ſonne doe more ſeruice for hys father then an other, yet is the father free and may with right reward thē all a like. For though I had a thouſand brethren and did more thē they all, yet do I not my dutie. The fathers and mothers alſo care moſt for the leſt and weakeſt and them that can doe leſt: ye for the worſt care they moſt and would ſpend, not their goodes onelyonly: but alſo their bloud to bryng them to the right way. And euen ſo is it of the kyngdome of Chriſt as thou mayſt well ſee in the ſimilitude of the riotous ſonne. Luke. xv. Moreouer Paul ſayth. i. Cor. vij. It is better to marie then to burne. For the perſon that burneth can not quietly ſerue God in as much as hys mynde is drawē away & the thoughts of his hart occupyed with wonderfull and monſtrous imaginations. He can neither ſee, nor heare, nor read but that his wittes are rapt and he cleane from him ſelfe. And agayne, ſayth he, Circumciſion is nothyng vncircumciſion is nothyng: but the kepyng of the cō maundementes is all together. Looke wherein thou canſt beſt kepe the commaundemētes thether get thy ſelfe and therin abyde, whether thou be widow wife or mayde, and then haſt thou all with God. If we hauehave infirmities that draw vsus from the lawes of God, We muſt …ure our in…with the remedies that God hath ordeined & not tempt god.let vsus cure them with the remedyes that God hath made. If thou burne mary. For God hath promiſed thee no chaſtitie, as long as thou mayſt vſe the remedy that hee hath ordeyned: no more then hee hath promiſed to ſlake thine honger without meate.
Now to aſke of God more then he hath promiſed commeth of a falſe faith and is playne Idolatry: and to deſire a miracle where there is naturall remedy, is temptyng of God. And of payne takyng this wiſe vnderſtand. He that taketh payne to kepe the commaundementes of God is ſure therby that he loueth God and that hee hath Gods ſpirite in hym. And the more What ….paine a man taketh (I meane paciently and without grudgyng) the more he loueth God and the perfecter hee is & nearer vntounto that health which y• ſoules of all Chriſten mē long for & the more purged from the infirmitie and ſinne that remaineth in the fleſh: but to loke for any other reward or promotion in heauen or in the life to come then that which God hath promiſed for Chriſtes ſake and which Chriſt hath deſerued for vsus with his payne takyng, is abhominable in the ſight of God. For Chriſte onelyonly hath purchaſed the reward, and our payne takyng: to keepe the commaundemētes doth but purge the ſinne that remayneth in the fleſhe, and certifie vsus that we are choſen and ſealed with Gods ſpirite vntounto the reward yt Chriſt hath purchaſed for vsus.
I was once at the creatyng of Doctours of diuinitie, where the opponēt brought the ſame reaſon to proue that the widow had more merite then the virgine, becauſe ſhe had greater payne for as much as ſhe had once proued the pleaſures of Matrimony. Ego nego Domine Doctor ſaid the reſpōdent. For though the virgine hauehave not proued, yet ſhe imagineth that the pleaſure is greater then it is in deede and therfore is more moued & hath greater temptation and greater paine. Are not theſe diſputers they that Paule ſpeaketh of in the ſixt chapter of the firſt Epiſtle to Timot. That they are not content with the wholeſome woordes of our Lord Ieſus Chriſt, & doctrine of godlineſſe. And therefore know nothyng: but waſt their braynes about queſtiōs & ſtrift of wordes, whereof ſpryng enuy, ſtrife and rayling of men with corrupt mindes deſtitute of the truth.
As pertainyng to our Ladyes body, where it is or where the body of Elyas, of Iohn the Enangeliſt and of many other be, perteineth not to vsus to know. One thing are we ſure of, that they are where God hath layd them. If they be in heauē, we hauehave neuer the ☞more in Chriſt: If they be not there, we hauehave neuer the leſſe. Our dutie is to prepare our ſelues vntounto the commaundemētes and to be thankefull for that which is opened vntounto vsus, and not to ſearch the vnſearchable ſecretes of God. Of Gods ſecretes can we know no more then he openeth vntounto vsus. If God ſhut, who ſhall open? How then can natural reaſon come by the knowledge of that which God hath hyd vntounto him ſelfe?
