a sundry countrey whether soeuer the spirite caried them and went with theÌ„ him self And as he wrought with Peter where he went so wrought he with the other where they went as Paul boasteth of him selfe vnto the Galathians Seyng now that we haue Christes doctrine and Christes holy promises and seyng that Christ is euer present with vs his owne selfe how commeth it that Christ may not raigne immediatly ouer vs as well as the Pope which commeth neuer at vs Seyng also that the office of an Apostle is to preach onely how can the Pope chalenge with right any authoritie where he preacheth not How commeth it also that Rochester will not let vs be called one congregation be the reason of one God one Christ one spirite one Gospell one fayth one hope and one Baptisme as well as because of one Pope If any naturall beast with hys worldly wisedome striue that one is greater then an other because that in congregations one is sent of an other as we see in the Actes I auÌ„swere that Peter sent no man but was sent him selfe and Iohn was sent and Paul Sylas and Barnabas were sent Howbeit such maner sendynges are not worldly as Princes send Ambassadours no nor as Friers send their limiters to gather their brethrenhedes which must obey whether they will or will not Here all thyng is free and willyngly And the holy ghost bringeth theÌ„ together whiche maketh their willes free and ready to bestow them selues vpon their neighbours profit And they that come offer theÌ„ selues and all that they haue or caÌ„ do to serue the Lord their brethreÌ„ And euery maÌ„ as he is found apt and meete to serue his neighbour so is he sent or put in office And of the holy Ghost are they sent with the consent of their brethren and with their owne conseÌ„t also And Gods word ruleth in that congregation vnto which word euery man confirmeth his will And Christ which is alway present is the head But as our Bishops heare not Christes voyce so see they him not present and therfore make them a God on the earth of the kinde I suppose of Aarons calfe For he bringeth forth no other frute but Bulles For as much also as Christ is as great as Peter why is not his seate as great as Peters Had the head of the Empire ben at Ierusalem there had ben no mention made of Peter It is verely as Paul sayth in the xj Chap. of the ij Epistle to the Corinthians The false Apostles are disceatful workers and fashion them selues like vnto the Apostles of Christ That is the shauen nation preached Christ falsly yea vnder the name of Christ preached them selues and raigne in Christes stede haue also taken away the keye of knowledge and haue wrapped y â— people in ignoraunce and haue taught theÌ„ to beleue in them selues in their traditions and false ceremonies so that Christ is but a vayne name and after they had put Christ out of his rowme they gate them selues to the Emperour and kyngs and so long ministred their busines till they haue also put theÌ„ out of their rowmes haue got their authorities from them and raigne also in their stede so that y â— Emperour and kynges are but vayne names and shadowes as Christ is hauyng nothyng to do in the world Thus raygne they in the stede of God and man and haue all power vnder them and do what they list Let vs see an other poynt of our great clarke A litle after the beginning of hys Sermon entendyng to proue that which is clearer then the sonne serueth no more for his purpose then Ite missa est serueth to proue that our Lady was borne without originall sinne he alledgeth a saying that Martin Luther sayth which is this if we affirme that any one Epistle of Paul or any one place of his Epistles perteineith not vnto the vniuersall Church that is to all the congregation of them that beleue in Christ we take away all S. Paules authoritie WherupoÌ„ sayth Rochester If it be thus of the woordes of S. Paule much rather it is true of the Gospels of Christ and of euery place of them O malicious blyndnes First note his blindnes He vnderstaÌ„deth by this worde Gospell no more but the foure Euangelistes Mathew Marke Luke and Iohn and thinketh not that the Actes of Apostles and the Epistles of Peter of Paul of Iohn and of other like are also the Gospell Paul calleth his preachyng the Gospell Rom. ij and. i. Cor. iiij and Gal. i. and. i. Timoth. i. The Gospel is euery where one though it be preached of diuers and signifieth glad tidynges that is to witte an open preachyng of Christ and the holy Testament gracious promises that God hath made in Christes bloud to all that repent and beleue Now is there more Gospell in one Epistle of Paule that is to say Christ is more clearely preached and moe promises rehearsed in one Epistle of Paul then in the. iij. first Euangelistes Mathew Marke Luke Consider also his maliciousnes how wickedly and how craftely he taketh away y e authoritie of Paule It is much rather true of the Gospelles and of euery place in them then of Paule If that which y e foure Euangelistes wrote be truer then that which Paule wrote then is it not one Gospell that they preached neither one spirit that taught them If it be one Gospell and one spirite how is one truer then the other Paule proueth his authoritie to y e Galathians and to the Corinthians because that he receaued his Gospell by reuelation of Christ and not of man because that when he comâ—â—ed wyth Peter and y e hye Apostles of hys Gospell preaching they coulde improue nothyng neither teach hym any thing and because also that as many were coÌ„uerted and as great miracles shewed by his preaching as at the preaching of the hie Apostles and therefore will be of no lesse authoritie theÌ„ Peter and other hie Apostles Nor haue his Gospell of lesse reputation then theirs Fynally that thou mayst know Rochester for euer and all the remnaunt by him what they are within y e skinne marke how he playeth bo pepe with y e Scripture He allegeth the beginning of the tenth chapter to the Hebrues Vmbram habens lex futurorum bonorum the lawe hath but a shadow of thynges to come And immediatly expoundeth the figure cleane contrary vnto the chapter folowing and to all the whole epistle making Aaron a figure of y t Pope whom the Epistle maketh a figure of Christ He allegeth halfe a texte of Paule i. Timoth. iiij In the latter dayes some shall depart from the faith geuing hede vnto spirites of error and deuilish doctrine but it foloweth in the text geuing attendaunce or hede vnto the deuilishe doctrine of them which speake false thorow hypocrisy and haue their consciences marked with a hote yron forbidding
vsed of Christ Iohn 6. The olde passeouer compared with the Supper of our Lord. Baptisme compared with Circumcision 1. Cor. 10. 11. and 12. Rom. 6. Ephes 4. Eucharistia thaÌ„kes giuyng 1. Cor. 10. and 11. 1. Tim. 1. Baptisme was figured by Circumcision and the Lordes Supper by the paschall lambe Luke 12. 1. Cor. 5. Exod. 12. Luke 22. The Paschall lambe eaten and the Sacrament instituted Twoo thynges to be considered in the Sacramentes The matter and substaunce of of the SacrameÌ„t and the signes of the 〈◊〉 â–ª The signe is called the thyng Gene. 17. Exod. 12. The scripture calleth the signe by the name of the thing that it signifieth The bread in the SacrameÌ„t called the body of Christ the wyne called the bloud of Christ â—st is takeÌ„ for significat Gene. 40. The figuratiue speches vsed in the scripture 〈◊〉 Pet. 2. Ezech. 5. The maner of speakyng in the scripturo Iohn 3. The naturall body of Christ is not in the SacrameÌ„t â–ª The Sacrament is to be receaued with thankes geuyng The vse of the supper Luke 22. Note here the whole circumstaunce of the maner and institution of the SacrameÌ„t of Christes body Luke 22. 1. Cor. 11. Iohn 6. Abacuk 2. Christ declared to his disciples that he would leaue this world 〈◊〉 go to his father in heauen Scriptures are many that shewe Christ as touchyng his natural body is gone and is not here Actes 2. Christ asceÌ„ded into heauen Iohn 14. and. 16. Christ â—â—playne wordes declareth his bodely departure out of this world Christ playnlye shewed vnto the disciples that he must depart from this world to his father in heauen Christes â—…rified body is in heauen Christes 〈◊〉 scention was witnessed by many The here 〈◊〉 of Marcâ—… what it was 1. Timo. 6. 2. Timo. 2. 1. Timo. 〈◊〉 1. Cor. 11. The Supper of the Lord is the commemâ—ration and memoriall of Christes death S. Paule calleth the SacrameÌ„t bread after the consecration By one loafe of bread we are fignified to bee one body in Christ The cup of the Lord 〈◊〉 the cup of the deuill how they differte Who they are that eate of the bread and drinke of the cup vnworthely Euery 〈◊〉 did eate his own supper and not the Supper of the â—â—rd We must firste examine out stlues and theÌ„ come to the table of the Lord. Loke more of this in the Epistle to the reader If we come not thankfully and charitably vnto y t Lordes borde we eate and drinke our damnation S. Paule calleth the poore the Church of God This place the Papistes alledge to proue vnwritten be ritie More belyeth Decolampâ—dius and Zuingitus Loke more of this in the Epistle to the reader Tertulian The worâ—es of Tertulian AusteÌ„ cap. xij against â—dimâ—nt Gene. 6. Leui. 7. Deut. 12. Austen calleth Sacrament the signe of his body Homâ— 83. operitiâ— imperfectâ— Chrisostome calleth the sacrameÌ„t the signe of Christes body The confutatioÌ„ of the Papistes gloses The Papistes are wreâ—ters peruerters of the scriptures The Papistes say that the traÌ„ substantion is done by miracles All true miracles are done to let forth the glory of God Christ dyd miracles to declare hâ—m selfe to be both God and man 〈…〉 〈…〉 1. Thes 2. 1. Iohn 2. 