promise fayre and so drawe them and â—…te them not but if they may in no wise be holpe referre the punishment to the father and mother and so foorth And by these iudgeth he all other lawes of God and vnderstaÌ„deth the true vse and meanyng of them And by these vnderstandeth he in the lawes of man whiche are right and which tyranny If God should coÌ„maunde hym to drinke no wine as he commauÌ„ded in the olde testament that the priestes should not when they ministred in the temple and forbad diuerse meaâ—es the spirituall because he knoweth that man is Lord ouer all other creatures they his seruauntes made to be at his pleasure and that it is not commaunded for the wyue or meate it selfe that man should be in bondage vnto his owne seruaunt the inferiour creature ceaseth not to search the cause And when he findeth it that it is to tame the fleshe and that he be alway sober he obeyeth gladly and yet not so superstitiously that the tyme of his disease he would not drinke wine in y e way of a medicine to recouer his health as Dauid eat of the halowed bread and as Moses for necessitie left the children of Israell vncircumcised xl yeares where of likelyhoode some dyed vncircumcised and were yet thought to be in no worse case then they that were circumcised as the children that dyed within the viij day were counted in as good case as they that were circuÌ„cised which ensamples might teach vs many thinges if there were spirite in vs. And likewise of the holy day he knoweth that the day is seruaunt to man and therfore when he findeth that it is done because he should not be let from hearing the worde of God he obeyeth gladly and yet not so superstitiously that he would not helpe his neighbour on the holy day and let the sermoÌ„ alone for one day or that he would not worke on the holyday neede requiring it at such tyme as men be not wont to be at church and so throughout all lawes And euen likewise in all ceremonies and sacramentes he searcheth the significations will not serue â—he visible thinges It is as good to him that the priest say Masse in his gowne as in his other apparell if they teach him not somewhat and that his soule be edified thereby And as soone will he gape while thou puttest sande as holy salt in his mouth if thou shew hym no reason thereof He had as lefe be sâ—â—ered wyth vnhalowed butter as annointed wyth charmed oyle if his soule be not taught to vnderstand somewhat thereby and so forth But the world captiuateth his wit and about the law of God maketh him wonderfull imaginations vnto which he so fast cleaueth that ten Iohn Baptistes were not able to dispute them out of his head He beleueth that he loueth God because he is ready to kill a Turke for his sake that beleueth better in God then he whom God also commaundeth vs to loue and to leaue nothyng vnsought to winne him vnto the knowledge of the truth though with the losse of our â—â—ues He supposeth that he loueth his neighbour as much as he is bounde if he be not actually angry with him whom yet he will not helpe freely with an halfepenny but for a vauntage or vayneglory or for a worldly purpose If any man haue displeased him he keepeth his malice in and will not chafe him selfe about it till he see an occasion to aueÌ„ge it craftely and thinketh that well inough And the rulers of the world he obeyeth thinketh he when he flattereth them and blindeth them with giftes and corrupteth the officers with rewardes and â—eguiâ—th the lawe with cautels and subtilties And because the loue of God and of hys neighbour which is the spirite and the life of all lawes wherfore all lawes are made is not written in his hart therefore in all inferiour â—awes and in all worldly ordinaunces is he betell blinde If he be commaunded to absteyne from wine that will he obserue vnto the death to as the Charterhouse MoÌ„kes had leuer dye then eate fleshe and as for the sobernesse and chastising of the members will he not looke for but will poure male bere of the strongest without measure and heat them with spices and so forth And the holyday will he keepe so straight that if he meete a sâ—ee in his bed he dare not kill her not once regarde wherfore the holyday was ordayned to seeke for Gods worde and so forth in all lawes And in ceremonies and sacramentes there he captiuateth his witte vnderstanding to obey holy Church without asking what they meane or desiring to know but onely careth for the keeping and looketh euer wyth a payre of narrow eyes and wyth all hys spectacles vppon them lest ought be lefte out For if the priest shoulde say Masse baptise or heare confession without a stole about his necke he would thinke all were marred and doubt whether he had power to consecrate and thinke that the vertue of the Masse were lost and the childe not well baptised or not baptised at all and that his absolution were not worth a mite He had leuer that the Byshop should wag two fingers ouer him then that an other man should say God saue him and so forth Wherfore beloued reader in as much as the holy ghost rebuketh the worlde for lacke of iudgement and in as much also as their ignorauÌ„ce is without excuse before whose faces inough is set to iudge by if they woulde open their eyes to see and not captiuate their vnderstanding to beleue lyes and in as much as the spirituall iudgeth all thing euen the very bottome of Gods secretes that is to say the causes of the thinges which God commaundeth how much more ought we to iudge our holy fathers secretes not to be as an Oxe or an Asse without vnderstanding Iudge therfore reader whether the Pope with his be the Church whether their authoritie bee aboue the Scripture whether all they teach without Scripture be equall with the Scripture whether they haue erred and not onely whether they can And against the myst of their sophistry take the examples that are past in the old Testament authentike stories and the present practise whiche thou seest before thyne eyes Iudge whether it be possible that any good should come out of their domme ceremonies Sacramentes into thy soule Iudge their penaunce pilgrimages pardons purgatorie praying to postes domme blessynges domme absolutioÌ„s their domme pateryng and howlyng their domme straunge holy gestures with all their domme disguisinges their satisfactioÌ„s and iustifyinges And because thou findest them false in so many thynges trust them in nothyng but iudge theÌ„ in all thinges Marke at the last the practise of our fleshly spiritualtie and their wayes by whiche they haue walked aboue eight hundred yeares how they stablish their lyes first wtth falsifiyng the Scripture
did not allow And therfore they that will be beleued without scripture are false hypocrites and not Christes church For though I know that that messenger which Christ sendeth can not lie yet in a coÌ„â—any where many liers be I can not know which is he without a token of scripture or of miracle And when he sayth the scripture it selâ—e maketh vs not to beleue the scripture but the church teacheth vs to know the scripture for a man might read it not beleue it And so I say that a man might heare you preach and yet beleue you not also And I say therto that your church teacheth nor to know the Scripture but hideth it in the Latine from the common people And from them that vnderstand latine they hid the true seâ—â—e wyth a thousand salâ—e gloses And I say moreouer that the scripture is the cause why men beleue the scripture as well as a preacher is the cause why men beleue hys preachyng For as he that first tolde in England that the Rhodes was taken was the cause why some beleued it euen 〈◊〉 might writing sent from those parties be the cause that some men which red it beleued it M. More will say that letter had his authoritie of the man that sent it and so hath the â—cripture her authority of the church Nay the scripture hath her authoritie of him that sent it that is to wete of God which thing the miracles did testifie and not of the man that brought it He will say thou knowest y e scripture by their shewing I graunt at the begynnyng I doe Then will he say why should ye not beleue them in all their other doctrine besides the scripture in al their expositions of y â— scripture as well as ye beleue them when they tell you that such and such bokes are the scripture May they not shew you a false booke yes and therfore at the beginning I beleue all a like Euery lye that they tell out of their owne braines we beleue to be scripture and so should I beleue theÌ„ if they shewed me a â—alse booke but wheÌ„ I haue read the scripture and fynd noâ— their doctrine there nor depend thereof I do not geue so great credence vnto their other doctrine as vnto y e scripture Why For I finde mo wiâ—â—esses vnto the scripture theÌ„ vnto their other doctrine I finde whole nacions and countryes that receaue the scripture refuse their other doctrine and their expositions in many places And I finde the scripture otherwise expounded of them of olde tyme theÌ„ they which now will be the church expound it Wherby their doctrine is the more suspect I finde mention made of the scripture in stories that it was when I can finde no mencion or likelihode that their doctrine was I finde in all ages that men haue resisted their doctrine with the scripture haue suffred death by the hundred thousandes in resisting their doctrine I see their doctrine brought in and mainteined by a contrary way to that by which the scripture was brought in I finde by the selfe same scripture when I looke diligently thereon that their other doctrine can not stand therewith I finde in the scripture that they which haue not Christes spirite to follow the steppes of his liuing pertaine not vnto Christ Rom. viij I finde in the scripture that they which walke in their carnall birth after the maner of the children of Adam caÌ„not vnderstaÌ„d the thinges of the spirit of God 1. Cor. 2. I finde in the scripture that they which seeke glory caÌ„ not beleue Christ Ioh. 5. I finde in y e scripture that they which submit not theÌ„selues to do y e wil of God can not know what doctrine is of god and what not Ioh. 7. I finde in the scripture Iere. 31. Heb. 8. that all the children of God which only are the true members of his church haue euery one of them the law of god written in their hartes so that if there were no law to compell they would yet naturally out of their owne hartes keepe the law of God yea and against violence compelling to the contrary And I see that they which wil be the church and to proue it hath not so great trust in the scripture as in their sophistrie in the sword which they haue set vp in all landes to keepe them with violence in the roome are so farre of froÌ„ hauing the lawes of God written in their hartes that they neither by Gods lawe nor mans refraine from their opeÌ„ outward wicked liuing Looke in the Chronicles what bloude it hath cofle England to attempt to bring theÌ„ vnder the law yea and see what busines y e Realme hath had to keepe the Prelates within the Realme from taking the benefices with them and lying at Rome and yet scarsely brought it to passe for all that the Pope hath the stint of euery Byshoppricke and of euery great Abbey therto as oft as any is voyde yer a new be admitted to the roome And I see theÌ„ bond vnto their owne will both to do and to consent vnto other to do al that God hath forbiddeÌ„ I see theÌ„ of all people most vain glorious I see them walke after their fleshly birth I see them so farre of froÌ„ the Image of Christ that not onely they will not dye for their flocke after his ensample but also yer they would lose one towne or vilage any polling or priuilege which they haue falsly gotten bryngyng them selues into good pastures with wiles shuttyng theyr flocke without they would cast away an hundred thousand of theÌ„ in one day and begger their Realmes yea and interdite them and bring in straunge nations though it were the Turke to coÌ„quere them and slea them vp so much as the innocent in the cradle And I see that their other doctrine is for their vaÌ„tage onely that therewith they haue gotten all that they haue And I finde in the Scripture that y e Iewes before the coÌ„myng of Christ knew that those bookes were the scripture by the Scribes and y e Phariseis And yet as many as beleued their other doctrine and many expositions of the scripture were deceaued as ye see and how Christ deliuered them out of errour And I see agayne which is no small miracle that the mercyfull care of God to keepe the Scripture to be a testimonie vnto his elect is so great that no men be more gelous ouer the bookes to kepe them and shew them and to alledge that they be the Scripture of God and true then they which when it is read in their eares haue no power to beleue it as the Iewes and the Popish And therfore because they neither can beleue it false neither consent that it is true as it soundeth playnly in their eares in that it is so contrary vnto their fleshly wisedome from which
Lykewise was not Rahab the harlot iustified when she receiued the messengers and sent them out an other way S. Augustine doth declare in diuers places y t blessed S. Paule and S. Iames semed for to bée contrary in this matter And therefore S. Agustine willing to saue the estimacion of this epistle doth declare how that S. Paule doth speake of workes that goe béefore fayth and S. Iames speaketh of workes that folow fayth And yet S. Agustine will not bée compelled by the wordes of this epistle to graunt y e any workes doe iustifie by the reason that Saint Paules wordeâ— bée so appartly and vehemently to the contrary Wherefore séeing that there sheweth a controuersy here in two places of y e scripture it standeth with all reason and learning that the same place which séemeth for to bée féeblest also darkest should bée expounded and declared by that part of scripture that is clerest and most of autorite Now is this of truth that the auctoritie of S. Paule hath alwayes in the church of God béene more of estimacion and strength then euer was this epistle though that this epistle hath bene receyued and especially in this cause y t we now here speake of For in all the scripture is not this article of iustifycation so playnely and plenteouslye handled as it is by blessed S. Paule this must euery learned man graunt Wherfore it standeth with reason and lerning that this saying of Saint Iames must néedes bée reduced and brought vnto blessed S. Paules meaning not S. Paule vnto S. Iames saying Now therefore in as much that both blessed S. Paule and also Saint Iames meaning is that good workes should bée done and they y e bée christeÌ„ men should not bée idle and doe no good because that they are the childreÌ„ of grace but that they should rather in their lyuynge expresse outwardlye their goodnes receiued of grace and as blessed S. Paule sayth To geue their membres to bée seruantes vnto righteousnes as they were afore seruauntes vnto vncleanes For this cause I say S. Iames saying must néedes bée vnderstanded for to bée wrytten agaynst those men that bosted them selues of an idle and vayne opinion that they thought theÌ„ selues to haue which they reckened to bée a good fayth Now S. Iames to proue that this fayth was but an idle thing of none effect doth declare it clerely by y e that it brought forth in time and place conuenient no good works And therefore hée cauleth it a deade fayth Hée bryngeth in also a naked brother the wich hath néede of clothing vnto these men y t boasted their fayth which hath no compassion of his necessitie Wherefore hée concludeth y e that they haue no true fayth And therefore hée sayth vnto them shew vnto mée thy fayth without workes and I shall shew vnto thée of workes my fayth Heare is it playne that S. Iames would no more but that that fayth is a dead fayth and of no valure y e hath no workes For workes shoulde declare and shew the outwarde fayth workes should bée an outward declaration and a testimonie of y e inwarde iustification receiued of fayth not y e workes can or may take away our synne or els bée any satisfaction for any part of synne for that belongeth all onely to Christ As blessed S. Iohn sayth and also S. Paule hée hath appered once for al to put sinne to flight by the offering vp of hym selfe And that this is S. Iames meaning it is declared by that that foloweth Thou séest sayth hée that fayth wrought in Abrahams déedes through y e déedes was his fayth made perfect Marke how fayth wrought in hys déedes That is his fayth because it was a lyuyng fayth brought forth wrought out y e high worke of oblation Also his fayth was perfect through his déedes That is his fayth was declared and had a great testimonye afore all the worlde y e it was a lyuyng and a perfect and a right shapen faith that Abraham had So y t his inward fayth declared him afore God his outward workes afore the worlde to bée good and iustified And thus was his faith made perfect afore God and man Now vnto this doe we all agrée that y t fayth alonely iustifieth before God whiche in tyme and place doth worke well yea it is a liuyng thing of God which can not bée dead nor idle in man But yet for all that we doe geue to fayth and to Christes bloud that glory that belongeth to them onely that is to say iustificatioÌ„ remissioÌ„ of sinnes satisfieng of Gods wrath takyng awaye of euerlastyng vengeaunce purchasing of mercy fulfillyng of the law with all other like things The glorye of these I say belongeth to Christ onely we are pertakers of them by fayth in Christes bloud onely For it is no worke that receyueth the promise made in Christes bloud but fayth onely Take an example God sayth to Abraham In thy seede shall I blesse all people Now can Abrahams workes doe nothyng to receiuyng of this blessing nor yet can they make him hang on that séede but hée beléeueth God and sticketh fast by fayth to that promise and thinketh that God shall bée true though hée bée a lyer and so is hée partaker of the blessing made in y t séede Note also that this blessing is promised in Abrahams séede and not to Abrahams workes Ergo Abraham is blessed because hée hangeth on the séede not on his workes Also blessed S. Paule doth driue a sore argument agaynst workes in as much as Scripture sayth in semine non in seminibus quasi in multis sed in vno Now if workes doe helpe lesse or more to iustificatioÌ„ then must néedes the promise bée made and pertaine to many and not to one onely y e which were sore agaynste blessed S. Paule Wherefore I conclude that the glory and prayse of iustification belongeth onely to fayth in Christes bloud and not to workes in any wise NotwithstaÌ„dyng we doe also laude and prayse good workes and doe teach diligently to doe good workes in as much as God their maker hath commaunded them yea also to profite their neighbours by their good workes and furthermore that other men which blasphemeth the veritie might bée moued through their vertuous liuyng conuersatioÌ„ to the holy religioÌ„ of Christ For these causes and other moe I say doe I teach good meÌ„ to liue wel and vertuously yea also wée teach that good workes shall haue a reward of God as scripture testifieth but not remission of sinnes nor yet iustication for their rewarde Wherfore this saying of S. Iames must néedes bée verified against theÌ„ that boasted them selues of vayne fayth that was indéede but an idle opinion and no true fayth for it did worke thorough charitie And therfore S. Iames disputeth well agaynst them that this fayth was but a dead fayth and coâ—â— not helpe them no
life And said moreouer I haue beene an officer of his but I haue geuen it vp and defye him and all his workes Not long after M. Tyndall happened to bée in the company of a certeyne deuine recounted for a learned man and in commoning and disputing with him hée droue hym to that issue that the sayd great Doctour burst out into these blasphemous wordes and sayd we were better to bée without Gods lawe then the Popes M. Tyndall hearing this and beeing full of Godly zeale and not bearing that blasphemous saying replyed agayne and sayd I defie the Pope and all his lawes and farther added that if God spared him life ere many yeares hée would cause a boy that driueth the plough to know more of the Scripture then hée did After this the grudge of the Priestes encreasing still against Tyndall they neuer ceased barkiâ—g and rating at him and layd many sore thinges to his charge saying y â— hée was an heretick in sophistry an hereticke in logique and an hereticke in Diuinitie And sayd moreouer vnto him that hée bare hymself bolde of y â— GentlemeÌ„ there in y â— couÌ„try but notwithstanding shortly hée should bée otherwise talked withal To whom M. Tyndall auÌ„swering againe thus said it was not the place hée stuck vpoÌ„ hée was coÌ„teÌ„ted they should bring him into any countrey in all England geuing him x. l. a yeare to liue with and bynding him to no more but to teach children and to preach To bée short M. Tyndall beeing so molested and vexed in the countrey by y â— Priests was constrayned to leaue that Countrye and to séeke another place and so comming to M. Welshe hée desired him of his good will that hée might depart from hym saying thus vnto him Syr I perceaue I shall not bée suffered to tarye long here in this countrie neither shall you bée able though you woulde to kéepe mée out of the handes of the spiritualitie and also what displeasure might growe to you by kéeping mée God knoweth for the which I should bée right sory So that in fine M. Tyndall with y â— good will of his Master departed and eftsones came vp to London and there preached a while according as hée had done in the countrye béefore At length hée béethought hym selfe of Cutbert Tunstall then Byshop of London and especially for the great commendatioÌ„ of Erasmus Who in his annotations so extolleth him for his learning thus casting with him selfe that if hée might attayne into his seruice hée were a happy man And so comming to Syr Henry Gilforde the kinges Controller and bringing with hym an oration of Isocrates which hée had translated out of Gréeke into Englishe hée desyred him to speake to the sayd Byshop of London for hym which hée also did and willed him moreouer to write an Epistle to the Byshop and to goe him selfe with him which hée did likewise and deliuered his Epistle to a seruaunt of his named William Hebletwhait a man of his olde acquaintaunce But God who secretly disposed the course of things saw y â— was not best for Tyndals purpose nor for the profite of his Church and therefore gaue him to fynde litle fauour in the Bishops sight The aunswere of whome was this that his house was full hee had moe then hée could well fynde and aduised him to séeke in LondoÌ„ abroad where he sayd he could lacke no seruice c. And so he remayned in London the space almost of a yeare beholding and marking with him selfe the course of the world and especially y e Demeanour of the preachers how they boasted them selues set vp their auctoritie kingdome Beholding also the pompe of the Prelates with other thinges that greatly misliked him Insomuch as he vnderstoode not onely to be no roome in y e Bishops house for him to translate the new Testament but also that there was no place to doe it in all England And therefore fynding no place for his purpose within the Realme and hauing some ayde and prouision by Gods prouidence ministred vnto him by Humfrev Mommouth Merchaunt who after was both Shirife and Alderman of London and by certaine other good men he tooke his leaue of the Realme and departed into Germany Where the good man being inflamed with a tender care and zeale of his countrey refused no trauell or diligence how by all meanes possible to reduce his bretheren Countrymen of England to the same tast and vnderstanding of Gods holy worde and veritie which the Lorde had endued him withall Where vpon he considering in his minde partly also conferring with Iohn Frith thought with him selfe no way more to conduce thereunto then if the scripture were turned into the vulgare speeche that the poore people might also see the simple and playne worde of God For first he wisely casting in his minde perceiued by experieÌ„ce how that it was not possible to stablish the lay people in any trueth except the Scripture were so plainlye layd before their eyes in their mother tongue that they might see the processe order and meaning of y â— text For els whatsoeuer trueth should be taught them these enemies of the trueth would quench it agayne either with apparauÌ„t reasoÌ„s of Sophistrye and traditions of their awne making founded without all ground of Scripture Either els iugglyng with the text expounding it in such a sence as impossible it were to gather of the text if the right processe order and meaning thereof were seene Agayne right well he perceaued and considered this onely or most chiefly to be the cause of all mischiefe in the Church that the Scriptures of God were hydden from the peoples eyes For so long the abhominable doinges and Idolatries mainteyned by the Pharasaicall Clergie coulde not be espyed and therefore all their labour was with might aâ—d mayne to keepe it downe so that either it should not bee read at all or if it were they woulde darken the right sence with the myst of their Sophistry and so entangle them which rebuked or despised their abhominations with argumentes of philosophy and with worldly similitudes and apparant reasons of naturall wisedome and with wresting of Scripture vnto their awne purpose contrary vnto the processe order and meaning of the text would so delude them in deskanting vpon it with allegoryes and amaze them expounding it in many sences layed before the vnlearned laye people that though thou felt in thy heart and were sure that all were false that they sayd yet couldest thou not solue their subtile ryddells For these and such other considerations this good man was moued and no doubts styrred vp of God to translate the Scripture into his mother tongue for the publique vtilitie and profit of the simple vulgar people of his couÌ„trey First setting in hand with the new testament which he first translated about the yeare of our Lord. 1527. Aftrr y t he tooke in hand to translate the olde testament finishing the v. bookes
seruauntes of Christ doyng the wil of God from the hart with good will euen as thoughe ye serued the Lord and not men Eph. vj. And i. Pet. ij seruauntes obey your masters with all feare not onely if they be good and curteous but also though they be froward For it commeth of grace if a man for conscience towarde God endure grief suffering wrongfully For what prayse is it if when ye be buffeted for your faultes ye take it paciently But and if when ye do well ye suffer wrong and take it paciently thē is there thanke with God Hereunto verely were ye called For Christ also suffred for our sakes leauing vs an example to follow hys steppes In what so euer kynde therefore thou art a seruaunt during the tyme of thy couenauntes thy maister is vnto thee in the stede and rowme of God and God thorough hym feedeth thee clotheth thee ruleth thee and learneth thee His cōmaundementes are Gods commaundementes and thou oughtest to obey hym as God and in all thinges to seeke his pleasure and profite For thou art his good and possession as hys Oxe or hys Horse in so much that who so euer doth but desire thee in hys hart from him without his loue and licence is condēned of God which sayth Exod. xx See thou once couet not thy neighbours seruauntes Paule the Apostle sent home Onemus vnto his maister as thou readest in the epistle of Paule to Philemon In so much that though the sayd Philemon with his seruaunt also was cōuerted by Paul obeyed vnto Paule and to the worde that Paule preached not hys seruaunt onely but also himselfe yea and though that Paule was in necessitie and lacked ministers to minister vnto hym in y t bondes which he suffered for the Gospels sake yet would he not retaine the seruaunt necessary vnto the furtheraunce of the Gospell wythout the consent of the mayster O how sore differeth the doctrine of Christ and his Apostles from the doctrine of the Pope and of his Apostles For if any man wyll obeye neither father nor mother neither Lord nor maister neither King nor Prince the same needeth but onely to take the marke of the beast that is to shaue himselfe a Monke a Fryer or a priest and is then immediatly free and exempted from all seruice and obedience due vnto man He that will obey no man as they will not is most acceptable vnto them The more disobedient that thou art vnto Gods ordinaūces the more apt meete art thou for theirs Neither is the professing vowing and swearyng obediēce vnto their ordinaunces any other thyng thē the defiyng denying forswearyng obedience vnto the ordinaunces of God ¶ The obedience of Subiectes vnto kinges Princes and rulers LEt euery soule submit himself vnto the aucthoritie of the hyer powers There is no power but of God The powers that be are ordayned of God Whosoeuer therefore resisteth the power resisteth the ordinaunce of God They that resist shal receaue to themselues damnation For rulers are not to be feared for good workes but for euill Wilt thou be without feare of the power Do well then and so shalt thou be praysed of the same For he is the minister of God for thy wealth But and if thou do euill then feare For he beareth not a swearde for nought For he is the minister of god to take vengeaunce on them that do euill Wherefore ye must needes obey not for feare of vengeaunce onely but also because of conscience Euen for this cause pay ye tribute For they are Gods ministers seruing for the same purpose Geue to euery man therefore hys dutie Tribute to whom tribute belongeth Custome to whom custome is due feare to whome feare belongeth honour to whome honour perteineth Owe nothing to any man but to loue one an other For he that loueth an other fulfilleth the lawe For these commaundementes Thou shalt not commit adultery Thou shalt not kill Thou shalt not steale Thou shalt not beare false witnes Thou shalt not desire and so forth if there be any other commaundement are all comprehended in thys saying Loue thyne neighbour as thy selfe Loue hurteth not his neighbour therfore is loue the fulfilling of the lawe AS a father ouer his children is both Lorde and iudge forbidding one brother to auenge hymselfe on an other but if any cause of strife be betwene them will haue it brought vnto hymselfe or his assignes to be iudged and correct so God forbiddeth all men to auenge themselues and taketh the aucthoritie and office of auenging vnto himselfe saying Vengeance is myne and I will rewarde Deut. xxxij Which text Paule alleageth Rom. xij For it is impossible that a man should be a righteous an egall or an indifferent iudge in hys owne cause lustes and appetites so blinde vs. Moreouer when thou auengest thy self thou makest not peace but stirrest vp more debate God therefore hath geuē lawes vnto all nations and in all landes hath put kinges gouerners and rulers in hys owne stede to rule the world thorough them And hath commaunded all causes to be brought before them as thou readest Exod. xxij In all causes sayth he of iniury or wrong whether it be Oxe Asse shepe or vesture or any lost thing which an other chalengeth let the cause of both parties be brought vnto the Gods whome the Gods condemne the same shall paye double vnto his neighbour Marke the iudges are called Gods in the Scriptures because they are in Gods rowme and execute the commaundements of God And in an other place of the sayde chapter Moses chargeth saying see that thou rayle not on the Gods neither speake euill of the ruler of thy people Who so euer therefore resisteth them resisteth God for they are in y ◠rowne of God and they that reliste shall receaue the damnation Such obedience vnto father and mother mayster husband Emperor King Lordes and rulers requireth God of all nations yea of the very Turkes and Infidels The blessing and rewarde of them that kepe them is the life of thys worlde as thou readest Leuit. xviij Keepe my ordinaunces and lawes which if a man keepe he shall liue therein which text Paule rehearseth Rom. x. prouing thereby that the righteousnes of the law is but worldly and the rewarde thereof is the lyfe of thys worlde And the curse of them that breaketh them is the losse of thys life as thou seest by y ◠punishment appointed for them And whoseuer keepeth the lawe whether it be for feare for vayne glory or profite though no man rewarde hym yet shall God blesse him aboundantly and send hym worldly prosperitie as thou readest Deut. xxviij What good blessinges accompany the keping of the lawe and as we see the Turkes farre exceede vs Christen men in worldly prosperity for their iust keeping of their temporall lawes Likewise though no man punishe the breakers of the lawe yet shall God send hys curses
their somners and apparitars by bawdery in a yeare Shall ye not finde Curates inough which to flatter the Commissaries and Officials with all that they may go quite them selues shall open vnto them the confessiōs of the richest of their Parishes Whom they cite priuely and lay to their charges secretly If they desire to know their accusers nay say they the matter is knowen well inough and to more then ye are ware of Come lay your hand on the booke if ye forswere your selfe we shal bring proues we will handle you we will make an example of you Oh how terrible are they Come and swere say they that ye wil be obedient vnto our iniunctions And by that craft wryng they their purses and make them drop as long as there is a peny in them In three or foure yeares shall they in those offices get ynough to pay for a Byshops bulle What other thyng are these in a Realme saue horsleches and euen very maggotes cankres caterpillers which deuour no more but all that is grene and those wolues which Paul prophesied should come should not spare the flocke Actes xx Chapter And whiche Christ sayd should come in lambes skynnes and bad vs beware of them and iudge them by their workes THough as I before haue sufficiētly proued a Christen mā must suffer all thyng be it neuer so great vnright as long as it is not agaynst Gods commaundement neither is it lawfull for him to cast any burthen of his backe by his owne authoritie tyll God pull it of which layd it on for our deseruinges yet ought the kynges euery where to defend their realmes frō such oppression if they were Christen which is seldom seene and is an harde thyng verely though not impossible For alas they be captiues or euer they be kyngs yea almost er they be borne No man may be suffered about hym but flatterers and such as are fyrst sworne true vnto our most holy fathers the Byshops that is to say false to God and man If any of the nobles of the realme be true to the kyng and so bolde that he dare councell him that which should be to hys honour and for the wealth of the realme They will waite a seasō for hym as men say They wyll prouide a ghostly father for hym God bring their wickednes to light There is no mischiefe wherof they are not the roote nor bloudshedde but thorough their cause either by their counsell or in that they preach not true obedience and teach not the people to feare God If any faythfull seruaunt be in all the courte he shall haue twēty spies wayting vpon him he shal be cast out of the courte or as the saying is conuayed to Callice and made a captayne or an Ambassadoure he shal be kepte farre inough from the kynges presence The kinges ought I say to remember that they are in Gods steede ordayned of God not for themselues but for the wealth of their subiectes Let them remember that their subiectes are their brethren their fleshe bloud members of their owne body and euē their owne selues in Christ Therefore ought they to pitie them to rid them from such wylye tyrāny which encreaseth more and more dayly And though that the kynges by the falshod of the Byshops and Abbottes be sworne to defend such liberties yet ought they not to keepe their othes but to breake them For as much as they are vnright and cleane agaynst Gods ordinaunce and euen but cruell oppression contrary vnto brotherly loue and charitie Moreouer the spirituall officer ought to punish no sinne but and if any sinne breake out the kyng is ordained to punishe it and they not but to preach exhort thē to feare God and that they sinne not And let the kinges put downe some of theyr tyranny and turne some vnto a common wealth If the tenth part of such tyranny were geuen the kyng yearely laide vp in the shyre townes agaynst the realme had neede what would it grow to in certayne yeares Moreouer one kyng one lawe is Gods ordinaunce in euery realme Therefore ought not the king to suffer them to haue a seuerall lawe by themselues and to draw hys subiectes thether It is not mete will they say that a spirituall man should be iudged of a worldly or a temporall man O abhomination see how they deuide and separate themselues If the laye man be of the worlde so is he not of God If he beleue in Christ then is he a mēber of Christ Christes brother Christes fleshe Christes bloud Christes spouse coheyre wyth Christ and hath his spirite in earnest and is also spirituall If they woulde robbe vs of the spirite of God why should they feare to robbe vs of worldly goodes Because thou art put in office to preach Gods word art thou therefore no more one of the brethren is the Maior of London no more one of the Citie because he is the chiefe officer Is the kyng no more of the realme because he is head thereof The king is in the roome of God and hys lawe is Gods lawe and nothyng but the lawe of nature and naturall equitie which God graued in the harts of men Yet Antichrist is to good to be iudged by the lawe of God he must haue a new of hys owne making It were mete verely that they went to no lawe at all No more needed they if they woulde studie to preach Gods worde truely and be contented wyth sufficient and to be lyke one of theyr brethren If any question arose about y ◠fayth or of the scripture that let them iudge by the manifest and open scriptures not excluding the laye men For there are many founde among the laye men which are as wise as the officers Or els when the officer dyeth how coulde we put an other in hys roome Wyl◠thou so teach xx xxx xl or fifty yeares that no man shall haue knowledge or iudgement in Gods worde saue thou onely Is it not a shame that we Christē come so oft to Church in vaine whē he of foure score yeare olde knoweth no more then he that was borne yesterday Moreouer when the spirituall officers haue excommunicate any man or haue condemned any opinion for heresy Let not the kyng nor temporall officers punish sley by by at their commaundement But let them looke on Gods worde and compare theyr iudgement vnto the scripture and see whether it be right or no and not beleue them at the fyrst choppe whatsoeuer they say namely in thynges that pertayne vnto their owne authorities and power For no mā is a right iudge in his owne cause Why doth Christ cōma◅de the Scripture to be preached vnto all creatures but that it pertaineth vnto all mē to know them Christ referreth him selfe vnto the scriptures Iohn v. And in the. xj Chapter of Mathew vnto the question of Iohn Baptistes