Yet let vsus ſee one of their reaſons wherewith they proue it. The chief reaſon is this, eueryevery mā doth more for his mother, ſay they, then for other, in like maner muſt Chriſt do for his mother, therefore hath ſhe this preheminence, that her body is in heauen. And yet Chriſt in the xij. chapter of Math. knoweth her not for his mother: but as farrefoorth as ſhe kept his fathers commaundementes. And Paule in the ij. Epiſtle to the Corinthians v. chap. knoweth not Chriſt himſelfe fleſhly or after a worldly purpoſe. Laſt of all God is free & no further bounde then he bindeth him ſelfe: if hee hauehave made her any promiſe he is bounde, if not, then is he not. Finally if thou ſet this aboue rehearſed chapter of Math. before thee where Chriſte woulde not know his mother, and the ij. of Iohn where he rebuked her, and the ij. of Luke where ſhe loſt him and how negligent ſhe was to leaue him behinde her at Ieruſalem vnwars and to go a dayes iorney ere ſhe ſought for hym y• mighteſt reſolue many of their reaſons which they make of this matter, and that ſhe was without originall ſinne: read alſo Eraſmus annotations in the ſayd places. And as for me I cō mit all ſuch matters vntounto thoſe idle belyes which hauehave nought els to doe, then to moue ſuch queſtions and geue them free libertie to holde what they lyſt, as long as it hurteth not the faith, whether it bee ſo or no, exhortyng yet with Paule all that will pleaſe God and obtayne that ſaluation that is in Chriſte, that they geue no hede vntounto vnneceſſary and braulyng diſputations, & that they labour for the knowledge of thoſe thinges without which they can not be ſaued. And remember that the ſunne was geuen vsus to guide vsus in our way and woorkes bodyly. Now if thou leaue the naturall vſe of the ſunne and will looke directly on hym to ſee howe bright he is and ſuch like curioſitie then wil the ſunne blind thee. So was the Scripture geuen vsus to guide vsus in our way and woorkes ghoſtly. The way is Chriſt & the promiſes in hym are our ſaluation if we long for them. Now if we ſhall leaue that right vſe and turne our ſelues vntounto vayne queſtions and to ſearche the vnſearchable ſecretes of God: then no dout ſhall the Scripture blinde vsus as it hath done our ſchole men and our ſuttle diſputers.
ANd as they are falſe Prophetes which proue with allegories, ſimilitudes and worldly reaſōs that which is no where made mention of in the Scripture. Euen ſo counte them for falſe Prophetes whiche expounde the ☜ſcriptures drawing thē vntounto a worldly purpoſe cleane contrary vntounto the example, lyuyng, and practiſyng of Chriſt and of hys Apoſtles and of all In expoundyng of the Scripture we muſt hauehave a reſpect vntounto the liuyng and practiſing of Chriſt and of his Apoſtles and Prophetes.the holy Prophetes. For ſayth Peter. ij. Pet. i. no propheſie in the Scripture hath any priuate interpretation. For the Scripture▪ came not by the will of man: but the holy men of God ſpake, as they were moued by the holy ghoſt. No place of the Scripture may hauehave a priuate expoſition, that is it may not be expounde after the will of man or after the wil of the fleſh or drawen vntounto a worldly purpoſe cōtrary vntounto the open textes, and the generall articles of the faith, and the whole courſe of the Scripture and contrary to the liuyng and practiſing of Chriſt and the Apoſtles and holy Prophetes. For as they came not by the will of mā ſo may they not bee drawen or expounde after the will of man: but as they came by the holy ghoſt, ſo muſt they expoūd & vnderſtād by the holy ghoſt. The Scripture is that wherewith God draweth vsus vntounto hym and not wherewith we ſhould be leade from him. The Scriptures ſpring out of God and flow vntounto Chriſt, and were geuen to leade vsus to Chriſt. Thou muſt therfore go alōg The ſcripture was geuen to leade vsus vntounto Chriſtby the Scripture as by a lyne, vntill thou come at Chriſt, which is ye wayes end and reſtyng place. If any mā therfore vſe the Scripture to draw thee frō Chriſt and to noſell thee in any thyng ſaue in Chriſt, the ſame is a falſe Prophet. And that thou mayſt perceaue what Peter meaneth, it foloweth in y• text. There were falſe