were amysse among them If so necessary trouthes were contayned in this texte Cetera cum venero c. as More faynethe thinke ye y t so louinge an herde man so tenderinge his flocke wolde haue lefte them oute Namely when he writethe agene so longe a Pistle wheryn he occupieth his penne sometyme in thinges whiche he sayd himself it neded not gretely to haue wryten them and occu piethe some parte therof w t greting is from other men wolde he thinke ye haue put yn these not necessary for there saluation lefte oute thingis so necessary for it Also rede the. xvi chap. of the firste pistle and thou shalt se hun self partely expresse those other certayn thingis whiche he wolde ordyr at his cominge \ where he remembreth a collecte to be disoosed amonge the pâ— re sayntis and faithful where he saith playnly That as for now thoughe I come by you yet wil I not se you Sith Paule then so faâ—thful an ouerseâ—r cared so miche for their saluacion knowing that they yet waÌ„ ted trouthes necessary for it came so nighe and turned not yn seynge that thâ—i shulde be damned if they beleued not these trowthes who wolde thinke that he had yet certayn necessary truthes contayned in these wordis Cetera c. but wolde haue come yn and preched them Thinke ye that sith he coude not come himself but sent th em this Pistle that he wolde haue lefte ou te these necessary trowthes Misconstre not therfore Paule nor holy scripture and specially this texte As for other thingis I shal dispose c. which he spake of â—twarde â—sages rytes and comely ordyr in the chirche and congregacion of god that it shulde be so wel and comely disposed and ordered that nether their enymes nor the Iwes co ude fynde any faute at their religion â—â—he thirde texte whiche he wresteth and wryeth for his vngraâ—iouse heresy is in the laste lyne and laste chap. of Iohan Saynge â— her aâ— also yet many other thinges whiche Iesus did which if euery one were wryten I thinke the world coude not coÌ„tayne the bokis Here More noumberth his vnwryten verites amonge these so ma ny other thingis which cryst did orels this texte coulde make nothinge for him but thou knowest wel that Moris vnwryten verites that our lady was assumpte body and soule praynge to postis stoâ—â—s and say â—tes halowinge of vestmentis chalices bo kis bâ—llâ—s bowes and crepinge to the crosse these did Cryste neuer excepte More had some reuclacion withe his holy mayde of kentâ— by saynte Iohan tellinge them that these were the thinges that Cryste did aÌ„d be not wryten But had More turned bake ouer the lefe in to the laste ende of the Chapiter before he shulde haue sene Iohan to haue declared hymselfe saynge Many other miracles did Cryste in the sight of his Disciples whiche ar not wryten in this boke but these are wryten as sufficent for your beleife y t Iesus Cryste is y â— soâ—ne of god and y t y â— beleuers of this mighte haue lyfe euerlastinge by his name Here mayste y â— se y â— saynt Ioan was better lerned then More and knew what myracles and what doctryne was necessary for our saluacion and omitted nothinge of ether of the in his Gospel but wrote vs a sufficient aÌ„d perfit Gospel for our saluacion and did knytâ—p y â— some of our saluacion in these fewe wordis as he doth often tyme before especi ally in y â— iij. cap. v. vi c. saynge he y t beleueth in me hath lyfe euerlastinge And if More wolde saye y t he left vs oute any necessary trouth so wolde he make saâ—nt Iohans Gospel an vnperfit and insufficient Gospel but More belyke mistrusteth his parte and defendeth it w t a naughty conscieÌ„ ce For in this texte where Ioan saith SuÌ„t autem aâ—â—a multa que fecit Iesus he wol de make fecit to signifye docuit or predicauit as thoughe sâ—yâ—t Ioan knew not y â— dif ference betwene facere and docere â— is bet wene doynge of miracles and preching his gospel as wel as More and coude not speke and wryte his propiâ— termes for eche better than More can tel him And Saynt â—uke consyderinge y e difference betwene fa â—ere and docere and y â— y â— hole story of crystis â—yfe stode vpon these tâ—â—â— y t is to wyt in do â—nge miracles and teching his doctrine begane y â— Actes of y â— Apostles thus In my fir â—te treatis deare frende theophilus I haue wryten of al y t Iesus begane