new old holy doctours that haue made the Pope a God They knew of no power that man should haue in the kyngdome of Christ but to preache Christ truly They knew of no power that the Pope shoulde haue to send to Purgatory or to deliuer thence neither of any Pardon 's nor of any such confession as they preach and teach neither were many that are articles with you Articles of their faith They all preached forgeuenesse of sinnes thorough repentaunce toward the law and fayth in our Sauiour Christ as all the Scripture playnly doth and can no otherwise be taken and as all the hartes of as many as loue the law of God do fele as surely as the finger feeleth the fyre hoate An aunswere vnto Master Mores third booke IN his third boke he procedeth forth as before to proue that the opinions which the Popish teach without Scripture are of equal authoritie with the Scripture He asketh what if there had neuer bene Scripture written I aunswere God careth for his elect therfore hath prouided them of Scripture to trie all thynges and to defend them from all false Prophetes And I say moreouer that if there had ben no scripture written that God for his mercy fatherly loue and care toward his elect must haue prouided that there should neuer haue bene heresies or against all tymes when sectes should arise haue styred vp preachers to coÌ„found the he resies with miracles Take this example the Grekes haue the Scripture serue God therin much more diligently theÌ„ we Now let vs geue that there were no Scripture but that we receaued all our fayth by y e authoritie of our elders the Grekes by y e authoritie of their elders WheÌ„ I shall dispute with a Greke about the articles of the fayth which my elders taught me and his elders deny as eareconfession the holy pardons of the Pope and all his power that he hath aboue other Bishops many other thynges beside the Scripture which we hold for articles of our faith they deny If there be no other proofe of either part then to say my elders which caÌ„ not erre so affirme that he should aunswere his Elders which can not not erre so deny what reason is it that I should leaue the authoritie of my elders and goe beleue his or that he should leaue the authoritie of his elders and come and beleue myne none at all verely But the one partie must shew a miracle or els we must referre our causes vnto auteÌ„ticke scripture receaued in olde tyme confirmed wyth myracles and therewith trie the controuersie of our Elders And when he asketh whether there were no true fayth from Adam to Noe. I answere that god partly wrote their fayth in their sacrifices and partly the Patriarkes were ful of miracles as ye may see in the Bible And when More to vtter his darcknes and blynde ignoraunce sayth that they which were ouerwhelmed wyth No yes floud had a good faith and bringeth for hym Nicolaus de Lira I answere that Nicolaus de Lira delirat For it is impossible to haue a fayth to be saued by except a man consent vnto Gods law with all his hart and all his soule that it is righteous holy good and to be kept of all men and thereuppon repent that he hath broken it and sorow that his flesh moueth vnto the contrary and then come and beleue that god for his mercy will forgeue him all that he hath done agaynst the lawe wyll helpe hym to tame his flesh and suffer his weakenes in the meane season till he be waxed stronger which fayth if they that perished in Noyes floud had had they coulde not but haue mended their liuinges and had not hardened their harts thorow vnbeliefe and prouoked the wrath of God and waxed worse and worse an hundred twenty yeares which God gaue theÌ„ to repent vntill God could no loÌ„ger suffer theÌ„ but washed their filthines away with y e floud as he doth y e Popes shamefull abhominacions with like invndacions of water destroyed theÌ„ vtterly And wheÌ„ he asketh whether AbrahaÌ„ beleued no more theÌ„ is writteÌ„ of him I aske him how he will proue that there was no writing in Abrahams time that AbrahaÌ„ wrot not And againe as for Abrahams person he receaued his faith of God which to coÌ„firme vnto other myracles were shewed dayly And when he fayneth forth that they beleued onely because they knew their elders coulde not erre How could they know that without myracles or wryting confirmed wyth myracles more theÌ„ the Turke knoweth that hys elders so many hundred yeares in so great a multitude can not erre teach false doctrâ—ne to damne the beleuers And y e contrary doth M. More see in all y e Bible how after all was receaued in scripture confirmed with myracles though miracles ceased not but were shewed dayly yet y e elders erred fell to idolatry an huÌ„dred for one y t bode in the right way and led the younger in to errour wyth them so sore that God to saue the younger was faine to destroy the elders and to begin his testameÌ„t a freshe with the new generatioÌ„ He seeth also that y e most part were alway Idolaters for all the scripture and true myracles therto and beleued the false miracles of the deuill because his doctrine was more agreable vnto their carnall vnderstanding then the doctrine of Gods spirit as it now goeth wyth the Pope did not y â— Scribes Phariseis and Priestes which were the elders erre And when he asketh who taught the church to know the true scripture from false bookes I answere true miracles that confounded the false gaue authoritie vnto the true scripture And therby haue we euer since iudged all other bookes and doctrine And by that we know that your legendes be corrupt wyth lies As Erasmus hath improued many false bookes which ye haue fayned and put forth in the name of S. Hierom Augustine Ciprian Dionise and of other partly wyth autenticke stories and partly by y e stile and latine and like euident tokens And when M. More â—ayth vnto theÌ„ that beleue nought but y e scripture he will proue with y e scripture that we be bounde to beleue the church in thinges wherefore they haue no scripture Because God hath promised in the scripture that the holy ghost shall teach hys church all truth Nay that text wil not proue it For the first Church taught nought but they coÌ„firmed it with myracles which coulde not be done but of God till the scripture was autentickly receaued And the Church folowing teacheth nought that they will haue beleued as an article of the fayth but that which the scripture proueth and mainteineth As S. Augustine protesteth of his workes that men should compare them vnto the scripture therby iudge them and cast away whatsoeuer the scripture
a Brasen Serpent 274. b. it was not God 299. a Bread 323. a. not coÌ„secrate by Christ 467. b. howe it signifieth Christes flesh 59. a Bread and wyne are Sacramentes to holy vses 477. a Bread and wyne in the Sacrament called the body and bloud of Christ 469. a Breakyng of promise 290. b Breakyng the Sacrament among Princes 295. b Bribetaking a pestilence in Iudges 123. a Brothers weakenes must be considered 40. b Buildyng of Abbeyes 351. b Buildyng on sande 246. a. 35. a Burbon the Emperours chief Capiâ—ayne 37â— a Burden of spirituall Lawyers 140. a Burtals are to be celebrated honorably and why 434. a C. CAlil what kynde of sacrifice 291. b Candles 280. a. 277. b Canonization 297. b Captiuitie of the Israelites 97. b Captious Papistes how to be aunswered 268. b Cap of maintenaunce 114. b Carnall man 293. b Carnall man ignorauut of Gods spirite 407. a Carnall weakenes comforted 454. a Cardinall Wolsey most false 375. a. his practise 368. b. had twoo faces 371. b. his hat 375. a Cardinal Wolsey and his Chaplems passed the xij Apostles in pompâ— 370. b Care of what sorte forbidden 236. a. of the Scripture 305. b. of a Christian man 100. b. of the spiritualtie for the temporaltie 192. b Care for worldly wealth to be reiected 234. b. to keepe Gods couenauÌ„â— the chief care 235. b Care due to euery man of what sort 236. b Carefulnes of god for y â— weake 189. a Carolus Magnus 348. b Cause of false miracles 301. a. of Turkish Iewish obstinacy 301. b Cause of loue searched of the spirituall 247. b Caution in swearyng 209. a Cautels in vowes 21. b Ceremonies 9. a. 12. a. 237. b. preferred by Papistes 278. b. Scholemasters to the Iewes 12. a. cause of ignoraunce 278. a. bryng not the holy ghost 152. b. cannot iustifie 10. a. reiected without good doctrine 248. a Ceremonies with their true signififations tollerable 278. b. confirme fayth 12. b. contayne profitable doctrine 12. b Ceremonies had significations generally at the begynnyng 277. b. why geuen 10. a Ceremonies of the communion how first they came into the Churche 277. a Ceremonies of the new Testament 226. a Ceremonies and Sacraments their vses 12. a Certification of pardon for sinnes 213. a Charles the Great his life 349. b. a whoremonger and a saint 350. a. b receiueth the Empyre of the Pope 349. a. an Emperour for the popes purpose 350. a. compelled all to obey the Pope 349. b Charles called of the Pope most Christian kyng 349. b 253. b. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charitie 242. b. moderateth the law 209. a Charitie â—eruent in the primitiue Church 346. a Charitie hath diuerse significations 253. b Chastitie 242. b. fayned 20. b. wilfull 16. b. of the Clergy 315. a Chastitie of Priestes originall therof 347. b Chast vnchastitie of Papistes 311. a Chastising of the body is for our profite 328. b Cheeke to be strikeÌ„ on the other side what it meaneth 210. a Chief cause of the institution of the Sacrament 440. b Children of fayth Abrahams children 63. a. they woorke of loue 163. a Children of God obedient to the law 325. a. why tempted with aduersitie 236. a ChildreÌ„ all of wrath by Adam 337. b how to be brought vp 120. b. not to be rigourously dealt withall of pareÌ„tes 120. b. howe destroyed 120. b to be taught Gods word 101. b Choise put to vs in ij thynges 99. b Christ 226. a. he onely is holy 407. a a store house of mercy 64. b. our onely Sauiour 394. b. our example 195. b. our fayth and rocke 173. a. our lyfe 390. b. father of all righteousnes 72. a. our aduocate 395. a. our anker hold 6. a. our hope 91. a. our onely Phisitian 75. b. our righteousnes 82. b Christ purchaseth all goodnes for vs 70. b. his burden is easie 286. a. asure foundation 92. a. A perfect coÌ„forter of Christians 292. a Christ dyd good workes and why 383. a. his workes rewarded in vs. 92. b. his loue 164. b. the fulnes of all goodnes 424. a. the way to saluation ibid the comforter in all afflictions 440. b. no sinner 160. b. iustifieth the greatest sinner 120. a. loueth all ChristiaÌ„s alike 162. b. he brought saluation as AdaÌ„ brought sinne 46. a. his generall rule 63. b. an example of all goodnes 383. a. In hym we are all in all 75. a. his saying to hypocrites 409. a Christ ignoraunt of worldly matters 163. b. hys Church 187. b. he is very God 390. a. possessed by fayth bryngeth all goodnes 89. a. to whoÌ„ geuen 185. a. neither shaueÌ„ shorne nor annoynted with oyle 132. b. how hee was entreated 97. b. hys doctrine and the Popes contrary 409. b. his exchauÌ„ge with vs. 402. a. why he deliuered vs. 22. a. geuen to sinners 161. a. his coÌ„maundemeÌ„t to preach maketh Pristes 145. b. what authoritie he gaue his Apostles 150. b. onely without sinne 336. b Christ dyd all thynges for our saluation 382. b. onely mediatour betwen God and man 431. b. dwelleth in vs by fayth 464. a. In no cause to bee denyed 101. a. his seate is hys preachyng 175. a. will not falsefie the Scriptures 461. a. is very maÌ„ 390. a. his Vicare who 411. b. his flocke a litle flocke 105. b. his Disciples are acquaynted with hys phrases 460. b. his three witnesses 421. b. sent his Apostles with lyke authority 126. a. why he came from heauen to earth 458. a. Raignyng in vs all is good 163. b. Gods mercy stoole 379. a. his Churche euer persecuted 289. b. a kyng 401. a. kyng ouer death hell and sinne 394. b. preached in the old Testament 23. a Christes Gospell must bee fed with the bloud of fayth 453. b. hys passion to saluation not vnderstode of whom 187. b. most contrary to the Pope 145. a. and. 362. b. his steps how to be folowed 108. b. and. 73. a told his Disciples of hys AscentioÌ„ 470. b. playnly declareth his bodyly departure ibid. Christ causeth God to loue vs. 164. b openeth hym selfe to the Iewes 457. b. playnly declareth his bodyly departure 470. b. condemneth Phariseis and why 17. a. sought of many for a worldly purpose 105 b. compared with Ionas 27. b. persecuted and slayne with ChristiaÌ„s 139. a. his wordes offend y t Iewes and his Disciples 464. a. he is all to a Christian 163. a. 54. b. all in all things 102. a. his mercyfulnes 394. b. mercyfull to the penitent 29. a. preached repentaunce 28. b Christ why slayne 138. b. once sacrificed is a sacrifice for euer 447. a. onely an acceptable sacrifice 18. a. why he gaue hym selfe 394. a. hys bloud putteth away all sinne 72. b. an euerlastyng satisfaction 14. a. apprehended by faith 457. b. expoundeth the paschall lambe 439. b. his glorified body in heauen 471. a. his memoriall Masse 323. a. his bloud onely purchaseth remission of sins 55. b. his flesh y e foode of our soules 459. b. a
be we come vnto the seueÌ„th reason which is in the. xiiij chap. The argumeÌ„t is this God is the very owner of all and thy neighbour hath no propertie but as a seruauÌ„t to God as but to make accompt to God Therfore when thou doest an offence to God and to thy neyghbour wheÌ„ God forgeueth it thou nedest no other satisfactioÌ„ vnto thy neighbour And to stablish his reasoÌ„ hée bringeth in a stmilitude which is nothing to y e purpose The similitude is this I put case thou haue a seruaunt whom thou puttest in trust to occupy for thee to make bargaynes chaunge and sell to thy vse to take bondes and agayn to make acquitaunces and releases in hys own name If this seruaunt sell part of thy ware and take an obligation for the payment of xx pounde if thou afterward knowyng of this either for loue or some other cause wilt make vnto the sayd debtour a cleare release I suppose no maÌ„ will deny but that this debtour is fully discharged of this xx pounde and is not bounde by any iustice to make any satisfaction either vnto thy seruaunt or to any other man For thou art the very owner therof and thy seruaunt had but the occupation as to geue the accoumptes therof This similitude can not well be applyed vnto God man For albeit it is true that all our substaunce pertaineth vnto God as it is writteÌ„ Agge ij Gold is myne and siluer is myne yet hath not God geuen it vs to occupy it for his profite and vse as the seruaunt doth for his master but onely that we should vse his giftes for y e profite of our neighbour and to y e vse of the coÌ„gregation i. Cor. xij And where as he induceth that when God forgeueth vs whiche is the principall part y t thou néedest no other satisfaction to â—hy neighbour I aunswere that God forgeueth no maÌ„ which had offended his neighbour vnlesse that he make satisfaction vnto his neighbour if he be able but if he be not able yet is he bound to knowledge his faulte vnto his neighbour and then is hys neighbour bound vnder the payne of damnatioÌ„ to forgeue him so that God neuer forgeueth vntyll thy neyghbour be pacified in case the cryme extende vnto thy neighbour This soluteth â—oth the reason and also improueth the similitude Now let vs declare his solution God of him selfe hath two powers One is an absolute power and an other is an ordinary power The absolute power is the authoritie that God hath ouer all thing in the world by that he may geue to euery creature what pleaseth him and also forgeue euery offence done by any creature at his pleasure without any cause And by this may he forgeue both the crime done towardes him selfe and also towards my neighbour But by his ordinary power hee doth euery thyng by order of iustice and equitie And by this can he not forgeue the offence done to him and my neyghbour without satisfaction Now would I fayne wete whether Rastel imagine y e God by his absolute power may saue y e vnfaithful daÌ„ne the faithfull If he say nay then may I coÌ„clude y e Rastels diffinition is false where he saith that god by his absolute power may geue to euery creature what pleaseth him and also forgeue euery offence done by any creature at his pleasure without any cause If he say yea theÌ„ must I coÌ„clude that God hath power to do contrary to hys Scripture for the Scripture saith that he that beleueth and is Baptized shal be saued but â—e that beleueth not shal be condemned Mark xvi Now if he graunt me that he hath power to do against his scripture â—â—th his Scripture is the truth his own word then must it néedes folow y e he hath power to doe agaynst his truth consequeÌ„tly he hath power to be false and so to sinne And sith â—â—th hee hath power agaynste hys owne word and that word is his sonne theÌ„ must we graunt hym power agaynst hys sonne euen to make hym a lyer where he sayth in the foresayd texte Mark xvi And sith hys sonne is God then hath God power to doe agaynst God and so can not his kingdome indure Math. xij Furthermore if I might be bold w t Rastel I wold aske him this questioÌ„ whether God haue not an absolute iustice as well as an absolute power If God haue also an absolute iustiee then can not his absolute power preuayle vntil his absolute iustice be fully counterpesed And so is it false that Rastell begynneth withall that God by his absolute power may forgeue euery offence at his pleasure without any cause For as I sayd his absolute iustice must néedes be satisfied fully counterpesed If Rastell dare say that God hath an absolute power and no absolute iustice then taketh he his pleasure in déede For if he make one Nocionall in God greater then an other by this word Nocionall which y e Scholemen vse I would you should vnderstand the goodnes wisedome power iustice and mercy of God c. then shall he make a dissentioÌ„ in God and imagine that one Nocionall subdueth an other yea and besides that sith eche one of these Nocionals is very God for the power of God is nothyng but God hym selfe and the iustice of God is nothyng but God hym selfe so forth of all the other then if his power were greater then his iustice it shuld folow y e God were greater theÌ„ God consequeÌ„tly we should haue a great God and a litle God and moe Gods then one such reuell maketh Rastel with his Turke But the Christen beleue that one power of God is no greater then an other and that hys power is not aboue hys iustice neither hys iustice aboue hys mercy c. And so may you sée that Rastels imagination of Gods absolute power is but very childish and vnsauery For he hath no power agaynst his Scripture and hym selfe Thus finish his seuen reasons with their solutions But yet that his worke should loÌ„g indure all tempestes and stormes he addeth a batelment and weather stone to auoyde and shote of the rayne for feare it should soke in and make his buildyng decay And ther with concludeth his booke To beleue sayth hee that there were no Purgatory to purge and punish our sinnes after we be departed should put away that drede of God from the most part of the people and geue them boldnes to commit offences and sinnes And agayne if the people should beleue that they neuer neede to make any satisfaction nor restitution to their neighbours for the wronges done vnto them they should neuer force nor care what iniuries extortions theftes robberies and murthers they did Finally if they beleued that such a light repeÌ„taunce should be sufficient without any other satisfaction to be made it should be an occasion to destroy all
reason why he should be in many places at once What had he wonne by that might he then conclude therupon that he could not be in many places at once As though it were not possible for God to make his body in two places at once but if we were able to tell how and why and wherby and shewe the reason How far I can conclude is shewed immediatly before For though of the bare wordes as ye toke them it was hard to conclude any thyng yet haue I now declared them and so farre coÌ„cluded that you caÌ„ not auoyde them And where he sayth that though they can shew no reason yet I had wonne nought by it I thinke he woulde be angrye if I should so aunswere But surely they are in good case for it is inough for them to say thus it is and néede neuer to shew any cause or reason why they so say For they are the Church and can not erre so that if they teach contrary thynges yet all is good inough And wheÌ„ they sée that no maÌ„ can make the Scriptures to agrée with their doctrine then they say that theyr doctrine is true inough but no man can vnderstand the Scripture And though the scripture seme neuer so repugnant both to them and to vs yet God seeth well inough say they how to set them together and it is possible for God to make it agree though they caÌ„not tell how But this doctrine hath longe inough deceaued vs For men haue seene to long with your spectacles yet now thankes be to God they begin to see with their owne eyes And as touching how thys matter was possible to God and how it is not possible is sufficiently declared before to al that liste to loke How beit as for me though I be not bounden to it I am content yet to proue that God may make the body of Christ to be in all places at once And because this yong maÌ„ coupleth that proposition with the other so will I doe to And I proue therefore that God caÌ„ make his body be both in many places at once and in all places at once by that that he is almightie and therefore can do all thing Now is the good man in hys olde dreame agayne thinketh that God is called almightie because he can do all thinges And then in dede it should followe that he were not almightye For all thynges he can not do he can not saue the vnfaithfull he can not restore virginitie once violated hee can not sinne he can not denye him selfe Now if thys mans learning were allowed then myght not God be called almighty because there is some what that he can not doe But they that are accustomed with scripture do know that he is called almighty not because he can not do all thynges but because there is no superiour power aboue hym but that he may doe all that hee will and all that hys pleasure is may he bring to passe But he hath no wilpleasure nor power to make hys soÌ„ne a lyer and to make hys Scripture false and yet notwithstandyng he abydeth almighty and may do what he will And euen as it is impossible to stand with the processe of the Scriptures wherin God hath declared his will that the vnfaythfull shoulde bee saued although at y e first God might haue done it if he had so would likewise it is impossible the Scriptures standing as they do that the naturall body of Christ shoulde bee present to our teeth in the Sacrament And as for our fayth it needeth not to haue hym present in the bread For I may as well eate him drink him through fayth that is to say beléefe in hym though he continue still in heauen as though he were as present in the Sacrament as he was hangyng on the crosse But yet hys mastership hath left one thyng vnproued and that is euen the pith of hys purpose For though hee had proued as hee hath not that God by hys almightynes myght make Christes body in many places and in all places and in the Sacrament yet he forgotte to proue that God hath so done And therfore albeit I dyd graunt hym as I will not that he myght so do yet thereof it doth not followe that he hath so done in déede For God may do many thynges which he doth not And therefore hys argumeÌ„t doth not proue hys purpose Now if he do but thinke that God hath so done I am well pleased and will not put hym to the payne to proue it For anone ye shall see hym so intangled in briers that he shall not witte where to become But yet thys young man goeth about to proue the poynt by scripture For except we grauÌ„t him that point to be true he sayth that els we make the angell a lyer that sayd he is not here and also that els we make as though Christes body in his ascension did not goe vp in the cloud into heauen from earth but onely hid him self in the cloud and playeth bo peepe taried beneath still Here in the end he forgetteth him selfe so foule that when he was a young sophister he would I dare say haue bene full sore ashamed so to haue ouerseene him selfe at Oxford at a peruise For ye wotte well that thing which he sayth which he must therfore proue is that the body of Christ can not be in euery place at once by no meane that God could make And the textes that he bringeth in for the proofe say no further but that he was not in all places at once There are two thinges disputed betwene M. More and me the one is whether God can make the body of Christ in many places and in the Sacrament And thereto hys mastership sayth ye For God is almightye and may do all things And I say nay and affirme that God is not called almightie because he may do all things but because he may do all that he will and I say that he will not make hys sonne a lyer nor hys scripture false and that he can not do it and yet abydeth almightye The other thyng is thys whether he haue done it or not For albeit I did graunt hym that it were possible yet is he neuer y â— nere except the other caÌ„ proue that he hath done it in deede or els thinke that God hath so done For as I sayd God can doe many thinges which he doth not And y e controuersie of thys doubt is resolued by the Angell and Scripture which as M. More graunteth hym selfe proueth that he was not in all places at once And thereof it â—olloweth that God hath not done it although it be possible And so is hys mastership at a poynt For if I should grauÌ„t it neuer so possible yet if scripture proue that it be not so in deede then is he neuer the neare hys purpose but much the further from it And thys is
draught But this meate y t I here receaue is spirituall meate receaued with fayth norisheth vs euerlastyngly both body soule neuer entreth into the draught And euē as before the outwarde eyen doe sée the bread yet the outward eyen doe not regarde that or thinke vpō it So likewise the outward man digesteth the bread casteth it into the draught And yet the inward man doth not regarde that nor thinke vppon it But thinketh on the thyng it selfe that is signified by that bread And therfore sayd Chrisostome euen a litle before the wordes whiche they here alleaged lift vp your minde hartes sayd hée whereby hée monisheth vs to looke vppon and consider those heauenly thinges which are represented and signified by the bread and wyne not to marke the bread and wyne in it selfe Here they will say vnto me that it is not Chrisostomes mynde for by his example hée playnly shewith that there remaneth no bread nor wyne that I deny For the example in this place proueth no more but y t ye shall not think on y t bread wine no more then if they were not there but onely on that thyng whiche is signified by them And that ye may euidently perceiue by the wordes folowyng where hée saith thinke that the misteries are cōsumed by the substance of the body Nowe whether Chrisostome thought that there remained bread or no both wayes shall our purpose bée proued First if hée thought there remained still bread and wyne then we haue our purpose Now if he thought that the bread wyne remayned not but were chaūged then are the bread and wyne neither mysteries nor Sacramentes of the body and bloud of Christ For that that is not can neither bée mystery nor Sacrament Finally if hée speake of y e outward appearaunce of bread then we know that that remaineth still is not consumed by the substaunce of the body And therfore hée must néedes bée vnderstanded as I take him I thinke many men wonder how I can dye in this article seyng that it is no necessary article of our fayth for I graunt that neyther parte is an article necessary to bée beléeued vnder payne of damnation but leaue it as a thyng indifferent to thynke therein as God shall instill in euery mans mynde and that neyther parte condemne other for this matter but receiue eche other in brotherly loue reseruing eche others infirmitie to god The cause of my death is thys because I can not in conscience abiure and sweare that our Prelates opinion of the sacrament that is that the substaunce of bread and wine is verely chaunged into the fleshe and bloud of our sauiour Iesus Christ is an vndoubted article of the fayth necessary to bée beléeued vnder payne of damnation Now though this opinion were indéede true which thing they can neither proue true by scripture nor doctours yet coulde I not in conscience graunt that it shoulde bée an article of the fayth necessary to bée beléeued c. For there are many verities which yet may bée no such articles of our fayth It is true that I lay in yrons when I wrote this howbeit I would not haue you to receaue thys truth for an article of our fayth For you may thinke the contrary without all ieopardy of damnation ¶ The cause why I can not beleeue their opinion of transmutation is this 1 FIrst because I thinke verely that it is false and can neither hée proued by scripture nor faythfull doctours if they bée well pondered 2 The second cause is thys because I will not bynde the congregation of Christ by mine example to admitte any necessarye Article beside oure Creede and specially none such as can not bée prooued true by Scripture And I say that the Church as they caule it can not compell vs to receaue any such articles to bée of necessitie vnder payne of damnation 3 The thirde cause is because I dare not bée so presumptuous in entering into Gods iudgement as to make the prelates in this pointe a necessary article of our fayth For then I should damnably condemne all the Germanes Almaines with infinite moe which in déede doe not beléeue nor thinke that the substaūce of bread and wine is chaunged into the substaūce of Christes naturall body And surely I can not bée so foolishe hardy as to condemne such an infinite number for our prelates pleasures Thus all the Germaynes and Almaynes both of Luthers side and also of Oecolampadius doe wholy approue my matter And surely I thinke there is no man that hath a pure conscience but hée will thinke that I dye righteously For that this transubstantiation should bée a necessary article of the faith I thinke no man can say it with a good conscience although it were true in déede By me Iohn Frith An exact and diligent Table wherby you may readely turne to any speciall matter that is contained in all Iohn Frithes bookes 1572. A. ABraham 20 Abrahames bosome what it signified 55 Abraham by faith dyd eate Christes bodye and drinke Christes bloud 109 Ambrose opinion of Purgatory 52 Antithesis betweene Christ and the Pope 97 Argumentes to proue that Christes naturall body is not in the Sacrament 142 Articles of our faith are to bee beleeued vpon payne of damnation 111 Articles of our fayth are as many as are necessary for our saluation 145 Augustine beyng 400. yeares after Christ doubted of Purgatory 32 Augustines opinion of purgatory 52 B. BAptisme defined what it is 92 Baptisme is the founteine of our new byrth 94 Bishopricke in the primatiue church was a charge and not a Lordshyp 116 Blasphemie to saye that Christes bloud is not the full remission of our sinnes 11 Blessyng what it is 154 Bookes of the Machabees are not Canonicall 37 Bookes agaynst Rastall 60 Boasting that is modest is commendable 64 Body of Christe eaten by our fathers and his bloud dronke 109 Body of Christ is no more in the Sacrament thē a mans face in the glasse 146 Brethren is an auncient name in the holy Scripture 114 Bread and wyne remayne in the Sacrament 117 Bread why it is called our body 160 C. CAuse of our blyndnes and grosse errours 3 Causes why the Sacramentes were first instituted 112 Ceremonies of some sortes are guydes vnto the knowledge of God 95 Christ onely hath satisfied for our sinnes 14. 15 Christes merites putteth out the fier of Purgatory 14. 17. 18 Christ is our Aduocate 17 Christes sacrifice onely taketh away sinne 17. 38 Christ onely is our head 43 Christes death hath ouercōmed our death 55 Christ was meeke and gentle 57 Christ onely is the meane to put away our sinnes 73 Christes bloud is the strength of our Baptisme 94 Christ and the Pope compared togither 97. 98. 99. 100. 102. 103. 104. 105. 106 Christ is not to bee eatē carnally but spiritually 118. 119 Christes wordes are spirituall and not carnall 124 Christe gaue
declare this intollerable or subtile treason thus long shamefully vsed against my prince which is necessary to bée knowne And I am compelled by violēce to declare both my confession and learning in this cause For mē hath not béene ashamed to report that I would which am but a wretch and poore simple worme and not hable to kill a Catte though I woulde doe my vttermost to make insurrection against my noble and mighty prince whom as God knoweth I doe both honour worship loue and fauour to the vttermost power of my hart and am not satisfied because it is no more This I speake afore God Let him bée mercifull vnto mée as it is true And if I were not so true in mine hart it were not possible for mée so earnestly to write agaynst thē whome I doe recken to handle vnfaythfully and vntruely wyth theyr prince yea against both Gods lawe and mans lawe The very truth is I can suffer through Gods grace all maner of wronges iniuries and sclaunders but to bée called an hereticke agaynst God or a traytour against my prince he liueth not but I will say hée lieth And wil bée able so to proue him if I may bée reported by my workes or déedes by my conuer sation or liuing or by any thinge that euer I did But vnto my purpose the Byshoppes doth sweare one othe to the pope and an other contrary to their prince And yet they will bée takē for good and faithfull children And I poore man must bee condemned and all my woorkes for heresy and no mā to reade them vnder the payne of treason And why because I write against their periurie towarde their prince But how commeth S. Peter by these regalles that you are sworne to defende seing that he was neuer no kyng but a fisher All the worlde knoweth that regalia belongeth to kinges and to like power of kynges Why are you not rather sworne to defend Peters net and his fisherie the which thinges hee both hadand vsed neuer regalles But these thinges will not maintayne the holy Church of Rome and therefore ye sweare not to maintayne them But what meane you by that sentence Sauing mine order why say you not sauing my kinges pleasure Your glose sayth you may not defend these thinges with weapons But oh Lord God what vnshamefulnesse is this thus to delude with wordes all the whole worlde Men knoweth that when the Pope hath néede of your helpe there is no men sooner in armes then you are if you call armes harneys bylles glaues swordes and gunnes and such other thyngs Doe you not remember how soone the Byshop of Norwiche Henry Spenser was in armes to defende pope Vrbane It were but foly to recite examples In the yeare of our Lord. 1164. was there a controuersie betwéen the kynges grace the Byshops of England for certaine prerogatiues belōgyng to the kyng Wherfore the king required an othe and a confirmation of the Byshops as concernyng those Articles and prerogatiues But aunswere was made of the Bishops that those prerogatiues cum omnibus prauitatibus in regio scripto contentis were of none effect nor strength bicause they did forbyd to appele to the Court of Rome onles the king gaue licence And bicause that no Byshop might goe at the Popes callyng out of the Realme without the kynges assent And bicause that Clerkes should bée conuented in criminall causes afore a temporall iudge And bicause the kyng would heare matters as cōcernyng tythes other spirituall causes And bicause that it was agaynst the sea of Rome and the dignitie of the same that a Byshop should bée conuēted afore y e kyng Briefly they would not bée vnder the kyng but this addition should bée set vnto it Saluo honore Dei Ecclesie Romane ordine nostro that is we will bée vnder your grace sauyng the honour of God of the Churche of Rome and of our order The cause why they dyd except these thynges was this as they them selues graunt For kynges receiued their authorities and power of the church but the Church receiueth her authoritie of Christ onely wherefore they conclude that the kyng can not commaunde ouer the Byshops nor absolue any of them nor to iudge of tythes nor of Churches neither yet to forbyd Byshoppes the handlyng of any spirituall cause Is not here a marueilous blyndnesse and obstinacie agaynste theyr Prince They will make it agaynst Gods honour to obey their king and are not ashamed to say in the kynges face that his power is of them But I pray you whether was kynges before Byshops or Byshops before kynges You shal finde that God had long admitted kynges or any Bishop as you take hym was thought of Doth not the holy ghost commaūde that we should honour kynges Also in an other place Let all men bée vnder the high powers for the power is of God and hée that resisteth the power resisteth Gods ordinaunce Here blessed S. Paule sayth that kynges power is of God not of Byshops Furthermore what reason is it to defende the Popes prerogatiue agaynst your Princes Is not your Prince nearer and more naturall vnto you then this wretch the Pope But here is a thyng y e maketh me to marueile When you sweare to the Pope Sauyng your order Is as much to say as you shall not vse no weapons but els you shall bée ready and obedient in all thynges But when you shall sweare to your kyng then Sauyng your order is as much to say as you haue authoritie to confirme kynges and to bée their felowes and neither to bée obedient vnto them nor yet to aunswere to any Iustice before them but clearely to bée exempted and they not to medle with you excepte they will geue you some worldly promotion If I would vse my selfe as vnchatariblye agaynst you as you haue handled me doubtles I could make some thyng of this that shold diplease you How would you cry and how would you handle me poore wretch if you had halfe so much agaynst me as this is But I will let you passe God hath preserued mée hitherto of his infinite mercy agaynst your insaciable malice and no doubt but hée shall doe the same still I will returne to your othe It foloweth I shall come to the Synode when I am called vnles I shall bée lawfully let But why doe you not sweare to compell the Pope to call a Councell seyng that it hath béene so often and so instantly required of him by many and noble Princes of Christendome yea seyng that all Christendome doth require with great sightes an order to bée taken set in the highest articles of our faith But vnto this you are not sworne And why bicause it is agaynst your holy popet of Rome For if there were a generall Councell both hée you do know that there must néedes folow both ouer him you a streight reformation Therfore