Prophetes among the people (whoſe propheſies ☞were bely wiſedome) as there ſhalbe falſe teachers among you: which ſhall priuely bryng in damnable ſectes (as thou ſeeſt howe we are diuided into Settes or orders.monſtrous ſectes or orders of Religion) euen denying the Lord that hath bought them. (For eueryevery one of them taketh on hym to ſell thee for money, that whiche God in Chriſt promiſeth thee freely) and many ſhall folow their damnable wayes, by whom the waye of trouth ſhalbe euill ſpokē of (as thou ſeeſt how the way of trouth is become hereſie, ſeditious, or cauſe of inſurrectiō, & breaking of ye kyngs peace, & treaſon vntounto his hyghnes.) And through conetouſnes with fayned wordes ſhal they make marchaundiſe of you. Couetouſnes Couetouſnes & deſire of honour is the ende of all falſe doctrine, and that which falſe prophets ſeke.is the concluſion: for couetouſnes and ambitiō that is to ſay, lucre and deſire of honor is the finall end of all falſe Prophetes and of all falſe teachers. Looke vponupon the Popes falſe doctrine, what is the end thereof and what ſeeke they thereby? Wherefore ſerueth Purgatory? but to purge thy Purgatorypurſe, and to polle thee, & robbe both thee and thy hayres of houſe and lāds, and of all thou haſt, that they may be in honour. Serue not Pardons for Pardons.the ſame purpoſe? Whereto perteineth praying to Saintes, but to offer vntounto Praying to ſaintes.their belies? Wherfore ſerueth confeſſion, but to ſit in thy conſcience and to Confeſſion.make thee feare and tremble at what ſoeuer they dreame, and that thou worſhip them as Gods: and ſo forth in all their traditions, ceremonies, and coniurations they ſerue not the Lord: but their belies. And of their falſe expoundyng the Scripture and drawyng it contrary vntounto the example of Chriſt, and the Apoſtles and holy Prophetes vntounto their damnable couetouſnes and filthy ambition take an example.
Math. xvj. When Peter ſayth to An example of falſe expoūding y• ſcriptures.Chriſt, thou art the ſonne of the liuyng God, and Chriſt aunſwered, thou art Peter and vpō this rocke I will build my congregation. By the rocke interpret they Peter. And thē commeth the Pope & wilbe Peters ſucceſſour, whether Peter will or will not, yea whether God will or will not, and though all the Scripture ſay nay to any ſuch ſucceſſiō, and ſaith, loe I am the rocke, the foundation, and head of Chriſtes Church. Now ſayth all the Scripture Chriſt the …ayth, and Gods wordthat the rocke is Chriſt, the fayth and Gods word. As Chriſt ſayth Math. vij. he that heareth my wordes & doth is the rocke and not the Pope.therafter is like a man that buildeth on a rocke. For the houſe that is build on Gods woorde will ſtand, though heauen ſhould fall. And Iohn. xv. Chriſt is the wine and we the braunches, ſo is Chriſt the rocke, the ſtocke and foū dation wheron we be built. And Paul i. Cor. iij. calleth Chriſt our foundatiō, and all other, whether it be Peter or Paule, hee calleth them ſeruauntes to preach Chriſt, and to build vsus on hym. If therfore the Pope be Peters ſucceſſour, his dutie is to preach Chriſt onelyonly The auctority of Peters ſucceſſour …o but to preach.and other authoritie hath he none. And. ij. xj. Paule marieth vsus vntounto Chriſt and driueth vsus from all truſt & confidence in man. And Epht. ij. ſayth Paule. Ye are build on the foundation of the Apoſtles and Prophetes, that is on y• word which they preached, Chriſt beyng, ſayth he, the head corner ſtone, in whom eueryevery buildyng coupled together groweth vp into an holy temple in the Lord, in whom alſo ye are built together & made an habitatiō for God in the ſpirit. And Peter in y• ij. of his firſt Epiſtle buildeth vsus on Chriſt, contrary to the Pope, whiche buildeth on hymſelfe. Hell gates ſhall not preuaile agaynſt it, that is to ſay, agaynſt the congregation that is builde vppon Chriſtes ſayth and vponupon Gods word. Now were the Pope the rocke, hell gates could not preuayle agaynſt him. For the houſe could not ſtand if the rocke and foundation wheron it is builte did periſh: but the contrary ſee we in our Popes. For hell gates hauehave preuayled agaynſt them many hūdred yeares, and hauehave ſwalowed them vp: if Gods word be true and the ſtoryes that are written of them: yea or if it be true that we ſee with our eyes. I will geue thee the keyes of heauen ſayth Chriſt, and not I geue. And Iohn xx. after yt reſurrecciō payed …, and gaue y• keyes to them all indifferently. What ſoeuer thou byndeſt on earth, it ſhalbe bounde in heauen, & what ſoeuer thou louſeſt on earth it ſhalbe louſed in heauen. Of this text maketh the Pope what he will, and expoundeth it contrary to all the Scripture, contrary to That expoſitiō to falſe which is agaynſt th… o…en ſcripture or agaynſt th… practiſing of Chriſt and of hys Apoſtles.Chriſtes practiſing, and the Apoſtles, and all the Prophetes. Now the ſcripture geueth record to himſelfe and euer expoundeth it ſelfe by an other open text. If the Pope thē can not bryng for his expoſition the practiſyng of Chriſt or of the Apoſtles and prophetes or an open text, then is his expoſition falſe doctrine. Chriſt expoundeth him ſelfe. Math. xviij. ſaying: If y• brother ſinne agaynſt the rebuke him betwixt him & thee alone. If he heare thee thou haſt wonne thy brother: but if he heare thee not, thē take with thee one or two and & ſo forth as it ſtandeth in the text. He concludeth ſaying to them all, whatſoeuer ye bynde in earth it ſhalbe bound in heauen, and what ſoeuer ye louſe on earth it ſhalbe louſed in heauē. Where byndyng is but to rebuke them that ſinne and louſing to forgeue them that repent. And Iohn. xx. Whoſe ſinnes ye forgeue they are forgeuen and whoſe ſinnes ye hold they are holden. And Paul. i. Cor. v. byndeth, and ij. Cor. ij. louſeth after the ſame maner.
Alſo this byndyng and louſyng is Binding … lowſing is one power.one power, and as he byndeth ſo louſeth he: yea and byndeth firſt ere he cā louſe. For who can louſe that is not bound. Now what ſoeuer Peter byndeth or his ſucceſſour (as he wilbe called and is not, but in dead yt very ſucceſſour of Sathan) is not ſo to be vnderſtood, that Peter or the Pope hath power to commaunde a man to be in deadly ſinne or to bee damned or to go i…to hell ſaying: bee thou in deadly ſinne, be thou damned, go thou to hell, go thou to Purgatory. For that expoſition is contrary to the euerlaſtyng Teſtament that God hath made vntounto vsus in Chriſt. He ſent his ſonne Chriſt to louſe vsus from ſinne and damnation and hell, and that to teſtifie vntounto the world ſent he his Diſciples Actes. i. Paule alſo hath no power to deſtroy, but to edifie. ij. Cor. x. and. xiij. How can Chriſt geue his Diſciples power agaynſt him ſelfe and againſt his euerlaſtyng Teſtament? Can he ſend them to preach ſaluation & geue them power to damne whom they luſt? What mercy and profite hauehave we in Chriſtes death and in his Goſpell, if the Pope which paſſeth all men in wickedneſſe hath power to ſende whom he will to hell, and to damne whom he luſteth? we had thē no cauſe, to call him Ieſus, What Ieſus ſignifieth.y• is to ſay ſauiour: but might of right call him deſtroyer. Wherfore then this bynding is to be vnderſtood as Chriſt interpreteth it in the places aboue rehearſed, What bynding meaneth.& as the Apoſtles practiſed it and is nothyng but to rebuke men of their ſinnes by preachyng the law. A man muſt firſt ſinne agaynſte Gods law ere the Pope can bynde hym: yea and a man muſt firſte ſinne agaynſte Gods lawe ere hee neede to feare the Popes curſe. For curſing and binding are both one, & nothyng ſauing to rebuke What curſing meaneth.a mā of his ſinnes by Gods law. It foloweth alſo then that the louſyng is of like maner, and is nothing but forgeuing of ſinne to them that repent What lowſing meaneth.throughe preachyng of the promiſes whiche God hath made in Chriſte in whom onelyonly we hauehave all forgeuenes of ſinnes, as Chriſt interpreteth it, and as the Apoſtles and Prophetes practiſed it. So is it a falſe power that the Pope taketh on hym to louſe Gods lawes, as to geue a man licence to put awaye hys wife to whom God hath bound him, and to bynde them to chaſtitie which God commaūdeth to mary, that is to wite, thē that burne and can not liue chaſte. It is alſo a falſe power to bynde that whiche Gods worde maketh free, makyng ſinne in the creatures whiche God hath made for mans vſe.