both to do and teche Here besydis y â— â—â—ke expresseth y â— difference betwene crystis dedis and his doctrine he saithe he hath wryten of all thinges y t he begane both to do and teche c If he wrote of al meaninge all thinges necessary for our saluacion for I thinke â—uke wolde not wryte no vayne thingis why sa ith More Euery necessary thinge for our soule helthe is not wryten and thus of his owne false supposicioÌ„ wolde thruste yn his â—nwryten verites or rather starâ—e lyes Thus maiste y â— se clerely crysten reder w t what conscience this man wryteth and defendethe his parte and howe falsely he peruerteth goddis holy worde to proue his heresyes Here he wil haue y e doynge and y â— workinge of cryste in doynge his miracles as bothe Ioan and Luke declare it and y â— worde sâ—lfe signifieth to signifye crystes techinge and preching of his gospel And where Paule sayd playnely he wolde set in order other thinges whan he came he wresteth the worde contrary vnto al the hole processe and effecte of both Paulis Pistles to signifie to preche to teche thinges that he neuer wrote And where Cryste sayd the holygoste shulde â—ede them into all truthes concerninge siche trouthes as were contayned in the scriptures of himselfe beynge that fountayne of al trouthe whiche trouthes were then so harde that their weaknes might not â—ere them as was the callynge yn of the Gentyles whiche whan Cryste was rysen he taught them and the holygost comen also taughte them the same and euen straigth they preched them yet wolde More contraâ—y to al these manyfeste scriptures and euident profes make them his vnwryten verites as halowinge of bowes salte c. and crepinge to the crosse and that is yet more to be detested and aborred he wolde haue these popisshe ceremones necessary tâ—owthes to be beleued for our saluacion And now let vs se his laste texte alleged of paule ij Thessalo ij ¶ And at laste he belyethe paule agene that faithful disposer and layer forth of goddis scripture lyke that rightwyse wryter to promoue the kingdome of heuen sayng that he taught the Thessalonyes many th ingis by mouthe that were neuer wryten bringinge for him this texte Stande bretherne and holde the institucions whiche ye haue lerned whither it was
to al good workis Nowe com pare this text with Moris allegacion and consyder wel wherfore he leueth out a grete parte of Paulis wordis to thrust yn his owne More leuethe oute that it was wryten by the inspiracion of God \ and puttethe yn to that place to reproue heretykes if he ioyned therwith alwaye the faith of Cryste meninge by the faith of Cryste as his owne wordis there declare his owne vnwryten articles contayned in the Popis Crecd And for that at Paule saithe It is profitable to correcte and conuince and to enstructe in rightwysnes that the man of God mighte be perfit and redye vnto eue ry good worke More clouteth it vp withe this patche Withe oute the whiche it wo lde do him no seruice for al that he had ben lerned theryn frome his childhed Is not this a faitheful handler of holyscripture But M. More If al the scripture be enspyred of the holy goste so be we suer that it is trwe and maye vse it as an infallible rule to mesure to conuince and correcke yowr vnwryten verytes there withe If all the scripture be good and profitable to teche why wyll ye not let men rede it why wyl ye then presume to tâ—che men your vn wryten lyes If it be profitable to teche to co 〈…〉 ce to râ—buke correcke why saye you that it is the cause of sâ—dicion heresy and carnal lybertye If it be profitable to â—ustructe vs how we shalbe iustifyed and to make vs perfit and redy to all goodnes what nede we then your vnwryten vanites with your vayne tradicions and articles of the popis Creed whiche the scripture as it knowth thez not so is it playne agen ste them The prophete calleth the worde of god the lanterne to his fete and lyght to trede in his pathes vnto whiche light Pe ter biddeth vs to attende as vnto a lanterne holder vp before ve walkinge in any der ke place vntil the daye be waxen more cleare the day starre arysinge and sprongenforth in our hertes vnto the which lyght I saye poynteth vs saynge If any man wa nt lyght let him get him to the lawe and scâ—iptures testifynge Cryste and go not in