iustification Is not this open lyeng on fayth to geue all to him yet as you say hée is not worthy of all for workes bée worthy of parte If fayth bée not worthy alone confesse it openly and gene workes his prayse and faith her prayse say not one thyng with your mouth and thinke an other in your hart For God searcheth the priuities of hartes Who hath required of you such a méekenes But I praye you how can workes helpe to iustification lesse or more when they bée neyther done nor yet thought of Who is iustified but a wicked mā which thinketh nothing of good works But these méeke lyes deserue none aunswere Wherefore let vs heare what holy Doctours say on this texte To hym that worketh not c. Saint Ambrose sayth on this maner It was so decréed of God that after y e lawe the grace of God should require vnto saluation alonely fayth Which thyng hée prooueth by the example of the prophet saying Blessed is that man to whom God doth impute iustification without workes Hée sayth that they bée blessed of whom God hath determined without labour without all maner of obseruation alonely by faith that they shal bée iustified before God Blessed are they whose sinnes bée forgeuē Clearly they are blessed vnto whom without labour or without any worke their iniquitios be remitted and their sinnes bée couered and no maner of workes required of them but alonely that they should beleeue c. Bée not these wordes playne God hath decréed that hée shall require nothyng to iustification but fayth And hée is blessed to whom God imputeth iustification without all manner of works without all maner of obseruations Also their sinnes bée couered no maner of works of penaūcered of them but alonely to beléeue Here haue you Sola fides and Tantum fides and here can you not say that S. Ambrose speaketh alonely of workes of the law but of all maner of works of all maner of obseruations yea and also of penaunce Peraduēture it will bee sayd as a great doctour sayd once to me that S. Ambrose dyd vnderstād it of young children that were newly baptised them their fayth should saue alonely without workes How thinke you is not this a likely aunswere for a great Doctour of Diuinitie for a great Duns man for so great a preacher Are not S. Paule and S. Ambrose wel auoyded and clerkely But I made him this aunswere that this Epistle was written of S. Paule to the Romanes which were men and not children and also the wordes of Scripture speake of the man and not of the childe And S. Ambrose sayth blessed is that man But at this aunswere hée was not a litle moued and sware by the blessed God let Ambrose Augustine say what they will hée would neuer beléeue but that workes dyd helpe to iustificatiō This was a Lordly word of a Prelate of a pyller of Christes Churche But what medlyng is with such mad men But yet peraduenture you will say how that I take a péece of the Doctour as much as maketh for my purpose Notwithstandyng hée sayth otherwise in an other place which I doe not bryng What is that to me yet is not my Doctour thus auoyded For you cā not deny but this is his saying and vppon this place of Scripture and this doth agrée with Scripture or els hée doth expounde Scripture euill Wherfore you must aunswere to the saying of the Doctour in this place for this is the place that is layd agaynst you and this is y e place whereby other places must bée expounded And if you dare deny him in this place then will I deny him in all other places by that same authoritie then bée the holy doctours clearely gone Neuertheles holy Scripture standeth openly agaynst you which if you deny then haue I a cause to suspect you Wherefore take héede what you doe But yet peraduenture will ye say that I vnderstand not S. Ambrose nor holy Doctours as my Lord of Rochester sayd howe I vnderstode not Tertullian hée had none other euasion to saue his honour with But this is not inough so to say but you must proue it other mē must iudge it betwéene you and me Here haue I translated a great many of their sayinges into English let other men iudge whether I vnderstand them or not Go ye to the Latin and let vs sée what other sense you cā take out But my Lordes remember that our God is alyue whose cause we defende afore whom I dare well say you are already confounded in your conscience wherfore doubt you not but that terrible vengeaunce han geth ouer you if you repēt not which whē it cōmeth cōmeth sharpely How are ye able to defend a thing that you cā not proue opēly by holy scripture Say what you will your conscience will murmour and grudge and will neuer bée satisfied with mēs dreames nor yet with tyranny Thinke you that your lawes and your inuentiōs can bée a sufficient rule for Christen men to liue by and to saue their conscience therby Thinke you that your cause is sufficiently proued when you haue compelled poore men by violēce to graūt it Then may we destroy all Scriptures and receiue alonely your tyranny But my Lordes this matter is not righted by your iudgemēt but by our master Christ and his blessed worde afore whose strayte iudgement you shall bée iudged and that straytly For when all your grace all your honour all your dignitie all your pompe and pride briefly all that your hartes doe nowe reioyse in shall lye in the dust then shall you bée called to a strayte rekening It is no light game nor no childes playe Marke it well for it lieth on your necke But what nedeth me to loose many wordes for if you be halfe so full of grace as you say you bée of good workes then will you recken it better then I can moue you But againe to our purpose S. Paule proueth the iustification of faith onely in these wordes No man is iustified by the workes of the law but by the faith of Iesus Christ and we doe beléeue in Iesus Christ that we may bée iustified by the fayth of Christ not by the workes of the law Marke how hée sayth that no man is iustified by the workes of the law no not S. Peter Howe thinke you doth not S. Paule exclude workes bringeth in alonely faith yea and that the workes of the law whiche were the best workes in the world and hée beleeueth to bée iustified onely by the fayth of Iesus Christ and not by workes and that proueth hée in these wordes of the Prophet A righteous man lyueth by fayth Here you not how a righteous man liueth by faith What call you liuing by fayth If hée liue any part by workes then lyueth hée not by fayth but partly by workes Thē is S. Paules probation vnperfite But let vs sée how your Doctours doe
of thys bée their bagges so filled for such thinges as these bée will they bée rulers of the church as Deacons Archdeacons Byshoppes and Archbyshops c. My Lordes I had thought to haue added Cardinalles and Legates Abbottes and Pryors to haue made the company more holy but I ourst not How thinke you of whom doth hée speake when hée fayth Byshops and Archbyshops what holynes doth hée reprooue when hée spraketh of gorgious araye of harlottes deckyng of game players disguising of goulden spurres saddelles bridles If there were an C. that did vse it more then you yet must you néedes graunt that hée speaketh of you Hée passeth mée sore in condemning of your holy ornamentes for hee caulleth you the seruauntes of Antichrist and your holy ornamentes harlottes decking and game players disguising and hée saith that you are neyther the church nor of the church but the seruauntes of Antichrist how thinke you by S. Barnarde it is tyme to condemne hym for hée speaketh agaynst holy church and all her holy ornamentes thys dare I well say that if the best Christen man within the Realme should preach these wordes of Saint Barnarde you woulde not sticke to condemne hym for an beretike but you were wonte to call hym swéete Barnarde but mée thynketh that hée is soure inough in thys thynge Wherefore dispute the matter wyth hym that you may come into the Church and not wyth mée FINIS An other declaration of the Church wherein hee aunswereth to Maister More IN my first booke I dyd declare how that certayne men dyd take vppon them to bée counted of holy Church whose maners and lyuynges dyd nothyng agrée wyth holy church But after that commeth M. More and hée layeth to my charge that I counted all the spiritualtie to bée naught because hée would make my name somewhat odious vnto them But verely hée doth mée great wrōge for it was neuer my meanyng nor yet my saying But myne intent was to declare that neyther the Pope nor his colledge of Cardinalles nor yet all the Byshoppes in the worlde gathered togither did make holy Churche because of theyr names or else for theyr long gownes or for theyr shauen crownes or else annoynted fingers nor yet for any other exterior thynges that the worlde had in admiration But yet neuerthelesse I dyd graunt and also doe now confesse many good men to haue shauen crownes and also longe gownes But yet for these thyngs they were neuer the more of the church All the popes learning hath béene that hée and his hath béene y e church the which can not erre and all things that belong vnto them were called y e goods of holy church All lawes made by them were the lawes of holy Church They myght not bée conuēted before any temporall Prince because they were men of holy church They myght not bée hanged for murther because they were annoynted and of holy church Briefely there bée innumerable such thynges inuented of them to maynetayne and to defēde theyr holynesse and to proue that they bée holy Church the which thinges I thynke M. More can not denye And if hée woulde yet there bée a great many of bookes forth comming to proue my sentēce against him And also y e practise that hath béene vsed in y e worlde will testifie the same I thinke M. More nor yet any mā lyuyng dyd euer know in hys tyme that any man was iudged or taken to bée of the church but such men as I haue spoken of And I thynke thys name church was neuer named but it was taken specially and principally for those men that had shauen crownes and other lyke tokens Let mée bée reported to those men that bée alyue Now because I saw that these thynges were nothyng the cause of holy church nor yet belonged greatly to holy church therefore I say was I moued to declare what holy church was and who were thereof and by what signes and tokens men myght know her ¶ Now to declare this I brought certaine places of scripture to prooue that this worde Eccleasia was taken in scripture for the whole congregatiō both of good and bad But I sayd I would not greatly speake of that cōgregation for that was not it that could not erre of the which was mine intent to speake And I brought for me y e saying of S. Paule Christ hath geuen hym selfe for his Church that hée might sanctifie her and clense her in the fountaine of water through the worde of lyfe to make her to hym selfe a glorious church without spot or wrincle or any such thyng But that shée might bée holy and without blame To prooue that the Churche was clensed by Christ I brought the saying of S. Augustine for mée Of Christ is the church made fayre First was shée filthy in sinnes afterwarde by pardon and by grace was shée made fayre c. Moreouer to proue y e this church was made cleane by Christ and not by names or by clothyng or by any other exteriour thyng I brought for me y e saying of S. Iohn If y e sonne of God haue deliuered you then are you truely deliuered Also S. Paule You are washed you are sāctified you are iustified in y e name of Iesus Christ in the spirite of God But vnto these things doth M. More answere that I doe not well to exclude out of this Church bad mē for y e knowne church sayth hée standeth in a gathering togither of good mē and bad to prooue that hée bringeth in certeine parables of our Sauiour Christ To this I aunswere that I neuer denyed but that there was such a cōgregatiō of good and bad but I sayd that that was not y e very true church afore God though it beare the name of the Church and in very déede hys owne parables doth declare that our maister Christe shall at length géeue sentence agaynst them that call them selues falsely of the Churche Iudas was called an Apostle and taken so of all his company but yet our maister Christ calleth him the deuil Now if M. More will haue Iudas in hys Churche I must bee content that hée shall also betraye Christe The very trueth is that bad men bée mixt here in the Churche and after outwarde signes bée taken for members of the Churche specially if they bée not excommunicate But the Churche whiche I dyd speake of was not a felowship gathered togither in a cōsent of exteriour things and ceremonies as other politicke felowships bée But it is a felowshyp specially gathered in the vnitie of fayth hauyng the holy ghost within them to sanctifie their spirites whiche doth set their trust onely in the redemptiō promised thē in Christes blessed bloud This I say is the very true church of God let the worlde say what they will and let men call them selues as it pleaseth thē For as S. Paule saith hée that hath not the spirite of God is none of his Also M. Mores
hée haue better reasōs and Scriptures of the newe and olde testament for hym then the Pope hath Neyther it can helpe to say that the counsell can not erre because y e Christ did pray that the fayth of the church should not fayle For I aunswere to thys that though the generall counsell doe represent the whole vniuersall church yet neuerthelesse in very déede there is not the vniuersall church but representatiue For the vniuersall church standeth in the election of all faythfull men throughout the whole worlde whose head spouse is Christ Iesus And the Pope is but the Vicar of Christ and not y e very head of the church Thys is the Church that can not erre c. Here sayth this Doctour that same sētence of the church that I sayd I brought also for the same purpose the saying of Augustine whose words bée these Those counsels that be gathered in euery prouince must without doubt geue place to the auctoritie of the full counsels which bée gathered of all christendome And also those full coūselles oftentymes must bée amended by the full counselles that come afterwarde if any thing bée opened by experience that was before shutte and if any thing bée knowne tha◠was before hydden And this must bée done without any shadow of superstitious pride without any boasted arrogācy without any contention of malicious enuy but wyth holy méekenes with holy peace and with Christen charitie c. Here S. Augustine sayth plainly that the full counselles may erre and may bée refourmed After this I did declare how a mā should know this church by what fignes and tokens sayd that where as the worde of God was purely and sincerely preached and the sacramēts orderly ministred after the blessed ordinaunce of Christ and where as mē did patiently suffer for the veritie the hearers did apply their lyuing to Christes doctrine and with méeknes receaued the holy sacaments These I sayde were good and perfect tokens to iudge vppon that there were certayne members of Christes church And to prooue this I brought also S. Augustine saying Our holy mother the church through all the world scattered farre and wyde taught in her true head Christ hath learned not to feare the contumelies of the Crosse nor yet of death But more more is shée strengthened not in resisting but in suffering Also Chrisostomes wordes bée these They that bée in Iudea let them flye vp to the mountaines that is to say they that bée in Christendome let them géeue themselues to scriptures Wherfore commaunded hée that all christen men in that tyme should flie vnto scriptures For in that tyme in the which heresies haue crepte into the church there can bée no true probation of christendome nor no other refuge vnto christen men willing to know the verity of fayth but the scriptures of God Before by many wayes was it shewed which was y e church of God and which was the congregation of y e Gentiles But now there is none other waye to them that will knowe whiche is the very true Churche of Christ but alonely by scriptures By workes first was y e church of Christe knowne when the congregation of christen men eyther of all or of many were holy the which holynes had not the wicked men But now christen men bée as euill or worse then heretikes or Gentiles yea and greater continencie is founde amonge them then christen men Wherefore hée that will know which is the very church of Christ how shall hée know it but by scriptures onely And therfore our Lorde considering that so great confusion of thynges shoulde come in the latter dayes for that cause commaundeth hée that christen men willing to reserue y ◠stedfastnes of true fayth shoulde flée vnto none other thyng but vnto scriptures For if they haue respect vnto other thynges they shall bée sclaundered and shall pearishe not vnderstandinge which is the true church c. Maister More hath no great thing in this pointe agaynst mée sauynge that hée sayth these sayinges are none of Chrisostomes but of an other mā written in Chrisostomes name Neuerthelesse I let it passe let other men iudge betwéene vs both Afterwarde because that I sawe so great persecution vsed by the popes church agaynst all maner of sortes of good men whome M. More caulleth heretikes more for his pleasure then for theyr deseruynge For this cause I say I brought a saying of Hilarius to prooue that they that did exercise such tyranny were more to bée compared to the Arians then to Christes church his saying is this The church doth threaten with banyshmentes imprisonmentes and shée compelleth men to beléeue her which was exiled and cast in prison Shée hangeth on y e dignitie of her felowshop the which was consecrated by the threatenings of persecutours Shée causeth Priestes to flee that were encreased by the chasing away of Priestes Shée glorieth that shée is loued of y e worlde the which coulde neuer bée Christes except the worlde did hate her c. After this I brought a saying of S. Barnard to proue that the name of spirituall array gorgious apparell y e is vsed in y e Popes church dyd not make y e Church Hys saying is thus They bée the ministers of Christ but they serue Antichrist they goe gorgiously arayed of our Lordes goodes vnto whom they geue no honor And of these commeth the decking of harlots that thou séest dayly the game players disguising kings apparell Of this commeth golde in their brydells in their saddelles and in their spurres so that their spures bée brighter then the aulters Of this commeth their plenteous wyne presses their full sellers bolking from this vnto ye. Of this cōmeth their tūnes of sweete wynes Of this bée their bagges so fylled For such thinges as these bée will they bée rulers of the Church As Deacons Archdeacons Byshops Archbyshops c. Men may make an exposition of S. Barnarde but it wil bée hard to frame hym to their purpose But for a conclusion M. More and I doe vary but in this poynt that hée sayth the very Church of God stādeth by them that bée good and bad and I say that the trew church of Christ standeth in thē onely that bée good men For the kingdome of Christ is distincted in very déede from the kingdome of y e deuyll For euell men bée doubtles the membres of the dyuell as Paule sayth Ephe. 2. Also our M. Christ sayth vnto the Pharysyes You are of your father the dyuell Wherefore it can not stande with no learning that wicked men which bée the members of the deuyll and bée gouerned by hym can bée members of Christs body though that in this present lyfe they bée not yet so declared vnto y e worlde God send vs all his grace y ◠we may bée of his holy Church and mēbres of his blessed Sonne Iesus Amen FINIS What the keyes of
Apostles Paule is greater theÌ„ Peter Paul proued his Apostleshyp with preachyng and sufferyng The Byshops proue there Apostleshyp w t bulles shadowes The Apostles were sent of Christ w t like authoritie The authoritie that Christ gaue was to preache Christes word ☞ ☞ Why Byshops make them a god on earth AaroÌ„ made a calfe And the Pope maketh Bulles The shaueÌ„ nation hath put Christ out of hys â—owme and all kinges and the Emperour Christ is but a vaine name Proper ministers Rochester is proued both ignorant and malicious The Epistles of Paule are the Gospell What Gospell signifieth One Gospell one spirite one truth The authoritie of Paule and of hys Gospell Rochester playeth boâ— pepe Neuer maÌ„ for bad to marry saue the Pope The cause why they will not haue the scripture in Englishe Tully chiefe of Oratours Rochester alleageth Paule for his blinde ceremonies contrary to Paules doctrine It is not lawfull for vs to tell what prayer is what fasting is or wherefore it serueth Payne of cursing damnatioÌ„ and so forth If Paule had none authoritie theÌ„ had Peter none where had then the Pope this authoritie Rochester is improued Wherefore the spirituall officers are ordayned Rochester alleageth heretikes for his purpose for lacke of scripture Robynhode is of authoritie enough to proue the Pope withall Rochester is an Oratoure Rochester is cleane beside hymselfe If Rochester be such a iuggler What suppose ye of the rest let Rochester be an example therfore to iudge them all Faith is the roote and loue springeth of fayth Though Rochester haue not the spirite to iudge spirituall thinges yet ought reason to haue kept him from so shameful lying But God hath blynded him to bring their falshod to light The controuersy betwene Iames Paule Why deuils haue none of Paules fayth nor sinners that repent not A maÌ„ may beleue that Christ died and many other thynges 〈◊〉 not beleue in Christ What it is to beleue in Christ Why say men can not rule Men feare the Popes oyle more then Gods coÌ„maundement Fayth driueth y â— deuilâ— away Why doe not the Byshops make hym flee from shotyng of gunnes Ceremonies dyd not the miracle but fayth Let them tell what the ceremony meaneth The priest disguiseth hym selfe with the passion of Christ Domme ceremonies quench fayth and loue and make the infidels to mocke vs. The prophesie of Christ is fulfilled The testament of the obseruauntes False annoynted Christes prophesis â–ª be it neuer so terrible must be yet fulfilled Christ was neither shanen nor shorne nor annoynted with oyle Hee that doth ought to make satisfaction or to get heauen hath lost his parte of Christes bloud To our neighbour make we amendes The Apostles were neither shaue nor shoren nor annoynted with oyle Byshop an ouersear The true annoynting old Priest This oyle is not among our Byshops Priestes ought to to haue wiues why What the Priestes dutie is to do what to haue Men are not bound to pay the Priest in tithes by Gods law Deacon what it signifieth and what is his office No beggers How holy dayes and offerynges came vp Saintes were not yet Gods Why laÌ„des were geueÌ„ vnto the spirituall officers befor we fell from the fayth False annoynted Shauyng is borowed of the heathen and oylyng of y â— Iewes False names Lying signes No wife but â—n whore Take a dispensation Knaueate Bootes Miters Cite them Pose theÌ„ Make theÌ„ heretickes Burne theÌ„ Curse theÌ„ Feare theÌ„ All in Latine Rolle theÌ„ Syng Ryng Lulle theÌ„ Rocke theÌ„ a slepe Pray in Latin Say them a Gospell What quod my Lord of Canterbury Crosse Turmoylers The craft of the Prelates Interdict Peter 〈◊〉 neuer to schole at the arches The Pope hath one kyngdome more then God hymselfe Shering what it signifieth Tot quot Bishops that preach not Tithes Temporall landes Frechappell Testamentes Offering dayes Priuy tythes Mortuaries If he die froÌ„ home Thou must paye ere thou passe Pety pillage Confession First Masse Professinges Conturations Parson Vicare Parishe priest Fryers Spirituall lawe A proper commoditie of confession Laye your hand on the booke No man may aueÌ„ge saue the kyng â–ª and he is bound by his office Kinges are in captiuitie The dutie of kynges Vnlawfull othes ought to be broken and may without dispensation The kyng only ought to punish sinne I meane that is broken forth the hart must remaine to God The sprite perteineth vnto the shauen onely The kings law is Gods law How men ought to iudge questions of the scripture We come oft to schole But are neuer caught Kinges ought to see what they doe and not to beleue the Byshoppes namely seing their liuing is so sore suspects It perteineth vnto all men to know the scriptures ☞ Be learned ye that iudge the earth The kings are become Antichrists hangmen Be learned ye that iudge the earth Who slew the prophetes Why were the prophetes slayne What deedes of mercy teach the hipocrited Why flew they christ The keyes Christ is a traitor and a breaker of the kynges peace How the hypocrites bynde and lose ☞ Be learned ye that iudge the earth â—or rebukyng this 〈…〉 And for the same cause are we persecutes They bee 〈…〉 Purgatory that make perpetuâ—… Why it is 〈◊〉 Pur gatory Scala Câ—… The doore is stopt vys ye must clyme and scale the walles Some are prayed for and prayed to also The craft that helpeth other helpeth not his owne master Prayer was not sold in the old tyms Their prayer breaketh the great commaundement of God It is tyme that they were tyed by therfore The burdens of our spirituall lawyers Confession tormenteth the conscience robbeth the purse of money and the soule of fayth Bagges or bables to be knowen by Glorious names How are they estemed Kinges are down they can not go lower Our hypocrites lyue by theft ConscieÌ„ces that are so narrow about traditions haue wyde mouthes about gods coÌ„maundementes As the Iewes are the childreÌ„ of AbrahaÌ„ so are the Byshops the successours of the Apostles The spiritualty haue taught to feare their traditions They wynne somewhat alwayes ☜ They that seke honor haue no fayth neither can they do Gods message Be learned Gods wordought all men to know They do all secretly ☞ Gods wordought so iudge â—he right way to vnderstaÌ„d the scripture The kings haue a iudge before whom my soule for yours helpeth not Preach what thou wilt but rebuke nor hypocrisie The Prelates are clothed in red Pollaxeâ— Iudge the free by hys fruite and not by his leanes Sacramentes are signes of Gods promises The promise which the Sacrament preacheth iustifieth onely How the sacrameÌ„tes iustifie Matrimony was not ordeined to signifie any promise If wedlocke be holy why had they leuer haue whores theÌ„ wines Character Sacerdos Presbiter Priestes now ought not to be annointed with oyle The office of a Priest They will be holier but their deedes be not holy at all Compare their dedes to the doctrine end deedes of Christ
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
not but then the preaching of the resurrection of the flesh were a thyng in vayne Notwithstanding yet I am ready to beleeue it if it may be prooued with open Scripture Moreouer I take God which alone séeth the hart to recorde to my conscience beséechyng hym that my parte be not in the bloud of Christ if I wrote of all that I haue written throughout all my booke ought of an euill purpose of enuie or malice to any man or to stirre vp any false doctrine or opinion in the Church of Christ or to be author of any secte or to draw disciples after mée or that I woulde be estéemed or had in price aboue the least childe that is borne saue onely of pitie and compassion I had and yet haue on the blyndnes of my brethren and to brynge them vnto the knowledge of Christ and to make euery one of them if it were possible as perfect as an Angell of heauen and to wéede out all that is not planted of our heauēly father and to bring downe all that lifteth vp it selfe against the knowledge of the saluation that is in the bloude of Christ Also my parte be not in Christ if myne hart be not to folow and liue according as I teach and also if myne hart wéepe not night and day for myne owne sinne and other mens indifferently beséeching God to conuert vs all and to take his wrath from vs and to be mercifull as well to all other men as to myne owne soule caring for the wealth of the Realme I was borne in for the king and all that are thereof as a tender harted mother woulde doe for her onely sonne As concerning all I haue translated or otherwise written I beséeche all men to read it for that purpose I wrote it euen to bring them to the knowledge of the Scripture And as farre as the scripture approoueth it so farre to allowe it and if in any place the worde of God dissalow it there to refuse it as I doe before our Sauiour Christ and his congregation And where they finde faultes let them shewe it mée if they be nye or write to mée if they bée farre of or write openly agaynst it and improoue it and I promise them if I shall perceaue that their reasons conclude I wyll confesse myne ignoraunce openly ¶ The Preface of master William Tyndall that he made before the fiue bookes of Moses called Genesis An. 1530. Ianua 17. WHen I had translated the newe Testamēt I added an Epistle vnto the latter ende In which I desired them that were learned to amend if ought were found amisse But our malicious and wylie hypocrites whiche are so stubburne and hard harted in their wicked abhominations that it is not possible for thē to amend any thing at all as we see by daylye experience when both their lyuynges and doyngs are rebuked with the trouthe saye some of them that it is impossible to translate the Scripture into Englishe some that it is not lawfull for the lay people to haue it in their mother toūg some that it would make them all heretickes as it would no-doubt from many thynges whiche they of long tyme haue falsely taught and that is the whole cause wherefore they forbid it though they other clokes pretende And some or rather euery one say that it would make them rise agaynst the king whom they them selues vnto their damnation neuer yet obeyed And lest the temporall rulers should see their falsehode if the Scripture came to lyght causeth thē so to lie And as for my translation in which they affirme vnto the lay people as I haue heard say to be I wotte not how many thousand heresies so that it can not be mended or correct they haue yet taken so great payne to examine it and to compare it vnto that they would fayne haue it and to their owne imaginations and iugglyng termes and to haue somewhat to rayle at and vnder that cloke to blaspheme the truth that they might with as litle labour as I suppose haue translated the most part of the Bible For they which in tymes past were wont to looke on no more scripture thē they foūd in theyr Duns or suche like deuilishe doctrine haue yet now so narowly loked on my trāslation y t there is not so much as one I therin if it lack a title ouer his hed but they haue noted it nomber it vnto y e ignoraunt people for an heresy Finally in this they be all agreed to driue you from the knowledge of the Scripture and that ye shall not haue the text therof in the mother toūg and to kepe the world still in darkenesse to the entent they might sit in the consciences of the people thorow vayne superstition and false doctrine to satisfie their filthy lustes their proude ambition and vnsatiable couetousnes and to exalte their owne honour aboue Kyng and Emperour yea and aboue God hym selfe A thousand bookes had they leuer to be put foorth agaynst their abhominable doynges and doctrine then that the Scripture should come to light For as long as they may keepe that down they wil so darken y e right way with the mist of their sophistry so tāgle thē y t either rebuke or despise their abhominations with Argumentes of Philosophie and with worldly similitudes and apparent reasons of naturall wisedome and with wrestyng the Scripture vnto their owne purpose cleane contrary vnto the processe order and meanyng of the text and so delude them in descantyng vpō it with allegories and amase them expoundyng it in many senses before the vnlearned lay people when it hath but one simple litterall sense whose light the owles can not abide that thoughe thou feele in thine harte and arte sure how that all is false that they say yet couldest y u not solue their subtle rydles Whiche thyng onely moued me to translate the new Testament Because I had perceaued by experience howe that it was impossible to stablishe the laye people in any truth excepte the Scripture were playnely layd before their eyes in their mother toung that they might see the processe order and meanyng of the text for els what soeuer truth is taught them these enemies of all truth quench it agayn partly with the smoke of their bottomlesse pitte wherof thou readest Apocalipsis ix that is with apparāt reasons of sophistry and traditions of their owne makyng founded without grounde of Scripture and partely in iugglyng with the texte expoundyng it in such a sense as is impossible to gather of the text if thou see the processe order and meanyng therof And euē in the Byshops of Londons house I entented to haue done it For when I was so turmoyled in the coūtrey where I was that I could no lēger there dwell the processe whereof were to long here to rehearse I this wise thought in my selfe this I suffer because the Priestes of the countrey be vnlearned
Christ which fulfilled the lawe for vs may euery parson that repenteth beleueth loue-eth the law and mourneth for streÌ„gth to fulfill it reioyce be he neuer so weake a sinner The two pence therefore and the credence that he left behynde him to bestowe more if neede were signifieth that he was euery where mercifull both present and absent without fayning cloking complayning or excusing and forsoke not his neighbour as long as he had nede Which example I pray God men may followe and let opera supererogationis alone MAry hath choseÌ„ a good part which shall not be taken from her Luk. x. She was first chosen of God and called by grace both to know her sin and also to heare the worde of fayth health and glad tidinges of mercy in Christ and fayth was geuen her to beleue the spirite of God loosed her hart from the bondage of sinne Then consented she to the will of God againe and aboue all thinges had delectation to heare the worde wherein she had obtayned euerlasting health and namely of his owne mouth which had purchased so great mercy for her God chuseth vs first and loueth vs first and openeth our eyes to see his exceeding aboundaunt loue to vs in Christ and then loue we agayne and accept his will aboue all thinges and serue him in that office whereunto he hath chosen vs. Sell that ye haue and geue almes And make you bagges which waxe not olde and treasure which faileth not in heauen Luke xij This such like are not spoken that we shoulde worke as hyrelinges in respect of rewarde and as though we shoulde obtayne heauen with merite For he saith a little afore feare not little flocke for it is your fathers pleasure to geue you a kingdome The kingdome commeth then of the good will of almighty God thorough Christ And such thinges are spoken partly to put vs in remembraunce of our dutie to be kynde agayne As is that saying let your light so shine before men that they seyng your good workes may glorifie your father which is in heaueÌ„ As who shoulde say if God hath geuen you so great giftes see ye be not vnthankefull but bestow them vnto his praise Some things are spoken to moue vs to put our trust in God as are these Beholde the Lyllies of the fielde Beholde the byrdes of the ayre If your children aske you bread will ye proffer them a stone and many such lyke Some are spoken to put vs in remeÌ„braunce to be sober to watch pray and to prepare our selues agaynst teÌ„ptations and that we should vnderstand and know how that temptations and occasion of euill come then most when they are least looked for least we should be carelesse and sure of our selues negligent and vnprepared Some thinges are spoken that we should feare the wonderfull and incoÌ„prehensible iudgementes of God lest we should presume Some to comfort vs that we dispayre not And for lyke causes are all the ensamples of the old TestameÌ„t In conclusion the scripture speaketh many thynges as the world speaketh But they may not be worldly vnderstand but ghostly and spiritually yea the spirite of God onely vnderstandeth them and where he is not there is not the vnderstandyng of the Scripture But vnfrutefull disputyng and braulyng about wordes The scripture sayth God seeth God heareth God smelleth God walketh God is with them God is not with them God is angry God is pleased God sendeth his spirite God taketh his spirite away and a thousande such like And yet is none of them true after the worldlye manner and as the wordes sound Read the second chapter of Paule to the Corinthians The naturall man vnderstandeth not the thinges of God but the spirite of God onely and we sayth he haue receaued the spirite whiche is of God to vnderstand the thynges which are geuen vs of God For without the spirite it is impossible to vnderstand them Read also the viij to the Romaines They that are led with the spirite of God are the sonnes of GOD. Now the sonne knoweth his fathers will and the seruauÌ„t that hath not the spirite of Christ sayth Paule is none of his Likewise he that hath not the spirite of GOD is none of gods for it is both one spirite as thou mayst see in the same place Now he that is of God heareth the word of God Iohn viij and who is of God but he that hath the spirite of God Furthermore sayth he ye heare it not because ye are not of God that is ye haue no lust in the word of God for ye vnderstand it not that because his spirite is not in you For as much then as the Scripture is no thyng els but that which the spirite of GOD hath spoken by the Prophetes and Apostles can not be vnderstand but of the same spirite Let euery man pray to God to send him his spirite to loose him from his naturall blindnes and ignoraunce and to geue him vnderstandyng and feelyng of the thynges of God of the speakyng of the spirite of GOD. And marke this processe First we are damned of nature so coÌ„ceaued and borne as a Serpent is a SerpeÌ„t and a tode a tode a snake a snake by nature And as thou â—eest a youÌ„g child which hath pleasure in many thynges wherein is present death as in fire water and so foorth would slea hym selfe with a thousand deathes if he were not wayted vpon and kept therfro Euen so we if we should liue these thousaÌ„d yeares could in al that tyme delite in no other thing nor yet seeke any other thyng but that wherein is death of the soule Secondarily of the whole multitude of the nature of man whom God hath elect and chosen and to whom he hath appointed mercy and grace in Christ to them sendeth he his spirite whiche openeth their eyes sheweth them their miserie and bryngeth them vnto the knowledge of them selues so that they hate and abhorre them selues are astonyed and amased and at their wittes endes neither wot what to do or wher to seeke health Then lest they should flee from God by desperation he comforteth theÌ„ agayne with his swete promises in Christ certifieth their harts that for Christes sake they are receaued to mercy and their sinnes forgeueÌ„ and they elect and made the sonnes of GOD and heyres with Christ of eternall lyfe thus through fayth are they set at peace with God Now may not we axe why GOD chuseth one and not an other eyther think that God is vniust to damne vs afore we do any actual dede seyng that god hath power ouer all hys creatures of right to do with theÌ„ what he lyst or to make of euery one of them as he listeth Our darknes can not perceaue his light God wil be feared and not haue his secret iudgementes knowen Moreouer we by the light of fayth see a thousand thynges which are impossible to