〈…〉 scriptures The conteÌ„tious and wicked doctrine of y â— Papistes hath prouoked the lyght of gods truth to be set forth to the vnderstandyng of the people How the 〈…〉 Aâ—…â—2 The Sacrament is not vsed in these dayes as it was in the tyme of the Apostles A good doctrine for al such ministers as haue cure of soules to vse to his flocke Thankes geuyng The bread and wyne are not prophane but Sacramentes to holy vse 1. Cor. 1. A wholesome and good lesson namely for all ministers Rom. 5. At the ministration of the Sacrament let the minister exhorte all men to haue faith and lone to pray for grace I good and necessary exhortatioÌ„ to be mate to y â— people of the tâ—… they receaue the communioÌ„ None may come to the commuâ—… without y â— weddyng germent 〈◊〉 â—ayth Iohn 13. Thankesgeuyng to God Those wordes of his are in his booke that he made for y t pore soules in Purgatory Marke 42. Not who speaketh but that whiche is spoken is to be weyed most 1. Tim. 4. The holy ghost inspireth where when and on whom he pleaseth Actes 2. 1. Cor. 12. The talent of our learnyng is to be employed to the edifiyng of Christes congregation Wilfully to resist Gods worde is sinne agaynst the holy ghost Ezech. 33. Obiection Aunswere 1. Thess Our imperfection forgeuen thorough faith in Christes bloud The Byshop of Rochesters owne opinion concernyng the vnderstandyng of the scriptures in his time and long a forâ— that Actes 17. The cause of our blindnes and grosse errours 2. Thess 2. Rom. 15. Voluntary ignorauÌ„ce not to bee excused The cause of Iohn Frithes writyng against Purgatory Mans reason must be obedient to the Scriptures Aulus Gelius The rebuke of an open enemy better then the sclender prayse of a frend M. More my Lord of Rochester can not agree The Purgatoryes that God hath ordeyned Iohn 15. The Purgatory of the hart The Purgatory of the hart is fayth The Purgatory of the members Heb. 12. The Purgatory of the meÌ„bers is the crosse of Christ Psal 89. God nayleth vs to the crosse to heale our infirmities So euill was the life of the Papistes that they imagined a Purgatory for them selues The wisedome of the world foolishnes afore God Symon Fishe the maker of the booke of the Supplication of Beggers Our riches is to be bestowed on the poore Either there is no Purgatory els the Pope is mercylesse Whereat M. More first began to fume agaynst such as denye Purgatory Rastell foloweth M. More The names of the disputers in the matter of Purgatory The soÌ„me and contentes of Rastels iij. Dialogues An aunswere to Rastels Dialogue Rastels booke is either true or false If naturall reason conclude agaynst the Scripture then is naturall reasoÌ„ false Roma 5. Iohn 11. 2. Rastels boke clearely quickly confouÌ„ded Rastel beaten to the wall The first chief reason made for Purgatory Rastell Aunswere to the first argument Psal 81. 1. Thess 4. Question Math. 24. The confutatioÌ„ of Rastels first chief argument 1. Iohn 1. 1. Cor. 15. 1. Thess 4. Ephes 1. and. 5. Rastell ouerthroweÌ„ in his owne turne 3. Hebr. 1. Christ is the onely Purgatory and purger of our sins 4. Ephe. 5. A frutefull and excelleÌ„t argument 5. Ephe. 1. Christ by his election doth purge and clense vs. 6. 1. Iohn 1. Ephe. 1. Gallat 5. Roma 7. Roma 8. Roma 5. Roma 4. Psal 31. Iustification freely doth exclude Purgatory Roma 3. Obiection In aunswere to the first obiection Obiection 1. In aunswere to the second obiection 2. The Pope â—elleth Christes merites for money 3. We may not robbe God of his honour 4. Blasphemy to say Christes bloud is not full
not lawfull Israelites Gods peculiar people SacrameÌ„tes and figures thereof grossely vnderstode breede errors Roma 〈◊〉 Gods church largely taken what it is Math. 13. Math. 25. Gods elect Church is without spotte and onely knowen to God Man is vncertaine of his election vntill the holy ghost working in hym assure hym therof Good and bad are of the sensible Church Math. 〈◊〉 Luke 〈◊〉 Infanteâ— may be â—â—ptised because they be partakers of the promise although they as yet haue no fayth The second thyng to be considered in Baptisme Roma 6. Dipping in the water and liftyng vp agayne of intantes what it signifieth The whole course of mans life is a continuall Baptisme Galat. 3. Tit. 3. Baptisme is the fountaine of our new byrth The signification of Baptisme that is to say banishyng the old maÌ„ and puttyng on the new acquired onely by fayth Iohn 3. The wicked distrustyng in Gods promises dispayre Iohn 5. Christes bloud is the streÌ„gth of our Baptisme Roma 5. Matthew the last Math. 28. Causes why the SacrameÌ„t of Baptisme shold bee had in great reuerence Sundry sortes of meÌ„ which we haue conuersation withall diuersly affected Ceremonies of some sortes are as guides vnto the knowledge of God Actes 15. The perfection of man Math. 15. Tit. 1. 1. Cor. 8. Weake consciences eyther by breaking of any auncient custome or neglecting ceremonies not to be offended 1. Cor. 8. The obstinate which put trust in thinges not needefull to saluation must be resisted Actes 8. Philip the Apostle vsed not so many outward ceremonies in Baptisme as papistes doe Ministers must be circumspect in the vses abuses of ceremonies â—…i 33. Exod. 20. Deut. 5. Exod. 31. Sabaoth abrogated for feare of superstition Gallat 4. Sabaoth kept on the Sonday Coll. 2. Exod. 13. Deut. 4. and. 5. Ezech. 3. and. 30. Math. 7. 1 â–ª Cor. 11. 2. Timb 3. Exod. 8. Iohn 4. Math. 8. Iohn 6. Iohn 6. Iohn 17. Iohn 13. Luke 22. Phil. 2. Math. 21. Math. 10. Luke 22. Math. 14. and. 15. Math. 8. Math. 21. Luke 2. Math. 11. Math. 21. Mark 16. Iohn 19. Math. 5. Iohn 19. Ca. ConstaÌ„t dist â—â—vi Math. 10. Luke 23. Math. 10. Iohn 19. Exod. 16. Heb. 9. Math. 25. Math. 18. Iohn 21. Math. 8. Marke 1. Luke 5. Math. 5. Math. 8. 17. Iohn 22. Luke 2. Math. 5. Actes 2. Math. 3. Iohn 12. Iohn 9. Luke 10. Iohn 19. Math. 19. Luke 22. Math. 23. Marke 9. â—ath 17. Iohn 14. Marke 11. Math. 4. Math. 5. Math. 17. Math. 11. Luke 12. Math. 23. Math. 17. Math. 26. Math. 26. Iohn 15. Math. 19. 1. Cor. 7. Math. 15. Roma 14. Collos 2. Tit. 1. Math. 16. Math. 18. Iohn 15. Luke 17. Oh abhomination Math. 2â— Osea 〈◊〉 Math. 9. Roma 4. Iohn 11. 1. Iohn 2. Iames. 5. Math. 5. Roma 13. Ephe. 1. Collos 1. 1. Cor. 10. 2. Pet. 2. 2. Timo. 3. Tit. 1. Iohn 19. Luke 6. Luke 〈◊〉 Math. 5. Luke 6. Math. 23. Math. 23. Acte 7. Esay 66. 2. King 7. 1. Cor. 3. Actes 17. Exod. 20. Iohn 5. Iohn 1. Dist. xxij ca. sacrosancta Math. 10. 1. Timo. 3. Tit. 1. The order that Iohn Frith kepeth in shewyng his mynde in the Sacrament of the body bloud of Christ The occasioÌ„ that moued Iohn Frith to write on the Sacrament The spirituall eatyng of the Sacrament is by fayth The Sacrament to be the naturall body of Christ is no article of our fayth necessary to be beleued vpon payne of damnation Obiection Solution Obstinate defendyng of any cause is worthy of reprehention The foundation of Iohn Frithes first treatise vppon the Sacrament It is no article of our fayth to beleue it to be the naturall body of Christ The same fayth saueth vs that saued our fathers Adam Gene. 3. How our fathers did eate the body of christ and dronke his bloud Abraham Gene. 12. Circumcision was the Sacrament of Gods couenasit made with Abraham AbrahaÌ„ by fayth dyd eate and drinke Christes body and bloud Iohn 8. The spirituall eating drinkyng of Christ shall saue vs. Manna was to the Israelites the same that the SacrameÌ„t is to vs now August de vtilitate poenicentiae Aug. super Ioan. tract 26. A goodly saying of S. Augustine Beda suter 1. Cor. 10. To eate the SacrameÌ„t by fayth spiritually is to eate the body of Christ c. There is no cause why we should accompt the SacrameÌ„t to be Christes naturall body for that were to grosse an imaginatioÌ„ We are not boundâ— to beleue vpoÌ„ payne of daÌ„natioÌ„ more then our fathers beleued Gene. 1. Psal 1. Esay 7. Acte 3. Actes 2. Psal 16. We must beleue the articles of our fayth vpon payne of damnation but in the other there is no perill Aug. contra Faustum Lib. 19. cap. 11. There be thre causes why y e Sacramentes were instituted The first is necessity August ad MarcellinuÌ„ The second cause of the institution of Sacramentes How diligently Christ set forth y e Sacrament of hys body bloud that we might by that outward signe assure our fayth that his very true body was crucified for our sinnes The thyrd cause of the institution of Sacramentes The sacrament is profitable to none but to such as vnderstaÌ„d the doctrine therof An example of the Alepole The true significatioÌ„ of the sacrament of the body and bloud of Christ The sacrifices of the Iewes as loÌ„g as they were rightly vsed were well accepted More Frith 1. Pet. 2. Luke 22. Ephes 6. Math. 10. Mich 5. Iohn 6. Math. 10. 3. Cor. 11. Ioh. Frith mette with false brethren 2. Cor. 10. An exhortation to stand manfully by the profession of Gods word More Frith BrethreÌ„ is an auncient name in the scripture Amos. 8. Math. 11. Luke 18. Roma 1. Actes 24. More Frith Ioh. Frith feared not death Frith wisheth all his workes to be seene More Frith He that seeth his brother in peril of ieoperdy must warn him therof Deut. 12. Note here the earnest zeale of Frith An offer made to the Clergie by Io. Frith More Frith 2. Thes 2. 1. Iohn 4. Actes 20. The propâ—esie of S. Paule â—the latter times Siluester when corruption entred into y e Church Bishoprickes wer not gredely sought in y e primitiue Church for then it was a charge and not a Lordship Math. 27. Mark 15. Iohn 19. A great alteration in the church sithen the time of Christ and hys Apostles 1. Cor. 11. A litle flock is left that are not corrupted More Frith 1. Cor. 10. Paule calleth the Sacrament bread 1. Cor. 11. Actes 2. Luke 22. Nature sayth there is bread in the Sacrament The wyne will waxe sowre if it be kept loÌ„g The Doctors proue that bread remayneth in the Sacrament Gelasius a Pope Contra Eutych Nestorium This is the saying of Gelasius a Pope Wickleffe Wickleffe buried xv yeare and then brent Math. 10. Malach. 2. Oecolampadius Tyndall Tyndall declareth his innocency Zwinglius Zwinglius slayne in a iust and righteous cause