thingis concerninge lyfe vnto dede spritis fayâ—inge them selues to come frome hell or purgatory as did More of late playnge y â— proctour of purgatory faynyng to haue come fro thence with his boke of the supplycacion of soulis oute of so hotte clensinge fyer and yet was there not one lefe shorched therof Aftir alyke fasshion More wold frame a nother texte of Paul sayng y â— Paul writeth vnto Timothe before in the same Pistle Haue thou the forme and fasshion of the holsome wordie whiche thou haste haide of mein faith and loue in Cryste Iesu He saith not the wordis saith More that I haue wryten to the and that thow haste redde of myne but the wordis that thou hast harde of me â—o Crysten reder this is Mores Argument Paule saith not the wordis that I haue wryten that thou haste redde of myne but the wordis y â— thow haste harde of me ergo it muste nedis folowe that thei were not wryten But I aske More whither Paule did not wryte a Pistle to Timothe before he wrote him these wordis contayned in his seconde pistle aÌ„d then whither that a man here not frome his frende whiche receyueth letters from him â–ª as now had Timothe receyued a pistle before contayninge the hole some of all holse me doctryne And whether this be then a good argument Thou haste harde worde from me ergo I wrote not vnto y e More argueth I tell you very subtyly as thoughe what so euer were harde coude not be wryten to Lyke arguments he maketh in other places saynge God promysed his lawe to be wryten in mennis hartis ergo it is not nor was not then wryten in bokis whiche promyse is in Ieremye xxxi longe aftir the lawe was wryten by Moses Dauid sayd thy lawe is wryten in my herte ergo aftir More it was not then wr yten in Moses bokis And agen God promysed not that theuangelistis aÌ„d apostles shulde wryte the new Testament ergo thei did not wryte it And Cryst bad his apo stles go preche the gospel and not go wryte it ergo thei did not wryte it whiche argu mentis howe false and fonde thei be euen M. Henry his owne fool can tel him Paul bad Timothe attende vnto redinge exhortinge and techinge tyl he come He sayd not attende vnto my vnwryten word is whiche I taught the by mouthe no where wryten but attende vnto redinge of holy scriptures euen those wordis of faithe and good doctryne whiche thou hast hitherto diligently folowed beynge brought vp in them And what wordis were these not Moris vnwryten dremes ye maye be suer But thei were those holy letters in whiche Paule exhorted him constantly to abyde whiche he had ben taught and were co mmitted vnto him and had knowne them euen frome his chyldhed c. as ye see ij Timothe iij. Wherfore Crysten reder begyn thow and rede the firste Pistle that Paule wrote vnto Timothe and there thou shalt se fir ste of al prescribed him this holsome doctri ne in faithe and loue where he biddethe him preche and tell certayn men that thei folowe no nother doctrine then that edifiethe godely thorowe faithe for the ende of the precept and plesure of God is loue oute of a pure herte and good conscience and faithe vnfayned And aftyr a lytell digression he saithe That the fauour of our lorde hath aboundantly excedid withe faith and loue whiche is thorowe Iesu Cryste And then to put timothe oute of doute of these holsome wordis and Gospell of the faithe and loue in Iesu Cryste he wyneth to sayinge This is the moste assuered and trwest Doctryne Worde or Gospel and none more worthy to be embrased and kyssed then that Iesus Cryste is comen into the Worlde to saue synners And agayne in the. iij. Chapit to setoute these holsome wordis and that Godly Gospell how necessary it is to be preched in the con gregacion howe fâ—rme how suere a trouth it is he sayd These thinges do I wryte vnto the here maye ye se whether that do ctrine in faith and loue that Timothe harde of paule was not wryten to These thin gis do I wryte vnto the trustinge to come shortâ—ly vnto the but if it be longe yet do I wryte the these thingis that thou mayst know how to behaue thy sâ—lfe in the congregaâ—ion of the lyuinge god where yet to certifie Timothe more ernestely of the fâ—rme and assuered trouth of this holsome do ctryne he calleth it the very pyller aÌ„d foun dâ—tion of the trouthe whiche ferme assueraunce â—e setteth by this holsome doctrine almoste in euery place that he remembreth it it ye diligently marke it in redinge his pi stles to these two