instance THat thou mayst perceyue how that y â— scripture ought to be in the mother tounge and that the reasons which our sprites make for the contrary are but sophistry and false wiles to feare thee from the light that thou mightest follow them blindfolde and be theyr captiue to honor theyr ceremonies and to offer to theyr belly First God gaue the children of Israell a law by the hande of Moses in their mother tounge and all the prophetes wrote in theyr mother tounge and all the Psalmes were in the mother tongue And there was Christ but figured and described in ceremonies in riddles in parables and in darck prophecies What is the cause that we may not haue the olde Testament with the new also which is the light of the olde and wherin is openly declared before the eyes that there was darckly prophesied I can imagine no cause verely except it be that we should not see the woorke of Antechrist iugglyng of hipocrites what shoulde be the cause that we which walke in the broad day should not see as well as they that walked in the night or that wee shoulde not see as well at noone as they did in y â— twylight Came Christ to make the world more blinde By this meanes Christ is the darknes of the world and noâ— the light as he saith him selfe Iohn 8. Moreouer Moses saith Deut. 6. Heare Israell let these wordes which I coÌ„maunde thee thys day sticke fast in thine hart whet theÌ„ on thy children talke of theÌ„ as thou sittest in thine house as thou walkest by the way when thou lyest downe when thou risest vp binde them for a token to thyne hand let them be a remembraunce betwene thine eyes write theÌ„ on the posâ—es gates of thine house This was commauÌ„ded generally vnto all men How cometh it that gods word pertaineth lesse vnto vs theÌ„ vnto the Yea howe commeth it that our Moysesses forbid vs and commaund vs the contrary threaten vs if we do will not that we once speake of Gods worde How can we whette Gods word that is to put it in practise vse exercise vpoÌ„ our children houshold wheÌ„ we are violently kepte from it and knowe it not How can we as Peter commaundeth geue a reason of our hope when we wot not what it is that God hath promised or what to hope Moyses also commaundeth in the sayd chapter If the sonne aske what the testimonies lawes and obseruaunces of the Lorde meane that the father teach him If our childreÌ„ aske what our cerimonies which are moe then the Iewes were meane no father can tell his sonne And in the xj chapter he repeteth all againe for feare of forgetting They will say happely the scripture requireth a pure minde and a quiet minde And therefore the lay man because he is altogether combred with worldly busines can not vnderstand them If that be the cause then it is a plaine case that our prelates vnderstand not the Scriptures them selues for no lay man is so tangled with worldly busines as they are The great thinges of the worlde are ministred by them neyther do the lay people any great thing but at their assignement If the Scripture were in the mother tongue they will say then would the lay people vnderstande it euery man after his owne wayes Wherfore serueth the Curate but to teach him the right way Wherfore were the holy dayes made but that the people shoulde come and learne Are yee not abhominable scholemaisters in that ye take so great wages if ye will not teach If ye would teach how could ye do it so well and with so great profite as when the lay people haue the scripture before them in theyr mother tongue for then should they see by the order of the text whether thou iugledest or not and then woulde they beleue it because it is y â— scripture of god thoughe thy liuyng be neuer so abhominable Where now because your liuing your preaching are so contrary and because they grope out in euery sermon your open and manifest lyes and smell your vnsatiable couetousnes they beleue you not when you preach truth But alas the Curates them selues for the most part wot no more what the new or olde Testament meaneth then do the Turkes neither know they of any more then that they read at masse mattens and euensong which yet they vnderstande not neyther care they but euen to mumble vp so much euery day as the Pye and Poymgay speake they wot not what to sill vp theyr bellies withall If they will not let the lay man haue the woorde of God in hys mother tounge yet let the priests haue it which for a great part of them do vnderstand no latine at all but sing and say and patter all day with the lips onely that which the hart vnderstandeth not Christ commaundeth to search the scriptures Iohn 5. Though that miracles bare recorde vnto hys doctrine yet desired he no fayth to be geuen eyther vnto hys doctrine or vnto hys miracles without recorde of the scripture When Paule preached Act. 17. the other searched the scriptures dayly whether they were as he alleaged them Why shal not I likewise see whether it be the scripture y â— thou alleagest yea why shall I not see the scripture and the circumstaunces and what goeth before and after that I may knowe whether thine interpretation be y â— right sence or whether thou iuglest and drawest the scripture violently vnto thy carnall and fleshlye purpose or whether thou be about to teache me or to disccaue me Christ sayth that there shall come false prophets in his name and say that they themselues are Christ that is they shall so preache christ that meÌ„ must beleue in theÌ„ in their holines and thinges of their imagination wtout gods word yea that agaynst Christ or Antechrist that shall come is nothyng but suche false prophetes that shall iuggle with the scripture and beguile the people with false interpretatioÌ„s as all the false prophetes scribes pharisies did in y t old TestameÌ„t How shall I know whether ye are agaynst Christ or fals prophetes or no seing ye will not let me see how ye alleage the scriptures Christ sayth By theyr deedes ye shall know them Now when we looke on your deeds we see that ye are all sworne together and haue seperated yourselues from the lay people and haue a seuerall kingdome amoÌ„g your selues and seuerall lawes of your owne making wherewith ye violently binde the lay people that neuer consented vnto the making of them A thousand thinges forbidde ye which Christ made free and dispence with them agayne for money neyther is there any exception at all but lacke of money Ye haue a secret counsell by your selues All other mens secretes counsels know ye and no man yours ye seek but honour riches promotion authoritie and to
raigne ouer all and will obey no man If the father geue you ought of curtesie ye will cōpell the sonne to geue it violently whether he will or not by crafte of your owne lawes These deedes are against Christ When a whole parish of vs hyre a scholemaister to teach our children what reason is it that we shoulde be compelled to pay thys scholemaister his wages and he should haue licence to goe where he wil and to dwell in an other contrey and to leaue our children vntaught Doth not the pope so Haue we not geuen vp our tithes of curtesie vnto one for to teach vs Gods worde and commeth not the pope and compelleth vs to pay it violently to them that neuer teach Maketh he not one Parson which neuer commeth at vs yea one shall haue v. or vj. or as many as he can get and wotteth oftentimes where neuer one of them standeth Another is made Vicare to whom he geueth a dispensation to goe where he will and to set in a parishe priest which can but minister a sort of dumme ceremonies And he because he hath most labour and least profite polleth on hys part and fetteth here a masse peuy there a trentall yonder dirige money and for his beadroule with a confession peny and such like And thus are we neuer taught and are yet neuertheles compelled ye compelde to hyre many costly scholemasters These deedes are verely agaynst Christ Shall we therefore iudge you by your dedes as Christ commaundeth So are ye false Prophetes and the Disciples of Antechrist or agaynst Christ The Sermons which thou readest in the Actes of the Apostles and all that the Apostles preached were no doubt preached in the mother tongue Why then might they not be written in the mother tounge As if one of vs preach a good sermon why may it not be written Saint Hierome also translated the Bible into his mother tounge Why may not we also They will say it can not be translated into our tounge it is so rude It is not so rude as they are false lyers For the Greeke tounge agreeth more with the English then wyth the Latin And the properties of the Hebrue tounge agreeth a thousand tymes more wyth the Englishe then wyth the Latyn The maner of speaking is both one so that in a thousand places thou needest not but to trāslate it into the English worde for worde when thou must seeke a compasse in the Latin and yet shalt haue much worke to translate it welfauouredly so that it haue the same grace swetenesse sence pure vnderstanding with it in the Latin as it hath in the Hebrue A thousand partes better maye it be translated into the English thē into the Latin Yea and except my memory fayle me and that I haue forgotten what I red whē I was a childe thou shalt finde in the Englishe cronicle how that kyng Adelstone caused the holy Scripture to be translated into the tounge that then was in Englande and how the Prelates exhorted him thereunto Moreouer seyng that one of you euer preacheth contrary to an other and when two of you meete the one disputeth brauleth wyth the other as it were two scoldes And forasmuch as one holdeth this Doctor and an other that One foloweth Duns an other Saint Thomas an other Bonauenture Alexāder de hales Raymond Lyre Brygot Dorbell Holcot Gorram Trumbett Hugo de sancto victore De monte regio De noua uilla De media villa and such lyke out of nūber So that if thou haddest but of euery authour one booke thou couldest not pyle them vp in any ware house in London and euery authour is one contrary vnto an other In so great diuersitie of spirites how shall I know who lyeth and who sayeth truth Whereby shall I trye thē and iudge them Verely by Gods worde which onely is true But how shall I that do when thou wilt not let me see scripture Nay say they the scriptures is so harde that thou couldest neuer vnderstand it but by the Doctours That is I must measure the mete yarde by the cloth Here be twenty clothes of diuers lengthes of diuers bredthes How shall I be sure of the length of the mete yarde by them I suppose rather I must be first sure of the length of the mete yarde and thereby measure and iudge the clothes If I must first beleue the Doctour then is the Doctour first true and the truth of the scripture dependeth of hys truth so the truth of God springeth of the truth of man Thus Antechrist turneth the rotes of the trees vpwarde What is the cause that we damne some of Origenes workes and alowe some How know we that some is heresy and some not By the scripture I trow How know we that Saint Augustine which is the best or one of the best that euer wrote vpon the Scripture wrote many thynges amisse at the beginning as many other Doctours doe Verely by the Scriptures as he hymselfe well perceaued afterward when he looked more diligently vpon them and reuoked many thynges agayne He wrote of many thinges which he vnderstode not when he was newly conuerted yer he had throughly seene the Scriptures and folowed the opinions of Plato and the common perswasions of mans wisedom that were then famous They wyll say yet more shamefully that no man can vnderstād the Scriptures without Philautia that is to say Philosophy A man muste first bee well seene in Aristotle yer he cā vnderstand the Scripture say they Aristotles doctrine is that the worlde was wythout beginning and shall be wythout ende and that the first man neuer was and the last shall neuer be And that God doth all of necessitie neither careth what we doe neither wyll aske any accomptes of that we do Wythout thys doctrine how coulde we vnderstande the Scripture that sayth God created the world of nought and God worketh all thyng of hys free wyll and for a secret purpose that we shall all ryse agayne and that God will haue accomptes of all that we haue done in thys lyfe Aristotle sayth Geue a man a lawe and he hath power of hymselfe to doe or fulfill the lawe and becōmeth righteous wyth workyng righteously But Paule and all the scripture sayth that the lawe doth but vtter sinne onely and helpeth not Neyther hath any man power to doe the lawe tyll the spirite of God be geuen hym through fayth in Christ Is it not a madnes then to say that we coulde not vnderstand the Scripture wythout Aristotle Aristotles righteousnes and all hys vertues spring of mans free wyll And a Turke and euery Infidell and Idolater may be righteous and vertuous wyth that righteousnes those vertues Moreouer Aristotles felicitie and blessednes standeth in auoyding of all tribulatiōs and in riches health honour worship frendes and authoritie which felicitie pleaseth our spiritualty well
this threatning and forbidding the laye people to reade the Scripture is not for loue of your soules which they care for as the Foxe both for the Geesse is euident and clearer then the Sunne in as much as they permitte and suffer you to read Robbin Hode Beuis of Hampton Hercules Hector and Troylus with a thousand histories and fables of loue and wantones and of rybaudry as filthy as hart can thinke to corrupt the mindes of youth withall cleane contrary to the doctrine of Christ and of his Apostles For Paule Ephes v. sayth see that fornication and all vncleannes or couetousnes be not once named amonge you as it becommeth Saintes neither filthines neither foolishe talking nor gesting whiche are not comely For this ye knowe that no whoremonger either vncleane person or couetous person which is the worshipper of images hath any enheritaunce in the kyngdome of Christ and of God And after sayth he thorough such thyngs commeth the wrath of God vpon the children of vnbeliefe Now seyng they permitte you freely to reade those thynges which corrupte your myndes and robbe you of the kingdome of God and Christ and bring the wrath of God vpon you how is this forbidding for loue of your soules A thousand reasons moe might be made as thou mayst see in Paraclesis Erasmi in his preface to the paraphasis of Mathew vnto which they should be cōpelled to holde their peace or to geue shamefull aunsweres But I hope that these are sufficient vnto them that thyrst the truth God for his mercy and truth shall well open them moe yea and other secretes of hys Godly wisedome if they be diligent to cry vnto him which grace graunt God Amen ¶ The Prologue vnto the booke FOr asmuch as our holy Prelates and our ghostly religious which ought to defēd gods word speake euil of it and do all the shame they cā to it rayle on it beare their captiues in hād that it causeth insurrectiō teacheth the people to disobey their heades gouernours moueth thē to rise against their Princes and to make all common and to make hauoke of other mēs goodes therfore haue I made this litle treatise that foloweth cōteinyng all obedience that is of god In which who soeuer readeth it shal easly perceaue not the cōtrary onely that they lye but also the very cause of such blasphemy and what stirreth thē so furiously to rage and to belye the truth Howbeit it is no new thyng vnto the word of God to be rayled vpon neither is this the first tyme that hypocrites haue ascribed to Gods worde the vengeaunce where of they thē selues were euer cause For the hypocrites with their false doctrine and Idolatry haue euermore ledde the wrath and vengeaunce of God vpon the people so sore that God could no lēger forbeare nor differre his punishmēt Yet God which is alwayes mercyfull before he would take vengeaūce hath euer sent hys true Prophetes and true Preachers to warne the people that they might repent But the people for the most part and namely the heades and rulers through comfort and persuadyng of the hyopcrites haue euer waxed more hard harted then before and haue persecuted the word of God and his Prophetes Thē God whiche is also righteous hath alwayes poured his plagues vppon them without delay Which plagues the hypocrites ascribe vnto Gods word saying see what mischeue is come vpō vs sence this new learnyng came vp and this new sect and this newe doctrine This seest thou Hieremias xliiij Where the people cryed to goe to their old Idolatry agayne saying sence we left it we haue bene in all necessitie and haue bene consumed with warre and hunger But the Prophet aunswered them that their Idolatry wēt vnto the hart of God so that he could no lenger suffer the maliciousnes of theyr owne imaginations or inuētions that the cause of all such mischieues was because they would not heare the voyce of the Lord and walke in his law ordinaunces and testimonies The Scribes and the Phariseis layd also to Christes charge Luke xxiij that be moued the people to sedition And sayd to Pylate we haue found this felow peruertyng the people and forbiddyng to pay tribute to Caesar and sayth that he is Christ a kyng And agayne in the same Chapter hee moueth the people sayd they teachyng throughout Iury and began at Galile euen to this place So likewise layd they to the Apostles charge as thou mayst see in the Actes S. Cyprian also and S. Augustine and many other mo made workes in defence of the word of God against such blasphemies So that thou mayst see how that it is no new thyng but an old and accustomed thyng with the hypocrites to wyte Gods word and the true Preachers of all the mischieue which their lying doctrine is the very cause of Neuer the later in very dede after the preachyng of Gods worde because it is not truly receaued God sendeth great trouble into the world partly to auenge hym selfe of the tyrauntes and persecutours of his worde and partly to destroye those worldly people whiche make of Gods word nothyng but a cloke of their fleshly libertie They are not all good that folow the Gospell Christ Math. xiij like neth the kyngdome of heauen vnto a net cast in the Sea that katcheth fishes both good and bad The kyngdome of heauen is the preachyng of the Gospell vnto which come both good and bad But the good are fewe Christ calleth them therfore a litle flocke Luke xij For they are euer few that come to the Gospell of a true entent seekyng therin nothyng but the glorye and prayse of God and offering thē selues frely and willingly to take aduersitie with Christe for the Gospels sake and for bearyng recorde vnto the truth that al men may heare it The greatest nomber come and euer came and folowed euen Christ hym selfe for a worldly purpose As thou mayst well see Iohn vj. howe that almost fiue thousand folowed Christ and would also haue made hym a kyng because he had well fedde them Whom he rebuked saying ye seke me not because ye saw the miracles But because ye eat of the bread and were filled and droue them away from him with hard preachyng Euen so now as euer the most parte seke libertie They be glad when they heare the vnsatiable couetousnes of the spiritualitie rebuked When they heare their falsehood and wiles vttered When tyrāny and oppressiō is preached against When they heare how kynges and all officers should rule christenly and brotherly seke no other thyng saue the wealth of their subiectes and when they heare that they haue no such authoritie of God so to pylle and polle as they doe and to raise vp taxes and gatherynges to maynteine their phantasies and to make warre they wote not for what cause And therefore because the heades will not so rule will they
to mary and commauÌ„ding to absteine from meates which God hath created to be receaued wyth geuing thaÌ„kes Which two thynges who euer did saue y e Pope Rochesters God makyng sinne in the creatures which God hath created for maÌ„s vse to be receaued wyth thankes The kyngdome of heaueÌ„ is not meate and drinke sayth Paule but righteousnes peace and ioye in the holy Ghost For whosoeuer in these thynges serueth Christ pleaseth God and is alowed of men Rom. xiiij Had Rochester therfore not a coÌ„science marked wyth the hote yron of malice so that he can not consent vnto the will of God and glory of Christ he woulde not haue so alleaged the texte which is contrary to none saue themselues He alleageth an other text of Paule in the second chapter of his second epistle to the Thessalonians Erit dissessiâ— primum that is sayth Rochester before the comming of Antichrist there shall be a notable departing from the fayth And Paule sayth The Lord commeth not except there come a departing first Paules meaning is that the last day commeth not so shortly but that Antichrist shall come first and destroy the faith and sit in the temple of God and make all men worship him and beleue in hym as the Pope doth and then shal Gods worde come to light againe as it doth at thys tyme and destroy hym and vtter his iuggling and then coÌ„meth Christ vnto iudgement What say ye of this crafty coÌ„ueyar Would he spare suppose ye to alleage to wrest other doctours pestilently which feareth not for to iugle wyth y â— holy scripture of God expounding y â— vnto Antichrist which Paule speaketh of Christ No be ye sure But euen after this maner wise peruert they the whole scripture and all doctours wresting theÌ„ vnto their abhominable purpose cleane contrary to the meaning of the text to the circumstaunces that goe before and after Which deuelishe falshod lest the lay men should perceaue is the very cause why y â— they will not suffer the Scripture to be had in the Englishe tounge neither any worke to be made that should bring the people to knowledge of the truth He alleageth for the Popes authoritie Saint Ciprian Saint Augustine Ambrose Hierome and Origene of which neuer one knew of any authoritie that one Bishop should haue aboue an other And Saint Gregory alleageth he which would receaue no such authoritie aboue hys brethren when it was profered hym As the maner is to call Tully chiefe of Oratours for hys singular cloquence and Aristotle chiefe of Philosophers and Virgill chiefe of Poets for thir singular learnyng and not for any authoritie that they had ouer other so was it the maner to call Peter chiefe of the Apostles for his singular actiuitie and boldnes and not that he shoulde be Lord ouer his brethren contrary to hys owne doctrine Yet compare that chiefe Apostle vnto Paule and he is found a great way inferior This I say not that I woulde that any man shoulde make a God of Paule contrary vnto hys owne learning NotwithstaÌ„ding yet this maner of speaking is left vnto vs of our elders that when we say the Apostle sayth so we vnderstand Paule for hys excellency aboue other Apostles I would he would tel you how Hieroin Augustine Bede Origene and other doctours expound this texte vpon this rocke I wyll builde my congregation and how they enterpret the keyes also Thereto Pasce pasce pasce which Rochester leaueth without any Englishe signifieth not Polâ— shere and shaue Vpon which texte beholde the faithfull exposition of Bede Note also how craftely he would enfeoffe the Apostles of Christ with their wicked traditions and false Ceremonies which they themselues haue fayned alleaging Paule ij Thessal ij I aunswere that Paule taught by mouth such things as he wrote in his epistles And his traditions were the Gospell of Christ and honest maners liuing and such a good order as becommeth the doctrine of Christ As that a woman obey her husband haue her head couered keepe silence and goe womanly and christenly apparelled that children and seruauntes be in subiection and that the younge obey their elders that no man eate but he that laboureth and worketh and that men make an earnest thing of Gods word and of hys holy Sacramentes and to watch fast and pray and such lyke as the Scripture commaundeth Which thynges he that woulde breake were no christen man But we may well coÌ„playne and crye to God for helpe that it is not lawful for the Popes tyranny to teach y â— people what prayer is what fasting is and wherefore it serueth There were also certayne customes alway which were not commaunded in paine of hell or euerlasting daÌ„natioÌ„ as to watch all night and to kysse one an other which as soone as the people abused then they brake theÌ„ For which cause the Byshops myght breake many thynges now in lyke maner Paule also in many thynges which God had made free gaue pure and faythfull couÌ„cell without tangling of any mans coÌ„science and without all maner commaundyng vnder payne of cursing payne of excommunication payne of heresie payne of burnyng payne of deadly sinne payne of hell and payne of damnatioÌ„ As thou mayst see i. Cor. 7. Where he counceleth the vnmaried the widowes and virgines that it is good so to abyde if they haue the gift of chastitie Not to winne heaueÌ„ therby for neither Circumcision neither vncircumcision is any thyng at all but the kepyng of the commaundementes is altogether But that they might be without trouble and might also the better wayte on Gods worde and sâ—elyer serue their brethren And sayth as a faithfull seruaunt that he had none authority of the Lord to geue them any commaundement But that the Apostles gaue vs any blynd ceremonies wherof we should not know the reason that I denye and also defie as a thyng cleane contrary vnto the learnyng of Paul euery where For Paul commaundeth that no man once speake in the Church that is in the congregation but in a toung that all men vnderstand except that there be an interpreter by he coÌ„maundeth to labour for knowledge vnderstandyng and feelyng and to beware of superstition persuasions of worldly wisedome philosophy and of hypocrisie and ceremonies and of all maner disguising to walke in y â— playne and open truth Ye were once darkenes sayth he but now are ye light in the Lord walke therefore as the children of light Ephe. v. how doth Paul also wish them encrease of grace in euery Epistle How crieth he to God to augment their knowledge that they should be no more children waueryng with euery winde of doctrine but would vouchsafe to make them full men in Christ and in the vnderstandyng of the mysteries or secretes of Christ so that it should no be possible for any man to disceaue them with any entisyng reasons of worldly wisedom or to beguile them with blind
Disciples hee aunswered The blind see the lepers are clensed the dead arise againe c. meanyng that if I do the workes which are prophesied that Christ should do when he coÌ„meth why doubt ye whether I be hee or no as who should say aske y â— scripture whether I be Christ or no not my selfe How happeneth it then that our Prelates wil not come to the light also that we may see whether their workes be wrought in GOD or no Why feare they to let the â—ay men see what they do Why make they all their examinations in darkenes Why examine they not their causes of heresie openly as the lay men do their fellous and murtherers Wherefore did Christ and his Apostles also warne vs so diligently of Antichrist and of false Prophetes that should come Because that we should slomber or sleepe carelesse or rather that we should looke in the light of the Scripture with all diligeÌ„ce to spie them when they came and not to suffer our selues to be disceaued and led out of y â— way Iohn biddeth iudge the spirites Whereby shall we iudge them but by the Scripture How shalt thou know whether the Prophet be true or false or whether hee speake Gods word of his owne head if thou wilt not see the Scriptures Why sayd Dauid in the second Psalme be learned ye that iudge the earth lest the Lord be angry with you and ye perish froÌ„ the right way A terrible warnyng verely yea and looke on the stories well thou shalt finde very few kinges sence the beginning of the world that haue not perished from the right way and that because they would not be learned The Emperour and Kynges are nothyng now a dayes but euen hangmen vnto the Pope and Byshops to kill whosoeuer they condemne without any more a do as Pylate was vnto the Scribes and Phariseis and the hye Byshops to hang Christ For as those Prelates aunswered Pylate wheÌ„ he asked what he had done if he were not an euill doer we would not haue brought him vnto thee As who should say we are to holy to do any thyng amisse y u mayst beleue vs well inough yea and his bloude on our heades sayd they kill him hardly we will beare the charge our soules for thyne we haue also a law by which he ought to dye for he calleth him selfe Gods sonne Euen so say our Prelates he ought to dye by our lawes he speaketh agaynst the Church And your grace is sworne to defend the liberties and ordinaunces of the Church and to maynteine our most holy fathers authoritie our soules for yours ye shall do a meritorious dede therin Neuertheles as Pylate escaped not the iudgement of God euen so is it to be feared lest our temporall powers shall not Wherfore be learned ye that iudge the earth lest the Lord be angry with you and ye perish from the right way Who slew the Prophetes Who slew Christ Who slew his Apostles Who the martirs and all the righteous that euer were slayne The kynges and the temporall sword at the request of the false Prophetes They deserued such murther to do and to haue their part with y e hypocrites because they would not be learned and see the truth them selues Wherfore suffered y â— Prophets because they rebuked the hypocrites which beguiled the world and namely Princes and rulers and taught them to put their trust in thynges of vanitie and not in Gods word And taught them to do such deedes of mercy as were profitable vnto no man but vnto the false Prophetes them selues onely makyng marchauÌ„dise of Gods word wherfore slew they Christ euen for rebuking the hipocrites because he said wo be to you Scribes and Phariseis hypocrites for ye shut vp the kyngdome of heaueÌ„ before men Math. xxiij that is as it is writteÌ„ Luke xj ye haue taken away the keye of knowledge The law of God whiche is the keye wherewith men bynde and the promises which are the keyes wherewith men loose haue our hypocrites also taken away They will suffer no man to know Gods word but burne it and make heresie of it yea and because the people begyn to smell their falsehode they make it treason to the kyng and breakyng of the kynges peace to haue so much as their Pater noster in English And in stede of Gods law they bynde w t their owne law And in stede of Gods promises they lose iustifye with pardons and ceremonies which they them selues haue imagined for their owne profite They preach it were better for thee to eate fleshe on good Friday then to hate thy neighbour but let any man eate flesh but on a Saterday or breake any other tradition of theirs and he shal be bounde not losed till hee haue payd the vtter most farthing either with shame most vyle or death most cruell but hate thy neighbour as much as thou wilt and thou shalt haue no rebuke of them yea robbe him murther him and theÌ„ come to them and welcome They haue a saÌ„ctuary for thee to saue thee yea and a neckuerse if thou canst but read a litle Latinly though it be neuer so soryly so that y â— be ready to receaue y â— beastes marke They care for no vnderstandyng it is inough if thou canst rowle vp a payre of Mattens or an Euensong and mumble a few ceremonies And because they be rebuked this they rage Be learned therefore ye that iudge y â— world lest God be angry with you and ye perish from the right way Wo be to you scribes and phariseis ypocrites sayth Christ Math. xriij for ye deudure widdowes houses vnder a coulor of long prayer Our hypocrites robbe not the widdowes onely but Knight Squyre Lord Duke Kyng and Emperour and euen the whole world vnder the same couloure teaching the people to trust in their prayers and not in Christ for whose sake God hath forgeuen all the synne of the whole worlde vnto as many as repeÌ„t and beleue They feare theÌ„ with purgatory and promyse to pray perpetually least the laÌ„des should euer returne home agayne vnto the right heyres What hast thou bought with robbyng thy heyres or wyth geuing the hypocrites that which thou robbest of other men Perpetuall prayer Yea perpetuall payne For they appoint thee no tyme of deliueraunce their prayers are so mighty The Pope for money can empty purgatory when he will It is verely purgatory For it purgeth and maketh cleane riddaunce yea it is hel For it deuoureth all thynges Hys fatherhode sendeth them to heauen with scala coeli that is wyth a ladder to scale the walles For by the dore Christ wil they not let them come in That dore haue they stopped vp and that because ye should buye ladders of them For some they pray dayly which gaue theÌ„ perpetuities and yet make Saintes of them receauing offeringes in theyr names and