The Pope which ſo faſt lowſes and ☜purgeth in Purgatory, can not with all the louſinges and purgations that he hath, either louſe or purge our appe tites and luſt and rebellion that is in vsus agaynſt the law of God. And yet the purging of them is the right Purgatory. If he can not purge them that are alyue, where with purgeth he thē, that are dead? The Apoſtles knew no no other wayes to purge, but through preachyng Gods word which worde onelyonly is that that purgeth the hart, as thou mayſt ſee Iohn. xv. Ye are pure, ſayth Chriſt, through the word. Now the pope preacheth not to them whom they fayne to lye in Purgatory, no more then he doth to vsus that are a liue. How thē purgeth he them? The pope The Pope is Robyn goodfelow.is kynne to Robin good fellow which ſwepeth the houſe, waſheth the diſhes and purgeth all by night. But when day commeth there is nothyng found cleane.
Some man will ſay the Pope byndeth them not, they binde them ſelues. I aunſwere hee that byndeth him ſelfe to the pope and had leuer hauehave his life and ſoule ruled by the Popes will thē by the will of God, and by the Popes word then by the worde of God, is a foole. And he that had leuer be bonde then free is not wiſe. And he that will not abyde in the freedome wherein Chriſt hath ſet vsus, is alſo mad. And he that maketh deadly ſinne where none is and ſeeketh cauſes of hatred betwene him and God is not in his right wittes. Furthermore no man cā bynde him ſelfe further then hee hath power ouer him ſelfe. He that is vnderunder the Of our ſelues we can performe noth…ng, further thē God …ll geue vsus power.power of an other man can not bynde him ſelfe without licence, as ſonne, daughter, wife, ſeruaunt and ſubiect. Neither canſt thou geue God that which is not in thy power. Chaſtitie can… thou not geue further then God lendeth it thee, if thou can not lyue chaſt thou art bounde to mary or to be damned. Laſt of all for what purpoſe thou byndeſt thy ſelfe muſt be ſene. If thou doe it to obtayne thereby that whiche Chriſt hath purchaſed for thee freely, ſo art thou an infidell, and haſt no part with Chriſt, and ſo forth. If thou wilt ſee more of this matter loke in Deut. and there ſhalt thou finde it more largely entreated.
Take an other enſample of there Another example.falſe expounding the Scripture. Chriſt ſaith Math. xxiij. The Scribes and the Phariſeis ſit on Moyſes ſeate, what ſoeuer they byd you obſerue, that obſerue and do: but after their workes do not. Lo ſay our ſophiſters or hypocrites, lyne we neuer ſo abhominably, yet is our authority neuer the leſſe. Do as we teach therfore (ſay they) and not as we do And yet Chriſt ſayth they ſit on Moyſes ſeate, that is as long as they teache Moyſes doe as they teach. For the law of Moyſes is the lawe of God. But for their owne traditions & falſe doctrine Chriſt rebuked thē, and diſobeyed them, and taught other to beware of their leuen. So if our Phariſcis To ſit on Chriſtes ſea…e. is to preach and confeſſe Chriſt.ſit on Chriſtes ſeate and preache him, we ought to heare them: but whē they ſitte on their owne ſeate, then ought we to beware as well of their peſtilent docrine as of their abhominable lining.
Likewiſe where they finde mention ma…e of aſword, they turne it vntounto the Popes power. The diſciples ſayd vntounto Chriſt Luke. xxij. Loe here be two ſwordes. And Chriſt aunſwered two is inough. Loe, ſay they the Pope hath ij. ſwordes, the ſpirituall ſword & the tēporall ſword. And therfore is it lawfull for hym to fight and make warre.