de verbis Apostoli s 〈◊〉 The church of God is the treasures of God without spotte or wrinkle That which is of fayth can neither bee seene nor felt The true holynes that is of our right holye mother the Church 1. Iohn 2. Iohn 15. De con D. D. 4. c. prima igitur 1. Iohn 2. De pâ—ne Dis 2. Si in glossa 24. q. 1. Arecta in Glossa The faythfull congregation can not erre The voyce of murtherers and theeues A rule that Rochester teacheth to know the difference betweene y â— Pope and Councell The Councell erreth if the Pope agree not to their do ynges Popes haue erred Popes condemned for heretickes 3. King 2. 3. King 18. The litle flocke is y e flocke of Christ De electio c. significa The Councell of Meldelci dyd erre A generall Councell is not the vniuersall Churche Augustinus de bap li. 2. c. 3 contra Donatistas Councels haue erred and many erre The holy scriptures are the iudges of the Councels doings Math. 10. There are perticular Churches to whome wee may complayne 24. q. 3. Si. quis et c. cuÌ„ aliquis The communion felowship of Saintes is the vniuersall Church How a maÌ„ may know the church An example teaching how y e true church may be knowne Esay 55. Roma 10. Actes 10. 1. Thess 2. Good workes are the fruite of good fayth Charitie may be deceaued but fayth can neuer bee deceaued A saying of Chrisostome Chrisostome sendeth vs to scriptures to learne which is the holy Church not vnto them that call themselues y e holy church Ephe. 2. The holy Church is builte and founded vpon the Apostles Prophets Augustinus The true Church is a sufferer and no persecutor 2. Tim. 3. The Popes church are persecutors but no sufferers The glory of the Popes churche is in trash Hilarius cont Arianos Barnardus super can s 33. Note here the saying of Saint Barnard S. Barnard greatly reproueth the insaciable pride of the Popes Church xiiij quest i c. QuodeuÌ„que in verbo Reconciliat M. More would haue vs to thinke there is none other holy church but y e Pope and his Cardinals and Byshops c. Epes 5. Aug. de ver bis Domini serm l. Iohn 6. 1. Cor. 6. Now euill men be in the church What the very true church is Roma 〈◊〉 Homo mortuus non est homo Ephes 5. M. More layeth many thynges to me wroÌ„g fully Aug. Serm. 99. de tempore Lyra in Mar. ca. xix De verbo Apost ser xxix Anotable saying of S. Augustine De coâ—se D. iiij c. Igitur xxiiij q. i. Arâ—cta in glosa De electio c Significal 1. The counsell of Weldâ—us did erre Au. de Bapt. li. 2 cap. 3. The full counsels may erre How a man may knowe the church The church suffereth Chris in opere Im ê‘secto By scriptures men may know the veritie Hila. contra Arrianos Barn suê‘caÌ„ serm 33. The true church of Christ staÌ„deth onely in them that are good men 1. Tim. 4. The keyes of y e church is the openyng of Christ and the loosing of vs from sinne Psal 80. Scâ—tus 4. sent di 18. How DuÌ„s interpreteth the keyes Nicho. de orbel di vs supra Hiero. in M. c. 16. The saying of S. Hierome vppon the keyes Scotus 4. sen dist 15. Quest 1. August ser 2. de sane The nature property of the keyes of heauen Roma 10. Psal 118. Ibidem 1. Cor. 14. 2. Tim. 1. Psal 118. All thinges shal perish but y â— word of God endureth for euer Hebr. 4. Roma 3. What power it is that the Priest hath The word of God is the true keye that openeth loseth Math. 6. Acte 2. The true maner of losyng and byndyng of openyng and shottyng Math. 10. The hearyng of the worde of God and beleuyng the same loseth vs from our sinnes Mark 6. Actes 18. Iohn 20. Luke 24. Luke 24. Preachyng of the word of God is losing from sinne Actes 17. How the worde of God byndeth how it loseth 2. Cor. 2. 1. Cor. 1. The worde of God is remission of sinne if it bee beleeued when it is preached Hebr. 6. By preaching of the worde of God heaueÌ„ is opened and shut Chriso in M. c. 15. De doctr christi li. 1. c. 15. es 18. Augustine in Ioan Trac 124. 24. q. 1. QuodcuÌ„que Origenes Super. M. Ho. 1. The church is builded vpoÌ„ the confession of all the Apostles and of all faithfull people Super Ioan Trac 124. c. 21. Preachers if they abuse their preaching maye bee deposed 1. Cor. 14. 1. Cor. 4. Item 3. 1. Pet. 5. The ministers of the Churche ought to be no Lordes In M. c. 23. li. de Cain et Abell The Byshops and cleargie abuse Christes keyes The false allegyng of fathers and Councels is the next way to deceaue the Churche of God Psal 1. Blessed are they whose meditation is in the law of God An exaÌ„ple The ministration of the Church belongeth to the Byshops other ministers but the authoritie of the same belongeth to Christ An other example The doctrine and true preaching of the worde of God is the pardon and remission of our sins The authoritie of the churche belongeth to Christ onely Luke 7. August lib. Quinquaginta home liarum be 23. The popes Clergy is condemned by S. Austen to bee heretickes Money is the Popes best marchaunt Shamefull doyngs must bee shamefully rebuked The Pope selleth God and all his ordinauÌ„ces The Pope will not folow nor obey to Christes commauÌ„demeÌ„t for hee biddeth hym loose The Pope selleth hys ware very deare Math. 10. 1. Cor. 9. Hierome Chrisosto ad Ti. 5. S. Chrisostome is very straight to byshops and the rest of the Clergye Chri. s 6. de anathemate Byshops compared to popets and stage players Math. 26. Luke 11. A sore sentence of Christ agaynst vnpreachyng Prelates In what thinges we haue free-will and in what none Iohn 15. The frutes of freewill Freewill without gods grace can doe nothyng that is good Bona intentio Super Ioannem tract lxxi DuÌ„ces doctrine ouerthrowen 2. Cor. 3. We of our selues as of our selues can not doâ— so much as thinke a good thought Barnarde lib. arbit Math. 7. Math 12. Mans free-will without Gods grace can doe nothing that is good Roma â–ª 3. In Enche 〈◊〉 â—9 Man by vsâ—ig of his freewill euill did lose both hymselfe his freewill De â—erbis apost â–ª ser 11. Mans free-will caÌ„ doe nothing but sinne Roma 8. MaÌ„s fleshly wisdome is enemy to God Duns Marke 7. Roma 8. De verbis Domini ser xv Freewill without grace is sinne Roma 8. De verbis Apost â—…ij We can doe nothyng that is good without the spirite of God Who are y t children of God Bonus conatus verstum de congruâ— Fleshly carnall reason reasoneth frowardly and crookedly As God is nothynge but goodnes so can hee commaunde nothyng but that which is good Why God hath
onely in number exceedyng but in knowledge also excellyng both by preaching and Printing doe so garnishe the Church in euery respecte that it may seeme and so peraduenture wil be thought this time of ours to stand now in little neede of such bookes and momumentes as these of former antiquitie yet notwithstandyng I am not of that mynde so to thinke For albeit increasing of learning of tonges and sciences wyth quicknes of wit in youth and other doth maruailously shut vp as is to be seene to the sufficient furnishyng of Christes Church yet so it happeneth I can not tell how the farther I looke backe into those former tymes of Tyndall Frith and others lyke more simplicitie wyth true zeale and humble modestie I see wyth lesse corruption of affections in them and yet wyth these dayes of ours I finde no fault As by reading and conferring their workes togither may eftsoones appeare In opening the Scriptures what trueth what soundnes can a man require more or what more is to be sayd then is to be founde in Tyndall In his Prologues vppon the fiue bookes of Moses vppon Ionas vppon the Gospelles and Epistles of S. Paule namely to the Romaines how perfectly doth he hit the right sence and true meaning in euery thing In his obedience how fruitfully teacheth he euery person his dutie In his expositions and vppon the parable of the wicked Mammon how pithely doth he perswade how grauely doth he exhort how louingly doth he comforte simply without ostentation vehement without contention Which two faultes as they cōmonly are wont to folow the most part of writers so how farre the same were from him and he from them his replies and aunsweres to Syr Thomas More doe well declare in doctrine sound in hart humble in life vnrebukeable in disputation modest in rebuking charitable in trueth feruent and yet no lesse prudent in dispensing with the same and bearyng with time and with weakenes of men as much as he might sauing onely where mere necessitie constrayned hym otherwise to doe for defence of trueth against wilfull blyndnes and subtile hypocrisie as in the Practise of Prelates is notorious to be seene Briefly such was his modestie zeale charitie and painefull trauaile that he neuer sought for any thing lesse then for hymselfe for nothyng more then for Christes glory and edification of other for whose cause not onely he bestowed his labours but hys life and bloud also Wherfore not vnrightly he might be then as he is yet cauled the Apostle of England as Paule cauleth Epaphroditus the Apostle of the Philippians for his singular care and affection toward them For as the Apostles in the primatiue age first planted the Church in trueth of the Gospell so the same trueth beyng agayne defaced and decayed by enemies in thys our latter tyme there was none that trauayled more earnestly in restoring of the same in this Realme of England then dyd William Tyndall With which William Tyndall no lesse may be adioyned also Iohn Frith and D. Barnes both for that they togither with him in one cause and about one tyme sustayned the first brunt in this our latter age and gaue the first onset agaynst the enemies as also for the speciall giftes of fruitfull erudition and plentifull knowledge wrought in them by God and so by them left vnto vs in their writinges Wherfore accordyng to our promise in the booke of Actes and Monumentes wee thought good herein to spend a litle diligence in collecting and setting abroad their bookes togither so many as could be founde to remaine as perpetuall Lāpes shyning in the Church of Christ to geeue lyght to all posteritie And although the Printer herein taking great paynes coulde not paraduenture come by all howbeit I trust there lacke not many yet the Lord be thanked for those which he hath gotte and here published vnto vs. And woulde God the like diligence had beene vsed of our auncient forelders in the tyme of Wickliffe Puruey Clerke Brute Thorpe Husse Hierome and