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The whole works of W. Tyndall, John Frith, and Doct. Barnes, three worthy martyrs,…The vvhole workes of W. Tyndall, Iohn Frith, and Doct. Barnes, three worthy martyrs,…William Tyndale, 1573

The Prologue into the fourth book of Moses called Numeri.The Prologue into the fourth boke of Moses called Numeri.

pp. 16–2122 passages

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

:177p. 16

The Prologue into the fourth book of Moses called Numeri.

The Prologue into the fourth boke of Moses called Numeri.

:178p. 16

IN the second and third book they received the law. And in this fourth, they begin to work, & to practise. Of which practising ye see many good examples of unbelief, and what ¹freewill doth, when she taketh in hand to keep yt law of her own power, with out help of faith in yt promises of god: how she leaveth her masters carcasses by the way in the wilderness, and bringeth them not into the land of rest. Why could they not enter in? Because of their unbelief, Hebrew. 3. For had they believed, so had they been under grace, and their old sins had ben forgiven them, and power should have been given them to have fulfilled the law thenceforth, and they should have been kept from all temptations that had been to strong for them. For it is written,

IN the second and thirde booke they receaued the law. And in this fourth, they beginne to worke, & to practise. Of whiche practising ye see manye good examples of vnbeliefe, and what ¹freewill doth, when she taketh in hand to kepe yt law of her own power, with out helpe of faith in yt promises of god: how she leaueth her maisters carkasses by the way in the wildernesse, and bringeth them not into the lande of rest. Why could they not enter in? Because of their vnbeliefe, Hebrue. 3. For had they beleued, so had they bene vnder grace, and their old sinnes had ben forgeuē them, and power should haue bene geuen them to haue fulfilled the law thenceforth, and they should haue bene kepte from all temptations that had bene to strong for them. For it is writen, Iohn. 1. He gaue them power to be the sonnes of God, thorow beleuyng ²in hys name. Now to be yt sonne of God, is to loue God and hys commaundementes, and to walke in hys way after the ensample of hys sonne Christ. But these people tooke vppon them to worke without fayth, as thou seest in the 14. of this boke, where they would fight and also did, without the woorde of promise: euen when they were warned that they shoulde not. And in the 16. agayne, they woulde please God with their holye faythlesse workes (for where Gods woorde is not, there can be no fayth) but the fire of God consumed their holy workes, as it did Nadab and Abihu Leuit. 10. And from these vnbeleuers turn thine eyes vnto the Pharises whiche before the commyng of Christ in hys fleshe, had layde the foundation of freewyll, after the same ensample. Wheron they built holy workes after their owne imagination without fayth of yt word, ³so feruently, that for the great zeale of them, they slewe the king of all holye workes, and the lord of freewil, which onely thorowe hys grace maketh the will free, and looseth her from bōdage of sinne, and geueth her loue, and luste vnto the lawes of God, and power to fulfill them. And so through their holy workes done by the power of freewil, they excluded themselues out of the holy ⁴rest of forgeuenes of sinnes by fayth in the bloud of Christ.

:185p. 17

And now seeing that faith only letteth ¹a man in unto rest, and unbelief excludeth him, what is the cause of this unbelief? verily no sin that the world seeth, but a Pope holiness, and a righteousness of their own imagination as Paul saith. Roma. x. They be ignorant of the righteousness wherewith God justifieth, and have set up a righteousness, of their own making thorough which they be disobedient unto the righteousness of God. And Christ rebuketh not the Pharisees for gross sins which the world saw, but for ²those holy deeds which so bleared the eyes of the world, that they were taken as Gods: even for long prayers, for fasting, for tithing so diligently that they left not so much as their herbs untithed, for their cleanness in washing before meat, and for washing of cups, dishes, and all manner vessels, for building the Prophets sepulchres, and for keeping the holy day, and for turning yt heathen unto the faith, & for giving of alms. For unto such holy deeds they ascribed righteousness, and ³therefore when the righteousness of GOD was preached unto them they could not but persecute it, the devil was so strong in them. Which thing Christ well describeth. Luke. xj. saying, That after the devil is cast out, he cometh again, and findeth his house swept, and made gay, and then taketh seven worse then him self and dwelleth therein, and so is the end of that man worse then the beginning. That is, when they be a little cleansed from gross sins which the world seeth, and then made gay in their own sight, with the righteousness of traditions, then cometh ⁴seven, that is to say the whole power of the devil: for vij. with the Hebrews signifieth a multitude without number, and the extremity of a thing, and is a speech borrowed (I suppose) out of Leviticus, where is so oft mention made of seven. Where I would say: I will punish thee, that all the world shall take an example of thee, there the Jew would say, I will Circumcise thee or ⁵Baptise thee seven times. And so here by seven is meant all the devils of hell, and all the might and power of the devil. For unto what further blindness could all the devils in hell bring them, then to make them believe that they were justified thorough their own good works?