but within they are full of brybry excesse saith Christ Mat. xxiij Is that which our hypocrites eate and drinke and all their riotous excesse any other thyng saue robbery that which they haue falsly gotten with their lying doctrine Be learned therefore ye that iudge the world and compell them to make restitution agayne Ye blinde guides sayth Christ ye strayne out a gnat swalow a camell Math. xxiij do not our blinde guides also stomble at a straw and lepe ouer a blocke makyng narow consciences at trifles and at matters of weight none at all If any of them happen to swalow hys spitle or any of the water wherewith he washeth his mouth ere he goe to Masse or touch the Sacramēt with his nose or if the Asse forget to breath on him or happen to handle it with any of his fingers whiche are not annoynted or say Alleluia in stede of Laus tibi Domine or Ite Missa est in stede of Benedicamus Domino or poure to much wine in the chalice or read the Gospell without light or make not his crosses a right how trembleth he how feareth he what an horrible sinne is committed I cry God mercy sayth he and you my Ghostly father But to hold an whore or an other mans wife to bye a benefice to set one Realme at variaunce with an other and to cause xx thousand mē to dye on a day is but a trifle and a pastime with them The Iewes boasteth them selues of Abraham And Christ sayd vnto them Iohn viij If ye were Abrahams children ye would do the deedes of Abraham Our hypocrites boast them selues of the authoritie of Peter and of Paul the other Apostles cleane contrary vnto the deedes and doctrine of Peter Paul and of all the other Apostles Which both obeyed all worldly authoritie and power vsurpyng none to them selues and taught all other to feare the kynges and rulers and to obey them in all things not contrary to the commaundement of God and not to resiste them though they tooke away life and goodes wrongfully but paciently to abyde Gods vengeaunce This did our spiritualtie neuer yet nor taught it They taught not to feare God in his commaundementes but to feare them in their traditions In so much that the euill people which feare not to resist a good kyng and to rise against him dare not lay handes on one of them neither for defilyng of wife daughter or very mother When all men lose lyfe landes they remaine alwayes sure and in safetie and euer wynne somewhat For who soeuer cōquereth other mens landes vnrightfully euer geueth thē part with them To them is all thyng lawfull In all Councels and Parlamentes are they the chief Without them may no kyng be crowned neither vntil he be sworne to their liberties All secretes know they euen the very thoughtes of mens hartes By them all thinges are ministred No kyng nor Realme may thorough their falsehode liue in peace To beleue they teach not in Christ but in them and their disguised hypocrisie And of them compell they all men to buy redemptiō forgeuenes of sinnes The peoples sinne they eate thereof waxe fat The more wicked the people are the more prosperous is their common wealth If kinges and great men do amisse they must builde Abbayes Colledges meane men builde chauntreis poore finde trētals and brotherhodes and beggyng Friers Their owne heyres do men disherite to endote them All kynges are compelled to submitte them selues to them Read the story of kyng Iohn and of other kynges They will haue their causes auenged though whole Realmes should therefore perishe Take from them their desguising so are they not spirituall Compare that they haue taught vs vnto the Scripture so are we without fayth Christ sayth Iohn v. Chapter how can ye beleue which receaue glory one of an other If they that seke to be glorious can haue no fayth then are our Prelates faythlesse verely And Iohn vij he sayth he that speaketh of hym selfe seeketh his owne glory If to seke glorie and honour be a sure token that a man speaketh of his owne selfe and doth his owne message not his masters then is the doctrine of our Prelates of them selues and not of God Be learned therefore ye that iudge the earth lest God be angry with you and ye perish from the right way Be learned lest the hypocrites bring the wrath of God vppon your heades compel you to shed innocent blould as they haue compelled your predecessours to slay the Prophetes to kill Christ his Apostles and all the righteous y ◠sence were slayne Gods word pertaineth vnto all men as it perteineth vnto all seruaunts to know their masters will and pleasure and to all subiectes to know the lawes of theyr Prince Let not the hypocrites do all thing secretly What reason is it that myne enemy should put me in prison at his pleasure and their diet me and handle me as he lusteth and iudge me him selfe and that secretly and condemne me by a law of his owne makyng and then deliuer me to Pylate to murther me Let Gods word try euery mans doctrine and whom so euer Gods word proueth vncleane let him be taken for a leper One Scripture will helpe to declare an other And the circumstaūces that is to say the places that go before and after wil geue light vnto the middle text And the opē and manifest Scriptures will euer improue the false and wrong exposition of the darker sentences Let the temporall power to whō God hath geuen the sword to take vengeaunce looke or euer that they leape see what they do Let the causes be disputed before them and let him that is accused haue rowme to aunswere for him selfe The powers to whom God hath committed the sword shall geue acountes for euery droppe of bloud that is shed on the earth Then shall their ignoraunce not excuse them nor the saying of the hypocrites helpe them my soule for yours your grace shall do a meritorious deede your grace ought not to heare them it is an old heresy cōdemned by the Church The king ought to looke in the Scripture and see whether it were truly condemned or no if he will punish it If the king or his officer for him will slay me so ought the kyng or his officer to iudge me The kyng can not but vnto his damnatiō lend his sword to kill whom he iudgeth not by his owne lawes Let hym that is accused stand on the one syde and the accuser on the other syde and let the kynges iudge sit and iudge the cause if the kyng will kill and not be a murtherer before God Hereof may ye see not onely that our persecution is for the same cause that Christes was and that we say nothing that Christ sayde not but also that all persecution is onely for rebuking of hypocrisy
a state or a degree ordeined of God and an office wherein the husband serueth the wife and the wife the husband It was ordeined for a remedy and to encrease the worlde and for the man to helpe the woman and the woman the man with all loue and kyndnes and not to signifie any promise that euer I heard or redde of in y ◠scripture Therfore ought it not to be called a Sacrament It hath a promise that we sinne not in that state if a man receaue hys wise as a gift geuen to him of God the wife her husband likewise as all maner meates and drinkes haue a promise that we sinne not if we vse them measurably with thankes geuing If they call matrimony a Sacrament because the scripture vseth the similitude of matrimonie to expresse the mariage or wedlocke that is betwene vs and Christ For as a woman though she be neuer so poore yet when she is maried is as rich as her husband euen so we whē we repent and beleue the promises of God in Christ though we be neuer so poore sinners yet are as rich as Christ all his merits are ours with all that he hath If for that cause they call it a sacrament so will I musterde seede leuen a net keyes bread water and a thousand other things which Christ and the Prophetes and all the scripture vse to expresse the kingdome of heauen and Gods worde wythall They prayse wedlocke wyth their mouth and say it is an holy thyng as it is verely but had leuer be sanctified wyth an whore then to come wythin the sanctuary ¶ Of Order SUbdeacon Deacō Priest Byshop Cardinall Patriarch and Pope be names of offices and seruice or should be and not Sacraments There is no promise coupled therwith If they minister their offices truly it is a signe that Christes spirite is in them if not that the deuill is in them Are these all Sacramentes or which one of them Or what thyng in them is that holy signe or Sacrament The shauyng or the annoynting What also is the promise that is signified thereby But what word printeth in them that charact that spirituall seale O dreamers and naturall beastes without the seale of the spirite of God but sealed with the marke of the beast and with cankred consciences There is a word called in Latine Sacerdos in Greeke Hiercus in Hebrue Cohan that is a Minister an officer a sacrificer or a Priest as Aaron was a Priest and sacrificed for the people and was a mediator betwen God them And in the English should it haue had some other name then Priest But Antichrist hath deceaued vs with vnknowen and straūge termes to bring vs into confusion and superstitious blyndnes Of that maner is Christ a Priest for euer and all we Priests thorough hym and neede no more of any such Priest on earth to be a meane for vs vnto god For Christ hath brought vs all into the inner temple within the vayle or forehanging and vnto the mercy stoole of God And hath coupled vs vnto God where we offer euery man for himselfe y e desires petitions of his hart sacrifice and kil the lustes appetits of his flesh with prayer fasting all maner godly liuing An other worde is there in Greeke called Presbiter in latin Senior in englishe an elder and is nothing but an officer to teach and not to be a mediator betwene God and vs. This nedeth no annointing of man They o◠y t olde testament were annointed with oyle to signifie the annointing of Christ and of vs thorough Christ with the holy ghost This wise is no man Priest but he that is chosen saue as in time of necessitie euery parson Christeneth so may euery man teach his wife housholde and the wife her children So in time of neede if I see my brother sinne I may betwene hym and me rebuke him and damne his deede by the lawe of God And may also comfort them that are in dispayre with the promises of God and saue them if they beleue By a Priest then in the new testament vnderstand nothing but an elder to teach the younger and to bring thē vnto the full knowledge and vnderstanding of Christ and to minister the Sacramentes which Christ ordeyned which is also nothyng but to preach Christes promises And by them that geue all their studie to quench the light of truth and to holde the people in darcknes vnderstand the disciples of Sathan and messengers of Antichrist what soeuer names they haue or what soeuer they call themselues And as concerning that our spiritualtie as they will be called make themselues holyer then the lay people and take so great landes and goodes to pray for them and promise them pardons and forgeuenes of sinnes or absolution without preachyng of Christes promises is falsehode and the woorkyng of Antichrist and as I haue sayd the rauenyng of those wolues which Paul Act. xx prophesied should come after hys departyng not sparyng the flocke Their doctrine is that marchaundise wherof Peter speaketh saying through coueteousnes shall they with fayned wordes make marchaundise of you ij Pet. ij And their reasons wherewith they proue their doctrine are as sayth Paul i. Timo. vj. superfluous disputynges arguynges or braulyngs of mē with corrupt mindes and destitute of truth whiche thinke that lucre is godlynes But Christ sayth Math. vij by their frutes shalt thou know them that is by their filthy couetousnes and shamelesse ambition and dronken desire of honor contrary vnto the example doctrine of Christ and of his Apostles Christ sayd to Peter the last Chapter of Iohn Fede my sheepe and not shere thy flocke And Pet. sayth i. Pet. v. Not being Lordes ouer the Parishes but these shere and are become Lordes Paul saith ij Cor. ij Not that we be Lordes ouer your faith but these will be Lordes compel vs to beleue what soeuer they lust without any witnes of Scripture yea cleane contrary to the Scripture whē the opē text rebuketh it Paul sayth it is better to geue thē to receaue Act. xx But these do nothyng in the world but lay snares to katch and receaue what so euer cōmeth as it were the gapyng mouth of hell And. ij Cor. xij I seeke not yours but you but these seeke not you to Christ but yours to thē selues and therfore lest their dedes should be rebuked will not come at the light Neuerthelesse the truth is that we are all equally beloued in Christ and God hath sworne to all indifferently According therfore as euery man beleueth Gods promises longeth for thē and is diligent to pray vnto GOD to fulfill them so is his prayer heard and as good is the prayer of a cobler as of a Cardinall and of a bocher as of a Byshop the blessing of a baker that knoweth the truth is as good as the blessyng of our most holy father the Pope And
that we are holy righteous full of good deedes if y â— law be preached a right our righteousnes and good dedes vanish away as smoke in the winde and we are left damnable sinners onely And as thou seest how that Christ healeth not till Peter had wouÌ„ded and as an healyng plaister helpeth not till y â— corrosie hath troubled the wounde eueÌ„ so the Gospell helpeth not but wheÌ„ the law hath wouÌ„ded y e conscience and brought the sinner into y e knowledge of his sinne This allegory proueth nothyng neither caÌ„ do For it is not the Scripture but an exaÌ„ple or a similitude borowed of the Scripture to declare a text or a conclusion of the Scripture more expresly and to roote it and graue it in the hart For a similitude or an example doth printe a thing much deper in the wittes of a man then doth a plaine speakyng and leaueth behynd him as it were a stinge to pricke him forward and to awake him with all Moreouer if I could not proue with an open text that which the Allegory doth expresse then were the Allegory a thyng to bee gested at and of no greater value then a tale of Robyn hode This allegory as touching his first part is proued by Paul in ye. iij. chap. of his Epistle to the Romanes where he sayth The law causeth wrath And in y e vij chapter to the Romanes When the law or commaundement came sinne reuiued and I become dead And in the ij Epistle to the Cor. in the third chap. the law is called the minister of death and daÌ„nation c. And as concernyng the second part Paul sayth to the Rom. in the v. chap. In that we are iustified by faith we are at peace with God And in the ij Epistle to the CorinthiaÌ„s in the. iij. The Gospell is called the ministratioÌ„ of iustifying and of the spirite And Gala. iiij The spirite coÌ„meth by preaching of the faith c. This doth the litterall sence proue the allegory beare it as the foundatioÌ„ beareth the house And because that allegories proue nothyng therfore are they to be vsed soberly and seldome onely where the text offereth thee an allegory And of this maner as I aboue haue done doth Paul borow a similitude a figure or allegory of Genesis to expresse the nature of the law and of the Gospell and by Agar her sonne declareth the propertie of the law and of her bonde children which wil be iustified by deedes and by Sara and her sonne declareth the propertie of the Gospell and of her free children which are iustified by faith and how the children of the law which beleue in their workes persecute the children of the Gospel which beleue in the mercy and truth of God and in the Testament of his sonne Iesus our Lord. And likewise do we borow likenesses or allegories of the Scripture as of Pharao and Derode and of the Scribes and Phariseis to expresse our miserable captiuitie and persecution vnder Antichrist the Pope The greatest cause of which captiuitie and the decay of the fayth this blindnes wherin we now are sprang first of allegories For Origene and the doctours of his time drew all y e Scripture vnto allegories Whose ensample they that came after folowed so loÌ„g till at the last they forgat y â— order and processe of the text supposing that y e scripture serued but to faine allegories vppoÌ„ In somuch that twenty doctours expounde one text xx wayes as children make descant vpon playne song Then came our sophisters with theâ—â— Anagogicall and Chopologicall sence with an antetheme of halfe an inch out of whiche some of them drawe a threde of ix dayes long Yea thou shalt fynde inough that will preach Christ and proue what soeuer poynte of thee fayth that thou wilt as well out of a fabell of Ouide or any other Poet as out of S. Iohns Gospell or Paules Epistles Yea they are come vnto such blyndnes that they not onely say the litterall sence profiteth not but also that it is hurtful and noysome and killeth the soule Which damnable doctrine they proue by a text of Paule ij Corinth iij. Where he sayth the letter killeth but the spirit geueth life Lo say they the litterall sence killeth and the spirituall sence geueth life We must therfore say they seeke out some choplogicall sence Here learne what sophistrie is and how blind they are that thou mayest abhorre them and spue them out of thy stomake for euer Paule by the letter meaneth Moyses law which the processe of the text folowyng declareth more bright then the sunne But it is not their guise to looke on the order of any text but as they find it in their doctours so alledge they it and so vnderstaÌ„d it Paule maketh a comparisoÌ„ betwene the law and the Gospell calleth the law the letter because it was but letters grauen in two tables of cold stoâ—e For the law doth but kill and damne the consciences as long as there is no lust in the hart to doe that which the law commaundeth Contrary wise he calleth the Gospell the administration of the spirite of righteousnes or iustifying For wheÌ„ Christ is preached and the promises whiche God hath made in Christ are beleued the spirit entereth the hart and looseth the hart and geueth lust to do the law and maketh the law a liuely thyng in the hart Now as soone as the hart lusteth to do the law then are we righteous before God our sinnes forgeuen Neuerthelesse the law of the letter graued in stone and not in the hartes was so glorious and Moyses his face shone so bryght that the children of Israell could not behold his face for brightnes It was also geuen in thunder and lightning and terrible signes so that they for feare came to Moses desired him that he would speake to them let God speake no more Lest we dye sayd they If we heare him any more as thou mayst see Exod. xx Wherupon Paule maketh his comparison saying if the ministratioÌ„ of death thorough the letters figured in stones was glorious so that the childreÌ„ of Israell could not behold the face of Moses for the glory of his countenaunce why shal not the administration of the spirite be glorious And agayne if the administration of damnation be glorious much more shall the administration of righteousnes excede in glory That is if the law that killeth sinners helpeth theÌ„ not to be glorious then the Gospel which pardoneth sinners and geueth them power to be the sonnes of God to ouer come sinne is much more glorious And the text that goeth before is as cleare For the holy Apostle Paule sayth ye Corinthians are our Epistle which is vnderstand and read of all men in that ye are knowen how that ye are the Epistle of Christ ministred by vs and written not with ynke as Moyses law but with the
spirite of the lyuing God not in tables of stone as the ten commaundementes but in the fleshy tables of the hart as who shuld say we writ not a dead law with inke and in parchemenâ— nor graue that which damned you in tables of stone but preache you that which bringeth the spirite of lyfe vnto your brestes which spirite writeth and graueth the law of loue in your hartes and geueth you lust to do the will of God And furthermore sayth he our ablenes coÌ„meth of God which hath made vs able to minister the new TestameÌ„t not of the letter y t is to say not of the law but of the spirite For the letter that is to say the law killeth but the spirite geueth life that is to say the spirite of God whiche entreth your hartes wheÌ„ ye beleue the glad tydinges that are preached you in Christe quickeneth your hartes and geueth you life lust and maketh you to do of loue and of your owne accorde without compulsioÌ„ that which the law compelled you to do and daÌ„ned you because ye could not doe with loue and lust and naturally Thus seest thou that the letter signifieth not the litterall sence and the spirite the spirituall sence And Rom. ij Paul vseth this terme Littera for the law And Rom. vij where he setteth it so playne that it the great wrath of God had not blinded them they could neuer haue stombled at it God is a spirite and all his wordes are spirituall His litterall sence is spituall and all his wordes are spiritual When thou readest Math. j. she shall beare a sonne thou shalt cal his name Iesus For he shall saue his people froÌ„ their sinnes This litteral sence is spiritual and euerlasting life vnto as many as beleue it And the litterall sence of these wordes Math. v. blessed are the mercyfull for they shall haue mercy are spirituall and life Wherby they that are mercyfull may of right by the truth and promise of God challenge mercy And like is it of these wordes Math. vj. If you forgeue othermen their sinnes your heauenly father shall forgeue you yours And so is it of all the promises of God Finally all gods wordes are spiritual if thou haue eyes of God to see the right meanyng of the text whereunto y â— Scripture perteyneth the final end and cause therof All the Scripture is either the promises and TestameÌ„t of God in Christ and stories perteining thereunto to strength thy faith either the law and stories perteining therto to feare thee from euil doing There is no story nor gest seme it neuer so simple or so vyle vnto the worlde but that thou shalt finde therein spirite and life and edifieng in the litterall sense For it is gods Scripture written for thy learnyng and comforte There is no cloute or tagge there that hath not precious reliques wrapt therein of fayth hope pacience and long sufferyng and of the truth of God and also of hys righteousnes Set before thee the storie of Ruben which defiled his fathers beo Marke what a crosse God suffered to fal on the necke of his elect Iacob CoÌ„sider first the shame among the heatheÌ„ when as yet there was no moe of the whole world within the Testament of God but he and his houshold I report me to our Prelates which sweare by their honor whether it were a crosse or no. Seest thou not how our wicked bylders rage because they see their bildynges burne now they are tryed by the fire of Gods word and how they stirre vp the whole world to quench the word of God for feare of loosing their honour Then what busines had he to pacifie his children Looke what a do he had at y â— defiling of his daughter Dina. And be thou sure that the brethren there were no more furious for the defiling of their sister then the sonnes heare for defiling of their mother Marke what folowed Ruben to feare other that they shame not their fathers and mothers He was cursed and lost the kyngdome and also the Priestdome and his tribe or generatioÌ„ was euer few in number as it appeareth in the stories of the Bible The adulterie of Dauid with Barsabe is an ensample not to moue vs to euill but if while we folow the way of righteousnes any chaunce driue vs aside that we despayre not For if we saw not such infirmities in Gods elect we which are so weake and fall so oft should vtterly dispaire thinke that God had cleane forsaken vs. It is therfore a sure and an vndoubted conclusion whether we be holy or vnholy we are all sinners But the differeÌ„ce is that Gods sinners consent not to their sinne They consent vnto the law that it is both holy and righteous and mourne to haue their sinne taken away But the deuils sinners consent vnto their sinne and would haue the law and hell taken away and are enemies vnto the righteousnes of God Likewise in the whomely gest of Noe when he was dronke and lay in his tente with hys priuy members open hast thou great edifyeng in the litteral sence Thou seest what became of the curied children of wicked Ham which saw his fathers priuie members and gested therof vnto his brethren Thou seest also what blessing fell on Sem and Iaphet which went backward and couered their fathers members saw them not And thirdly thou seest what infirmitie accompanieth Goâ—s elect be they neuer so holy which yet is not imputed vnto theÌ„ For the fayth trust they haue in God swalloweth vp all their sinnes Notwithstandyng this text offereth vs an apte and an hansome allegory or similitude to describe our wicked Ham Antichrist the Pope which many huÌ„dred yeares hath done all the shame that hart caÌ„ thinke vnto the priâ—ey meÌ„ber of God which is the word of promise or y â— word of faith as Paule calleth it Rom. x. and the Gospell and TestameÌ„t of Christ wherewith we are begotten as thou seest i. Peter i. and Iames. i. And as the cursed children of Ham grew into gyauntes so mightie and great that the children of Israell semed but greshoppers in respect of them so the cursed sonnes of our Ham the Pope his Cardinals Bysshops Abbots Monkes and Friers are become mighty gyauntes aboue all power and authoritie so that the children of faith in respect of them are much lesse then greshoppers They heape mountayne vppon mountayne will to heaueÌ„ by their own strength by away of their owne making not by the way Christ Neuer the latter those gyauÌ„tes for the wickednes abhominatioÌ„s which they had wrought did God vtterly destroy part of them by the childreÌ„ of Loth and part by the children of Esau and seuen nations of them by the children of Israell So no doubt shall he destroy these for like abhominations that shortly For their kyngdome is but the kyngdome of lyes and falshead which must needes perish at
vttered the wickednes of the spiritualtie the falshead of the Byshops and iugglyng of the Pope and how they haue disguised them selues borowyng some of their pompe of y e Iewes and some of the Gentiles and haue with suttill wyles turned the obedience that should be geuen to Gods ordinaunce vnto them selues And how they haue put out Gods Testament and Gods truth and set vp their owne traditions and lyes in which they haue taught y e people to beleue there by sit in their consciences as God and haue by that meanes robbed the world of landes goodes of peace and vnitie and of all temporal authoritie and haue brought the people into the ignoraunce of God haue heaped the wrath of God vpon all realmes namely vpon the kings Whom they haue robbed I speake not of worldly thinges onely but euen of their very natural wittes They make theÌ„ beleue that they are most Christen wheÌ„ they lyue most abhominably and will suffer no man in their Realmes that beleueth on Christ and that they are defenders of the fayth when they burne the Gospell promises of God out of which all fayth springeth I shewed how they haue ministred Christ Kyng and Emperour out of their rowmes how they haue made them a seuerall kyngdome which they gote at the first in deceauyng of Princes and now peruert the whole scripture to proue that they haue such authoritie of God And lest the lay men should see how falsely they alledge the places of the Scripture is the greatest cause of this persecution They haue fained confession for the same purpose to stablish their kyngdome with all All secretes know they therby The Bishop knoweth the confession of whom he lusteth throughout all his Dioces Yea and his Chaunceler commaundeth the ghostly father to deliuer it written The pope his Cardinals and Byshops know the confession of the Emperour Kyngs of all Lordes by confession they know all their captiues If any beleue in Christ by confession they know him Shriue thy selfe where thou wilt whether at Sion charterhouse or at the obseruaÌ„ts thy confession is knowen wel inough And thou if thou beleue in Christ art wayted vppon Wonderfull are the thinges that therby are wrought The wife is feared and compelled to utter not her own onely but also the secretes of her husband and the seruaunt the secretes of his master Besides that thoraugh confession they quench the fayth of all the promises of God and take away the effect and vertue of all y e Sacramentes of Christ They haue also corrupted y â— Saintes liues with lyes and fayned miracles haue put many thinges out of the sentence or great curse as raysing of â—ente and fines and hyring men out of their houses and whatsoeuer wickednes they them selues do haue put a great part of the stories and Chronicles on t of the waye lest their falshead shoulde be sene For there is no mischieues or disorder whether it be in the temporall regiment or els in the spiritual wherof they are not the chief causes and eueÌ„ the very fountayne and springes and as we say the wel head so that it is impossible to preach agaynst mischief except thou begyn at them or to set any reformation in the world except thou reforme them first Now are they indurate and tough as Pharao and will not bow vnto any right way or order And therefore persecute they Gods word and the preachers therof and on the other side lye awayte vnto all princes stirre vp all mischief in the world and send them to warre and occupy their myndes therewith or with other voluptuousnes lest they should haue laysure to heare the word of God and to set an order in their realmes By them is all thing ministred and by them are all kynges ruled yea in euery kynges conscience sit they â—re he be king and persuade euery king what they lust and make theÌ„ both to beleue what they will and to doe what they will Neither can any kyng or any realme haue rest for their businesses Behold kyng Henry the v. whom they seÌ„t out for such a purpose as they sent out our kyng that now is See how the Realme is inhabited Aske where the goodly townes and their walles and the people that was wont to be in theÌ„ are become and where the bloud royal of the Realme is become also Turne thine eyes whether thou wilt thou shalt see nothing prosperons but their suttle pollyng With that it is flowyng water yea and I trust it wil be shortly a full see In all their doynges though they pretend outwardly the honour of God or a common wealth their entent and secret Councell is onely to bryng all vnder their power and to take out of the way who soeuer letteth them or is to mighty for them As wheÌ„ they send the Princes to Hierusalem to coÌ„quere the holy land and to fight agaynst the Turkes What soeuer they pretende outwardly their secret entent is while the Princes there conquere them more Bishoprikes to conquere their landes in the meane season with their false hipocrisie and to bryng all vnder them which thou mayest easely perceaue by that they will not let vs know y â— fayth of Christ And when they are ones on hye then are they tyrauntes aboue all tyrauntes whether they be Turkes or Saracenes How minister they prouyng of testamentes How causes of wedlocke or if any man dye intestate If a poore man dye and leaue his wiâ—e and halfe a dosen young children but one cow to finde them that will they haue for a mortuary mercylesse let come of wife and children what will Yea let any thyng be done agaynst their pleasure and they will interdite the whole realme sparyng no person Read the Chronicles of England out of which yet they haue put a great part of their wickednesse thou shalt finde them all wayes both rebellious and disobedient to the kinges and also churiish and vnthankeful so that wheÌ„ all the Realme gaue the kyng somewhat to maynteine him in his right they would not geue a myte Consider the story of K. Iohn where I dout not but they haue put the best fayrest for them selues the worst of kyng Iohn For I suppose they make the Chronicles them selues Compare the doings of their holy Church as they euer call it vnto the learnyng of Christ and of his Apostles Did not the Legate of Rome assoyle all the Lordes of the realme of their due obedieÌ„ce which they ought to the king by the ordinaunce of God would he not haue cursed y â— king with his solemne pompe because he would haue done that office whiche God commaundeth euery kyng to do and wherfore God hath put the sword in euery kynges hand that is to wete because kyng Iohn would haue punished a wicked Clerke that had coyned false money The lay men that had not done halfe so great fautes must dye but
the Clerke must go escape fre Sēt not the Pope also vnto the kyng of Fraunce remission of his sinnes to go and conquere kyng Iohns Realme So now remission of sinnes commeth not by fayth in the Testament that God hath made in Christes bloud but by fightyng murtheryng for the Popes pleasure Last of all was not kyng Iohn fayne to deliuer his crowne vnto the Legate and to yeld vp his Realme vnto the Pope wherfore we pay Peter pēce They might be called the pollyng pence of false Prophetes well inough They care not by what mischief they come by their purpose War and cōquering of landes is their haruest The wickeder the people are the more they haue the hypocrites in reuerence the more they feare them and the more they beleue in them And they that cōquere other mens landes whē they dye make them their heyres to be prayed for for euer Let there come one cōquest more in the Realme and thou shalt see them get yet as much more as they haue if they can keepe downe Gods word that their iugglyng come not to light yea thou shalt see them take y ◠Realme whole into their hādes and crowne one of them selues kyng therof And veryly I see no other likelyhode but that the land shal be shortly conquered The starres of the Scripture promise vs none other fortune in as much as we denye Christ with the wicked Iewes and will not haue him reigne ouer vs but wil be still children of darknes vnder Antichrist and Antichristes possession burnyng the Gospell of Christ and defendyng a fayth that may not stand with hys holy Testament If any mā shed bloud in the church it shal be interoited til he haue payd for the halowing If he be not able the parish must paye or els shall it stand alwayes interdited They wil be auenged on them that neuer offended Full well prophesied of them Paule in the ij Epistle to Timo. iij. Some man wil say wouldest thou that men should fight in the Church vnpunished Nay but let the kyng ordeine a punishment for them as he doth for them that fight in his palace and let not all the Parish be troubled for on s faule And as for their halowing it is y t iuggling of Antichrist A Christen mā is the temple of God and of the holy ghost halowed in Christes bloud A Christē mā is holy in him selfe by reason of the spirite y t dwelleth in him and the place wherin he is is holy be reasō of him whether he be in the field or towne A Christen husband sanctifieth an vnchristē wife and a Christen wife an vnchristen husband as concernyng the vse of matrimony sayth Paul to the Corinthians If now while we seeke to be halowed in Christ we are found vnholy must be halowed by the grounde or place or walles thē died Christ in vayne How beit Antichrist must haue wherwith to sit in mens consciences and to make them feare where is no feare and to robbe them of their faith and to make them trust in that can not helpe them and to seeke holynes of that which is not holy in it selfe After that the old kyng of Fraunce was brought down out of Italy mark what pageaūtes haue ben playes and what are yet a playeng to separate vs frō the Emperour lest by the helpe or ayde of vs he should be able to recouer his right of the Pope to couple vs to the Frēchmē whose might the pope euer abuseth to keepe the Emperour frō Italy What preuayleth it for any kyng to mary his daughter or his sōne or to make any peace or good ordinaunce for the wealth of his realme For it shal no longer last thē it is profitable to them Their treason is so secret that the world cā not perceaue it They dissimule those thynges whiche they are onely cause of simul discorde among them selues whē they are most agreed One shall hold this and another shall dispute the contrary But the conclusiō shal be that most maynteineth their falshead though Gods word be neuer so contrary What haue they wrought in our days yea and what worke they yet to the perpetuall dishonour of the Kyng and rebuke of the Realme and shame of all the nation in what soeuer Realmes they go I vttered vnto you partly the malicious blindnes of the Byshop of Rochester his iuggling his cōneying his foxi wilenes his bopepe his wresting rentyng and shamefull abusyng of the Scripture his Oratory aliegyng of heretikes and how he would make the Apostles authors of blind ceremonies without signification contrary to their owne doctrine and haue set him for an ensample to iudge all other by What soeuer thou art that readest this I exhorte thee in Christ to cōpare his sermon and that which I haue written and the scripture together and iudge There shalt thou finde of our holy fathers authoritie and what it is to be great and how to know the greatest Then foloweth the cause why laye mē can not rule tēporall offices which is the falshead of the Bishops There shalt thou finde of miracles ceremonies without signification of false annoynting lyeng signes false names and how the spiritualtie are disguised in falshead how they rowle the people in darkenes and do all thing in the Latin toung and of their pety pyllage Their polling is like a soking consūption wherin a man cōplaineth of feblenes and of fayntynes and wotteth not whence his disease commeth it is lyke a pocke that freateth inward and consumeth the very marow of the bones There seest thou the cause why it is impossible for kynges to come to the knowledge of the truth For the sprites lay awaite for them serue their appetites at all poyntes and through cōfession buy and sel and betray both them and all their true frendes lay beytes for them and neuer leaue them till they haue blinded them with their sophistry haue brought them into their nettes And thē whē the kyng is captiue they compell all the rest with violēce of his sword For if any man will not obey them be it right or wrōg they cite him suspēde hym and curse or excommunicate him If he then obey not they deliuer him to Pylate that is to say vnto the temporall officers to destroy him Last of all there findest thou the very cause of all persecution whiche is the preachyng agaynst hypocrisie Then come we to the Sacramētes where thou seest that the worke of the Sacrament saueth not but the fayth in the promise which the Sacramēt signifieth iustifieth vs onely There hast y u that a Priest is but a seruaunt to teach onely and what soeuer he taketh vpon him more then to preach to minister the Sacramentes of Christ whiche is also preaching is falshead Then cōmeth how they iuggle thorough dōme ceremonies how they make marchaūdise with fained words penaunce a poena a culpa satisfactiō