such other in searching and collecting their workes and writings No doubt but many thinges had remayned in lyght which now be lefte in obliuion But by reason the Arte of Printing was not yet inuented their worthy bookes were the sooner abolyshed Such was then the wickednes of those dayes and the practise of those Prelates then so craftie that no good booke coulde appeare though it were the Scripture it selfe in Englyshe but it was restrayned and so consumed Whereby ignoraunce and blyndnes so preuayled amonge the people tyll at the last it so pleased the goodnes of our God to prouide a remedy for that mischiefe by multiplying good bookes by the Printers penne in such sort as no earthly power was able after that though they did their best to stoppe the course thereof were he neuer so myghtie and all for the fartheraunce of Christes Church Wherefore receaue gracious Reader the Bookes here collected and offered to thy hand and thanke God thou hast them and reade them whilest thou mayst while time life and memory serueth thee In reading wherof the Lord graunt thou mayst receaue no lesse fruit by them then the harty desire of the setter forth is to wishe well vnto thee And the same Lord also graunt I beseech him that this my exhortation wishe so may worke in all that not onely the good but the enemies also which be not yet wonne to the worde of trueth setting aside all partialitie and preiudice of opinion woulde with indifferent iudgementes bestow some reading and hearyng likewise of these to taste what they doe teach to vewe their reasons and to trye their spirite to marke the expositions of Tyndall the argumentes of Frith the Articles and allegations of Barnes Which if they shall finde agreable to the tyme and antiquitie of the Apostles doctrine and touchstone of Gods worde to vse them to their instruction If not then to myslike them as they finde cause after they haue first tryed them and not before And thus not to deteine thee with longer processe from the reading of better matter I referre and commende thee and thy studies gentle reader with my harty wishe and prayer to the grace of Christ Iesu and direction of hys holy spirite desiryng thee lykewyse to doe the same for mee Iohn Foxe The Martyrdome and burning of William Tyndall in Brabant by Filford Castell Lord opē the K. of Englāds eyes Here foloweth the historie and discourse of the lyfe of William Tyndall out of the booke of Actes and Monumentes Briefly extracted FOr somuch as the lyfe of W. Tyndall author of this treatise immediately folowing is sufficiently at large discoursed in the booke of Actes and Monumentes by reason whereof we shall not néede greatly to intermedle with any new repetition therof yet notwithstanding because as we haue takē in hand to collect and set forth his whole workes togither so we thought it not vnconuenient to collecte likewise some briefe notes concerning the order of his
of forgeuenesse of synnes through fayth in Christes bloud And now seing that fayth onely letteth a man in vnto rest and vnbelief excludeth him what is the cause of this vnbeliefe verely no sinne y t 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 those 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 y e Prophetes sepulchers and for kepyng the holy day and for turnyng y t heathē vnto the fayth for geuyng of almes For vnto such holy dedes they ascribed righteousnes and therefore 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 seuen 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 Baptise 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 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 in 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 improue 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 For when thou layest the iustifying of holy workes and deniest the iustifying of fayth how canst thou vnderstand S. Paule Peter Iohn and the Actes of y e Apostles or any Scripture at all seyng the iustifying of fayth is almost all that they entēde to proue Finally concernyng vowes wherof thou readest in the xxx Chapter there may be many questions whereunto I 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 no 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 a 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 y t thou consentest vnto the law of god y t it is righteous and good sorowest y t thy members moue thee vnto the contrary so hast thou no part with Christ For if thou repent not of thy sinne so it is impossible that thou shouldest beleue that Christe had deliuered thee from the daunger therof If thou beleue not that Christ hath deliuered thee so is
the sygh of the hart is his sinne put away in Christes bloud For Christes bloud purgeth euer and blesseth euer For Iohn sayth in the second of his first epistle This I write vnto you that ye sinne not And though any man sinne meaning of frailtie and so repent yet haue we an aduocate with the father Iesus Christ which is righteous and he it is that obteineth grace for our sinnes and Heb. vij it is written But this man meaning Christ because he lasteth or abideth euer hath an euerlasting priesthod Therefore is he able also euer to saue thē that come to God through hym seing he euer liueth to make intercession for vs. The Byshops therefore ought to blesse vs in preaching Christ and not to deceaue vs and to bring the curse of God vpon vs wyth wagging their handes ouer vs. To preache is their dutie onely and not to offer their feete to bee kissed or testicles or stones to be groped We feele also by experience that after the Popes Byshoppes or Cardinals blessing we are no otherwise disposed in our soules then before Let this be sufficient as concerning the sacramentes and ceremonies with this protestation that if any cā say better or improue this with Gods word no man shall be better content therewith then I. For I seeke nothing but the truth and to walke in the light I submit therefore this worke and all other that I haue made or shall make if God will that I shall more make vnto the iudgements not of them that furiously burne all truth but of them which are ready with Gods worde to correct if any thing be sayde amisse to further Gods worde I will talke a worde or two after the worldly wisdome with them and make an ende of this matter If the sacramentes iustifie as they say I vnderstand by iustifiyng forgeuenes of sinnes Then do they wrong vnto the sacraments in as much as they robbe the most part of them through confession of their effect of the cause wherfore they were ordeined For no man may receaue the body of Christ no mā may marry no man may be oyled or aneiled as they call it no man may receaue orders except he be fyrst shriuen Now when the sinnes be forgeuen by shrift afore hand there is nought left for the sacramentes to doe They will aunswere that at the least way they encrease grace and not the sacramētes onely but also hearing of masse matens and euensong and receauing of holy water holy bread and of the Bishops blessing and so forth by all ceremonies By grace I vnderstand the fauour of God and also the giftes and working of his spirite in vs as loue kyndnes patience obedience mercifulnes despising of worldly thynges peace concorde and such like If after thou hast heard so many masses matens and euensonges and after thou hast receaued holy bread holy water and the Byshops blessing or a Cardinals or the Popes if thou wilt be more kinde to thy neighbour and loue him better then before if thou be more obediēt vnto thy superiors more mercifull more ready to forgeue wrong done vnto thee more despisest the world and more a thyrst after spirituall thynges if after that a Priest hath taken orders he be lesse couetous then before if a wife after so many and oft pilgrimages be more chast more obedient vnto her husband more kynde to her maydes and other seruauntes if Gentlemen knightes Lordes and kinges and Emperours after they haue sayd so often dayly seruice wyth their Chappellaynes know more of Christ then before and can better skill to rule their tenauntes subiectes and realmes christenly then before and be content with their duties then do such thinges encrease grace if not it is a lie Whether it be so or no I report me to experience If they haue any other enterpretations of iustifiyng or grace I pray them to teach it me For I would gladly learne it Now let vs goe to our purpose agayne ¶ Of miracles and worshipping of Saintes ANtichrist shal not only come with lying signes and disguised wyth falshod but also wyth lying miracles and wonders saith Paule in the said place ij Thess ij All the true miracles which are of God are shewed as I aboue rehearsed to moue vs to heare Gods word and to stablishe our fayth therin and to confirme the truth of Gods promises that we might without all doubting beleue thē For Gods worde thorough fayth bringeth the spirite into our hartes and also life as Christ sayth Iohn vi The wordes which I speake are spirite and lyfe The worde also purgeth vs and clenseth vs as Christ sayth Iohn xv ye are cleane by the meanes of the word Paul sayth i. Timo. ij One God one Mediatour that is to say aduocate intercessor or an atonemaker betwene God man the man Christ Iesus which gaue him selfe a raunson for all men Peter sayth of Christ Actes iiij Neither is their health in any other neither yet also any other name geuen vnto men wherin we must be saued So now Christ is our peace our redemption or raunsom for our sinnes our righteousnes satisfactiō and all the promises of God are yea Amen in him ij Cor. i. And we for y t great and infinite loue whiche God hath to vs in Christ loue him agayn loue also his lawes loue one an other And the deedes whiche we hence forth doe do we not to make satisfaction or to obteine heauen but to succour our neighbour to tame y t flesh that we may waxe perfect and strong men in Christ and to be thankefull to God againe for his mercy and to glorifie his name COntrarywise the miracles of Antichrist are done to pull thee from the worde of God and from beleuyng his promises and from Christ and to put thy trust in a man or a ceremonie wherin Gods word is not As soone as Gods woorde is beleued the fayth spread abroad then sease the miracles of god But the miracles of Antichrist because they are wrought by the deuil to quench the fayth grow dayly more and more neither shall cease vntill the worldes end among them that beloue not Gods worde and promises Seest thou not how God loosed sent forth all the deuils in the old world among the Heathen or Gētiles And how the deuils wrought miracles spake to them in euery image Euen so shal the deuill woorke falshode by one craft or an other vntill the worldes end amōg them that beleue not Gods word For the iudgement and damnation of hym that hath no lust to heare the truth is to heare lyes and to be stablished and grounded therein through false miracles and he that will not see is worthy to be blind and he that biddeth the spirite of God go from him is worthy to be without him Paul Peter and all true Apostles preached Christ onely And the miracles did but confirme and stablish their preachyng and those