And now seing that fayth onely letteth ¹a man in vnto rest, and vnbelief excludeth him, what is the cause of this vnbeliefe? verely no sinne yt the world seeth, but a Pope holinesse, and a righteousnes of their own imagination as Paule sayth. Roma. x. They bee ignoraunt of the righteousnes wherewith God iustifieth, and haue set vp a righteousnes, of their owne makyng thorough which they be disobedient vnto the righteousnes of God. And Christ rebuketh not the Phariseys for grosse sinnes whiche the world sawe, but for ²those holy deedes whiche so blered the eies of the world, that they were taken as Gods: euen for long prayers, for fastyng, for tythyng so diligently that they lefte not so much as their herbes vntithed, for their clennesse in washyng before meate, and for washyng of cups, dishes, and all maner vessels, for buildyng ye Prophetes sepulchers, and for kepyng the holy day, and for turnyng yt heathē vnto the fayth, & for geuyng of almes. For vnto such holy dedes they ascribed righteousnes, and ³therefore when the righteousnesse of GOD was preached vnto them they could not but persecute it, the deuill was so strong in them. Whiche thyng Christ well describeth. Luke. xj. saying, That after the deuill is cast out, he commeth agayne, and findeth hys house swept, and made gay, and then taketh seuen woorse then hym selfe and dwelleth therein, and so is the ende of that man worse then the beginnyng. That is, whē they be a litle clēsed from grosse sinnes which the world seyth, and then made gaye in their own sight, with the righteousnes of traditions, then commeth ⁴seuen, that is to say the whole power of the deuill: for vij. with the Hebrues signifieth a multitude without number, and the extremitie of a thyng, and is a speach borowed (I suppose) out of Leuiticus, where is so ofte mention made of seuen. Where I would say: I wil punish thee, that all the world shal take an example of thee, there the Iew would saye, I will Circumcise thee or ⁵Baptise thee seuen tymes. And so here by seuen is ment all the deuils of hel, and all the might and power of the deuill. For vnto what further blindnesse could all the deuils in hell bring them, then to make thē beleue that they were iustified thoroughe their owne good workes?

1Faith only bringeth us to christ and unbe• driveth do from Christ.Fayth only bringeth vs to christ and vnbe• driueth do from Christ.
2Christ rebu• the Pharisees for their holy and […].Christ rebu• the Pharises for their holy and 〈…〉.
3The pharisees ascribe righteousn• works, & therefore were condemned of Christ.The pharises ascribe righteousn• workes, & therfore were condemned of Christ.
4The justifying o• our selves, maketh the diu• more bu• then he would be.The iustifiyng o• our selues, maketh the diu• more bu• then he wold be.
5What to meant in the scrip• by this […] v•. tyme•.What to meant in the scrip• by this 〈…〉 v•. tyme•.

:186p. 17–18

For when they once believed that they were purged from their sins, and made righteous thorough their own holy works, what room was there left for the righteousness that is ¹in Christs bloudshedyng? And therefore when they be fallen into this blindness, they can not but hate and persecute the light. And the more clear and evidently their deeds be rebuked, the furiousser and maliciousser blind are they, until they break out into open blasphemy, and sinning against the holy ghost, which is the malicious persecuting of the clear truth so manifestly proved, that they can not once hiss against it: as the Pharisees persecuted Christ, because he rebuked their holy deeds. And when he proved his doctrine with the Scripture and miracles, yet though they could not ²improve him, nor reason against him, they taught y• the scripture must have some other meaning, because his inter pretation undermined their foundation and plucked up by the roots the sects which they had planted, and they ascribed also his miracles to the devil. And in like manner though our hypocrites can not deny but this is the scripture, yet because there can be no other sense gathered thereof, but that overthroweth their buildings, therefore they ever think that it hath some other meaning then as the words sound, and that no man understandeth it, or understood it since the time of the Apostles. Or if they think that some that wrote upon it since the Apostles understood it: they yet think that w• like manner as we understand not the text it self, so we understand not the meaning of the words of that Doctor. ⟨p. 18⟩For when thou layest the justifying of holy works and deniest the justifying of faith, how canst thou understand S. Paul, Peter, John and ³the Acts of the Apostles or any Scripture at all, seeing the justifying of faith is almost all that they intend to prove?