attrition character Purgatory pickepurse and how through confessioÌ„ they make the SacrameÌ„tes and all the promise of none effect or value There seest thou that absoluyng is but preachyng the promises cursing or excommunicating preachyng the law and of their power of their keyes of false miracles prayeng to Saintes There seest thou that ceremonies dyd not the miracles but faith eueÌ„ as it was not Moses rodde that did y â— miracles but Moses fayth in the promise of God Thou seest also that to haue a fayth where God hath not a promise is Idolatry And there also seest thou how the pope exalteth him self aboue God and commauÌ„deth him to obey his tyraÌ„ny Last of all thou hast there that no maÌ„ ought to preach but he that is called TheÌ„ foloweth the bely brotherhead of Monkes Friers For Christ hath deserued nought with them For his sake gettest thou no fauor Thou must offer vnto their belyes theÌ„ they pray bitterly for thee There seest thou that Christ is the onely cause yea all the cause why God doth ought for vs and heareth our complaint And there hast thou doctrine how to know and to be sure that thou art elect and hast Gods sprite in thee And hast there learnyng to try the doctrine of our spirites Then folow the foure senses of the Scripture of which three are no senses and the fourth that is to wite the litterall sense which is the very sense hath the Pope taken to him selfe It may haue no other meanyng theÌ„ as it pleaseth his fatherhode We must abyde his interpretatioÌ„ And as his belles thinke so must we thinke though it be impossible together any such meanyng of the Scripture Then hast thou the very vse of Allegories and how they are nothyng but ensamples borowed of the Scripture to expresse a text or an open conclusion of the Scripture and as it were to paynte it before thyne eyes that thou mayest feele the meanyng and the power of the Scripture in thyne hart Then commeth the vse of worldly similitudes how they are false Prophetes which bring a worldly similitude for any other purpose saue to expresse more playnly y â— which is coÌ„teined in an open text And so are they also whiche draw the Scripture contrary to the open places and coÌ„trary to the ensample liuyng and practising of Christ the Apostles and of the holy Prophetes And then finally hast thou of our holy fathers power and of hys keyes and of hys bindyng and excommunicatyng and of his cursyng and blessyng with ensamples of euery thyng The end of the obedience of a Christen man ¶ An exposition vppon the v. vi vii chapters of Mathew which three chapters are the keye and the dore of the scripture and the restoring agayne of Moses law corrupte by the Scribes and Pharises And the exposition is the restoring agayne of Christes lawe corrupte by the Papistes ¶ Item before the booke thou hast a Prologe very necessarie contayning the whole summe of the couenaunt made betwene God and vs vppon which we be baptised to kéepe it Set forth by William Tyndall ¶ The Prologe HEre hast thou deare Reader an exposition vpon the v. vi and vij chapters of Mathew wherin Christ our spirituall Isaac diggeth agayne the welles of Abraham which welles y t Scribes Phareses those wicked spitefull Philistines had stopped and filled vp wyth the earth of their false expositions He openeth the kingdome of heauen which they had shut vp that other men should not enter as they themselues had no lust to go in He restoreth the keye of knowledge which they had taken away and broken the wardes with wresting the text contrary to his due and natural course with their false gloses He plucketh away from the face of Moses the vaile which the Scribes and Phareises had spred thereon that no man might perceaue the brightnes of his countenaunce He wedeth out the thornes and bushes of their Pharesaicall gloses wherewith they had stopped vp the narrow way and straight gate that fewe coulde finde them The welles of Abraham are the scripture And the Scripture may well be called the kingdome of heauen which is eternall lyfe and nothing saue the knowledge of God the father and of his sonne Iesus Christ Ioh. xvij Moses face is the law in her right vnderstanding and the law in her right vnderstanding is the keye or at the least waye the first and principall keye to open the dore of the Scripture And the law is the very way that bringeth vnto y â— dore Christ as it is writteÌ„ Gala. iij. The law was our scholemaster to bring vs to Christ that we might be iustified by fayth And Rom. x. the ende of the lawe that is to say the thyng or cause why the law was geuen is Christ to iustifie all that beleue That is to say the lawe was geuen to proue vs vnrighteous and to driue vs to Christ to be made righteous the row forgeuenes of sinne by hym The lawe was geuen to make the sinne knowen sayth Saint Paule Rom. iiij and that sinne committed vnder the law might be the more sinfull Rom. vij The law is that thyng which Paule in his inward maÌ„ grauÌ„ted to be good but was yet compelled oft tymes of his meÌ„bers to do those thinges which that good lawe condemned for euill Rom. vij The law maketh no man to loue the law or lesse to do or commit sinne but gendereth more lust Rom. vij and increaseth sinne Rom. v. For I cannot but hate the lawe in as much as I finde no power to do it and it neuerthelesse condemneth me because I do it not The lawe setteth not at one with God but causeth wrath Rom. iij. The lawe was geueÌ„ by Moses but grace and veritie by Iesus Christ Ioh. j. Behold though Moses gaue the law yet he gaue no man grace to do it or to vnderstand it aright or wrote it in any mans hart to consent that it was good and to wishe after power to fulfill it But Christ geueth grace to do it and to vnderstand it aright and writeth it wyth his holy spirite in the tables oâ— the hartes of men and maketh it a true thing there and none hypocrisie The lawe truely vnderstoode is those fierie serpentes that strong the children of Israell with present death But Christ is the brasen serpent on whom whosoeuer beyng stoge with coÌ„science of sinne looketh with a â—ure fayth is healed immediatly of that stinging and saued from the paynes and sorrowes of hell It is one thyng to coÌ„demne and pronouÌ„ce the sentence of death and to flyng the conscience with feare of euerlastyng payne And it is an other thing to iustifie from sinne that is to say to forgeue and remitte sinne and to heale the conscience and certifie a man not only that he is deliuered from eternall death but also that he is made the
workes aright and for the entent that God ordayned them And then thou shalt see whether thy brother haue a mote in his eye or not and if he haue how to plucke it out and els not For he that knoweth the entent of the lawe and of workes though he obserue a thousand ceremonies for hys owne exercise he shall neuer condeÌ„pne his brother or breake vnitie with him in those thinges which Christ neuer commaunded but left indifferent Or if he see a moâ—e in his brothers eye that he obserueth not with his brethren some certaine ordinaunce made for a good purpose because he knoweth not the entent he will plucke it out fayre and softly and instruct him louingly and make him well content Which thing if our spiritualty would do men would not so abhorre to obey their tyranny But they be hipocrites and do and commaunde all their workes for a false purpose and therefore iudge slea and shedde their brethrens bloude mercilesly God is y â— father of all mercy and therefore gaue not hipocrites such absolute power to compell theyr brethren to obey what they liste or to slay them without pitie shewing eyther no cause of their coÌ„maundemeÌ„tes at all but so will we haue it or els assigning an entent dampnable and contrary to all scripture Paule Rom. 14. sayth to them that obserued ceremonies that they should not iudge them that did not for he that obserueth and knoweth not the enteÌ„t iudgeth at once and to theÌ„ that obserued not that they should not despise them that obserued he that obserueth not ought not to despise the weakenes or ignoraunce of his brother till he perceaue that he is obstinate and will not learne Moreouer such measure as thou geuest thou shalt receaue againe that is if thou iudge thy neighbour God shal iudge thee for if thou iudge thy neighbour in such thinges thou knowest not the lawe of God nor the entent of workes and art therefore condempned of God c. Giue not that holy thyng vnto dogges neither cast your pearls be fore the swyne lest they treade theÌ„ vnder their feete and the other turne agayne and all to teare you The dogges are those obstinate and indurate which for the blynd zeale of their leuen wherwith they haue sowred both y â— doctrine also the workes maliciously resiste the truth and persecute the ministers therof and are those wolues among which Christ sendeth his shepe warnyng them not onely to be single pure in their doctrine but also wise and circumspect to beware of meÌ„ For they should bryng them before iudges and kynges and slay them thinkyng to do God seruice therein that is as Paul to the Romains testifieth of the Iewes for blynd zeale to their own false fayned righteousnes persecute the righteousnesse of God The swyne are they whiche for all they haue receaued the pure Gospell of Christ will yet continue still in sinne and rowle them selues in the podell myer of their old filthy conuersation both before the ignoraunt and also the weake vse the vttermost of their libertie interpretyng it after the largest fashion and most fauour of the flesh as it were the Popes pardon and therewith make y t truth euill spoken of that thousandes which els might haue ben easely wonne will now not once here therof and styrre vp cruel persecution which els would be much easyer yea and sometime none at all And yet will those swyne when it commeth to the poynt abyde no persecution at all But offer them selues wyllyng euen at the first chope for to deny ere they be scarsly apposed of their doctrine Therfore lay first the law of God before them call them to repentaunce And if thou see no hope of mendyng in them sease there and go no further for they be swyne But alas it euer was and shall be y â— the greater noÌ„ber receaue the wordes for a newnesse and curiositie as they say and to seme to be somewhat and that they haue not gone to schole in vayne they will forthwith yer they haue felt any chauÌ„ge of liuyng in them selues be scholemasters and begyn at libertie and practise opeÌ„ly before their Disciples And when the Phariseis see their traditions broken they rage and persecute immediatly And then our new scholemasters be neither grounded in the doctrine to defend their doinges nor rooted in the profession of a new life to suffer with Christ c. Aske and it shal be geuen you seke and ye shall finde Knocke and it shal be opened vnto you For all that aske receaue and he that seeketh findeth And to him that knocketh it shal be opened For what man is it among you if his sonne asked hym bread that would proferre him a stone Or if he asked him fishe would he offer him a Serpent If ye then whiche are euill know to geue good giftes to your children howe much more shall your father whiche is in heauen geue good thynges to them that aske hym First note of these wordes that to pray is Gods commaundement as it is to beleue in God to loue God or to loue thy neighbour and so are almose fastyng also Neither is it possible to beleue in God to loue him or to loue thy neighbour But that prayer will spryng out there heÌ„ce immediatly For to beleue in God is to be sure that all thou hast is of him and all thou nedest must come of him Whiche if thou do thou canst not but continually thanke him for his benefites which thou continually without ceasyng â–ª receauest of his hand and therto euer cry for helpe for thou art euer in nede and canst no whence els be holpen And thy neighbour is in such necessitie also Wherfore if thou loue him it will coÌ„pell thee to pitie him and to cry to God for him continually and to thanke as well for him as thy selfe Secondarely this heapyng of so many wordes together aske seke and knocke signify that the prayer must be continuall and so doth the parable of the widowe that sued to the wicked iudge and y â— cause is that we are euer in continuall necessitie as I say and all our lyfe but euen a warre fare and a perpetual battaile In which we preuaile as long as we pray and be ouercome assoone as we ceasse praying as Israell ouercame the Amalechites Exod. xvij as long as Moses held vp his hands in prayer and assoone as he had let downe his handes for werynesse the Amalechites preuayled and had the better Christ warned his Disciples at his last supper to haue peace in him affirming that they should haue none in y â— world The false Prophetes shal euer impugne the faith in Christes bloud and inforce to quenche the true vnderstaÌ„ding of the law and the right meanyng and intent of all the workes commaunded by God which fight is a fight aboue all fightes First they shal be in such noÌ„ber that
bringeth he in the perpetuall virginitie of our Lady which though it be neuer so true is yet none article of our fayth to be saued by But we beleue it with a story fayth because we see no cause reasonable to thinke the contrary And when he sayth many misteries are yet to be opened as the commyng of Antichrist Nay verely the babe is knowne well inough and all the tokens spide in him which the scripture describeth hym by And when he alleageth Paules traditions to the Thessalo to proue hys phantasie I haue answered Rochester in the obedience that his traditions were the Gospell that he preached And when he alleageth Paule to the Corin. I say that Paule neuer knew of this word Masse Neither can any man gather thereof any straunge holy gestures but the playne contrary and that there was no other vse there then to breake the bread amōg them at supper as Christ did And therefore he calleth it Christes supper and not Masse There was learned y ◠maner of consecration A great doubt as though we coulde not gather of the scripture how to do it And of the water that the Priest mingleth wyth the wyne A great doubt also and a perilois case if it were left out For either it was done to slake the heate of the wine or put to after as a ceremony to signifie that as the water is chaunged into wine so are we chaunged thorow sayth as it were into Christ and are one wyth him how be it all is to their owne shame that ought shoulde be done or vsed among vs Christen whereof no man wist the meaning For if I vnderstand not the meaning it helpeth me not 1. Cor. 14. and as experience reacheth But if our shepherdes had bene as well willing to feede as to shere we had needed no such dispicience nor they to haue burnt so many as they haue And as for that he alleageth out of the Epistle of James for the iustifying of workes I haue aunswered in the Mammon against which he can not hisse and will speake more in the iiij booke And as for the Saboth a great matter we be Lordes ouer the Saboth may yet chaunge it into the monday or or any other day as we see neede or may make euery tenth day holy daye onely if we see a cause why we may make two euery weeke if it were expedient and one not inongh to teach y ◠people Neither was there any cause to chaunge it from the Saterday then to put difference betwene vs and the Iewes and least we should become seruanntes vnto the day after their superstition Neyther needed we any holyday at all if the people myght be taught without it And when he asketh by what scripture we know that a womā may christen I answere if baptim be so necessary as they make it then loue thy neighbour as thy selfe doth teach women to baptise in tyme of neede yea and to teach to rule their husbandes to if they be besides them selues And when he sayth that of likelihode the laye people vnderstoode the Gospell of Iohn and Paules Epistles better then great Clarkes now I answere the more shame is theirs How be it there be ij causes why the one is their diligent shering and an other they deny the iustifying of fayth wherof both Paule and Iohn do entreate almost of nothyng els if the signification of our baptim which is the lawe of God fayth of Christ were expounded truely vnto vs y t scripture would be easie to all that exercised themselues therin And sir in as much as the prelates care so little for the losse of y t vnderstanding of the Scripture and to teach y ◠people how happeneth it that they care so sore for a balde ceremonie which y ◠significatiō lost though Christ hymfelse had institute it we coulde not obserue without a false faith and without hurtyng of our soules And finally to rocke vs a sleepe with all he sayth that he shall neuer speede well that will seeke in the scripture whether our Prelates teach vs a true fayth though ten preach ech contrary to other in one day And yet Christ for all his miracles sendeth vs to y t scripture And for all Paules miracles the Iewes studyed the scripture the deligenterly to see whether it were as he sayd or no. How be it he meaneth that such cā not speede well because the prelates will burne them except M. More helpe them and make them forsweare Christ before hand The xxvii chapter IN the xxvij he bringeth Paule exhorting to agree and to tell all one tale in the fayth which can not be saith M. More except one beleue by the reasō of an other Yes verely we all beleue y e the fire is hot and yet not by the reasō of an other and that with a more surer knowledge then if we beleued it y ◠one by the tellyng of an other And euē so they that haue the law of God written in their hartes and are taught of y t spirite to know sinne and to abhorre it and to feele the power of the resurrection of Christ beleue much surer then they that haue none other certeintie of their fayth then the Popes preachyng confirmed with so godly liuing And it is not vnknowne to M. More that the churches of late dayes and the churches now beyng haue determined thynges in one case the one contrary to the other in such wise that he can not deny but the one hath or doth erre the which case I could shew hym if I so were mynded The olde Popes Cardinalles and Byshops sayd ye to the thyng that I meane whereunto these that now raigne say nay Now syr if you gather a generall counsell for the matter the churches of Fraunce and Italy will not beleue the Churches of Spayne and Douchland because they so say but will aske how they proue it Neyther will Louayne beleue Paris because they say that they can not erre but wyl heare first their probation Also how shall we know that the olde Pope and hys Prelates erred because these that are now so say When y t olde Pope liued we were as much bounde to beleue that he could not erre as we be now that this can not wherefore you must graunt me that God must shew a myracle for the tone parte or els they must bring autētike scripture Now syr God hath made hys last euerlasting testament so that all is open and no more behynde then the appearyng of Christ againe And because he wyll not stirre vp euery day a new prophet with a new miracle to cōfirme new doctrine or to call agayne the olde that was forgotten therefore were all thinges necessary to saluation comprehended in scripture euer to endure By which scripture the counsels generall and not by open miracles haue cōcluded such thynges as
loueth the lawes of God and vseth y e power that he hath of god well and referreth hys will and his deedes vnto the honour of God commeth of the mercy of God which hath opened his wittes and shewed him light to see the goodnes and righteousnes of the lawe of God and the way that is in Christ to fulfill it wherby he loueth it naturally and trusteth to do it Why doth God open one mans eyes not an others Paule Rom. ix forbiddeth to aske why For it is to deepe for mās capacitie God we see is honoured therby and his mercy set out and the more seene in the vessels of mercy But the popishe can suffer God to haue no secret hid to himselfe They haue searched to come to the botome of hys botomlesse wisdome and because they cā not attayne to that secrete and be to proude to let it alone and to graunt themselues ignoraūt with the Apostle that knew no other then Gods glory in the elect they go and set vp freewill with the heathen philosophers and say that a mans freewill is the cause why God chuseth one and not an other cōtrary vnto all the scripture Paul saith it commeth not of the will nor of the deede but of the mercy of God And they say that euery man hath at y e least way power in his freewill to deserue that power shoulde be geuen hym of god to kepe the law But the scripture testifieth that Christ hath deserued for y ◠elect euen thē whē they hated God that their eyes should be opened to see the goodnes of the lawe of God and the way to fulfill it and forgeuenes of all that is passed wherby they be drawen to loue it and to hate sinne I aske the popishe one question whether the will can preuent a mans witte and make the witte see the righteousnesse of the lawe and the way to fulfill it in Christ If I must first see the reason why yer I can loue how shall I with my will do that good thing that I know not of how shall I thanke God for the mercy that is layde vp for me in Christ yer I beleue it For I must beleue the mercy yer I can loue the worke Now fayth commeth not of our frewill but is the grace of God geuen vs by grace yer there be any will in our hartes to do the lawe of God And why God geueth it not euery man I can geue no reckoning of his iudgementes But well I wot I neuer deserued it nor prepared my self vnto it but ranne an other way cleane contrary in my blyndnesse and sought not that way but he sought me and found me out and shewed it me and therwith drew me to him And I bow the knees of mine hart vnto god night and day that he will shew it all other men And I suffer all that I can to be a seruaunt to open their eyes For well I wot they can not see of themselues before God haue preuēted them wyth hys grace For Paule saith Phil. i. he that began a good worke in you shall continue or bring it vnto a full ende so that God must beginue to worke in vs. And Phil. ij God it is that worketh both the willing and also bringing to passe And it must needes be for God must open mine eyes and shew me somewhat and make me see the goodnesse of it to draw me to hym yer I can loue consent or haue any actuall will to come And when I am willing he must assiste me and helpe to tame my fleshe and to ouercome the occasions of the worlde and the power of the fendes God therfore hath a special care for his elect in so much that he will shorten y e wicked dayes for their sakes in which no man if they should continue might endure And Paule suffereth all for the electe ij Timothy ij And Gods sure foundation standeth sayth Paule God knoweth hys So that refuse the truth who shall God will keepe a nūber of his mercy and call them out of blindnesse to testifie the truth vnto the rest that their damnation may be with out excuse The Turke the Iew and the Popish build vpon frewill ascribe theyr iustifying vnto their woorkes The Turke when he hath synned runneth to the purifyinges or ceremonies of Mahomet and the Iew to the ceremonies of Moses and the Pope vnto his owne ceremonies to fet forgeuenesse of their sinnes And the Christen goeth thorough repentaunce towarde the law vnto the fayth that is in Christes bloud And the Pope saith that the ceremonies of Moyses iustified not compelled with the woordes of Paule And how then should his iustifie Moyses Sacramentes were but signes of promises of fayth by which fayth the beleuers are iustified and euen so be Christes also And now because the Iewes haue put out the significations of their Sacraments and put their trust in the workes of them therfore they be Idolaters and so is the Pope for like purpose The Pope sayth that Christ dyed not for vs but for the Sacramentes to geue them power to iustifie O Antichrist The xj Chapter HIs xj chapter is as true as his story of Vtopia all his other Poetrie He meaneth Doctour Ferman person of Hony lane Whō after they had hādled after their secret maner and disputed with secretly and had made him sweare that he should not vtter how he was dealt with as they haue made many other then they contriued a maner of disputatiōs had with him with such oppositions aunswearynges and argumentes as should serue onely to set forth their purpose As M. More thoroughout all his booke maketh quoth he to dispute and moue questions after such a maner as he can soyle them or make them appeare soyled and maketh him graunt where he lysteth and at the last to be concluded and lad whether M. More will haue him Wherfore I wil not rehearse all the arguments for it were to long and is also not to be beleued that he so made them or so disputed with them but that they added and pulled away fayned as they liste as their guise is But I will declare in light that which M. More ruffeleth vp in darkenesse that ye may see their falshead First if ye were not false hypocrites why had ye not disputed openly with him that the world might haue heard and borne recorde that that whiche ye now say of him were true what cause is there that the lay people might not as well haue heard his wordes of hys own mouth as read them of your writyng except ye were iugglyng spirites that walke in darknesse When M. More sayth the Church teacheth that men should not trust in theyr workes it is false if he meane y e Popes Church For they teach a man to trust in domme ceremonies Sacramētes in penaūce and all maner workes that come them to profite whiche yet helpe
thou feâ—e theÌ„ and that thine hart mourne for them and that with al thy power thou helpe to amende them and cease not to crye to God for theÌ„ neither day nor night and that thou let nothing be founde in thee that any man may rebuke but whatsoeuer thou teachest them that â—e thou and that thou be not a Wolfe in a Lambes skinne as our holy â—ather y e Pope is which commeth vnto vs in a name of hypocrisie and in the â—…e of curssed Cham or Ham calling hymselfe Seruus seruorum the seruaunt of all seruauntes and is yet founde tyrannus tyraâ—norum of all tyrauntes y e most cruell This is to receaue young children in Christes name and to receaue young children in Christes name is to beare rule in the kingdome of Christ Thus ye see that Christes kingdome is all together spirituall and the bearing of rule in it is cleane coÌ„trary vnto the bearing of rule temporally Wherfore none that beareth rule in it may haue any temporall iurisdiction or minister any temporall office that requireth violence to compell withall ¶ Peter was not greater then the other Apostles by any authoritie geuen him of Christ THey saye that Peter was chiefe of the Apostles verely as Appeâ—â—â—s was called chief of Painters for his excellent cunninge aboue other euen so Peter may be called chiefe of the Apostles for his actiuitie and boldnes aboue the other but that Peter had any auctoritie or rule ouer his brethren and felow Apostles is false and contrary to y e scripture Christ forbad it the last euen before his passion and in diuers tunes before and taught alway the contrary as I haue rehearsed Thou wilt say thou caust not see how there should be any good order in that kyngdome where none were better then other and where the superior had not a lawe and authoritie to compell the inferior with violeÌ„ce The worlde truely can see no other way to rule then with violence For there no man absteineth from euil but for feare because the loue of righteousnes is not written in their hartes And therefore the Popes kingdome is of the world For there one sorte are your grace your holines your fatherhode An other my Lord Byshop my Lord Abbot my Lord Pryor An other master Doctour Father Bachelar mayster Parson maister Vicar and at the last commeth in simple syr Iohn And euery man raigneth ouer other wyth might and haue euery ruler his prison his iayler his chaynes his tormentes euen so much as the Fryers obâ—eruauntes obserue that rule and compell euery man other with violeÌ„ce aboue the cruelnesse of the heathen tyrauntes so that what commeth once in may neuer out for feare of telling taâ—es out of schole They rule ouer the bodye with violence and compell 〈◊〉 whether the harte will or not to obserue thinges of their owne making But in the kingdome of God it is contrary For the spirite that bringeth them thether maketh them wilâ—ing and geueth them lust vnto the law of God loue coÌ„pelleth them to worke and loue maketh euerty maÌ„s good all that he can do coÌ„mune vnto his neighbours nede And as euery maÌ„ is stroÌ„g in that kyngdome so loue compelleth him to take the weake by the hand and to helpe hym and to take him that can not go vppon his shoulders and beare him And so to do seruice vnto the weaker is to beare rule in that kingdome And because Peter did excede the other Apostles in ferueÌ„t seruice toward his brethren therefore is â—e called noâ— in the Scripture but in the vse of speakyng the chiefest of the Apostles not that he had any dominion ouer them Of which truth thou mayst see also the practise in the Actes of the Apostles after the resurrection For when Peter had bene and preached in the house of Cornelius an heathen maÌ„ the other that were Circumcised chode him because he had bene in an vncircumcised mans house had eaten with him for it was forbidden in the law neither wist they yet that the heathen should be called And Peter was fayne to geue accountes vnto them which is no token of superioritie and to shew them how he was warned of the holy ghost so to do Actes xj And Actes xv when a CouÌ„cell was gathered of the Apostles and disciples about the Circumcision of the heatheÌ„ Peter brought forth not his commauÌ„dement and the authoritie of his Vicarshyp but the miracle that the holy ghost had shewed for the heathen how at y â— preachyng of the Gospell the holy ghost had lighted vppon them and purified â—heir hartes through fayth and therefore proued that they ought not to be Circumcised And Paule and Barnabas brought soorth the miracles also that God had shewed by them among the heathen through preachyng of saith And then Iames brought soorth a prophecie of the olde Testament for the sayd part And therewith the aduersaries gaue ouer their hold and they coÌ„cluded with one assent by the authoritie of the scripture and of the holy ghost that the heathen should not be Circumcised not by the commaundement of Peter vnder payne of cursing excommunicatioÌ„ 〈◊〉 interditing and like bugges to make fooles and children afrayed withall And Actes viij Peter was sent of the other Apostles vnto the Samaritanes whiche is an euident token that he had no iurisdiction ouer them for then they could not haue sent him But rather as the truth is that the congregation had authoritie ouer him ouer all other priuate persones to admitte them for ministers and send them forth to preach whether so euer the spirite of God moued them and as they saw occasion And in the Epistle vnto the Galathians thou seest also how Paule corrected Peter when he walked not the straight way after the truth of the Gospel So now thou seest that in the kingdome of Christ and in his Churche or congregation and in his couÌ„sels the ruler is the Scripture approued through the miracles of the holy ghost and men be seruauntes onely and Christ is the head and we all brethren And wheÌ„ we call men our heades that we do not be cause they be shorne or shauen or because of their names Parson Vicare Byshop Pope But onely because of the word whiche they preach If they erre froÌ„ the word theÌ„ may whosoeuer God moueth his hart play Paule and correct hym If he will not obey the Scripture then haue his brethren authoritie by the Scripture to put hym downe and send hym out of Christes Church among the heretickes whiche preferre their false doctrine aboue the true word of Christ ¶ How the Gospell punisheth trespassers and how by the Gospell we ought to go to law with our aduersaries THough that they of Christes coÌ„gregation be all willyng yet because that the most paâ—t is alway weake because also that the occasions of the world be euer many and great in so much that
inch of her honour or Saint Peters seate one iot of her right And Anselmus that was Byshop in short tyme after neuer left striumge with that mighty prince kyng William the second vntill he had compelled him maugre his teeth to deliuer vp the inuestiture or election of Byshops vnto Saint Peters vicar which inuestiture was of olde tyme the kynges dutie And agayne when the sayde kyng William woulde haue had the tribute that Priestes gaue yearely vnto theyr Byshoppes for their whores payde to hym did not Rāfe Byshop of Chichester forbid Gods seruice as they call it and stoppe vp the Church doores with thornes thoroughout all his diocesse vntill the kyng had yelded hym vp his tribute agayne For when the holy father had forbode Priestes theyr wyues the Byshop permitted them whores of their owne for a yearely tribute do still yet in all landes saue in England where they may not haue any other saue mens wiues onely And agayne for the election of Steuē Langton Archbyshop of Canterbury what mysery and wretchednes was in the realme a long season Then was y e land interdited many yeares And whē that holpe not then Ireland rebelled agaynst kyng Iohn immediatly not without the secrete workinge of our Prelates I dare well say But finally when neither the interditing neither that secrete subtiltie holpe and when Iohn would in no meanes consent that Saint Peters vicar should raigne alone ouer the spiritualtie and ouer all that pertayned vnto them and y t they should sinne and do all mischiefe vnpunished the Pope sent remission of sinnes to the kyng of Fraunce for to goe and conquere his land Whereof kyng Iohn was so sore afrayde that he yelded vp his crowne vnto the Pope and sware to holde the land of him and that his successours should do so likewyse And againe in king Richardes dayes the second Thomas Arundell Archbyshop of Canterbury and Chauncellar was exiled wyth the Earle of Darby The outward pretence of the variaūce betwene the king and hys Lords was for the deliueraunce of the towne of Breste in Britayne But our prelates had an other secrete mistery a bruyng They could not at their owne lust slea the poore wretches which at that tyme were conuerted vnto repētaunce to y t true fayth to put their trust in Christes death bloud sheding for the remissiō of their sinnes by the preaching of Iohn Wiclefe As soone as the Archbyshop was out of the realme the Irishmen began to rebell agaynst kyng Richarde as before agaynst kyng Iohn But not hardly without the inuisible inspiration of thē that rule both in the courte and also in the consciences of all men They be one kyngdome sworne together one to helpe an other scatered abroad in all realines And howbeit that they striue amōg themselues who shal be greatest yet agaynst the temporal power they be alwayes at one though they dissemble it faine as though one helde agaynst the other to know their enemies secretes to betray them withall They can enspyre priuely into the brestes of the people what mischiefe they liste no man shall know whence it cōmeth Their letters go secretly from one to an other thoroughout all kingdomes Saint Peters vicar shall haue worde in xv or xvj dayes from the vttermost part of Christendome The Byshops of Englande at their neede can write vnto the Byshops of Ireland Scotland Denmarke Douchland Fraūce and Spayne promising them as good a turne an other tyme putting thē 〈◊〉 remembraunce that they be all one holy Church and that the cause of y t tone is the cause of the tother saying if our iugglinge breake out youres can not belong hid And the other shall serue their turne and bring the game vnto their handes and no man shall know how it commeth about Assoone as kyng Richard was gone to Ireland to subdue these rebellions the Byshop came in againe and preuēted the kyng and tooke vp his power agaynst hym and tooke him prisoner and put him downe and to death most cruelly and crowned the Erle of Darbye Kyng O mercifull Christ what bloud hath that coronacion cost England but what care they their causes must be auenged He is not worthy to bee kyng that will not auenge their quarels For do not the kyngs receaue their kyngdome of the beast sweare to worship hym and maintayne hys throne And thē whē the Erle of Darbye which was king Henry the fourth was crowned the prelates tooke hys sworde and his sonnes Henry the fift after hym as all the kynges swordes since and abused them to shed Christē bloud at their pleasure And they coupled their cause vnto the kynges cause as now and made it treasō to beleue in Christ as the scripture teacheth and to resiste the Byshops as now and thrust them in the kinges prisons as now so that it is no new inuention that they now do but euen an olde practise though they haue done theyr busie cure to hide their sciēce that their conueyaunce should not be espyed And in kyng Henry the sixt dayes how raged they as fierce Liōs against good Duke Humfrey of Glocester the kynges vncle and protectour of the realme in the kynges youth and childhod because that for him they myght not slea whom they would and make what cheuysaunce they lusted Would not the Byshoppe of winchester haue fallen vpon him and oppressed him openly with might and power in the citie of London had not the Citizens come to his helpe But at the last they founde y t meanes to contriue a drift to bring their matters to passe and made a Parlyament farre from the Cityzens of London where was slayne the good Duke and onely wealth of the realme and the mighty shylde that so long before that kept it from sorow which shortly after his death fell theron by heapes But the chronicles can not tell wherfore he dyed nor by what meanes No maruell verely For he had neede of other eyes then such as y e worlde seeth withall that should spye out their priuy pathes Neuerthelesse the chronicles testifie that he was a vertuous man a godly and good to the commō wealth Moreouer the proctour of purgatory saith in his Dialoge quod I and quod he and quod your frende how that the foresayd Duke of Glocester was a noble mā and a great clarcke and so wise that he coulde spye false myracles and disclose them and iudge them from the true which is an hatefull science vnto our spiritualtie and more abhorred amongest them then Necromancye or witchcrafte and a thyng wherfore a man by their lawe I dare well say is worthy to dye and that secretly if it be possible Now to be good to the common wealth and to see false myracles and thyrdly to withstand that Fraūce then brought vnder the foote of the Englishmen should not be set vp agayne by whose power the