for the electe onely in whose hartes God hath written hys lawe with his holy spirite and geuen them a feeling faith of the mercy that is in Christ Iesu our Lord. ¶ Why Tindall vsed this worde congregation rather theÌ„ church in the translation of the new Testament WHerefore in as much as the clergy as the nature of those hard indurat AdamaÌ„tstones is to draw all to them had appropriat vnto themselues the terme that of right is common vnto all the whole congregation of them that beleue in Christ wyth their false and subtil wyles had beguiled and mocked the people brought them into the ignoraunce of the word making theÌ„ vnderstand by this worde church nothing but the shauen flocke of them that shore the whole worlde therefore in the translation of the new Testament where I found this word Ecclesia I enterpreted it by thys word congregation Euen therfore did I it and not of any mischeuous mynde or purpose to stablâ—she heresie as master More vntruely reporteth of me in hys Dialoge where he rayleth on y t translation of the new Testament And when M. More sayth that this word Church is knowen wel inough I report me vnto the conscieÌ„ces of all the land whether he say truth or other wise or whether the lay people vnderstand by Church the whole multitude of all that professe Christ or the iugglyng spirites onely And wheÌ„ he saith that congregation is a more generall terme if it were it hurteth not For the circumstance doth euer tell what coÌ„gregation is ment Neuerthelesse yet sayth he not the truth For whersoeuer I may say a congregation there may I say a Church also as the Church of the deuill the Church of Sathan the Church of wretches y t Church of wickedmen the Churche of lyers and a Church of Turkes therto For M. More must graunt if he will haue Ecclesia translated throughout all the new Testament by this woorde Church that Church is as commoÌ„ as Ecclesia Now is Ecclesia a Greeke word and was in vse before the tyme of the Apostles and taken for a coÌ„gregation among the heatheÌ„ where was no congregation of God or of Christ And also Lucas him selfe vseth Ecclesia for a Church or congregation of heathen people thrise in one Chapter eueÌ„ in the xix of the Actes where Demetrius the goldsmith or siluersmith had gathered a company agaynst Paule for preachyng agaynst Images Howbeit M. More hath so long vsed â–ª his figures of Poetry that I suppose wheÌ„ he erreth most he now by the reason oâ— a long custome beleueth himself that he sayth most true Or els as the wise people which when they daunce naked in nettes beleue that no man seeth them euen so M. More thinketh that his errours be so subtilly couched that no man can espy them So blinde he counteth all other men in comparison of his great vnderstandyng But charitably I exhorte him in Christ to take hede for though Iudas were wilier then his felowes to get lucre yet he proued not most wise at y t last end Neither though Balam the false Prophet had a cleare sight to bryng y â— curse of God vpon the childreÌ„ of Israell for honours sake yet his couetousnesse did so blind his prophesie that he could not see his owne end Let therfore M. More and his coÌ„pany awake be tymes ere euer their sinne be ripe lest y e voyce of their wickednesse ascenoâ— vp and awake God out of his slepe to loke vpoÌ„ them and to how his eares vnto theyr cursed blasphemies agaynst the open truth and to send his haruest men and mowares of vengeaunce to repe it But how happeth it that M. More hath not contended in likewise against hys derelyng Erasmus all this longe while Doth not he chauÌ„ge this word Ecclesia into congregatioÌ„ and that not seldome in the new TestameÌ„t peraduenture he oweth him fauour because he made Moria in hys house Whiche booke if it were in English theÌ„ should euery man see how that he then was farre otherwise mynded then he now writeth But verely I thinke that as Iudas betrayd not Christ for any loue that he had vnto the hyghe Priestes Scribes and Phariseis but onely to come by that wherfore he thirsted eueÌ„ so M. More as there are tokens euideÌ„t wrote not these bookes for any affectioÌ„ that he bare vnto the spiritualty or vnto the opinions which he so barely defeÌ„deth but to obtaine onely that which he was an hungred for I pray God that he eate not to hastly lest he be chokeo at the latter end but that he repeÌ„t and resist not the spirite of God which openeth light vnto the worlde ¶ Why he vseth this woorde Elder and not Priest AN other thyng which he rebuketh is that I interprete this Greeke worde Presbiteros by this worde Senior Of a truth Senior is no very good Englishe though Senior and Iuniot be vsed in the vniuersities but there came no better in my mynde at that tyme. Howbeit I spied my fault since long yer M. More tolde it me and haue â—…ded it in all the woorkes which I sens made and call it an Elder And in that he maketh hereâ—ie of it to call Presbiteros an Elder he condemneth their owne old Latin text of heresie also which they vse yet dayly myâ—â—…ch and haue vsed I suppose this I suppose this run huÌ„dred yeares For that text doth 〈…〉 an elder likewise In the. 1. Pet. 5. â—…s standeth it in y e Latin text Seâ—…ores qui in vobis sunt obsecro ego conâ—… pascite qui in vobis est gregem Chriâ—… 〈…〉 elders that are among you I 〈…〉 which am an elder also that ye sedâ—… flocke of Christ which is among 〈…〉 There is Presbyteros calle◠〈…〉 And in y t he sayth fede Chrisâ—… he meaneth euen the Ministeâ—… chosen to teach the people to 〈…〉 them in Gods word no â—ay 〈…〉 And in the 2. Epâ—stâ—e of Ioh◠〈…〉 text Senior electae Dominae 〈…〉 The elder vnto the eleâ—t Lady 〈…〉 her children And in the 〈…〉 Iohn Senior Gaâ—o dilecto 〈…〉 vnto the beloued Gaiâ—s In these 〈…〉 pistles Presbyteros is calleâ— an 〈…〉 And in the xx of the Actes y â— text sâ—… Paule sent for maiores natu Eccleâ—… 〈…〉 elders in byrth of the congregation or Church and sayd vnto them take 〈…〉 vnto your selues vnto y â— whoâ—e 〈◊〉 ouer which the holy ghosâ— hath 〈…〉 you Episcopos ad regendum Eccleâ—… Dei Byshops ouerâ—caâ—s to 〈…〉 the Church of God There is â—…teros called an Elder in byrth 〈…〉 same immediately called a 〈…〉 ouersear to declare what pâ—… ment Hereof ye see that I haue 〈…〉 more erred then their owne text 〈…〉 they haue vsed sence the scripture waâ— first in the Latin â—oung and that their owne text vnderstandeth by Presbyâ—eros nothyng saue an Elder And they were called
For if there be any sparkle of grace in your breastes I trust it should bee an occasion somewhat to kyndle it that you may consider and know your selues whiche is the first poynt of wisedome And would God for his mercy sayth M. More that sith there can nothing refrayne their studie from deuising and compassyng of euill and vngracious writyng that they would and could keepe it so secretly that neuer man should see it but such as are so farre corrupted as neuer would be cured of their cāker It is not possible for hym that hath his eyen and séeth hys brother whiche lacketh sight in ieoperdie of perishing at a perillous pit but that hee must come to hym and guide hym till he be past that ieoperdye at the lest wise if he can not come to him yet will he call and crye vnto hym to cause hym chose the better way except his hart bee cankered with the contagion of such hatered that he can reioyse in his neighbours destruction And euē so is it not possible for vs whiche haue receiued the knowledge of gods word but that we must cry and cal to other that they leaue the perillous pathes of their owne foolish phantasies And doe that onely to the Lord that he cōmaundeth them neither addyng any thyng nor diminishyng And therfore vntill we sée some meanes founde by the whiche a reasonable reformation may be had on the one partio and sufficient instruction for the poore commōs I insure you I neither will nor can cease to speake for the worde of God boyleth in my body like a feruēt fire and will néedes haue an issue and breaketh out when occasion is geuē But this hath bene offered you is offered and shall be offered Graunt that the word of God I meane y e text of Scripture may go abroad in our English toung as other nations haue it in their tounges and my brother William Tyndall and I haue done will promise you to write no more If you wil not graunt this condition then will we be doing while we haue breath and shew in few wordes that the Scripture doth in many and so at the lest saue some But a lacke this will not be for as S. Paule sayth the contagion of heresie creepeth on lyke a canker For as the canker corrupteth the body further and further and turneth the whole parties into the same deadly sicknes so doth these heresies creepe forth among good simple soules till at the last it be almost past remedy This is a very true saying and maketh well agaynst his owne purpose for in déede this contagion began to spring euen in