For when they once beleued that they were purged frō their sinnes, and made righteous thoroughe theyr owne holy workes, what rowme was there left for the righteousnes that is ¹in Christes bloudshedyng? And therfore whē they be fallen into this blindnesse, they can not but hate and persecute the light. And the more cleare and euidently their deedes be rebuked, the furiousser and maliciousser blinde are they, vntill they breake out into open blasphemy, and synnyng agaynste the holy ghost, which is the malicious persecutyng of the cleare trouth so manifestly proued, that they can not once hish agaynst it: as the Phariseis persecuted Christ, because hee rebuked their holy dedes. And when he proued hys doctrine with the Scripture and miracles, yet thoughe they could not ²improue hym, nor reason agaynst him, they taught y• the scripture must haue some other meanyng, because his inter pretation vndermined their foundatiō and plucked vp by the rootes the sects which they had plāted, and they ascribed also his miracles to the deuill. And in lyke maner thoughe our hypocrites can not deny but this is the scripture, yet because there can be no other sense gathered therof, but that ouerthoweth their buildynges, therefore they euer thinke that it hath some other meanyng then as the wordes sounde, and that no man vnderstandeth it, or vnderstode it since the tyme of the Apostles. Or if they thinke that some that wrote vpon it since the Apostles vnderstode it: they yet thinke that w• like maner as we vnderstand not the text it selfe, so we vnderstand not the meanyng of the wordes of that Doctour. ⟨p. 18⟩For when thou layest the iustifying of holy workes and deniest the iustifying of fayth, how canst thou vnderstand S. Paule, Peter, Iohn and ³the Actes of ye Apostles or any Scripture at all, seyng the iustifying of fayth is almost all that they entēde to proue?

1Merit• ger• ye more their blindness is rebuked, the more they rebel against Christ and his golly.Merit• ger• ye more their blindnes is rebuked, the more they rebell against Christ and his goly•.
2The doctrine of the pharisees, and the doctrine of our papists do well agree.The doctrine of the pharises, and the doctrine of our papists do well agree.
3The Papists cannot away with justification by faith.The Papistes cannot away with iustification by fayth.

:187p. 18

Finally, concerning vows whereof thou readest in the xxx. Chapter, there may be many questions, whereunto ¹I answer shortly, that we ought to put salt to all our offerings: that is, we ought to minister knowledge in all our works, and to do nothing whereof we could not give a reason out of Gods words. We be now in the day light, and all the secretes of God, and all his counsel and will, is opened unto us, and he that was promised should come and bless us, is come already, and hath shed his blood for us and hath blessed us with all manner blessings, and hath obtained all grace for us, and in him we have all. Wherefore God henceforth will receive ²no more sacrifices of beasts of us as thou readest. Hebr. 10. If thou burn unto god the blood or fat of beasts, to obtain forgiveness of sins thereby, or that God should the better hear thy request, then thou doest wrong unto the blood of Christ, and Christ unto thee is dead in vain. For in him God hath promised not forgiveness of sins only, but also what soever we ask to keep us from sin and temptation with all. And what if thou burn frankincense unto him, what if thou burn ³a candle, what if thou burn thy chastity, or virginity unto him for the same purpose, doest thou not like rebuke unto Christs blood? Moreover, if thou offer gold, silver, or any other good for the same intent, is there any difference? And even so if thou go in pilgrimage, or fastest, or goest woolward, or sprinklest thy self with holy water, or else what soever deed it is, or observest what soever ceremony it be, for like meaning, then it is like abomination. We must therefore bring the salt of the knowledge of Gods word, with all our sacrifices, or else we shall make no sweet savour unto God thereof. Thou wilt ask me, shall I vow nothing at all? yes, Gods commandment, which thou hast vowed in thy Baptism. For what intent? verily for the love of Christ, which hath bought thee with his blood, and made the son & heir of God with him, that thou shouldest wait on his will and commandments, and purify thy members according to the same doctrine that hath purified thine heart, for if the knowledge of Gods word hath not purified thine hart, so that thou consentest unto the law of god that it is righteous and good, & sorrowest, that thy members move thee unto the contrary, so hast thou no part with Christ.

Finally, concernyng vowes wherof thou readest in the xxx. Chapter, there may be many questions, whereunto ¹I aūswere shortly, that we ought to put salt to all our offerynges: that is, we ought to minister knowledge in all our workes, and to doe nothyng whereof we could not geue a reason out of Gods wordes. We be now in the day light, and all the secretes of God, and all hys counsell and wil, is opened vnto vs, and he that was promised should come and blesse vs, is come alredy, and hath shed hys bloud for vs and hath blessed vs with al maner blessinges, and hathe obtayned all grace for vs, and in hym we haue all. Wherfore God henceforth wil receiue ²no more sacrifices of beastes of vs as thou readest. Hebr. 10. If thou burne vnto god the bloud or fatte of beastes, to obtaine forgeuenesse of sinnes therby, or that God should the better heare thy request, then thou doest wrong vnto the bloud of Christ, and Christ vnto thee is dead in vayne. For in him God hath promised not forgeuenesse of sins onely, but also what soeuer we aske to keepe vs from sinne and temptation with all. And what if thou burne frankencens vnto him, what if thou burne ³a candle, what if thou burne thy chastitie, or virginitie vnto him for the same purpose, doest thou not lyke rebuke vnto Christs bloud? Moreouer, if thou offer gold, siluer, or any other good for the same entēt, is there any difference? And euen so if thou go in pilgrimage, or fastest, or goest wolward, or sprynelest thy selfe with holy water, or elles what soeuer dede it is, or obseruest what soeuer ceremonie it be, for lyke meanyng, then it is lyke abhominatiō. We must therfore bryng the salt of the knowledge of Gods word, with al our sacrifices, or elles we shall make no swete sauour vnto God therof. Thou wilt aske me, shall I vow nothyng at all? yes, Gods commaundemēt, which thou hast vowed in thy Baptisme. For what entent? verelye for the loue of Christe, which hath bought thee with his bloud, and made the sonne & heyre of God with him, that thou shouldest wayte on hys will and commaundementes, and purifie thy members accordyng to the same doctrine that hath purified thyne harte, for if the knowledge of Gods word hath not purified thine hart, so yt thou consentest vnto the law of god yt it is righteous and good, & sorowest, yt thy members moue thee vnto the contrary, so hast thou no part with Christ.