And all that be confederate with the Cardinall and with the Bishops vpō any secret appointment be they neuer so great I rede thē to break their bondes and to follow right by the playne and open way and to be content and not too ambitious for it is now euill climing the boughes be brittle And let them looke well on the practise of Bishops how they haue serued all other men in tunes past and into what troubles they haue brought them that were quiet Many a man both great small haue they brought to death in England euen in my dayes beside in times past whose bloud God wil seek once Let them learne at the last that it is but the cast of the Bishops to receaue the sacrament with one man secretly vpon one purpose and with an other man as secreatly vppon the contrary to deceaue al parties For of periury they make as much conscience as a dog of a bone for they haue power to dispence with all thing thinke they At the beginning of the warre betwene the Frenchking and the Emperour the prognostication said yeare by yeare that there should be great labor for peace but it shall not come to passe for there is Bicorporeū or Corpus neutrum that commeth betwene and letteth it that is to say a body that is neither nother or holdeth on neither part and that body is the spiritualtie which hold but of thēselues onely For when any Ambassadors goe betwene to entreat of peace the bishops are euer the chief which though they make a goodly oration for the peace openly to deceaue the lay men yet secreatly by the bisshops of the same countrie they cast a bone in the way and there can be no peace vntill the peace be for their profite let it cost in the meane season what bloud it will And as for them which for luker as Iudas betraye the truth and write agaynst their consciences and which for honour as Balaam enforce to curse the people of God I would fayne if their hartes were not to hard that they dyd repent And as fayne I would that our prelates did repent if it were possible for them to prefer Gods honour before their owne And vnto all subiectes I say that they repent For the cause of euill rulers is the sinne of the subiectes testifyeth the Scripture And the cause of false preachers is that the people haue no loue vnto the truth sayth Paule 2. Thes 2. We be all sinners an hundred times greater then all that we suffer Let vs therfore ech forgeue other remembring the greater sinners the more welcome if we repent according to the similitude of the riotous sonne Luc. 15. For Christ dyed for sinners and is their sauiour and hys bloud theyr treasure to pay sor their sinnes He is that fatted calf which is slaine to make them good cheare withall if they will repent and come to their father again And his merites is that goodlye rayment to couer the naked deformities of our sinnes These be sufficient at this time although I could say more and though other haue deserued that I more sayd yea and I could more deeply haue entred into the practise of our Cardinall but I spare for diuers considerations and namely for his sake which neuer spared me nor any faythfull frende of his owne nor any that told him truth nor spareth to persecute the bloud of Christ in as cleare light as euer was and vnder as subtile colour of hypocrisie as euer was any persecutiō since the creation of the world Nether haue I sayd for hate of any person or persons God I take to recorde but of their wickednes onely and to cal them to repentaunce knowledging that I am a sinner also and that a greeuous Howbeit it is a deuilish thing and a merciles to defend wickednes against the open truth and not to haue power to repent And therefore I doubt not if men will not be warned hereby but that God will vtter more practise by whome he will and not cease vntill he haue broken the bonde of wilie hypocrites which persecute so subtelly And finally if the persecution of the kinges grace and of other temporall persons conspiring with the spiritualtie be of ignoraunce I doubt not but that theyr eyes shall be opened shortly and they shal see repent God shall shew them mercy But and if it be of a set malice against the truth and of a grounded hate against the law of God by the reasō of a full consent they haue to sinne and to walke in their olde wayes of ignorauncie wherunto being now past all repentance they haue vtterly yelded themselues to follow w t ful lust without bridle or snaffle which is the sinne agaynst the holy Ghost then ye shall see euen shortly that God shall turne the poynt of the swoorde wherewith they now shedde Christes bloud homeward to shed their owne again after the ensamples of the bible And let them remember that I well toward iij. yeares agone to preuent al occasions and all carnall beastes that seeke fleshly liberty sent forth the true obedience of a christen man which yet they condemned but after they had condemned the New Testament as right was whence the Obedience hath his authoritie Now then if when the light is come abroad in which theyr wickednes cā not be hid they finde no such obedience in the people vnto their old tyranny whose fault is it This is a sure conclusion none obedience that is not of loue can not long endure and in your deedes can no man see any cause of loue and the knowledge of Christ for whose sake onely a man wold loue you though ye were neuer so euill ye persecute Now thē if any disobedience rise ye are the cause of it your selues Say not but that ye be warned A Pathway into the holy Scripture made by William Tyndall I Do maruell greatly derely beloued in christ that euer any mā shuld repugne or speake against the Scripture to be had in euery lāguage and that of euery man For I thought that no man had bene so blinde to aske why light should be shewed to thē y t walke in darkenes where they cā not but stomble and where to stomble is the daunger of eternall damnation other so despightfull that he would enuie any mā I speake not his brother so necessary a thyng or so Bedlem mad to affirme that good is y t naturall cause of euill and darkenes to procede out of light that lying should be grounded in truth and verity and not rather cleane contrary that light destroyeth darkenes and veritie reproueth all maner lying Neuerthelesse seyng that it hath pleased God to send vnto our English men euen to as many as vnfaynedly desire it the Scripture in their mother toūg cōsidering that there be in euery place false teachers and blind leaders that ye should be deceaued of no man I supposed it very
heretickes and corrupteth with false opinions contrarie vnto the professiō of their Baptisme and the light wherewith they should expounde the Scripture is turned into darkenes in their hartes the doore of the Scripture locked the welles stopped vp yer they come at it And therfore because their darknes can not cōprehend the light of Scripture as it is writtē Iohn i. The light shyned in darknes but the darknes could not comprehēd it they turne it into blynd ridles and read it without vnderstandyng as lay men do our Lady Mattines or as it were Marlynes prophecies euer their myndes are vppon their heresies And when they come to a place that soūdeth like there they rest and wring out wonderfull expositions to stablishe their heresies with all after the tale of the boy that would fayne haue eaten of the pastie of lamprese but durst not vnto the belles sang vnto him Sit downe Iacke boy and eate of the lamprey to stablishe his waueryng conscience withall Is it not a great blyndnes to say in the begynning of all together that the whole scripture is false in the litterall sence and killeth the soule Whiche pestilent heresie to proue they abuse the text of Paule saying The letter killeth because that text was become a ridle vnto them and they vnderstode it not When Paule by this word letter vnderstode the law giuen by Moyses to condēne all consciences and to rob them of all righteousnes to compell them vnto the promises of mercy that are in Christ Heresie springeth not of the Scripture no more then darknes of the Sunne but is a darke cloude that springeth out of the blynde hartes of hypocrites and couereth the face of the Scripture and blyndeth their eyes that they can not behold the bright beames of the Scripture The whole summe then of all together is this If our hartes were taught the appoyntment made betwene GOD and vs in Christes bloud whē we were Baptised we had the kay to open the Scripture and light to see and perceiue the true meaning of it and the Scripture should be easie to vnderstand And because we be not taught that professiō is the cause why the Scripture is so darke and so farre passyng our capacitie And the cause why our expositions are heresies is because we be wrong taught corrupt w t false opiniōs before hand and made heretickes yer we come at the Scripture and haue corrupt it and it not vs as the tast of the sicke maketh holesome and well seasoned meate bitter werish and vnsauery Neuertheles yet the Scripture abydeth pure in her selfe and bright so that he which is sounde in the faith shall at once perceiue that the iudgemēt of the hereticke is corrupt in their expositions as an whole man doth feele at once euen with smelling to the meate that the tast of the sicke is infected And with the Scripture shal they euer improue heresies and false expositions for the Scripture purgeth her selfe euen as the water once in the yeare casteth all filthynes vnto the sides Which to be true ye see by the authoritie of Paule 2. Timo. 3. saying All the Scripture was giuen of God by inspiration and is good to teach with all to improue and so foorth And by the example of Christ and the Apostles how they confounded the Iewes with the same Scripture whiche they had corrupt vnderstode them amisse after their own darknes and as ye see by the example of vs now also how we haue manifestly improued the hypocrites in an hūdre h textes which they had corrupt to proue their false opinions brought in besides the Scripture and haue driuē them of And they be fled and openly confesse vnto their shame that they haue no Scripture and sing an other song and say they receaued them by the mouth of the Apostles Vnto whiche stopping oyster I aunswere here grosly seyng they are aunswered before That as he were a foole which would trust him to tell his money in his absent that hath pyked his purse before his face euen so sithe ye haue corrupt the open Scripture before our eyes and takē with the maner that ye cā not denie we were madde to beleue that which hath lyen xv C. yeares as ye say in your rottē mawes should now be holesome for vs ye haue chewed and mingled it with your poyson spetel Can ye beare vs in hand and perswade vs thinke ye with your sophistry to beleue that ye should minister your secrete traditions without grounde truly when we see you minister the open Scripture falsly Can ye bewyche our wittes with your Poetry to beleue that ye should minister your secret traditions for our profite when wee see you corrupt the open Scripture to the losse of our soules for your profite Nay it is an hundreth tymes more likely y ◠ye should be false in secret things thē in open And therefore in the very Sacramentes whiche the Scripture testifieth that Christ him selfe ordeined them we must haue an eye vnto your hand how ye minister them And as wee restore the Scripture vnto her right vnderstandyng from your false gloses euen so deliuer we the Sacramentes and ceremonies vnto their right vse from your abuse And that must we do with the Scripture which can corrupt no mā that commeth therto with a meke sprite sekyng there onely to fashion him selfe lyke Christ accordyng to the profession and vowe of our Baptisme But contrarywise hee shall there finde the myghtie power of GOD to alter hym and chaunge hym in the inner man a litle and litle in processe vntill he be full shappen after the image of our Sauiour in knowledge loue of all truth and power to worke therafter Finally then for as much as the Scripture is the light and life of Gods elect that mightie power wherewith God createth thē and shapeth them after the similitude likenes and very fashion of Christ and therfore sustenaunce comfort and strength to courage them that they may stād fast and endure and meryly beare their soules health wherewith the lustes of the flesh subdued and killed and the spirite mollified and made soft to receiue the print of the image of our Sauiour Iesu And as much as the Scripture is so pure of it selfe that it cā corrupt no man but the wicked onely which are infect before hand and yer they come at it corrupt it with the heresies they bryng with them And for as much as the complaynt of the hypocrites that the Scripture maketh heretickes is vayne and fayned the reasons wherewith they would proue that the laye people ought not to read the Scripture false wicked and the frute of roten trees therefore are they faythfull seruauntes of Christ and faythfull Ministers dispēsers of his doctrine and true harted toward their brethren which haue giuen them selues vp into the hand of God and put them selues in ieoperdy of al persecutiō their very lyfe
despised and haue translated the Scripture purely and with good consciēce submittyng them selues and desiryng them that can to amend their trāslation or if it please thē to trāslate it themselues after their best maner yea and let them sow to their gloses as many as they thinke they can make cleaue thereto and then put other mens translation out of the way Howbeit though God hath so wrought with them that a great part is translated yet as it is not inough that the father and the mother haue both begotten the child brought it into this world except they care for it and bryng it vp till it can helpe it selfe Euen so it is not inough to haue translated though it were y e whole Scripture into the vulgare common toung Except we also brought agayne the light to vnderstād it by and expell that darke cloude which the hypocrites haue spread ouer the face of y e scripture to blind the right sense and true meanyng thereof And therfore at their diuers introductions ordeyned for you to teach you the professiō of your Baptisme the onely light of the Scripture one vppon the Epistle of Paule to the Romains and an other called The pathway into the Scripture And for the same cause haue I taken in hand to interpret this Epistle of S. Iohn the Euangelist to edifie the lay mā and to teach him how to read the Scripture and what to seke therein that he may haue to aunswere the hypocrites and to stop theyr mouthes with all And first vnderstand that all the Epistles that the Apostles wrote are the Gospell of Christ though all that is the Gospell bee not an Epistle It is called a Gospell that is to say glad tydinges because it is an open preachyng of Christ and an Epistle because it is sent as a letter or a bill to them that are absent ¶ Here begynneth the first Epistle of S. Iohn Chapter 1. THat which was from the begynnynge declare wee vnto you which we haue heard which we haue seene with our eyes which we looked vppon and our handes haue handled of the worde of lyfe For the lyfe appeared and we haue sene and beare witnesse and shewe vnto you that euerlastynge lyfe which was with the father and appeared vnto vs. In that S. Iohn sayth The thyng which was from the begynnyng and the euerlastyng lyfe that was with the father he witnesseth that Christ is very God as he doth in the begynnyng of his Gospel saying The word or the thyng was at the begynnyng and the thyng was with God and that thyng was God and all thinges were made by it And whē he sayth which we heard saw with our eyes our hands handled hym he testifieth that Christ is very man also as he doth in the begynning of his Gospell saying The word or that thyng was made flesh that is became man And thus we haue in playne and opē wordes a manifest Article of our fayth that our Sauiour Christ is very God and very man Which Article who soeuer not onely beleueth but also beleueth in it the same is the sonne of God hath euerlasting lyfe in him shall neuer come into condemnation as it is written Iohn i. He gaue them power to be the sonnes of God in that they beleued in his name And Iohn iij. He that beleueth in the sonne hath euerlastyng life And a litle before in the sayd Chapter He that beleueth in hym shall not be condēned And to beleue in the wordes of this Article is y t eatyng of Christes flesh and drinkyng his bloud of which is spoken Iohn vj. The words which I speake are spirite and lyfe the flesh profiteth not at all meanyng of y e fleshly eatyng of his body and fleshly drinkyng of hys bloud There is therefore great difference betwene beleuing that there is a God and that Christ is God mā and to beleue in God and Christ God and man and in the promises of mercy that are in hym The first is cōmune to good and bad and vnto the deuils thereto and is called the fayth beleue of the hystory The secōd is proper vnto the sonnes of God is their lyfe as it is written The righteous liueth by fayth that is in puttyng hys trust confidēce and whole hope in the goodnes mercy and helpe of God in all aduersities bodely and ghostly and all temptations euen in sinne hell how depe so euer he be fallen therin But as he which feeleth not hys disease can long for no health euen so it is impossible for any man to beleue in Christs bloud except Moses haue had hym first in cure with his law haue robbed hym of his righteousnes and cōdemned him vnto euerlastyng death haue shewed hym vnder what dānation they are in by birth in Adā how all their deedes appeare they neuer so holy are yet but damnable sinne because they cā referre nothyng vnto the glory of God but seke thē selues theyr owne profite honour and glory So that repentaunce toward the law must go before this belefe and he which repenteth not but cōsenteth vnto the life of sinne hath no part in this fayth And when Iohn calleth Christ the euerlastyng life that was with the father hee signifieth that Christ is our lyfe as after in the Epistle and in the first also of his Gospel saying In him was lyfe For vntill we receaue lyfe of Christ by fayth we are dead and can be but dead as saith Iohn iij. He that beleueth not in the sonne can see no lyfe but the wrath of God abydeth vppon him Of which wrath we are heyres by byrth sayth Paule Ephe. ij Of whiche wrath we are ignoraunt vntil the law be published and walke quyetly after our lustes loue God wickedly that he should be content therwith mainteine vs therin cōtrary vnto his godly and righteous nature But assoone as the lawe whose nature is to vtter sinne Roma iij. and to set man at variaunce with God is preached thē we first awake out of our dreame and see our damnatiō and haue the law which is so contrary vnto our nature and grudge agaynst God therto as young children do agaynst their elders when they first commaūde and count God a cruell tyraūt because of his law in that he cōdemneth vs for that thyng which we can not loue nor of loue fulfill But when Christ is preached how that God for his sake receiueth vs to mercy forgiueth vs all that is past hencefoorth rekeneth not vnto vs our corrupt and poysoned nature taketh vs as his sonnes and putteth vs vnder grace and mercy promiseth that he will not iudge vs by the rigorousnes of the law but nourture vs with all mercy and patiēce as a father most mercyful Onely if we will submit our selues vnto his doctrine and learne to kepe his lawes Yea
And whome he prophecyed to be saued was saued Euen so whomesoeuer a true preacher of Gods word saith shall be damned for his sinne because he will not repent and beleue in Christ the same is damned And whomesoeuer a true preacher of Gods worde sayth shall be saued because he repenteth and beleeueth in Christes bloud the same is saued And this is the binding and losing that Christment Notwithstanding ye must vnderstand that when we haue sinned though our hartes were not to sinne and though we repeÌ„t ere the deed be done yet the body in sinning hath ouercome the spirite and hath got the maistrye So that the spirite is now weaker and feebler to vertue and to folow the law of God and doctrine of Christ and the flesh stronger to folow vice and sinne Wherfore as when an olde sore is broken forth againe we begin as it were a new cure with greater diligence and more care then before euen so here we must renue our old battayl against the flesh and more strongly goe to worke to subdue it and to quench the lustes therof which are waxen so ranke that they bnd out openly according to the profession of our baptisme which is y â— very sacrament or signe of repentance or if they wil so haue it called penance by the interpretation of Paul Rom. 6. For the plunging into the water as it betokeneth on the one part that Christ hath wasshed our soules w t his bloud euen so on the other parte it signifyeth that we haue promised to quentch and â—lay the lustes of the flesh with prayer fasting and holy meditation after the doctrine of Christ and with all godlye exercise that tame the fleshe and kyll not the man Wherupon the Bisshops that succeded the Apostles when men had done any open sinnes enioyned them penaunce as they call it by the authoritie of the congregation and gouernoures therof and aduise of the most wise and discrete and with the willing cousent of the trespassers to tame the flesh as to go woolward to weare shurtes of heire to goe barefoote and bare head to pray to fast bread and water some once in the weeke some twise or al the weeke an whole yeare ij yeares iij. yeares vij yeares xx yeares some all their liues long And to goe in pilgrimage to visite y â— memoriall of saintes to strength them the better to follow the ensample and such like and all to slay the worldly minde of the flesh Which maner when it was once receiued of y t people by custome it became a law And the bishops by little little gat it whole into their own handes When the Bishops sawe that how they had got the simple people vnder them in such humble obedience they beganne to set vp their crestes and to raigne ouer them as princes and to enioyne sore penaunce for small trifles namely if ought were done agaynste their pleasure and beate some sore and spared other and solde their penaunce to the ritch and ouerladed the poore vntill the tyranny was waxed so grenous that the people woulde beare it no longer For by this time what w t the multitude of ceremonies and heap of mens constitutions whose right vse was thereto cleane forgotten partly because our shepheardes were busyed to seeke themselues and their hye authority exalted euery maÌ„ his throne and were become wolues vnto y t flock the cause why the people were disobedient vnto holesome counsel the word of God was sore darckened and no where purely preached And therefore the Prelates loth to lose their hye authoritie and to let the people goe free of their yoke began to turne their tale and sing a new song how that this penaunce was enioyned to make satisfaction to God for the sinne that was committed robbing our soules of the fruite of Christes bloud and making vs imageseruauntes referring oure deedes vnto the persoÌ„ of God worshipping him as an image of our own imagination with bodely worke saying moreouer if we would not do such penaunce here at their iniunctions we must do it in an other worlde and so fayned purgatory where we must suffer vij yeares for euery sinne And when the kingdome of Antichrist was so enlarged that it must haue an head they set vp our holy father of Rome or rather vsurped that Rome with violence and to him was geuen this prerogatiue to sell whome he would from purgatorye And the sacrament of penaunce they thus describe Contrition Confession and Satisfaction Contrition sorow for thy sinnes Confession not to God and them whome thou hast offended but tell thy sinnes in the priestes eare Satisfaction to do certaine deedes enioyned of them to buy out thy sinnes And in theyr description they haue cleane excluded the fayth in the satisfaction of Christes bloud which onely bringeth life and the spirite of life and righteousnes and without the which it is impossible to please God Heb. 11. In whose stead they haue put in the presumption of our owne works And for lacke of trust in Christes bloud our contrition is but a fruitlesse sorrow in y t respect of hell which maketh vs hate the law still consequently God that made it where true contrition annexed with fayth is sorrow in respect of the law vnto which we consent that it is good loue it and therfore mourne partly because we haue offended it and partly because we lacke power to fulfill it as we would These thynges to be true our Prelates know by open hystories as well as wheÌ„ it is Noone the Sunne is flat South but it deliteth them to resist the holy ghost and to persecute the preachers of the thynges whiche if they as well loued as they knowe to be true they would preache the same them selues and lyue therafter Hereof ye may see our woorkes are but to tame the flesh onely and can be no satisfactioÌ„ to God except we make him an image our selues image seruaunts And hereof ye may see how out of this open penaunce came the eare coÌ„fession satisfaction of workes Purgatorie and pardons For when they had put the satisfaction of Christes bloud out of y t way then as they compelled to coÌ„fesse open sinnes and to take open penaunce eueÌ„ so they compelled to confesse secrete sinnes and to take secret penauÌ„ce And as they made marchauÌ„dise of open penauÌ„ce so did they of secret And for theÌ„ that would not receaue such pardon fayned they Purgatory and for them that receaued them fayned they pardoÌ„ turnyng bindyng and losing with preaching Gods word vnto byeng and sellyng sinne for money And since that tyme hetherto the worse the people were the better were the Prelates coÌ„tent euer resistyng that they should be made better through their blessed couetousnes proude desire of honour And out of this false presumption of workes spranke the wicked vowes of Religion which they vow to make satisfaction for sinne and to
vse of the Masse to ours and see whether the Masse be not become the most damnable Idolatrie image seruice that euer was in the world We neuer reconcile our selues vnto our brethren which we haue offended we receaue vnto our Masse open sinners the couetous the extorcioners the adulter the backbiter the common whore and the whore keper whiche haue no part in Christ by y t Scripture ye such are suffred to say the Masse as the vse is now to speake ye such are we coÌ„pelled with the sword to take for our pastors and Curates of our soules and not so hardy to rebuke them Neither do they repeut and confesse their sinnes and promise amendement or submit them selues to holesome iniunctioÌ„s for the aduoyding of such sinnes and tamyng of their flesh We say Confiteor and knowledge our selues to be sinners in Latin but neuer repent in English The Priest prayeth in Latin and saith euermore a still Masse as we say For though he sing and streine his throate to cry â—onde vnto them that be by him yet as long as no man woteth what he prayeth or whether he blesse or curse he is doute and spechles And so in that part we abide frutelesse and vntaught how to pray vnto God And the Gospell is song or sayd in Latine onely and no preachyng of repentauÌ„ce toward the law fayth toward Christ had And therfore abide we euer faythles and without studieng to ameÌ„d our liuinges And of the ceremonies of the Masse we haue no other imagination then that they be an holy seruice vnto God which he receaueth of our hands and hath great delectation in them and that we purchase great fauour of God with them as we do of great men here in the world with giftes and preseÌ„tes In so much that if y â— Priest sayd Masse without those vestimentes or left the other ceremonies vndone we should all quake for feare thinke that there were a sinne coÌ„mitted inough to sinke vs all and that the priest for his labour were worthy to be put in the Popes purgatory there to be brent to ashes And of the very Sacrament it selfe we know no other thyng then that we come thether to see an vnseable miracle which they affirme the aungels in heauen haue no power to do Sed solis Presbyteris quibus sic congruit vt sumaÌ„t nec dent caeteris how that bread is turned into the body and wine into the bloud of Christ to mocke our seyng sinellyng feelyng and tasting which is a very strong fayth and more a great deale I thinke then the text compelleth a man to Neuerthelesse it were somewhat yet if they had bene as lonyng kinde carefull and diligent to teach the people to repent and to beleue in the bloud of Christ for the forgeuenes of their sinnes vnto the glory of the mercy of God of his excedyng loue to vs and vnto the profite of our soules vpon that preachyng to haue ministred the Sacrament as a memoriall remembraunce signe token earnest the seale of an obligatioÌ„ and clappyng of handes together for the assuraunce of the promise of God to quiet stablish and certifie our conscieÌ„ces and to put vs out of all waueryng doubt that our sinnes were forgeuen vs and God become our father at one with vs for which cause onely Christ ordeined it as they were zelous and feruent to mainteine the opinion of so turning bread and wine into the body bloud of Christ that it ceaseth to be bread and wine in nature vnto their owne glory and profite without helpe of Scripture but with sutle Argumentes of sophistrie and with crafty wiles First with taking away halfe the sacrameÌ„t lest if the people should haue dronke the bloud of Christ they should haue smelled the sauour and felte the tast of wine and so haue bene to weake to beleue that there had bene no wine And secondarily when they durst not robbe the people of all the Sacrament they yet tooke away common bread and imagined maunchetes which may not be handled and in sight haue no similitude of bread and in eatyng very litle â—ast if there be any at all And thyrdly whom they could not catch with those craftes against him they disputed with the sword For when they had taken away the signification and very intent of the Sacrament to stablish the eare confession their merites deseruynges iustifieng of workes and like inueÌ„tion vnto their own glory and profit what had the SacrameÌ„t bene if they had not made of that opinion an article of the fayth But now when they haue destroyed for the nonce that fayth which profited and haue set vp with wiles sutiltie falsehead guile and with violeÌ„ce that fayth which profiteth not we haue good cause to iudge and examine the doctrine of the spirites whether it be grounded vpon Gods word or no. But I aske wherfore we beleue that Christes body and his bloud is there preseÌ„t verely as many heades as many wittes euery man hath his meaning We take paynes to come thether to see straunge holy gestures wherof say they to their shame who knoweth the meanyng ye or of the other disguising and to heare strauÌ„ge holy voyces wherof say I also that no man knoweth the vnderstanding and to looke vppon the Sacrament and all to obteine worldly thinges for that seruice Why may not a man desire worldly thinges of God Yes we ought to aske of God onely sufficiency of all worldly things as we do spirituall thinges yet not for bodily seruice when God is a spirite but for the goodnesse and mercy of our father and for the truth of his promise and deseruinges of his sonne And so when we do men bodily seruice we ought to looke for our wages of God lest if hee moue not the hartes of our masters we be shrewdly payed like wise when we lende or bargen we ought to desire God for payment lest through our negligence he forget vs the appointementes be not truly kept Some there be yet that aske heauen but for bodyly seruice whiche is lyke abhomination But who commeth thether with repentaunce and faith for to obtaine forgeuenesse of his sinnes and with purpose to walke in the life of penauÌ„ce for the taming of the flesh that he sinne no more and to stablish his hart in that purpose and to arme his soule agaynst all that moue to the contrary and wheÌ„ he goeth home is certified in hys coÌ„science through that signe and token that his sinnes are forgeuen him as Noe was certified by the signe of the rayne bow that the world should no more be ouerrunne with water and as Abraham was certified by the signe of CircumcisioÌ„ that God would fulfill to him and his ofspring all the mercies that he had promised and as Abraham Genesis xv when he asked a signe to be sure that he should possesse that land of Canaan was certified through the signe that God gaue
was and how such ceremonies came vp and whence they had their begynnyng and what the frute thereof is and what is therin to be sought And though this were inough so that I might here wel cease yet because the vnquiet scrupulous and superstitious nature of man wholy giuen to Idolatrie hath styrred vp such traditions about this one Sacrament most specially I cannot but speake therof somewhat more and declare what my conscience thinketh in this matter Ye shall vnderstand therfore that there is great dissention and three opinions about the woordes of Christ where he sayth in pronouncyng the testament ouer the bread This is my body And in pronouncyng it ouer the wyne This is my bloud One part say that these woordes This is my body This is my bloud compell vs to beleue vnder payne of damnation that the bread and wyne are chaunged into the very body and bloud of Christ really As the water at Cana Galilee was turned into very wyne The second part sayth we be not bound to beleue that bread and wyne are chaunged but onely that his body and bloud are there presently The thyrd say we be bound by these woordes onely to beleue that Christes body was broken and hys bloudshed for the remissiō of our sinnes and that there is no other satisfaction for sinne then the death and passion of Christ The first say these woordes This is my body This is my bloud compell vs to beleue that thynges there shewed are the very body and bloud of Christ really But bread and wyne say they cannot be Christes naturall body ther fore the bread and wyne are chaunged turned altered and transubstantiated into the very body bloud of Christ And they of this opinion haue busied them selues in seekyng subtilties and similitudes to proue how the very body and bloud might be there vnder the similitude of bread and wine onely the very bread and wyne beyng thus trāsubstantiated And these men haue ben so occupyed in slaying all that wil not captiue their wits to beleue them that they neuer taught nor vnderstode that the Sacrament is an absolution to all that therby beleue in the body bloud of Christ The second part graunt with the first that the wordes compel vs to beleue that the things shewed in the Sacrament are the very body and bloud of Christ But where the first say bread and wine cannot be the very body and bloud of Christ There they vary and dissent from them affirming that bread and wine may and also is Christes body really and very bloud of Christ and say that it is as true to say that bread is Christes body and that wyne is hys bloud as it is true to say Christ beyng a very mā is also very God And they say as the Godhead and manhode in Christ are in such maner coupled togegether that mā is very God and God very man Euen so the very body and the bread are so coupled that it is as true to say that bread is the body of Christ and the bloud so annexed there with the wyne that it is euen as true to say that the wyne is Christes bloud The first though they haue slayne so many in and for the defence of their opinion yet they are ready to receiue the second sort to fellowshyp not greatly striuyng with them or abhorryng the presence of bread and wyne with the very body and bloud so that they yee by that meanes may keepe hym there still and hope to sell hym as deare as before and also some to bye hym and not to minish the price The thyrd sort affirme that the wordes meane no more but onely that we beleue by the thyngs that are there shewed that Christes body was brokē and his bloud shed for our sinnes if we will forsake our sinnes turne to God to kepe his law And they say that these sayinges This is my body and This is my bloud shewyng bread wyne are true as Christ meant them and as the people of that countrey to whō Christ spake were accustomed to vnderstand such wordes and as the Scripture vseth in a thousand places to speake As when one of vs sayth I haue dronke a cup of good wyne that saying is true as the mā meant that he dranke wyne onely and not the cup whiche wordes happely in some other nations eares would sound that he dranke the cuppe And as when we say of a child This is such a mans very face the wordes are true as the maner of our land is to vnderstand them that the face of the one is very like the other And as whē we say he gaue me his fayth and hys truth in my hand the wordes are true as we vnderstand them that he stroke handes with me or gaue earnest in signe or token that he would byde by his promise For the fayth of a mā doth alway rest in his soule and cannot be giuen out though we giues signes and tokens of them Euen so say they we haue a thousād examples in the Scripture where signes are named with names of thynges signified by them As Iacob called the place where hee saw the Lord face to face Phenyell that is Gods face when he saw the Lord face to face Now it is true to say of that field that it is Gods face though it be not his very face The same field was so called to signifie that Iacob there saw God face to face The chief hold and principall ancre that the two first haue is these words This is my body This is my bloud Vnto these the third aunswereth as is aboue sayd other textes they alledge for them selues whiche not onely do not strength their cause but rather make it worse As in y e sixt of Iohn which they draw and wrest to the carnall and flesh ly eating of Christes body in y e mouth when it onely meaneth of this eatyng by fayth For when Christ sayd except ye eate the flesh of the sonne of mā and drinke hys bloud ye haue no lyfe in you This cannot be vnderstanded of the Sacrament For Abraham had life and all the old holy fathers Christes mother Elizabeth Zacharias Iohn Baptist Symeon Anna and all the Apostles had lyfe already by fayth in Christ Of which not one had eatē hys flesh and dronke his bloud with theyr bodily mouthes But truth it is that the righteous liueth by his fayth Ergo to beleue and trust in Christes bloud is the eatyng that there was meant as the texte well proueth if they say we graunt that life commeth by faith but we all that beleue must be Baptised to keepe the law and to keepe the couenaunt in mynde Euen so all that lyueth by fayth must receiue the Sacrament I aunswere The Sacrament is a confirmation to weake consciences and in no wise to be despised howbeit many haue lyued by fayth in the wildernes whiche in 20. 30.