S. Paules tyme. In so much that the Galathians were in a maner wholy seduced from his doctrine And he sayd to the Thessalonians the mistery of iniquitie euē now beginneth to worke And S. Iohn testifieth that there were all ready many Antichristes risen in hys dayes And also Paul prophesied what shold folow after his tyme. Actes 20. saying take ye héede to your selues and to all the flocke ouer whiche the holy ghost hath put you ouerséers to féede the congregation of God whiche he purchased with his owne bloud For I know this wel that after my departyng shall enter in greuous Wolues among you which shall not spare the flocke And euen of your selues shall arise men speaking peruerse things to draw Disciples after thē and therfore watch c. This canker then began to spread in the congregatiō and dyd full sore noy the body in so much that within iiij C. yeare there were very many sectes scattered in euery cost Notwithstandyng there were faythfull fathers that diligently subdued them with the sworde of Gods word But surely since Siluester receiued such possessions hath the canker so créept in y e Church that it hath almost left neuer a sounde member And as Cistercensis writeth in the 8. booke that day that hee receiued reuenues was a voyce heard in y e ayre crying ouer the court whiche sayd this day is venime shed into y e church of God Before that tyme there was no Byshop gredy to take a cure For it was no honour and profite as it is now but onely a carefull charge which was lyke to cost him his lyfe at one tyme or other And therefore no man would take it but he that bare such a loue and zeale to God and his flocke that he could be content to shed his bloud for them But after that it was made so honorable and profitable they that were worst both in learnyng and lyuyng most laboured for it For they that were vertuous wold not entangle them selues with the vayne pride of this world and weare thrée crownes of gold where Christ dyd weare one of thorne And in conclusion it came so farre that who soeuer would geue most money for it or best could flatter the Prince which he knew wel all good men to abhorre had the preheminence and gote the best Byshoprike and then in stead of Gods word they published their own commaundements and made lawes to haue all vnder them and made mē beleue they could not erre what soeuer they dyd or sayd euen as in the rowmes and stede of Moses Aaron Eliazer Iosue Calib and other fayth full folke came Herode Annas Cayphas Pylate and Iudas whiche put Christ to death So now in the stede of Christ Peter Paule Iames and Iohn and the faythfull folowers of Christ we haue y e Pope Cardinals Archbyshops Byshops and proude Prelates with their Proctour the malitious ministers of their masters the deuill which notwithstandyng transforme them selues into a lykenes as though they were the ministers of righteousnes whose end shal be accordyng to their workes So that the body is cankered long agone and now are left but certaine small members whiche God of his puissaunt power hath reserued vncorrupted because they sée that they can not be cankered as their owne flesh is for pure anger they burne them lest if they cōtinued there might séeme some deformitie in their owne cankered carkase by the comparyng of these whole members to their scabed body Teacheth in a few leaues shortly al the poyson that Wickleff Oecolampadius Huskyn Tyndall and Zwynglius haue taught in all their bookes before Cōcerning the blessed Sacrament of the aulter not onely affirmyng it to very breade still as Luther doth but also as these other beastes do sayth it is nothing els And after the same Syr Thomas More saith These dregges hath he dronken of Wickleffe Oecolampadius Tyndall and Zwinglius and so hath he all that he argueth here beside which iiij what maner folke they be is metely well perceyued and knowen and God hath in part with hys open vengeaunce declared Luther is not the pricke that I run at but the scripture of God I do neither affirme nor deny any thyng because Luther so
â—eares Holy dayes are ordâ—â—ned for 〈◊〉 and not man for the holy dayes The signification of thynges are to be sought and not to serue the visible signes Ceremonies with out some good doctrine are to be reiected Turkes are rather to be lameÌ„ted for their ignoraunce and to be wonne with good doctrine example of good lyfe then to be hated and murthered We do nothyng well eâ—â—ept we do it of loue from a pure hart Superstitious obseruations are rather the breakyng of the law then the kepyng of the same The world is to be rebuked for lacke of iudgement Iudge by these things whether the Pope haue erred or noâ— Iudge what baggage is in the Popes doctrine and of his making Note the 〈…〉 spiritualtie 〈…〉 Christ Our 〈◊〉 is the cause that hypoâ—… The practice of prelates Signification of the 〈…〉 are 〈…〉 The ministers of the 〈◊〉 are 〈…〉 to preach to y t people sâ—…ly the woâ—… of 〈◊〉 to pray in a 〈…〉 vnderstand The lawe cannot be fulfilled w t workes or they neuer so holy A great abuse in prayer The church taken for the spiritualty King William King Iohn S. Thomas of Caunterbury Holy Church hath bornt a great swinge The Pope and his rable takeÌ„ for the church The church is a congâ—â—gation of people of all sortes gathered together The church of God how it is taken in Scripture Gal. 1. Actes 23. Gal. 1. Rom. 16. 1. Cor. 16. 1. Tim. 3. 1. Tim. 5. The church is a multitude of all them that beleue in Christ wheresoeuer â—hey be gathered together A double significatioÌ„ of this worde church The cause why Tyndall traÌ„slated y t word church into this worde congregation Congregation is vnderstand by the circuÌ„staunce Ecclesia is a greke worde and signifieth a congregation Actes 19. M. More was â—…ful in Poetry Iudas Balaaâ— A good adâ—… to M. More M. More did greatly fauour Erasmâ—s M. More was a â—epe dissembler M. More 〈◊〉 captious M. More 〈…〉 1. Pet. 5. 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 Byshops ought to be bydâ—rs in one place Note Women God poureth hys holy spirite 〈◊〉 wisdome 〈…〉 aswell weâ—… meÌ„ God is vnder no 〈…〉 necessitie lawlesse The cause why young 〈◊〉 was preferred by 〈◊〉 to be a Byshop Paul was a faâ—herly instructer to 〈◊〉 â—…thy S. Paule was a worthy moâ—t â—…ther instructour A great difference betwene teaching of the people and teaching of a preacher â—â—lyng 〈◊〉 shaâ—ing â—…ny thing or any part of priestâ—… Oâ—…â—alt 〈◊〉 are 〈…〉 â—yle hath â—…o 〈◊〉 at all 〈…〉 the 〈…〉 ☞ The minister amoÌ„g the 〈…〉 were naâ—… 〈◊〉 age Why â—yn 〈…〉 this worde 〈…〉 rather 〈◊〉 Charitie hath 〈◊〉 significations Loue 〈◊〉 is 〈…〉 vnderstaÌ„d Euery loue is not charitie nor euery charitie is not loue Why Tyndall sayth fauour and â—ot grace Knowledge and not confession repentauÌ„ce and not penaunce The Papistes may not forbeare to haue their iugglyng termes Penaunce Penaunce was profitâ—… to the Papistes â—rue penaunce what it is Fayth in Christ 〈◊〉 get a true repentauÌ„ce Deut. 17. ☜ Balam The sinne agaynst the holy ghost ☜ 2. Pet. 1. The chuch before y â— gospell or the Gospell before the church Rom. 9. The word which is y â— Gospell was before the church Ioh. 15. Ioh. 17. Note wâ—ll thys Whether y â— Apostles taught any thing that they did not write So much to written as is necessary â—or 〈◊〉 saluation The scripture writteÌ„ must conâ—oâ—nde the vnwritten verities Writing hath bene from the beginning God froÌ„ y â— beginning hath 〈◊〉 ten 〈…〉 y â— hartes of his 〈◊〉 The Pope hath taken fro vs the significations of the Sacramentes Actes 7. There can no more be taught vs then to coÌ„teyned in the scriptures Purgatorye The HeatheÌ„ thought nothing more madder theÌ„ the doctrine of the resurrection The Apostles taught nothing that they were afrayde to write SacrameÌ„tes haue significations All y â— Sacramentes taught eyther in the olde testament or new haue significations ☞ The Popish Sacramentes 〈◊〉 one agaynste an other SacrameÌ„ts with out significations are not to be 〈◊〉 Whether y â— Church caÌ„â—… or not What y e very Church is what fayth saueth By fayth we are made the sonnes of God Ephe. 〈◊〉 â–ª Math. 〈…〉 The offeryng of Christes body and bloud is y e onely satisfaction for our sinnes There is no way to saluation but by Christes death and passion Collos 1. Ephes 5. Rom. 8. 1. Iohn 3. Fayth and sinne can not â—aâ—d together 1. Iohn 1. All fleshe deth sinne We sinne of frailtie weakenes We may erre yet be saued Who they be that erre from the way of â—ayth Faith is euer assailed with besperation All power readines to do good coÌ„â—eth of God not of our selues A very good example The faythfull though they slâ—â— yet they fall not Faith in y â— good neâ— of God is our staye Ioh. 15. If we consider how mercifull god is vnto vs we caÌ„not chuse but submit our selues vnto hys lawes Christian meÌ„ must be patient Mercy waiteth euer on the elect Dauid The elect of God must haue patience be long sufferers God trieth his elect by suffering them to tell into temptation We may coÌ„aâ—t sinne and yet not forget God The aÌ„postles beyng amased w t teÌ„ptations forgat all Christes myracles A great temptation layd vpoÌ„ y â— Apostles The Apostles were very doubtfull Christ hys resurrectioÌ„ The Disciples were not without fayth but yet the â—ame was very doubtfull Peters fayth fayled not ☞ Luke 22. A foolish glose made by M. More ☜ 1. Pope The Pope his sect are not the Church of Christ 2. 〈◊〉 The Pope in forbyddyng mariage to Priestes doth not coÌ„seÌ„t that the lawe of god is 〈◊〉 The Pope licenceth whordome whiche God forbiddeth 3. The Popish Clergy are persecutours An abhominable wicked deuilish decree 4. Rom. 13. 5. 1. Cor. 5. The Pope is vtterly against the doctrine of Christ Their first reason A 〈◊〉 reason One Argument confuted with an other of like nature The solution The right fayth dyd neuer 〈◊〉 continue in the greater number of 〈◊〉 Church Math. 16. Math. 23. Hypocrites are crept vp in to the seate of Christ his Apostles 〈◊〉 Pet. 2. The Pope and hys Clergye haue corrupted the Scriptures of God with their traditions Iohn 〈◊〉 The scriptures beare witnes who are the right Church Christ Iohn Baptist Luke 1. ☜ The doctrine of Iohn brought y â— hart of the Iewes into the right way Our Popish hypocrites haue nede of a Iohn Baptist to conuert theÌ„ Those which depart from the fayth of hypocrites are the true Church Their second reasoÌ„ Note here this Popish Argument The Pope and his sect say they are the church and can not erre The solution Iohn Baptist was a true expositor of the law Math. 17. The Phariseis added false gloses to y â— Scripture The Pa 〈◊〉 doctrine Purgatorye The Phariseis and papistes agree in the false interpreting of y â—