1Of vowsOf vowes
2God accepteth for us none other sacrifice, but only Jesus christ his sonne.God accepteth for vs none other sacrifice, but onely Iesu christ his sonne.
3[…] holiness in our own imagination is a robbing of christs honour.〈…〉 holines in our own imaginatiō is a robbing of christes honor.

:189p. 18–19

For Scripture teacheth, first repentance, ¹then faith in Christ, that for his sake sin is forgiven to them that repent: then good works, which are nothing save the commandment of God only. And the commandments are nothing else, save the helping of our neighbours at their need, and the taming of our members, that they might be pure also, as the hart is pure thorough hate of vice and love of virtue, as Gods word teacheth us, which works must proceed out of the faith: that is, I must do them for the love ²which I have God, for that great mercy which he hath showed me in Christ, or else I do them not in the sight of God. And that I faint not in yt pain of the slaying of the sin that is in my flesh, mine help is the promise of the assistance of the power of God, and the comfort of the reward to come, which reward I ascribe unto the goodness, mercy, and truth, of the promiser, that hath chosen me, called me, taught me, & ³given me the earnest thereof, & not unto the merits of my doings, or sufferings. For all that I do and suffer, is but the way to the reward, and not the deserving thereof. As if the kings grace should promise to defend me at home in mine own realm, yet the way thither is thorough the Sea wherein I might haply suffer no little trouble. And yet for all that, if I might live in rest when I come thither, I would think, and so would other say, that my pains were well rewarded: which reward & benefit, I would not proudly ascribe unto the merits of ⁴my pains taking by the way: but unto the goodness, mercifulness and constant truth of the kings grace ⟨p. 19⟩whose gift it is, and to whom the praise and thank thereof belongeth of duty and right. So now a reward is a gift given freely of the goodness of the giver, and not of the deservings of the receiver. Thus it appeareth, that if I vow what soever it be, for any other ⁵purpose than to tame my members, and to be an ensample of virtue and edifying unto my neighbour, my sacrifice is unsavoury, and clean without salt & my lamp without oil, and I one of the foolish virgins, and shall be shut from yt feast of the bridegroom when I think my self most sure to enter in.

For Scripture teacheth, first repentaunce, ¹then fayth in Christ, that for his sake sinne is forgeuen to them that repent: then good workes, whiche are nothyng saue the comaundement of God onely. And the commaūdements are nothyng elles, saue the helpyng of our neighbours at their nede, and the tamyng of our members, that they might be pure also, as the hart is pure thorough hate of vice and loue of vertue, as Gods word teacheth vs, which workes must procede out of the fayth: that is, I must doe them for the loue ²which I haue God, for that great mercy which he hath shewed me in Christ, or elles I do them not in the sight of God. And that I fainte not in yt payne of the slaying of the sinne that is in my flesh, myne helpe is the promise of the assistance of the power of God, and the comforte of the reward to come, which reward I ascribe vnto the goodnesse, mercy, and truth, of the promiser, that hath chosē me, called me, taught me, & ³geuen me the ernest therof, & not vnto the merites of my doynges, or sufferynges. For all that I do and suffer, is but the way to the reward, and not the deseruyng thereof. As if the kynges grace shoulde promise to defende mee at home in myne owne realme, yet the way thether is thoroughe the Sea wherin I might happely suffer no litle trouble. And yet for all that, if I might lyue in rest when I come thether, I would thinke, and so would other say, that my paynes were well rewarded: which reward & benefit, I would not proudly ascribe vnto the merites of ⁴my paynes takyng by the waye: but vnto the goodnesse, mercyfulnesse and constant truth of the kynges grace ⟨p. 19⟩whose gifte it is, and to whō the prayse and thanke thereof belongeth of duety and right. So now a reward is a gift geuen freely of the goodnesse of the geuer, and not of the deseruynges of the receauer. Thus it appeareth, that if I vowe what soeuer it be, for any other ⁵purpose thē to tame my members, and to be an ensample of vertue and edifying vnto my neighbour, my sacrifice is vnsauery, and cleane without salt & my lampe without oyle, and I one of the foolishe virgines, and shalbe shut from yt feast of the bridegrome whē I thinke my selfe most sure to enter in.