by my sermons or by my Pistle which texte god knoweth maketh nothiÌ„g for his ungraciouse purpose For by these wordis it maye stande wel ynoughe that he bothe preched and wrote them al one gospel oâ— preched vnto them no nother wyse then it was wryten And for because More is not so wyse nor yet so wel lerned as he wolde aâ—erâ— I shall sende him vnto Paulis sermons which he preched vnto the Thessalonyes when he conuerted them that he maye se what Pa ule taught them and what enstruccions he taught them by mouthe and whether his sermons were noâ— wryten in the scripture These institucions whiche Paule first taught them when he conuerted them to the gospel More maye rede them in the. xvij chap. of the Actis of the Apostlis where â—u ke his companyoÌ„ in this message thus wry teth As thei made their iourney thorowe Amphipolis and Apollonia thei came to Thessalonica wherewas a synagoge of the Iwes and Paul aftir his wont maner went yn amonge them and. iij. sabbat dayes declared them of the scriptures scriptures saith Luke and not Moris vnwryten verites openinge and alleginge that cryste mu ste nedes haue suffred and rysen agene frome dethe And that this Iesus was Cryste sayd he whome I preche vnto you â—â—ke and these be not the same wryten verites y â— cryste after his resurreccion and the holy gost did lede them into Luke xxiiij Act. ij And aftirwarde in the same chap. The no bles of the Thessalonyes that had receyued Paulis sermons with alredynes of mynde did dayly serche the scriptures the scri ptures saith Luke to se whither it was so as Paule had enstructed them or no. whose feruent spirit and erneste diligence in so serchinge the scriptures Paule remembringe exhorted them saynge Quenche not the spirit neglecte not thinterpretacioÌ„s of scriptures proue althinges and holde that at good is He exhorted them here to proue euery mannis doctrine no nother wyse then they proued his dayly serchinge the scriptures to se whither ther doctrine agâ—â— eid with them Lo. M. More here may ye se if ye had red so farre whether Paule did institute the Thessalonyes in the faith with oute scriptures and whether his sermons were not wryten and contayned in y â— scripture Me thinkethe sith ye be so farre ouersene in holy scripture nor cannot conferre the placis therof togither orels vnderstande them not ye had done wysely to haue acknowleged your ignoraÌ„ce and haue left this labour in wryting to other men As ye tolde one man whose name I coude tell you that ye left the office of the chauncelership for that it was so laborouse and â—ayserlesse that ye might more quyetly wryte agenste heretykes so had ye done wyseâ—y to haue resygned your wrytinge to the bisshops as better lerned in the scriptures and your self to haue taken and caste a syrples vpon your backe aÌ„d stept into the quâ—re lyke a clerke and songen vs a verse of course or red vs a lesson at the lecterne lyke a man or els if ye can handel a payer of orgaâ—ns to haue gone and playd vs hostis Heroâ—es impie c. Whyle M. Herrye your fole â—ad blown A solis ortus cardine And thâ—s myght ye wel haue mayntayned goddâ—s holy seruice in chelsai chirche and let neâ—er a sowter medle aboue the bote nor preâ—â—me farther then the shapinge of a shoo But let vs examyn your highe lerninge oâ— rather refute your false peruertinge of wother Paulis holy saynges ¶ Paule proueth constantly and manif estly That the scripture is myghty ynough and sufficient to â—nstruete and bringe vs vn to that saluacion whiche cometh thorowe faith in Iesu cryste wryting on this maner vnto â—imothe saynge But thou se that thou abydest faste in these thingis whiche thou hast lerned and ar coÌ„mitted vnto the knowinge and beinge suer of whome thou art lerned and that euen of a chylde thou hast knowne the holy scriptures which are myghty ynoughe to enstructe the vnto that saluacion which cometh thorowe faithe in Cryste Iesu. For al the scripture enspyred by god is profitable to teche to conuin ce to correcke and to enstructe a man in râ—ghtwisnes that is to enstructe him wheâ— by and how he shalbe iustified before god so that the man of god might