Chriſt a litle before he went to hys paſſion, aſked hys Diſciples ſaying: when I ſent you out without all proiuſion lacked ye any thyng. And they ſayd nay. And he aunſwered, but now let hym, that hath a walet take it with him & he that hath a ſcrippe likewiſe, and let hym that hath neuer a ſword ſell his co…e and by one: As who ſhuld ſay, it ſhall go otherwiſe now then thē. Then ye went foorth in fayth of my word, and my fathers promiſes, and it fed you and made prouiſion for you, & was your ſword and ſhilde and defender: but now it ſhall go as thou readeſt Zacharias. xiij. I will ſmyte the ſhephearde and the ſheepe of the flocke ſhalbe ſcattered. Now ſhall my father leaue me in the handes of theſwicked, and ye alſo ſhalbe forſaken and deſtitute of faith, and ſhall truſt in your ſelues, and in your own prouiſiō, and in your owne defence. Chriſt gaue no cō maundement, but propheſied what ſhould happen. And they becauſe they vnderſtode hym not, aunſwered here are two ſwordes. And Chriſt (to make an ende of ſuch babblyng) aunſwered two is inough. For if he had commaū ded eueryevery man to by a ſword, how had two bene inough? Alſo if two were inough, & pertained to the Pope onelyonly, why are they all commaunded to buy eueryevery man a ſword? By the ſword therefore Chriſt propheſied that they ſhould be left vntounto their own defence. And two ſwordes were inough yea neuer a one had bene inough. For if eueryevery one of them had had ten ſwordes they would hauehave fied ere mydnight.
In the ſame chapter of Luke not. Chriſt rebuked deſire of preheminence in his Diſciples, but the Pope chalengeth it aboue all men as hy… owne inheritaunce.xij. lines from the foreſayd text. The Diſciples euen at the laſt Supper aſked who ſhould be the greateſt. And Chriſt rebuked them and ſayd it was an heatheniſh thyng and there ſhould be no ſuch thing among them, but that the greateſt ſhould be as the ſmaileſt, and that to be great was to do ſeruice as Chriſt did. But this text becauſe it is brighter then the ſinne, that they cā make no ſophiſtrie of it, therfore will they not heare it nor let other know it.
FOr as much now as thou partly ſeeſt the ſalſhed of our prelates, how all their ſtudy is to diſceaue vsus and to keepe vsus in darknes, to ſit as Gods in our cōſciēces, & hādle vsus at their pleaſure, and to leade vsus whether they luſt: therfore, I read thee, get thee to Gods word, and therby trye all doctrine and agaynſt that receaue nothyng. Neither any expoſition contrary vntounto the open textes, neither contrary to the generall articles of the fayth: neither contrary to the liuyng & practiſyng of Chriſt and of his Apoſtles. And when they cry fathers fathers, remēber that Fathers fathers.it were the fathers that blynded & robbed the whole world and brought vsus into this captiuitie wherein theſe enforce to keepe vsus ſtill. Furthermore as they of the old tyme are fathers to vsus, ſo ſhall theſe foule monſters bee fathers to them that come after vsus, and the hypocrites that folow vsus will cry of theſe and of their doynges fathers, fathers, as theſe cry fathers, fathers, of thē that are paſt. And as we feele our fathers, ſo dyd they that are paſt feele their fathers: neither were there in the world any other fathers then ſuch as we both ſee and feele this many hundred yeares, as their Decrees beare recorde and the ſtories and Chronicles well teſtifie. If Gods word appeared any where they agreed all agaynſt it. When they had brought that a ſleepe, then ſtroue they one with an other about their owne traditions and one Pope condemned an others Decrees and were ſometyme ij. yea thre Popes at once. And one Biſhop went to law with an other and one curſed an other for their owne fantaſies, & ſuch things as they had falſly gottē. And the greateſt Samts are they that moſt defēded the liberties of the church (as they call it) which they falſly gote with blynding kings, neither had the world any reſt this many hundred yeares for reformyng of Friers and Monkes and ceaſyng of ſchiſmes that were among our Clergy. And as for the holy Doctours as Auguſtine, Hierome, Cyprian, Chriſoſtomus and Bede, will they not heare. If they wrote any thyng negligently (as they were men) that drawe they cleane contrary to their meanyng and therof triumphe they. Thoſe Doctours knew of none authoritie that one Byſhop ſhould hauehave aboue another, neither thought or once dreamed that euer any ſuch ſhould be, or of any ſuch whiſperyng or of Pardons, or ſcouryng of Purgatory, as they hauehave fayned.