1Repentance goeth before faith, and prepareth the way unto Christ.Repentāce goeth before fayth, and prepareth the way vnto Christ.
2How our works are good in the sight of God.How our workes are good in the sight of God.
3The work saveth not, but the word, that it is to say, the promiseThe work saueth not, but the word, that it is to say, the promise
4An apt similitude for reward of good works.An apt similitude for reward of good workes.
5All vows must be made for y• mortifying or taming▪ of our members or the edifying of our neighbours, or else they are wicked.All vowes must be made for y• mortifying or tamyng▪ of our members or the edifying of our neighbours, or els they are wicked.

:190p. 19

If I vow voluntary poverty, this must be my purpose, that I will be con tent with a competent living, which cometh unto me either by succession ¹of mine elders, or which I get truly with my labour in ministering, & doing service unto the common wealth, in one office or in an other, or in one occupation or other, because that riches and honour shall not corrupt my mind, and draw mine hart from God, and to give an example of virtue and edifying unto other, and that my neighbour may have a living by me as well as I, if I make a cloak of dissimulation of my vow, laying a net of feigned beggary to catch superfluous abundance ²of riches, and high degree and authority, and thorough the estimation of false holiness, to feed & maintain my slothful idleness with the sweat, labour, lands, and rents of other men (after the example of our spirituality) robbing them of their faiths, & God of his honour turning unto mine hypocrisy that confidence, which should be given unto the promises of GOD only, am I not a wily fox, and a ravening wolf in a lambs skin, and a painted sepulchre fair without and filthy with in? In like manner though I seek no worldly promotion thereby, yet if I do it to be justified therewith, and to get an higher place in heaven, thinking that I do it of mine own natural strength, and of the natural power of my freewill, and that every man hath might even so to do, & that they do it not is their fault, and negligence, & so with the proud Pharisee in comparison of my self despise the sinful Publicans: what other thing do I then eat the blood and fat of my sacrifice, devouring that my self, which should be offered unto God alone, and his Christ. And shortly what soever a man doth of his natural gifts, of his natural wit, wisdom, understanding, reason, will, and good ³intent before he be otherwise and clean contrary taught of Gods spirit, and have received other wit, understanding, reason and will, is flesh, worldly and wrought in abominable blindness, with which a man can but seek him self, his own profit, glory and honour, even in very spiritual matters.

If I vow voluntary pouertie, this must be my purpose, that I will be cō tent with a competent liuyng, whiche commeth vnto me either by succession ¹of myne elders, or whiche I get truly with my labour in ministryng, & doyng seruice vnto the common wealth, in one office or in an other, or in one occupatiō or other, because that riches and honor shall not corrupt my mind, and draw myne hart from God, and to geue an example of vertue and edifying vnto other, and that my neighbour may haue a liuyng by me as wel as I, if I make a cloke of dissimulation of my vow, laying a net of fayned beggery to catch superfluous aboundaunce ²of riches, and hye degree and authoritie, and thorough the estimatiō of false holynesse, to feede & maintaine my slouthful idlenes with the sweate, labour, landes, and rentes of other mē (after the example of our spiritualtie) robbyng them of their faythes, & God of his honour turnyng vnto myne hypocrisie that confidence, which should be geuen vnto the promises of GOD onely, am I not a wily foxe, and a rauenyng wolfe in a lambes skinne, and a paynted sepulchre fayre without and filthy with in? In like maner thoughe I seeke no worldly promotion thereby, yet if I doe it to be iustified therewith, and to get an hyer place in heauen, thinkyng that I doe it of myne owne naturall strength, and of the naturall power of my freewill, and that euery man hath might euen so to do, & that they doe it not is their faulte, and negligence, & so with the proude Pharisie in comparison of my selfe despise the sinnefull Publicanes: what other thyng do I then eate the bloud and fat of my sacrifice, deuouring that my self, which should be offered vnto God alone, and his Christ. And shortly what soeuer a man doth of his naturall giftes, of his naturall witte, wisedom, vnderstandyng, reason, will, and good ³entēt before he be otherwise and cleane contrary taught of Gods spirite, and haue receaued other witte, vnderstandyng, reason and will, is fleshe, worldly and wrought in abhominable blindnesse, with whiche a man can but seeke him selfe, his owne profite, glory and honour, euen in very spirituall matters.

1How we ought to vow wilful poverty.How we ought to vowe wilfull pouertie.
2Whether fished the Popes prelates with t• n•t or no?
3Our works do not stand in the wisdom of man but in the power of God.Our workes do not stand in the wisedome of mā but in the power of God.