be perfait aÌ„d redye to do al good workis But lorde howe More addeth to howe he mynseth minessheth mangleth and potteth oute this texte with his false gloses to wreste it vnto his perniciouse purpose whose falsehed th ou maist se in the. ccc iiij face of his confutacion in the. iij. boke where he thus writeth Moreouer it is to be consydered that Paule saith not to Timothe Abâ—de yn th ose thingis that I haue wryten but in those thingis that thou hast lerned As thoughe what so euer Timothe had lerned for his owne and other mennis saluacion coude not haue ben wryten to and as though what Paul had lernerd him it had ben no where wryten and so to haue taught Timothe certayn doctrine to preche of whiche nether Paule nor Timothe had not to geue their hearers a rekeninge oute of the scripture Is this a good Argument M. More Thou hast lerned it ergo it is not wryten And then dothe More patche to Paule his own glose saynge Abyde in those thinges that thou haste lerned ether in scripture orels otherwyse of me with oute scripture as he wrote to the Thessalonyes Obserue ye my preceptis c. Now loke crysten reder whether Paule wrote these wor dis to Timo. ether in scripture orels other wyse c. as More falsely sewethe them to but that rather it foloweth into Moris coÌ„ fusion That Timothe eueÌ„ of a chylde had known the holy scriptures whiche are myghty ynoughe saith Paule and able to enstructe him vnto that saluacion whiche cometh thorowe faith in Cryste but this texte More glaunceth ouer here to bringe in another for his wyked purpose whiche I shal a none confute But Paule telleth Timothe that he had ben brought vp in y â— wordis of faith and good doctrine whiche he had continually folowed which were y â— lame and prophetis as here it apperethe and not Moris vnwryten dremes whiche Timothe neuer knewâ— nor Paule neuer lerâ—yd ¶ Then sayth he in the. ccc v. face That saynt Paule tolde Timothe to that the scripture was good and profitable to teche the faithfull folke and to reproue heretykes if he ioyned therwith alwaye the faith of cryste with oute which it wolde do him no seruice for al that he had ben lerned theryn frome his chyldhed Nowe Crysten reder loke whither More hath trwly recy ted Paule loke what he hath putto of his owne and what he hath taken from him Loke and these be not rather Paulis wordis folowinge For al the scripture wryten by thinspiracion of god is profitable to â—eche to conuince to correcte and to enstructe in rightwysnes that the man of god mighte be redye
ou ght we to esteme Moris vnwryten cerema nes inuented of his Synagoge callinge th em vlaphemously tradicions of the spirit of trwth when thei be but tradicious of lying men y â— is y â— moste blasphemy of al where he wolde make them necessary trowthes to be beleued for our saluacion when we se them before our eyes to be starke lyes and deuillisshe dortryne also to confute vtterly Moris wyked obieccion pestilâ—nt opinioÌ„ saynge y â— theirs our gospel wryteÌ„ or y â— both y â— testamentis be imperfit insufficient for our saluacioÌ„ except we lappyn his vnw ryten lyes to ye shal vnderstande y t cryste departinge bodely from his disciples sen dinge them into al y â— worlde bad theÌ„ preche â— gospel to al men adding y â— who so beleue it be baptized shal be saued which gospel is now wryten of al y â— iiij euangelistes in euery pistle oâ— Paule Peter Ioan also in y â— law prophetis except More wil make vs any other gospel aÌ„d so lat it be called M. Moris gospel crist thought his â—noughe saynge y â— who so beleue it shalbe saued For crystis gospel bringeth vs no siche bal de domme ceremones as halowing of assh es saâ—t candles clothes crepinge to crosses but it brought vs cryst himself y e onely per fit sufficient sauiour of al y â— beleue in him of whiche perfeccion plentuouse fulnes in our redempcion sufficiency the law y â— pro phetis y e apostles euery where testifye he being made perfit ynoughe for al y t obaye him saith Paul was y â— â—ause of euerlasting helth It pleased y â— father y t al fulnes perfeccion shulde be contayned in criste Pray sed therfor be god y e father of our lorde Iesu cryst which hath so aboundantly endw ed euryched vs w t al maner of heuenly spiritual giftis in y â— he hath geuen vs