And when they cry miracles miracles Miracles miracles.remember that God hath made an euerlaſting Teſtament with vsus in Chriſtes bloud, againſt which we may receaue no miracles no neither y• preachyng of Paule him ſelfe if he came agayn, by his own teaching to the Galathians, neither yet the preachyng of the aungels of heauen. Wherefore either The womā of Lemſter was a ſolempne miracle.they are no miracles, but they hauehave fayned thē (as is the miracle that S. Peter halowed Weſtminſter) or els if there be miracles that confirme doctrine contrary to Gods word, thē are they done of the deuill (as the mayd of Ipſwich & of Kent) to proue vsus whether we will cleane laſt to Gods word and to deceaue them that hauehave no louelove to the truth of Gods word nor luſt to walke in his lawes.
And for as much as they to deceaue with all, arme them ſelues againſt thē The armour of the ſpiritualtie.with argumentes and perīnaſions of fleſhly wiſedome, with worldly ſimilitudes with ſhadowes, with falſe Allegories, with falſe expoſitions of the Scripture contrary vntounto the liuyng & practiſing of Chriſt and the Apoſtles, with lyes and falſe miracles, with falſe names, domne ceremonies, with diſguiſing of hypocriſie, with the authorities of the fathers and laſt of all with the violence of the temporall ſworde: therfore do thou contrariwiſe arme thy The armour of a Chriſte mā is Gods word and fayth.ſelfe, to defende thee with all, as Paule teacheth in the laſt chapter to y• Epheſians Gyrde on thee the ſworde of the ſpirite which is Gods word and take to thee the ſhilde of fayth, which is not to beleue a …ate of Robynhode or Geſtus Romanorum or of the Chronicles, but to beleue Gods woorde that …aſteth euer.
And when the Pope with his falſhead chalengeth temporall authoritie aboue King and Emperour: ſet before thee y• xxv. chapter of S. Math. Where Chriſt commanudeth Peter to put vp his ſword. And ſet before thee Paul. ij. Cor. x. Where he ſayth the weapons of of our warre are not carnall thynges, but myghty in God to bryng all vnderſtandyng in captiuitie vnderunder the obedience of Chriſt, that is, the weapōs are Gods word and doctrine and not ſwordes of yron and ſtele, & ſet before thee the doctrine of Chriſt and of hys Apoſtles and their practiſe.
And when the Pope chalengeth anthoritie ouer his fellow Byſhops and ouer all the congregation of Chriſt by ſucceſſiō of Peter ſet before thee y• firſt of the Actes where Peter for all hys authoritie put no man in the rowme of Iudas, but all the Apoſtles choſe two indifferently and caſt lottes deſiring God to temper them that the lot might fall on ye moſt ableſt. And Actes. viij. the Apoſtles ſent Peter, and in the xi. call him to rekening and to geue accomptes of that he hath done.
And when the Popes law cōmaundeth ☜ſaying: though that the Pope liue neuer ſo wickedly and draw with hym through his euill enſample innumerable thouſādes vntounto hell, yet ſee that no man preſume to rebuke him, for he is head ouer all and no man ouer him: ſet before thee Gallates. ij. Where Paule rebuketh Peter openly. And ſee how both to the Corinthiās, and alſo to the Galathians he will hauehave no ſuperiour but Gods word, & hee that could teach better by Gods worde. And becauſe Gods woorde about all mens iudge mentes.when he rehearſed his preachyng and hys doynges vntounto the hygh Apoſtles, they could improue nothyng, therfore will he be equall with the beſt.
And when the Friers ſay, they do more thē their dutie, whē they preach, Fryers be not bound to preach.and more thē they are bound to: to ſay our ſeruice are we boūd (ſay they) and that is our dutie, & to preach is more then we are bound to. Set thou before thee how that Chriſtes bloud ſhedyng hath bounde vsus to louelove one an other withall our might and to do the vttermoſt of our power one to an other. And Paul ſayth. i. Cor. ix. Wo be vntounto me if I preach not: yea wo is vntounto him y• hath wherewith to helpe his neighbour and to make him better and do it not. If they thinke it more then their dutie to preache Chriſt vntounto you then they thinke it more then their dutie to pray that ye ſhould come to the knowledge of Chriſt. And therefore it is no maruell though they take ſo great labour: yea and ſo great wages alſo to kepe you ſtill in darkenes.