:192p. 19–20

If thou wilt vow of thy goods unto God, thou must put salt unto this sacrifice: that is, thou must minister knowledge in this deed as Peter teacheth. 2. Pet. 1. Thou must put oil of Gods word in thy Lamp, and do it according to knowledge, if thou wait for the coming of the bridegroom to enter in with him into his rest. But thou peradventure wilt hang it about the image to move men to devotion. Devotion is a fervent love unto gods commandments, and a desire to be with God, and with his everlasting promises. Now shall the sight of such riches as are showed at S. Thomas shrine, or at Walsingham, move a man ¹to love the commandments of god better, and to desire to be loosed from his flesh, and to be with God, or shall it not rather make his poor hart sigh, because he hath no such at home, and to wish part of it in another place? The priest shall have it in Gods stead. Shall the priest have it? If the Priest be bought with Christs blood, then he is Christs servant & not his own, and ought therefore to feed Christs flock with Christs doctrine, and to minister Christs Sacraments unto them purely for very love, and not for filthy lucre's sake, or to be Lord over them as Peter teacheth. 1. Pet. v. and ⟨p. 20⟩Paul, Acts. xx. Beside this, Christ is ours, and is a gift given us, and we be heirs of Christ, and of all that, is Christs. Wherefore the Priests doctrine is ours, and we heirs of it, it is the food of our souls. Therefore if ²he minister it not truly, and freely unto us without selling, he is a thief, & a soul murderer: and even so is he if he take upon him to feed us, & have not wherewith. And for a like conclusion, because we also with all that we have, be Christs, therefore is the priest heir with us also of all that we have received of God, wherefore in as much as yt priest waiteth on yt word of God, and is our servant therein, therefore of right we are his debtors, and owe him a sufficient living of our goods, and even thereto a wife of our daughters owe we unto him, if he require her. And now when we have appointed ³him a sufficient living, whether in tithes, rents, or in yearly wages, he ought to be content and to require no more, nor yet to receive any more, but to be an ensample of soberness and of despising worldly things unto the ensample of his parishioners.

If thou wilt vow of thy goods vnto God, thou must put salt vnto thys sacrifice: that is, thou muste minister knowledge in this dede as Peter teacheth. 2. Pet. 1. Thou must put oyle of Gods worde in thy Lampe, and do it accordyng to knowledge, if thou wait for the comming of the bridegrome to enter in with hym into his rest. But thou peraduenture wilt hang it about the image to moue men to deuotion. Deuotion is a feruent loue vnto gods commaundementes, and a desire to be with God, and with hys euerlastyng promises. Now shall the sight of such riches as are shewed at S. Thomas shryne, or at Walsingham, moue a mā ¹to loue the commaundements of god better, and to desire to bee loosed from his flesh, and to be with God, or shall it not rather make his poore hart sigh, because he hath no such at home, and to wishe part of it in another place? The priest shall haue it in Gods stead. Shall the priest haue it? If the Priest be bought with Christes bloude, then he is Christes seruaūt & not his owne, and ought therefore to feede Christes flocke with Christes doctrine, and to minister Christes Sacramentes vnto them purely for very loue, and not for filthy lucres sake, or to be Lorde ouer them as Peter teatheth. 1. Pet. v. and ⟨p. 20⟩Paul, Acts. xx. Beside this, Christ is oures, and is a gift geuen vs, and we be heyres of Christ, and of all that, is Christes. Wherefore the Priestes doctrine is oures, and we heyres of it, it is the foode of our soules. Therfore if ²he minister it not truly, and freely vnto vs wythout sellyng, he is a theef, & a soule murtherer: and euen so is he if he take vpon hym to feede vs, & haue not wherwith. And for a like conclusion, because we also with all that we haue, be Christes, therfore is the priest heyre with vs also of all that we haue receiued of God, wherfore in as much as yt priest wayteth on yt word of God, and is our seruaunt therin, therfore of right we are his detters, and owe him a sufficient liuyng of our goodes, and euen thereto a wyfe of our daughters owe we vnto hym, if hee require her. And nowe when we haue appoynted ³him a sufficiente liuyng, whether in tythes, rentes, or in yearely wages, he ought to be content and to require no more, nor yet to receaue any more, but to be an ensample of sobernesse and of despising worldly things vnto the ensample of hys parishioners.

1The sight of riches, is rather a cause of covetousness then a mean to honour GodThe sight of riches, is rather a cause of coueteousnes then a meane to honor God
2Whether did the papist so or noWhether dyd the papist so or no
3Yet y• spiritualities pillage was more then their standing stipend.Yet y• spiritualities pillage was more then theyr standing stipēd.