doctrine nedeth not now of miracles for it was confirmed by Christ with myracles Math. 24. The Pope commeth 〈◊〉 Christes name with false miracles The preachers of gods word confirmed the same with miracles whyle they were alyue God suffeâ—eth such as haue no loue to hys truth to be deceaued with lying miracles Why the Pope tell In the Popish church all miracles are wrought by dead Saintes S. Thomas of CaÌ„terbury Thomas de Aquino Dunce ☜ Miracles Our fayth may not be grounded onely vpon miracles but vpon the worde of God Math. 1â— Iohn 21. The Apostles of Christe knew no such authoritie as the Pope now vsurpeth What iâ— there had bene no scripture Grekes God to 〈…〉 â—…de heresâ—… caused the scriptures to be written â–ª Noe. What faith â—…th Where true faith is there is repentauÌ„ce and ameÌ„dment of 〈◊〉 ☜ Abraham The elderâ— did erre The elders in y e time of the Iewes did erre The Scribes Phariseis and Elders did erre The scripture was aucthorised by true myracles False bookes set forth by the Papistes Erasmus The true church teacheth nothing but that which the scripture proueth and mainteineth The Pope hideth the scripture The Papistes hide y e scripture The scripture is the cause why men beleue y â— scripture The Papistes docctrine is nâ—â— to be beleued wiihouâ— scripture Why the 〈◊〉 is not to be beleued wtout scripture why he is not the true church The doctrine of the Papistes hath bene 〈◊〉 resisted by y e scripture What thinges 〈◊〉 finde in scripture Rom. 〈◊〉 1. Cor. â— 1. Cor. 2. Iohn 5. Iohn 7. Heb. 8. The Papistes will neither by Gods lawe nor mans refraine froÌ„ their wicked liuyng Iohn 10. The Papistes will lose nothing that belongeth to them Christ deliuered the Iewes out of errour ☜ None haue more care of the scripture then those that beleue it not M. More reasoneth agaynst himselfe ☜ Actes 13. Iohn 8. They that preach not Christ truty are murtherers The end of hipocrites Predestination Balam Wit must first shew a cause and then will is sturted to worke More feeleth Purgatory Popish doe trine concernyng Purgatory The pope how he can both forgeue and receiue sinne Tyndall feeleth Purgatory Iohn 15. Iohn 13. Bodyly payne purgeth the body and not y e soule M. More â—o of an euil opinion Faith in Châ—… 〈◊〉 purchaseth forgâ—… of sinne Ephe. 5. There is no purgatory for hym that dyeth repentâ—unt beleueth Iohn 15. 1. Iohn 〈◊〉 Payne of sinne 〈◊〉 popes 〈◊〉 Purgatory prâ—… to y â— Pope Purgatory to a tormenting Iayle as y â— Pope maketh it Money dispatcheth Purgatory The Pope is Antichrist The fleshly children do naturally consent vnto lyes The fleshly mynded can neuer consent vnto Gods law The fleshly persecute them of the spirite The true church is not w t out a signe of a miracle to proue that it is Gods church The popes life doctrine is more wicked theÌ„ the Turkes all y e heatheÌ„ that euer were Euticus Actes 3. All glory and honour is to be geuen to the name of Iesu Iudges Deut. 17. Purgatory to the foundation of Abbeyes Colledges c. M. More is a commoÌ„â—ester and a scouÌ„er ☞ The Papistes are cruell and vnmercyfull Sweryng The oth of a witnes may be taken but no maÌ„ may be coÌ„pelled to sweare be a witnes A godly lesson M. More is a lyer The Papistes are obstinate will not repent Iudas Prayers of an euill Priest profite not A fond saying To minister SacrameÌ„ts with out signification is to be lead in darkenesse Sacrifice Heb. 10. Christes body in the SacrameÌ„t is not carnall but spirituall Christe was sacrificed on the crosse once for all More Deacons Tyndall Christes Deaâ—…s and the pâ—â—eâ— Deacons differ much More Priestes Tyndall More Tyndall 1. Iohn 4. M. Mores fayth was a common fayth More Tyndall More Tyndall As good no lawe as a law not executed Age is to be preferred before â—outh The chast vnchastirie of the Papistes is abhominable both to God and man S. Hierome The Pope iudgeth no sinne to bee sinne and sinne to be no sinne A Priest by the Popes order may haue a whore but not a wife Rom. 14. Mores doctrine is superstitious 1. Tim. 4. The Pope forbiddeth mariage Apparant godlynesse why the Priest may not haue y â— secoÌ„d wife Christes benefites toward vs are figured by matrimony We were Idolaters when we came to Christ S. Paules doctrine is that priests shuld haue wiues Widowes More is a scoâ—fer The office of the wâ—ddowes in y e primatine church Rom. 13 â–ª Young widowes were forbiddeÌ„ to minister in the commoÌ„ seruice Fishe no better then fleshe nor fleshe no better then fishe in the kingdame of Christ 〈◊〉 ☞ Tyndall More Tyndall Three lyes at â—…ce 〈…〉 Priestes must be endued wyth vertue and honesty Generall counsell Parlâ—…ment The 〈◊〉 vsed both in generall to â–ª â—…es and also 〈◊〉 parliamentes A practise vsed in all counsayles and Parlamentes The spiritualtie make heretickes of them that resist theyr power and will Why Priestes may haue no wyues The chastitie of the â—â—ergy pertâ—â—neth to the tempoâ—…ie as much as to the spiritualtie Vowes No oth is to be kept that is agaynst charitie or necessitie The popes snares 〈◊〉 2. 3. 4. 5. Tyndall doth here playnly proue More an hereticke That is euer best that moueth man to the kepyng of Gods commaundementes ☜ Deuilish doctrine Math. 15. Christes natural body is not in the Sacrament The Sacrament of the body 〈◊〉 bloud of Christ how it must be receiued ☞ S. Michael wayeth 〈◊〉 soules The true seruice of God what it is Whether it were best that priestes were gelded ☜ Leuit. 10. More Tyndall Paphnutius More had two wiues therefore was Bigamus More Tyndall The Pope a cruell tyraâ—nt More Tyndall The spiritualtie would not haue the scripture in Englishe Hunne More Horsey Tyndall If we be not giltie we neede no pardon More woulde excuse the murther of Hunne Hunne ☜ More Tyndall Doetour Lolet Olde translation More was a subtill Poet. The hauyng of the Scripture in English is vtterly agaynst the myndes of the Popish Clergie More Tyndall The scripture was first deliuered to the pâ—opâ—e in their vulgere toung More Tyndall More Tyndall The ordinaâ—… are hangmeÌ„ to such as desire the knowledge of the scripture None can vnderstand the Scripture except he knewe Christ to be his iustification More Tyndall More Tyndall Eare confession and pardons were neuer confirmed by miracle More Tyndall The Popish spiritualitie are tyrâ—unts persecutors More Tyndall Pope forbiddeth matrimony the eatyng of meates The wicked monstrous doynges of the Pope More Tyndall More Tyndall More Tyndall All Sacramentes teach vs what to do or what to beleue More Tyndall Eare confession destroyeth the beneâ—ite of Christes bloud More Tyndall More Tyndall RepeÌ„tauÌ„ce More Tyndall SacrameÌ„t More Fayth Tyndall The Pâ—pistes aâ—â— slaundâ—â—â—s of the Gospell More Woâ—… Tyndall â–ª More Tyndall We can do no
they can not make payment but rather shall perish and dye in prison whiche thyng is agaynst charitie therfore it is sinfull Extreme law is extreme iustice The euill counsell of the Doctours of law 1. Cor. 6. Math. 5. I doe not condemne suing but in a case The spiritualtie forbiddeth Priestes to sue in causa sanguinis et tamen non daÌ„pnaÌ„t leges Athanasius S. Hiere ad Cor. 6. These doctours wyll not nor can not destroy all iudicialles but onely vncharitable sutes Haymo ad Cor. 6. Luke 6. If it bee a counsell than can ye not condemne it for heresie 14. quest 1. His ita They vnderstoode myne answere so well that they were than conteÌ„t with mee The sixte article Tit. 1. The Cardinall and Doctour Barnes reasoned togither But therefore was I an heretick O sigmeÌ„tuÌ„ If I fayned sutâ—… thynge 〈◊〉 shoulde bee an heretick Athanasius Chrisostome The vij article The viij article Officicers bee but byshops hangmen God amende it The ix article The x. article The xj article 2. q 7. Secuti sunt cap. Nos si The xij article 2. Pet. 2. The xiij article The popes pardons hath beene the best marchaundise in England The xiiij article The xv article The xvj article Alexander Duns Bonauenture in iiij sent The xvij article The Pope may not bee conptrolled of any man The xviij article The xix article No man may speake agaynst the pompe of Prelates The xx article Byshops myters coÌ„meth from the Iewes The xxi article 3. King Byshops vse vayne foolish ceremonies What the two hornes of the myter meaneth The xxij article The meanyng of the Byshops crosier staffe Cardinall Wolsey lyked well hys pyllers pollaxes Where bee they now Tunstall Byshop of LondoÌ„ had intelligence where D. Barnes was become I am now here what saye to you me Good counsayle geuen to the Byshops The xxiij article Phil. 4. Iaco. 1. The xxiiij article The articles as euill as they were layd of myne aduersaryes Iohn 14. The xxv article Liberties of holye Churche may in wise bee impugned All the auncient learned fathers cry out vpoÌ„ the pryde lewde lyuyng of the Byshops An earnest petition made by Doctour Barnes 1525. Doct. Batnes inhibited of preachyng The Popish law is tyrannous Doctour Barnes is accused of contention sedition and heresie The bodye of the Vniuersitie stirred vp Here yee may note the course of y t Popes lawe A subtile craftie and popishe Chauncelour A protestation D. Barnes answere to the articles alleaged against him Note here the craftiâ— and willy Foxes Note here the most false and â—euilishe practise of the popishe cleargie God to helpe his true preachers styrreth vp some good men O cruell mercylesse Papistes Barnes arested by a Sergeaunt of armes Cardinall greatly delighted and estemed his crosses and pollaxes Nothyng els The maner of the examinatioÌ„ at Westminster Here ye may note the crafty iugglyng of the Papistes The more innoceÌ„t the sooner trapped and condemned among the Papistes Epist c. xix Doctour Barnes forbydden preachyng Note here the tyranny of the Papistes That was the lest Grace with out deseruyng Note here what crossing tossing y â— Papistes vse The gloriâ—us assembly of the papistes The Cardinall had put the matter to hym God saue me from such speaking Math. 1. 