cryst Al y â— figures were but shadows of cryste y e verite very body of al. whiche very body now comen what shulde we desyer more Is not this body in whom al verites be coÌ„tayned y e perfeccioÌ„ perfitsome of al is not cryst y â— beginning ende of our faith is not he y e very same histerday to days for euer was not AbrahaÌ„ w t al y â— faithful fro y e begin ninge shalbe to thending iustified saued by faith onely in cryst Be not therfore caryed about crysten reder w t dyuerse â—ayne straÌ„ge doctrine not contayned in holy scripture but inuented fayned of anticriste his faccion â—ede y e sermons of the apostles thorow their actis loke what gospel thei preched loke whither it was not wryten whither theâ— preched any thinge w t out the testimony â—f y â— scriptures shal we beleue Moâ—â—s â—are worde whoÌ„ we know nother Apostle nor precher it is verely a loÌ„ge way betwene y e first ca. of Gen. y e last of apo cal many verites mich holsome doctrine contayned â—â— this space A lenger waye I fere me thaÌ„ euer More ethâ—r â—aded w t his camel or did swymme w t his mouse whithâ—t al y â— trouthes into whiche y e holy goste led y e apostles be contayned in this wyde occean depe sea I wene it passeth Moris speculacion to know mich more teâ—â—erâ—â—i ouse he shewith him selfe to dare affirme y â— al trouthes necessary to be beleued be not here coÌ„tayned sith he nether know what is here wryteÌ„ nor yet vnderstande any one ca. theryn What worde of faith in god y â— fa ther in cryst y â— sonne in y â— holy gost lakketh in y e byble what promyse what gospel necessary for our saluacioÌ„ conforte haue not y â— scripture what coÌ„mandemeÌ„t wanteth it what doctrine other to exhorte warne re buke correcte or to conuince faileth in the holy testamentis How many storyes ensamples ar ther setforth to teche y e knowle ge of god his powr goodnes faithfulnes trouth mercy for y e faithful agen his fe re wrathe veÌ„gâ—ance iustice ingementis for y e vngodly Is ther any vyce ether ageÌ„st god or maÌ„ but y e scripture rebuke daÌ„â—ne it ar not al y â— scriptures reduced to faith loue did not cryst knitvp al y e lawe prophetis w t this double knot of loue of god our neghbours is not the scripture y â— suer ancor of our faith religion Aet xvi what els did Paule Silas answer y â— keper ask inge thez what must I do to be saued theÌ„ Beleue in y â— lorde Iesus y â— shalt be saued whal wolde More make vs beleue w t hys vnwryteÌ„ wordis Is not y e olde faith of our fathers AdaÌ„ Noe AbrahaÌ„ Iacob wryteÌ„ coÌ„mended so ofte both in y e olde new te stameÌ„t sufficieÌ„t shal More auerte vs frome y â— sueâ— ancoraÌ„d vndouted wryten worde of god to his owne vnwryteÌ„ vaynetes Is our crede faith delyuerde vs in wryting by y â— apostles which thei did draw out of holy se riptures now so insufficient that we must sewe patche to it Moris vnwryten articles of a newe fownde faith or shal we desyer M. More to make vs a new Credo cor recke the olde ¶ What thinke ye of y t moste faithfull minister Moses so meke so studiouse so di ligeÌ„t louinge to his coÌ„gregacioÌ„ coÌ„mitted to him y t he offred himself to be blotted out of y â— boke of lyfe for their saluacion thinke ye y â— he was not as diligent to wryte as to preche them by mouth the hole some of th eir saluacion al cristen religion verely ste ueÌ„ called y â— wryteÌ„ wordis delyuerde to Mo ses in y â— mount of Syna The wordis of lyf Acto vij The prophetis which were so fer uent redy to wyn y â— peple to god beynge content euen to dye for their preching were thei so colde negligent as to leue oute any thinge vnwryten necessary for our salua cion The apostles the very messengers of Cryste as especially Paule whose labours and swet in the gospel exceded al others to wyn both iâ—e gentyle beinge also ernest for his brotherne y â— iâ—es y t he desyerd to be castout of goddis fauour so thei mighte be taken yn was not this man thinke ye as er neste diligent w t his peâ—ne as w t his worde to wyn y â— worlde to criste Paule his fe laws knew in their tyme y t y e sowne of their wordis were but slyper voyces smytinge y e moste slyper sense to enter yn at one eare to go out w t many at y e tother went but w t their bodis only for y â— tyme but their wry tingiâ— shulde not