:194p. 20

If thou wilt vow pilgrimage, thou must put salt thereto, in like manner, if it shall be accepted, if thou vow to go and visit the poor, or to hear gods word, or whatsoever edifieth thy soul unto love & good work after knowledge, or whatsoever God commandeth, it is well done, and a sacrifice that savoureth well, ye will haply say, that ye will go to this or that place, because God hath chosen one place more then another, and will hear your petition more in one place then another? As for your prayer it must be according to to gods word. Ye may not desire god to take vengeance on him, whom Gods word teacheth you to pity and to pray for. And as for the other gloss, that God will here you more in one ¹place then in another, I suppose it sal infatuatum, salt unsavoury, for if it were wisdom, how could we excuse yt death of Steven Acts 7. which died for that article that God dwelleth not in temples made with hands, we that believe in God, are the temple of God (sayeth Paul.) If a man love God, and keep his word, he is the temple of God, & hath God presently dwelling in him, as witnesseth Christ, John. 14. saying: If a man love me, he will keep my word, and then my father will love him, and we will come unto him and dwell with him. And in the 15. he saith: if ye abide in me, and my words also abide in you, then ask what ye will ²and ye shall have it. If thou believe in Christ and hast the promises which God hath made thee in thine hart, then go on pilgrimage unto thine own hart and there pray and God will hear thee, for his mercy and truths sake and for his sons Christs sake, and not for a few stones sakes. What careth GOD for the temple? The very beasts in that they have life in them, be much better then an heap of stones couched together.

If thou wilt vowe pilgrimage, thou must put salt therto, in like manner, if it shall be accepted, if thou vowe to go and visite the poore, or to heare gods word, or whatsoeuer edifieth thy soule vnto loue & good worke after knowledge, or whatsoeuer God commaundeth, it is wel done, and a sacrifice that sauoureth well, ye wil happly say, that ye will go to this or that place, because God hath chosen one place more then another, and wyll heare your petition more in one place then another? As for your prayer it must be according to to gods worde. Ye may not desire god to take vengeaunce on hym, whome Gods worde teacheth you to pity and to pray for. And as for the other glose, that God will here you more in one ¹place then in another, I suppose it sal infatuatum, salt vnsauery, for if it were wisdome, how could we excuse yt deth of Steuen Acts 7. which died for that article that God dwelleth not in temples made with handes, we yt beleue in God, are the temple of God (sayeth Paul.) If a man loue God, and keepe hys worde, he is the temple of God, & hath God presently dwellyng in him, as witnesseth Christ, Iohn. 14. saying: If a man loue me, he wyll keepe my worde, and then my father wyll loue hym, and we wyll come vnto hym and dwel with hym. And in the 15. he saith: if ye abyde in me, and my wordes also abyde in you, then aske what ye wyll ²and ye shall haue it. If thou beleue in Christe and hast the promises whiche God hath made thee in thine hart, then go on pilgrimage vnto thyne owne hart and there pray and God wil heare thee, for hys mercy and truthes sake and for his sonnes Christes sake, and not for a few stones sakes. What careth GOD for the temple? The very beastes in that they haue life in them, be much better then an heape of stones couched together.

1God heareth all that call upon him in all times and at all places alike.God heareth al that call vppon him in all tymes and at al places alyke.
2God regardeth the hart, and not y• place where we pray.God regardeth the hart, and not y• place where wee pray.

:197p. 21

Moreover, god is a wise father and, ¹knoweth all the infirmities of his children, and also merciful, and therefore hath created a remedy without sin, and given thereto his favour and blessing. Let us not be wiser then GOD with our imaginations, nor tempt him, for as godly chastity is not every mans gift: even so he that hath it to day hath not power to continue it, at his own pleasure, neither hath God promised to give it him still, and to cure his infirmities without his natural remedy, no more then he hath promised to slake his hunger without meat or thirst without drink. Wherefore either let all ²things bide free as God hath created them, and neither vow that which God permitteth thee with his favour and blessing also: or else if thou wilt needs vow, then vow godly and under a condition, that thou wilt continue chaste, so long as God giveth thee that gift, and as long as neither thine own necessity, neither charity toward thy neighbour, nor the authority of them under whose power thou art, drive thee unto the contrary.

Moreouer, god is a wise father and, ¹knoweth all the infirmities of his children, and also mercyfull, and therefore hath created a remedy without sinne, and geuen therto his fauour and blessyng. Let vs not be wyser then GOD with our imaginatiōs, nor tempt him, for as godly chastitie is not euery mās gift: euen so he that hath it to day hath not power to continue it, at his owne pleasure, neither hath God promised to geue it him stil, and to cure his infirmities without hys naturall remedy, no more then he hath promised to slake hys hunger without meate or thyrst without drinke. Wherfore either let all ²thynges byde free as God hath created them, and neither vowe that which God permitteth thee with his fauour and blessing also: or els if thou wilte nedes vowe, then vow godly and vnder a condition, that thou wilt continue chast, so long as God geueth thee that gift, and as long as neither thyne own necessitie, neither charitie toward thy neighbour, nor the authoritie of thē vnder whose power thou art, driue thee vnto the contrary.