And when they crye furiouſly hold the heretikes vntounto the wall, and if they will not reuoke, burne them without any more a do, reaſon not with thē, it is an Article condēned, by the fathers. Set thou before thee the ſaying of Peter. i. Pet. iij. To all that aſke you, be ready to geue an aunſwere of the hope that is in you, and that with mekenes. The fathers of the Iewes and the Biſhops, whiche had as great authoritie ouer them as ours hauehave ouer vsus, condemned Chriſt & his doctrine. If it be inough to ſay the fathers hauehave condē ned it, thē are y• Iewes to beholdē excuſed: yea they are yet in the right way and we in the falſe. But & if the Iewes be bound to loke in the Scripture and to ſee whether their fathers hauehave done right or wrong, then are we likewiſe bound to looke in the Scripture whether our fathers hauehave done right or wrong, and ought to beleue nothyng without a reaſon of the Scripture and authoritie of Gods word.
And of this maner defend thy ſelfe agaynſt all maner wickednes of our ſpirites, armed alway with Gods woorde & with a ſtrong and a ſtedfaſt fayth thereunto. Without Gods word do nothing. And to his word adde nothyng neither pull any thyng ther…rō, as Moyſes eueryevery where teacheth thee. Serue God in the ſpirite, & thy neighbour How God ought to be ſerued.with all outward ſeruice. Serue God as he hath appoynted thee & not with thy good intent and good zeale. Remember Saul was caſt awaye of God for euer for his good intent. God requireth obediēce vntounto his woorde & abhorreth all good intentes and good zeales which are without Gods word. For they are nothyng els then playne Idolatry and woorſhyppyng of falſe Gods.
And remēber that Chriſt is the end In Chriſt to reſt of conſcience onelyonly.of all thyng. He onelyonly is our reſtyng place & he is our peace. Ephe. ij. chap. For as there is no ſaluatiō in any other name, ſo is there no peace in any other name. Thou ſhalt neuer hauehave reſt in thy ſoule neither ſhall y• worme of conſcience euer ceaſe to gnaw thyne hart till thou come at Chriſt: till thou heare the glad tydings, how that God for his ſake hath forgeuen thee all freely. If thou truſt in thy workes there is no reſt. Thou ſhalt thinke, I hauehave not done inough. HaueHave I done, it with ſo great louelove as I ſhould do? Was I ſo glad in doyng as I would be to receaue helpe at my neede? I hauehave left this or that vndone and ſuch like. If thou truſt in confeſſiō, then ſhalt thou thinke. HaueHave I told all? HaueHave I told all the circumſtances? Did I repent inough? Had I as great ſorow in my repentaunce for my ſinnes as I had pleaſure in doyng them? Likewiſe in our holy Pardōs & pilgrimages, getteſt thou no reſt. For thou ſeeſt that the very Gods thē ſelues which ſell their pardon ſo good cheape or ſome whiles geue thē freely for glory ſake, truſt not therein them ſelues. They build Colledges and make perpetuities to be prayed for, for euer, & ladey• lyppes of their beadmen, or chaplaynes with ſo many Maſſes, & Diriges, and ſo lōg ſeruice, that I hauehave knowen ſome that hauehave byd the deuill take their founders ſoules, for very impaciencie and werines of ſo paynefull labour.
As pertainyng to good deedes therfore, do the beſt thou canſt, and deſire Do good deedes and truſt in Chriſt.God to geue ſtrength to do better dayly, but in Chriſt put thy truſt and in the Pardon & promiſes that God hath made thee for his ſake, & on that rocke build thine houſe and there dwell. For there onelyonly ſhalt thou be ſure from all ſtormes and tēpeſtes & from all wyly aſſaultes of our wicked ſpirites which ſtudy with all falſhead to vndermyne vsus. And the God of all mercy geue the grace ſo to do, vntounto whom be glory for euer. Amen.