1. Cor. 2. Esay 53. Christ is all in all Actes 4. Actes 13. 1. Iohn 2. 1. Iohn 4. 1. Iohn 4. The Papistes deniyng onely fayth to iustifie denye the nature of Christ Apoc. 5. Christ onely hath wrought our redeÌ„ption Christ is our onely redemer iustifier Roma 3. Roma 11. Faith with out workes iustifieth Roma 3. A crafty subtile euasion All good woorkes are coâ—teyned in the law of God Iohn 1. Christ suffered for our sinnes August in ser Domini de monte Exod. xx Leuit. xix What goodnes is in good workes Galat. 2. Rom. 4. Galat. 3. Ambro. ad Rom. 3. Orig. ad Ro. lib. iij. cap. iij. Fayth onely and alone iustifieth Roma 9. Roma 10. Roma 9. We can neuer attayne to saluation but by faith in Christ Roma 4. Fayth is accompted for righteousnes Ambrosi Sola fides iustificat D. Wetherall Gallat 2. Abacuc 2. Athanasius Galat. 3. The righteous man lyueth by fayth not by workes Aug. in prolo Psal 31. Good workes without fayth are but sinne Barnar super Can. ser lxvq Workes of the newe law Aug. despiri lit câ— â–ª xij No man can bee iustified by y e lawe of workes but by the law of faith in Christes bloud Luke 17. Good workes can not deserue remission of sinne The maner of iustification Fides historica Fides iustificans Roma 8. The frutes of fayth An exaÌ„ple how fayth bryngeth forth good workes Math. 7. Solutions and argumentes to the Scriptures Roma 6. Good workes are the frutes of true fayth A very good example â—â—ti 2. The Byshop of Rochesters vayne distinction Ephe. 2. Good workes are to bee done although they iustifie not Roma 3. Iam. 2. Aug. 83. quest c. 76. Roma 6. Fayth that bryngeth forth fruite is the fayth that iustifieth and yet the fruite doth not iustifie 1. Iohn 2. Hebr. 9. fayth iustifieth before God and good wordes declare our iustification to y t worlde Gala. 3. The reward of good workes is not remission of sinnes Roma 2. August de spiri lit Glosa Actes 10. The man that is iustified before God 〈◊〉 not bee idle but must doc good ij Quest 〈◊〉 Non omnes Episcopo Math. 7. Iohn 17. Gala. 5. Atha ad Rom. Fayth that iustifieth vs is geueÌ„ vs freely of God Fayth onely iustifieth because by fayth we attaine the benefite of Christes death which onely iustifieth vs. It is no new doctrine that is nowe taught The Pope and hys Churche agreeth no more with the maners of holy Churche then darkenes light The Pope is a persecutor of holy Church How farre the Pope doth differ with his Churche from the true holy Church The foule and greate abuse of the Pope in takyng vpoÌ„ hym that hee and his were y e holy Church What difference is betweene a Byshop the deuill Nume 20. 3. King 8. 1. Cor. 4. 1. Cor. 11. Ephe. 5. The holy Churche truely defined The true holy church is that which is sanctified made holy by Christ 1. Cor. 1. Augustinus de verbis domini ser so Iohn 6. The faithful beleuers in Christes merites are y t ryght holy church of God God is not to bee ruled by any state or degree of person The holy Churche which is y t true church of God is to y e worlde inuisible The true holy church is the piller and ground of trueth August ser 〈◊〉 de tempore The holy Church is the congregation of faythfull men where soeuer they bee in the world Lyra in mat ca. 19. Math. 6. 1. Iohn 1. Ephe. 5. The holy Churche how it is made pure and cleane without spotte or wrinkle Augustinus
the saints y t worshyp to stockes and stones that we should geue to God Math. 4. Glosâ— de coÌ„sec Dist. 3. c. venerabiles The blindnes ignoraunce of the malicious Papistes Math. 27. De media villa 4. sent A papistical reason well aunswered confuted An other Papisticall reason Iohn 4. Actes 19. Iob. 5. Papistes are wresters of the scriptures of God Psal 150. A foolishe papisticall argument well aunswered A foolishe reason of y e papistes Ad. Ro. c. 1. De consec Dist 3. c. perlatum Images are no more to bee worshipped theÌ„ the bookes that learned men reade 1. Tim. 1. Doctour Barnes conclusion A bold chalâ—nge of Doctour Barnes The Papistes lye manifestly displayed Iames Basil falsesied by the Papistes In regist lib. ca. 63. The simplicitie of celebratyng the communion in the primatiue Gayne and aduauntage maketh the Masse to bee the better loued of Papistes Cronic cro Fâ—sci temp Introitus Kirieleyson Diesque nostros Pater noster Fasc temp Orationes Tractus Cronic cro Gloria in excelsis Cronic cro Cronic cro Fasci temp Nicene Creede Bern. Abbas de officio Missa Cronic cro Fasâ—â— temp Sanctus Ratio di Cronic cro Fasci temp Doct. CraÌ„tz Fasci temp Sanctum sacrificium Croni cro Fasci temp Quorum solemnitas Cronic cro Cronic cro Ratio diui Qui pridiâ— quam pateretur Fasci temp Agnus Dei. Cronic cro Ambr. ad Rom. 3. Ambr. super Rom. 4. Super Rom. 2. Atha super Galat. 3. Aug. in prolâ— psal 31. De spiri lit cap. 12. â—3 quest c. 76. De spiri lit Super can â–ª ser 67. 2. quest 7. non omnes Episcopi De verb. Domi. ser 50. August ser 〈◊〉 de tempere â—yranus in Mat. cap. 〈◊〉 August de verbus Apostole ser 19. Augustinus De con D. D. 4. c. primaâ—gitur De penâ— Dis 2. Si in glosâ— 23. q. 1. Arecta iâ— glosa Hiero. in M. c. 16. August ser 〈◊〉 de sane Chriso in M. c. 15. Dâ— doctr christia li. 1. c. 15. 18. Super 〈◊〉 Origenes Super. M. Hâ— 1. Super Ioan. Trâ—… 124. c. 21. In M. c. 23. Li. de Cain Abeâ—â— Chriso s 6. de anathemate 24. q. 〈◊〉 Quodâ—uÌ„que Super Ioannem tract lxxi Barnarde lib. arbit In Enche ca. 29. De verbis Apost serâ—… De verbis Demi ser xv De verbis Apost ser xiij De temp ser lxiij De lib. arb cap. xvi De lib. arb cap. xvi De predest Cap. 8. August de verb. Apost sent xiij August Super Ioannem tract lxxxviij August ad fratres s 38. In Epis ad Ephes c. 6. In Gen. c. 9 hom 28. In Mat. c. 1. hom 2. In proâ—e In Epist. ad Ephes Li. 1. Di. 38. cap. Si iuxta 7. Sinod c. Omnes et di 38. 1. Cor. 7. 1. Tim. 4. 1. Cor. 8. Roma 15. Super Ioan. Tract 46. Hilarius in Mat. Cano. 14. Ad Paul Epist. 59. Epi. ad râ— propo 72. Ad Cornelium PapaÌ„ Ecclesiastica hist De consecr â–ª di 2. c. comperimus De consecr di 2. c. cum frangimus De consecr de 2. c. Si quocâ—esâ—umque Athanasius super 1. Cor. 7. Ciprian Epist 11. Aug. de bono coniugali ad Iulianum Ambro. 32. quest cap. 1 Integriâ—as Hie. d. 37. cap. Legans Ex tripertita historia Dist. xxxi ca. Niceâ—a Canon Apost Consilium Gangrens Canon 4. 6. Sinodus Dist xxviij c. Diaconi De vita honest clericorum Magister SeÌ„tentiarum lib. ij Dist xx Extra lib. i de filijs presbyterum c. Ad hac Ibidem cap. Litteras Imperator Constan lege Omnis Pa. Ad perangariam Codice de Epis â—le Ex tripertita historia lib. 9. cap. xxxviij Li iiij ca. xxiij Penitus Dionisius Eccle. hist lib. v. cap. xxiiij Exod. 20. Deut. 5. Esay 44. Abacuc 6. Deut. 13. Libro 5. ad Iacob Clemens in codem libro De vera reli ca. vlti Super Dani Roma 8. That we ought not to pray to Saintes 1. Iohn 2. Roma 8. 1. Cor. 1. Iohn 14. Iohn 14. Iohn 16. Iaco. 1. Psal 119. Psal 120. August de vera relig cap. vlti Apoc. 19. and. 22. Mat. 15. tom 6. ho. de profect Euange Chri. To. 6. ho. de profectu enangeliorum Ad Ro. c. 1. De electio 〈◊〉 significa Augustinus de bap li. 2. c. 3. contra Donatistas xxxiij q. ij Inter haec â—…iij q. viij Conueniter Origene Rom. 13. Dist 10. ca. Quoniam Super Gulat 4. All dayes bee a lyke Epist. c. 19. Aduersus Iudeos De consec dist 3. cap. peruenit Esay the last Math. 12. Collos 2. Galat. 4. 〈◊〉 Cor. 6. Math. 5. Athanasius S. Hiero. ad Cor. 6. Haymo ad Cor. 6. Luke 6. Psal 31. A publike offender ought to make publike satisfaction Secret offences require no secret confession for remission of them to necessitie for saluation Auricular confession is not necessary to saluation Is not this offensiue to godly eares slaunderous seditious and contumelious agaynst our fathers of the Churche What is a reproche if thys bee not Doe not the Byshoppes and Priestes vnderstand this place so manifest But pride and worldly pompe Iudas gayne maketh them as blynd as bittles to see any trueth To the fire to the fire with hym without any farther hearyng for wee must not dispute with heretickes And this felow is an notorious hereticke for hee sayth that all y e faythfull bee Peters successours whiche if it shoulde bee so let passe y t ChristiaÌ„s will come and take awaye your place and dignitie Wherfore you will deny him in this place because hee teacheth agaynst the determination of the Church O you Inquisitours of heresie awake it is brodeÌ„ day you sleepe to long Here you haue the originall of your secret confession whiche the Church of God knew not by the space of 300. yeares I say not this as vtterly condemning it yea rather as approuyng it but I doe teach it not to bee necessary to our saluation A notorious exaÌ„ple what mischief commeth by the single lyfe of the Clergy men Doth hee not here lyuely set forth our holy MoÌ„kes What maner of fast is yours who fare so deÌ„tely with your fishe who would not rather fast with you and to eate of a turbate theÌ„ with vs to eate porke or baken coÌ„pare one excesse to the other yet forsoth doe you seme to fast Beholde how manifestly by this Councell not y t eaters of flesh but the superstitious abstainers are counted heretickes Prou. 26. So you dâ— here condemne those for heretickes whoÌ„ Christe crowneth for saintes And you onely cast out y t faithfull and beleeuyng but whoremoÌ„gers and adulterers you blesse For if you should cast out all theÌ„ your church would bee but small