1The Pope restrained that which God permitted and setteth at liberty that which God forbiddeth.The Pope restrayned that which God permitted and setteth at liberty that which God forbiddeth.
2A good adminition to such as will make vows.A good adminition to such as wil make vowes.

:198p. 21

The purpose of thy vow must be salted also with the wisdom of God. Thou mayest not vow to be justified ¹thereby, or to make satisfaction for thy sins, or to win heaven, nor an higher place: for then diddest thou wrong unto the blood of Christ, and thy vow were plain Idolatry and abominable in the sight of GOD. Thy vow ²must be only unto the furtherance of the commandments of GOD, which are (as I have said) nothing but the taming of thy members, and the service of thy neighbour: that is if thou think thy back to weak for the burden of wedlock, and that thou canst not rule thy wife, children, servants and make provision for them godly, & without overmuch busying and unquieting thy self, and drowning thy self in worldly busyness unchristianly, or that thou canst serve thy neighbour in some office better being chaste then married. And then thy vow is ³good and lawful. And even so must thou vow abstinence of meats, and drinks so far forth as it is profitable unto thy neighbours, and unto the taming of thy flesh: But thou mayst vow neither of them unto the slaying of thy body. As Paul commandeth Timothy to drink wine, & no more water because of his diseases. Thou wilt say that Timothy had not haply forsworn wine. I think the same, and that the Apostles forswore not wedlock though many of them lived chaste, neither yet any meat or drink, though they abstained from them, and that it were good for us to follow their example. Howbeit though I vow and swear and think on none exception, ⁴yet is the breaking of Gods commandments except, and all chances that hang of God. As if I swear to be in a certain place at a certain hour, to make a loveday without exception, yet if the king in the mean time command me an other way, I must go by Gods commandment, and yet break not mine oath. And in like case if my father & mother be sick & require my presence, or if my wife, children or household be visited that •ny assistance be required, or if my neighbours house be a fire, at the same hour and a thousand such chances: in which all I break mine oath, & am not forsworn and so forth. Read Gods word diligently & with a good hart, and it shall teach thee all things.

The purpose of thy vowe must bee salted also with the wisedome of God. Thou mayest not vowe to be iustified ¹thereby, or to make satisfaction for thy sinnes, or to wynne heauē, nor an hyer place: for then diddest thou wrong vnto the bloud of Christ, and thy vowe were playne Idolatry and abhominable in the sight of GOD. Thy vow ²must be onely vnto the furtheraunce of the commaundementes of GOD, which are (as I haue said) nothing but the tamyng of thy members, and the seruice of thy neighbour: that is if thou thincke thy backe to weake for the burthen of wedlocke, and that thou canst not rule thy wife, children, seruauntes and make prouision for them godly, & without ouermuch busying and vnquietyng thy selfe, and drownyng thy selfe in worldly busynesse vnchristenly, or that thou canst serue thy neighbour in some office better beyng chast then maryed. And then thy vowe is ³good and lawfull. And euen so must thou vowe abstinence of meates, and drinkes so farre forth as it is profitable vnto thy neighbours, and vnto the tamyng of thy fleshe: But thou mayst vowe neither of them vnto the slaying of thy body. As Paule commaundeth Tymothe to drincke wyne, & no more water because of his diseases. Thou wilt say that Timothy had not happely forsworne wyne. I thinke the same, and that the Apostles forsware not wedlocke thoughe many of them lyued chast, neither yet any meate or drincke, though they absteined from them, and that it were good for vs to folow their example. Howbeit though I vowe and sweare and thinke on none exception, ⁴yet is the breakyng of Gods cō maundemēts except, and all chaunces that hange of God. As if I sweare to be in a certain place at a certain houre, to make a loueday without exception, yet if the king in the meane tyme commaunde me an other way, I must goe by Gods commaundement, and yet breake not myne othe. And in like case if my father & mother be sicke & require my presence, or if my wife, children or houshold be visited that •ny assistance be required, or if my neighbours house be a fire, at the same houre and a thousand such chaunces: in whiche all I breake myne othe, & am not forsworne and so forth. Read Gods word diligently & with a good hart, and it shall teach thee all thynges.

1Whereunto and how we should apply our vows.Wherunto and howe we should apply our vowes.
2How a vow is to be made.
3He that fasteth to any other end thē to tame his body, that it may wait upon God, deceiveth him self.He that fasteth to any other ende thē to tame his body, that it may waite vpon God, deceiueth hym selfe.
4All our doings must tend to the honour of God, and love of our neighbour.All our doynges must tende to the honour of God, and loue of our neighbour.

The Prologue into the fourth book of Moses called Numeri.

The Prologue into the fourth boke of Moses called Numeri.

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

The Prologue into the fourth book of Moses called Numeri.

The Prologue into the fourth boke of Moses called Numeri.