to consecrate Christes body to bryng it into the bread But there be the wordes of God left in the first chapter of Genesis wherby he made all the world with whiche wordes all be it we yet haue them yet is it denyed vs to make that thyng that he made with theÌ„ Now sith we hauyng his wordes of the creation can not yet make any new creature of nothyng how then shall we without any wordes of consecration and makyng make the maker of all thynges Vnto this action or supper or deliuerauÌ„ce of the bread he added a reason and signification of this signe or Sacrament and what also is the vse therof as though any should aske theÌ„ therafter what Sacrament Religion or rite is this They should aunswere euen in a like maner of spech as it was coÌ„maunded their fathers to make aunswere to their children at the eatyng of the old passeouer wherof this new passeouer was the veritie and that the figure saying When your children aske you what Religion is this ye shal auÌ„swere them It is the sacrifice of the passyng by of the Lord. c. Lo here the lambe that signified and did put them in remembraunce of that passing by in Egypt the Israelites spared and the Egyptians smitten was called in like phrase the selfe thyng that it represented signified and did put them in remembraunce of none otherwise then if Christes Disciples or any man els seyng in that Supper the bread taken thankes giuen the bread broken distributed and eaten should haue asked hym What Sacrament or religion is this He had to aunswere them that Christ sayd This is my body whiche is for you broken This thyng do ye in remembraunce of me that is to say so oft as ye celebrate this Supper giue thankes to me for your redempcioÌ„ In which auÌ„swere he calleth the outward sensible signe or SacrameÌ„t that is the bread with all the other action euen the same thyng that it signifieth representeth and putteth such eaters of the Lordes Supper in remembraunce of For when he sayd which is broken for you euery one of them saw that then it was not his body that was there broken but the bread for as yet he had not suffered but the bread broken was denided in peeces euery one of the twelue takyng and eatyng a peece before hee sayd This is my body c. Now sith M. More will sticke so fast in his litteral sense vpon these wordes This is my body c. Then do I aske hym what thyng hee sheweth vs by this first worde and pronoune demonstratiue Hoc in Englishe this If ye shew vs theÌ„ bread so is the bread Christes body and Christes body the bread which saying in the litterall sense is an hygh heresie after them And for this saying they burned the Lord Cobham Also I aske whether Christ speakyng these wordes This is my body c. had then the bread in his hands wherwith he houseled his Disciples or no That he had it not but had now deliuered it them and had commaunded them to eate it to the order and woordes of the text playnly proue it as is declared before And S. Marke telleth the story also in this order The cuppe taken in his handes after he had giuen thaÌ„kes he gaue it them they all dranke therof And he sayd to them This is my bloud of the new Testament which is shed for many Here it is manifest that they had all dronken therof first ere he said the wordes of consecration if they be the wordes of any coÌ„secration Besides this if ye be so sworne to the litterall sense in this matter that ye will not in these woordes of Christ This is my body c. admitte in so playne a speche any trope for allegory there is none if ye knew the proper difference of them both whiche euery Grammarian can teach you theÌ„ do I lay before your old eyen and spectacles to Christes wordes spoken of the cup both in Luke and Paul saying this cup is the newe Testament through my bloude which is shed for you Here Christ calleth the wyne in the cup the selfe cuppe whiche euery man knoweth is not the wyne Also hee calleth the cuppe the new Testament and yet was not the cup nor yet the wyne conteined therin the new Testament and yet calleth it the new Testament established confirmed with his bloud here ye see hee called not the cuppe his bloud but the Testament Where is now your litterall sense that ye would â—o fayne frame for your Papistes pleasure If ye will so sore sticke to the letter why do your faction leaue here the plaine letter saying that the letter slayth goyng about the bush with this exposition and circumlocution expoundyng This is my body that is to say this is conuerted turned into my body this bread is transubstantiated into my body How farre lo M. More is this your straunge Thomisticall sense from the flat letter If ye be so addictt to the letter why fray ye the commoÌ„ people from the litteral sense with this bugge tellyng theÌ„ the letter slayeth but there is neither letter nor spirite that may bridle nor hold your stiffe necked heades Also ye shall vnderstand that Christ rebuked the Iewes for theyr litterall sense and carnall vnderstandyng of his spirituall woordes saying My flesh profiteth you nothyng at all to eate it c. And their litteral takyng of his spirituall woordes was the cause of their murmure c. For euen there as also lyke in other places to eate Christes flesh c. after the common phrase of the Scripture is not els theÌ„ to beleue that Christ suffered death shed his bloud for vs. Read ye Paul Our fathers did all eate the same spirituall meate and drinke the same spirituall drinke that we now eate drinke Here I thinke M. More must leaue his litterall sence materiall meate or els deny Paul and deny to that our fathers did eate Christ and drinke his bloud whiche all here Paule sayth for to eate and to drinke this spirituall meate and drinke was as him selfe declareth to eate drinke Christ They dranke of the stone sayth Paule that went with them Whiche stone was Christe And we eate and drinke the very same stone Whiche is nothyng els then to beleue in Christ They beleued in Christ to come we beleue in him comeÌ„ and to haue suffered where is now thinke ye M. Mores litterall sense for the eatyng of Christes material body Our fathers were one and the same Church with vs vnder the same Testament and promise and euen of the same fayth in Christ And euen as they eate him and dranke his bloud euen the same spirituall meate drinke that we do eate and drinke so do we now in the same faith For what elles was signified by this maner of spech our fathers did eate and drinke Christ then that they
eyes at his last Supper when he offered hym selfe willyngly to dye for vs hys enemyes Whiche incomparable loue to commende bryng in Paules Argumentes so that this hys flocke may come together and be ioyned into one body one spirite and one people This done let hym come downe and accompanyed honestly with other Ministers come forth reuerently vnto the Lordes table the congregatioÌ„ now set round about it and also in their other conuenient scates the pastour exhorting them all to pray for grace faith and loue whiche all this Sacrament signifieth and putteth them in mynde of Then let there be read apertely and distinctly the vi Chapter of Iohn in their mother toung Wherby they may clearely vnderstand what it is to eate Christes flesh and to drinke his bloud This done and some brief prayer and prayse song or read let one or other minister read the xj chapter of the first to the Corinthians that the people might perceiue clearely of those woordes the mistery of this Christes Supper and wherfore he did institute it These with such lyke preparations and exhortations had I would euery man present should professe the Articles of our fayth openly in our mother toung and confesse his sinnes secretly vnto God praying intierly that hee would now vouchsafe to haue mercy vpon hym receiue his prayers glewe hys hart vnto hym by fayth and loue encrease his fayth geue hym grace to forgyue and to loue his neighbour as him selfe to garnish hys lyfe with purenes and innocency and to confirme hym in all goodnes and vertue Then againe it behoueth the curate to warne and exhorte euery man deepely to consider and expende with hym selfe the signification substauÌ„ce of this Sacrament so that he sit not downe an hipocrite and a dissembler sith God is searcher of hart and raines thoughtes and affectes and see that he come not to the holy table of the Lorde without that fayth whiche he professed at hys Baptisme and also that loue which the Sacrament preacheth and testifieth vnto hys hart lest hee now founde gilty of the body and bloud of the Lord that is to wytte a dissembler with Christes death and sclaunderous to the congregregation the body bloud of Christ receiue his own damnation And here let euery man fall downe vppon hys knees saying secretly with all deuotion their Pater noster in English theyr Curate as example kneelyng downe before them Which done let hym take the bread and eft the wyne in the sight of the people hearing him with a loude voyce with godly grauitie and after a Christen religious reuerence rehearsyng distinctly y e wordes of the Lordes Supper in their mother toung And theÌ„ distribute it to the ministers which taking the bread with great reuerence will deuide it to the congregation euery man breakyng and reaching it forth to hys next neighbour and member of the mistike body of Christ other ministers folowyng with the cuppes powring forth dealing them the wyne all together thus â—â—yng now partakers of one bread and one cuppe the chyng thereby signified and preached printed fast in their hartes But in this meanâ— while must the minister or pastour be readyng the communicatioÌ„ that Christ had with his Disciples after his Supper beginnyng at the washing of their feete so readyng till the bread wyne be eaten and dronken and all the action done And then let them all fall downe on their knees geuing thankes highly vnto God the father for this benefite and death of his sonne whereby now by faith euery man is assured of remission of his sinnes as this blessed Sacrament had put them in mynde and preached it them in this outward action and Supper This done let euery man commende and geue them selues whole to God and depart I would haue hereto put my name good Reader but I know well that thou regardest not who writeth but what is writteÌ„ thou estemest the word of the veritie and not of the authour And as for M. More whom the veritie most offendeth and doth but mocke it out when he cannot soyle it he knoweth my name well inough For the deuill his gardian as him selfe sayth commeth euery day into Purgatory if there be any day at all with his haynous and enuious laughter gnashing his teeth and grynnyng tellyng the Proctour with hys Popes prisoners what soeuer is here done or written against them both his person and name to And he is now I dare say as great with his gardian as euer he was If any man tel ye loe here is Christ or there is hee beleue hym not For there shall aryse false Christes false annoynted giuyng great miracles Take hede I haue told ye before if they therefore tell ye loe hee is in the desert go not forth loe hee is in the preuy pixe beleue it not FINIS A diligent and necessary Index or Table of the most notable thynges matters and woordes contayned in these workes of Master William Tyndall The letter A. signifieth the first columne and B. the second columne of the same side A. A Aron added nothyng to Moses law Representeth Christ euery true preacher 125. a Abbottes and Bysshops kepe MoÌ„kes in ignoraunce 361. a Abhominable blasphemie 330. a Abiectes from God who 25. a AbrahaÌ„ 303. his childreÌ„ haue his faith 45. a. and are the childreÌ„ of faith 63. a Abraham how iustified 334. a AbstineÌ„ce outward is hypocrisis 76. b. for common wealth sake is conunendable 228. a Abstainyng from Images 22. a AbsolutioÌ„ of the Popes Legate 181. b Abuse of Abbeyes 359. b. of confirmatioÌ„ 277. a. of Images 271. a. of scriptures and Sacraments by Papistes 13. b. 339. b. 427. b. 365. b. in prayer 249. b Actual sinne washed away in Christes bloud 32. a Adam must be ouerthrowen Christ put on 90. b Adelstone kyng 102. b Admonition 207. b. to blynde guides to rulers 341. a. to ministers 427. b. to More 251. a. to al subjectes 376. b to votaries 21. a Adrian the first Pope 349. a Adrian the ij and iij. 351. a Aduauncement of the Pope 348. b. of the Clergy 347. a Aduengers robbe God of his honour 178. b Aduoutry 205. a Adultery of Dauid 169. b Aduersaries to Christ knowen by their deedes 102. a Aduersitie how profitable 120. a Affinitie of the passeouer and Christes Supper 467. a Afflicted in this World wherewith coÌ„forted 190. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 253. a Age to be preferred before youth 311. a. to be honored 345. b Agreement in doctrine betwene Papistes and Phariseis 17. b. and in Scriptures 265. a Albe 277. b Alchouse a pulpit for Papistes 2. a Allegories 166. a. not agreable to the text are false 167. b. their right vse 167. a. they proue nothing cause blindnes Well to be weyed How to be vnderstode 14. a. they are no sense of Scripture 167. a Almosse 217. a. and 228. a. What in signifieth 83. b. How truly bestowed 74. b Almose of
towardes God 22. b. of ignoraunce 277. a Fulnes of all goodnes Christ 424. a Fulfillyng the law what 240. b. obtayned by fayth 44. b Foundations of man feeble 92. a Foundation of loue 416. a. of the old Testament 9. b. of Abbeyes and Purgatory 309. a Fury of the Popish Clergy 93. a G. GAine ioyned with payne easeth the same 361. a Gainefull Gospell loued of shaue lynges 406. b Geldyng of Priestes 317. b Generation of two sortes 415. b Generation of Serpentes 340. b George Ioy writeth to the kyng for licence to traÌ„slate the Bible 454. b Gildas 28. a. a preacher and a Prophet 101. a Gift what it is 42. a Giftes of grace our brothers aswell as ours 384. b Giltles nede no pardon 318. b Glory 200. b Glorious names of the Popes Clergy their estimation 140. b Gloses 200. a. Pharisaicall 264. b God described 431. a. what he is 104 a spirite 294 b. inuisible 417. a. what he requireth 26. a. onely to be beleued 22. b. geueth all thyngs 24. b. alwayes most gracious 119. b. defendeth his doctrine hym selfe 97. a. teacheth vs if man wil not 103. b. seeketh vs. 294. a. pardoneth vs of his mercy 74. b. draweth vs to Christ 458. a. heareth prayer at all tymes 20. b. receiueth the humble 85. b. worketh by grace in vs before repentauÌ„ce come 321. b. biddeth vs be bold with hym 297. b. rewardeth all obedience 110. a. mercyfull to the ignoraunt 377. a. forgeueth our frailty 293. b. reserueth a litle flocke 298. a. what worke he requireth 457. a. maketh vs blessed in Christ 90. b God is light 392. a. the chief Phisitian 297. a. can not lye 170. b. in whom dwellyng 417. b. how rightly serued 86. a. how truly worshypped 180. a. whoÌ„ he receiueth 101. a God who he will plague 35. b. poureth vengeaunce vpon the vnrepeÌ„taunt 28. a. aduengeth his doctrine 106. b. aduengeth disobedience 107 b. and 110. a. plagueth hys enemies and helpeth his seruauÌ„tes 7. b. will not be tempted 171. a God forbyddeth Images 8. b. lyke him selfe euery where 282. a God who he reiecteth 25. a. taketh away the wicked 111. a. warneth before he strike 105. a. destroyeth one wicked by an other 110. b. punisher of secret sinnes the kyng of open 122. b God worketh backward 98. a. no lyer 462. a God worketh vppon all creatures as he will 80. b. respecteth not persoÌ„s 122. a. a iust iudge ouer kyng all degrees 142. a. onely taketh vengeaunce on the kyng 111. a. how he is at one with vs. 72. b. burdened with his promises 4. b God sometymes weakeneth his elect and why 101. a. scourgeth whom he loueth 8. a and 186. a. trieth hys childrens fayth 98. a. is fatherly to his elect 293. b. kepeth a litle flocke 268. a God first loued vs. 88. b. and 333. b. fighteth for vs. 98. b. receiueth vs for Christes sake 42. a. worketh in vs by faith 415. b. loueth vs not for our works sake 162. b. to vs as we shuld be to our neighbour 73. b. stroÌ„ger theÌ„ all his enemyes 98. a. defeÌ„der of all estates 341. b. pardoÌ„neth all simple for Christes sake 346. a God in the name of Iesus must be called vpon in all aduersities 425. b. reioyceth in an acceptable receiuer asmuch as in a liberall geuer 244. b Gods will is we shoulde doe good workes 75. a Gods childreÌ„ cannot sinne 423. b. his loue howe to be vnderstode in vs. 89. a. his promise reacheth to all Abrahams posterity 437. b. his promises are all comfort 100. a. his fauour at what tyme from vs. 34. b. his two Testamentes 9. b Gods spirite 392. a. where it is 41. a his word may not be altered 23. a. his gentle correctioÌ„ 287. b. his children vnder chastising 100. a. hys forgiuenes 395. a. his goodnes to mankynd 234. a. his glory set forth by true miracles 475. a. his kyndnes moueth vs to loue hym 67. b. his mercy styrreth vp fayth in vs. 45. a. his generall couenaunt with vs. 33. b. his word pith of all goodnes 290 â—a not the cause of euill 105. b. ought to iudge 14. a. how to vnderstand the same 142. a. must season all thynges 121. b. must be heard and done 75. a Gods spirite hath spoken the Scriptures 80. a. his truth worketh woÌ„ders 97. b. fighteth for vs. 98. a Gods grace must be exercised in vs. 68. a. his Sacramentes preach his promises 162. a. his promise saueth vs. 52. a. his mercy saueth vs. 45. a. his mercy toward the penitent 22. a Gods promises iustifie 51. b. his promises in Christ belong onely to the penitent 31. a. his will sought out onely of a true Christian 102. a Gods worde sighteth agaynst hypocrites 97. b. persecuted 97. a. hys Churche called heretickes 291. a. his true church who are 268. a. his true seruice 217. a Gods workes supernatural 21. b. his omnipotency not to curiously to be dealt withall 462. b. his presence in all places alike 287. a. his wonderfull care for his 164. a Goods 212. b Good woorkes where 78. a. where true fayth is 45. b. and 55. b Good woorkes how farre forth they please God 54. a. significations of true fayth 44. b. fruites of fayth 45. b Good men may erre and not be damned 300. a Goodnes must be shewed to euill persons 71. a Gospel 36. b. 387. a. what it signifieth 127. a. comforteth 77. b. promised by the Prophetes 378. a. a true touchstone 3. a. the ministration of of righteousnes 62. a. why writteÌ„ of the Apostles 288. b Gospell and the Popes doctrine differ 475. b. slaundered by Papistes 320. b Gothes 351. b Gouernement of Gods Ministers 344. a Goyng to law 212. b Grace what 157. b. how to be vnderstode 42. a Grace truth come through Christ 199. b. receiued onely by fayth 45. b. continueth by keepyng the law 185. b Grammarians vnderstand not Latin 268. b Grecians 303. a. refuse the Popes tyranny 347. b Gregory 325. b Gregory the fifth ibidem Greuous sinne not rebuked 426. b Grosse worshyppyng of God 424. b H. HAm and the Pope like 170. a Handy craftes commaunded by God 244. a Hatred 204. a. and 404. a Hart must ioyne with prayer 239. a. worshyppeth God 284. a Hart of man Gods true temple 87. b Hart containeth the word of the law and Christes promises 31. b Headynes â—90 b Heathen repent at Ionas preachyng 30. b. moued by miracles to know God 27. a Hearyng the word causeth repeÌ„tance 321. b Hearyng Gods worde prouoked by true miracles 284. a Heauen commeth by Christ 112. b Heires of God by sayth 257. b Helizeus 281. b Helpe commeth al from aboue 433. a Helpe towarde our neighbour must be in a readynes 78. b Hell foloweth euill workes as good workes folow fayth 70. a Henry the second 190. a Henry the fourth set vp 28. b Henry the fifth 28. b. a great conquerour 366. a Henry the vi 28. b. and 366. b Heresie
sinnes 95. b Phocas an Emperour 347. b. hys priuiledge to the see of Rome ibid. Phrases of speach expounded 77. b Pilgrimages 282. a. how lawfull 20 a. not needefull to a ChristiaÌ„ for his saluation 155 a Pilgrimages true what they be 272 a Pitie 282. b Pipinus 348. a Places of Scripture shewing Christes departure hence as touchyng his naturall body 470. b Places hauing prerogatiue for prayer 283. a Plerophoria how knowen 414. a Pluralitie of benefices 373. b Poetry Scripture to Popish schole men 168. a Pollaxes borne before high Legates what they signifie 142. b Pope with his Prelates set foorth 53. b. a God on earth 349. a. Antichrist 262. a 289. a. 308. a. the deuilles vicare 359. a. persecuteth Gods word 25. b. 290. a. a deniâ—…h blasphemer ibid. hath no Martyrs 294. a. a peacebreaker 365. b. a tyrauÌ„t 318. a. a breaker of bondes of Matrimony 350. a commaundeth murder 106. a. cause of great periury 115. a Popes haue ben bloudsheders aboue this 700. yeares 351. a Pope a mercyles tyraunt 362. b. curseth his enemyes 395. b. wilnot be rebuked 364. b. onely forbyddeth mariage 127. b. halfe a God 461. b aloft ouer all Byshops and Kings 353. a. aduaunceth his in worldlynes 353. b. hath moe kyngdomes then God 135. b. a maker of lawes 356. a. selleth Gods free gift 151. a. chalengeth authoritie ouer God and man 159. a. commauÌ„deth God to curse 151. b. may doe all at his pleasure 364. b. wilnot obey Princes 286. a. made a God for his dispensations 230. a. coÌ„meth in Christes name with miracles 301. b. sayth he cannot erre 264. a. distributeth his fathers kyngdome 354. a thrusteth downe Christ 292. a. lycenseth all thynges to bee read sauyng the truth 21. a. forbiddeth that God commaundeth 21. a Pope how hee remitteth and retayneth sinnes 306. b. maketh heretikes of true preachers 134. b selleth all thynges 289. b. receiueth hys possessions of the deuill 354. a. howe he raigneth vnder Christ 151. a. expoundeth Scripture contrary to Christ and his Apostles 173. b. byndeth that Christ louseth 102. a Pope not to be beleued why 304. b. lonseth all honesty 123. a. more mercyfull for money then God for Christes death 151. a. deuideth poore people and how 354. b chosen without consent of the Emperour 360. b. purposed to be Emperour 349. made two Empyres of one 349. b Pope Pipine put downe the right French kyng 348. a Pope and Cardinals their opinions concernyng kyng Henry the eight 288 b Pope Iuly 369. a Pope his fast 229. b. his traditions are wicked and breake Gods commaundements 108. a. his authoritie improued 12. 4. b. his clergy subtill 1. a. his doctrine corrupt 24. a. his doctrine doth persecute 97. a. his sect not of Christes church 261 b. his doctrine bloudy 106. b. his saying of the scripture 306. b. his authoritie is onely to preach Gods word 123. b. his false authority defended by kynges 114. b. his false workes 289. a. his iugglyng 114. b. his widowes 354. b. his priests ibideÌ„ his law 355. a. his fayth 410 b. his Church 292. b. his practise with all Princes 365. a. his Deacons 354. b. his Prelates taught of Caiphas 122. b Popish tyranny 475. b. ceremonyes more obstinate mo in nuÌ„ber then the Iewes 101. b. forgiuenes 395 a. Purgatory not feared of a true ChristiaÌ„ 434. b. Prelates would be highest 341. a. superstition 425 b. doctrine 447. a. hath caused the truth to be set forth more playnely 476. a. woorkes 396. a. oyle more feared then Gods commaundementes 131. a. confirmation 277. a Pope holy woorkes a cloke for the wicked 27. a Possessed with deuines fled from Christ 285. a Poore meÌ„ 408. a. in spirite who 189 a. must be cared for next our owne houshold 84. a. called of Paule Gods Churche 473. b. pouertie 242. b Pouertie wilfull 16. b. her vow 19. a Power good and euill whence 321. b Poyson of our byrth resisteth the spirite 165. a A prayer 228. a Prayer 22. b. 242. b. 219. b. defined 81. b. of how many sortes 220. a. a commaundement 238. b. heard in all places of God 282. b. the fruite of fayth 93. a. heard of God at all tymes 20. b. winneth the victory 238. b. of fayth doth miracles 152. b vayne without hart and toungue 221. a. of shauelynges breaketh Gods commaundement 139. b. of Monkes robbeth 201. a. not sold in old tyme. 139. b. to Saintes superilitious 296. a. without fayth nothyng 274. b. to Saintes not before Christes tyme. 296. a Practises 371. a. of Parliamentes 315. a. of Prelates 363. a. of Popish Prelates in these dayes 340. b. with poore Priestes 367. b. of fleshly spiritualitie 249. a Prayers and our deedes accepted accordyng to our fayth 154. b Prayers of all good women accepted aswell as our Ladyes 326. a. to Saintes damnable 433 b. all in Latin 151. b. commaunded to the ignoraunt 135. a Prayse sought of hypocrites 373. b Prayse of Paule Epistle to the Romanes 39. a Preacher his office 206. a. may not preache vnlesse he be sent of God 156. why accused of heresie treason 202. 〈◊〉 Preachers who are sent and who not how to knowe 156. a. of Gods word their miracles 302. a. neede no miracles 301. a. must preach repentaunce 86. b. why not beleued wheÌ„ they preach truth 101. b. must haue a competent lyuyng allowed them 133. b. must not be violent 214. b. who ought to be 198. b Preachyng is byndyng and lousing 359. a. of Christ 391. the authoritie of Peter his successour 173. b. the chief authoritie that Christ gaue his Apostles 126. a. extinct with ceremonies 278. a Predestination 306. a. in Gods haÌ„d 48. b. not rashly to be disputed vppon 48. b. how farre to be proceded in ibidem Presbyter 144. b Priestes 310. b. must be vertuous 314. b Priestes how truly annoynted 133. a ought not to bee annoynted with oyle 144. b. tell the confessions of the rich to the Officials and Commissaries and why 136. b. may haue whores but no wiues 311. b. must haue wiues for two causes 133. b Prieste disguiseth hym selfe with Christes passion 132. a Priestes vnderstand no Latin 103. a Prelates why so wicked 118. b. Courtiers 347. a. vnderstand not Scriptures and why 287. b. why clothed in red 142. b Pride 405. b. of the Pope 363. a. of the Cardinals 372. b Princes why ordained 117. a. not to be resisted though they be infidels 111. a. whether they may be resisted or no. 213. a Principles of Scriptures 386. b Processions abused 299. b Profession of our Baptisme 388. b. first to be learned 387. a Profession of newe lyfe procureth Christes mercy 219. b Promise how we may chaleÌ„ge 218. b Promise of God fulfilled for Christes and not for Saintes merites 160. a. left out in all thynges by the Pope 154. a Promises of the Gospell comfortable to a sinner 378. a Promise commeth of the promisers goodnes 196. a Promises of
him The wordes of Mathew are these I tell you that of euery idle woord that men speake shall they yéeld a reckoning in the day of iudgement but that leaueth he out full craftely Now let vs reason of thys text By the reckoning is vnderstood a punishment for the sinne as maister More sayth himself and thys reckoning shall be vppon the day of dome ergo then this punishment for sinne can not be before the day of dome but either vpon or els after the day of dome For God will not first punish them and then after reckon with them to punyshe them a new And so is purgatory quite excluded For all they that euer imagined any purgatory do put it before the iudgement for when Christ commeth to iudgement then ceaseth purgatory as they all consent neyther is there any prayer or suffrage which at that time can do any helpe at all And so hath master More by thys text geuen him selfe a proper fall Here may you sée how strong hys reasons are and what wil happen to him that taketh in hand to defend the falshode agaynst the truth of Goddes woord for hys reasons make more agaynst him then wysh him You may well know that if hys matter had ben any thing lykely he would haue coloured it of an other fashion But sith such a patrone so greatly commended for his conueyance wisedome handleth this matter so flenderly you may well mistrust hys cause Thys is the last reason grounded of Scripture wherwith he hath laboured to proue purgatory And after thys reason he reckeneth vp the doctours and sayth for his pleasure that al make for him but as touching the doctoures I will make a sufficient aunswer in the third part which is agaynst my Lorde of Rochester Thus he leaueth the Scripture which he hath full vnmanerly handled and now endeuoureth himselfe to proue his purpose by some probable reasons And first he bringeth in hys old argument that the church can not erre to the which reason I néede not to aunswer for William Tyndall hath declared aboundantly in a treatise which by Goddes grace you shall shortly haue what the church is and also that it both may erre doth erre if the pope and his adherents be the church as M. More imagineth AFter thys he confirmeth hys fantasie with phantasticall apparitions saying that there haue in euery country and in euery age apparitions bene had and well knowne testified by which men haue had sufficient reuelation and proofe of purgatorye Howe many haue by Gods most gracious fauour appeared to theyr freendes after theyr death and shewed themselues holpen and deliuered thence by pilgrimages almesdeedes prayer c. If they say that these be lyes then they be much worse then their master Luther himselfe for he consenteth in his sermons that many such apparitions bee true and they be true then must there needes be a purgatory Here playeth master More the suttle sophister and would deceiue men wyth a fallace which lyeth in thys woorde true so that when he sayeth that such apparitions be true thys sentence may be taken two maner of wayes One that it is true that such phantasticall apparitions do appeare to diuers and that I thinke no man be so folish but he will graunt him And yet in déede are they no soules but very deuils that so appeare to delude men that they should fall frō the the fayth of Christ and make a God of their owne workes trustyng to be saued thereby But to suppose this true that they are the soules of Purgatory which so appeare is very fonde false and agaynst all Scripture for Esay sayth shall we go from the quicke vnto the dead that is shall we enquire of the dead and beleue them in such pointes as cōcerne our wealth Nay sayth he but vnto the law witnes that is vnto God and his word And so are we monished by Esay in the. 8. that we beleue no such phantasies we are commaūded by the law of God that we enquire not of the dead not for the truth for God abhorreth it Deut. xviij Besides that the parable of the rich man and Lazarus doth vtterly condemne all such apparitions that they are no soules which appeare but very deuils For when the rich man desired that Lazarus might go warne his brethrē that they should not come into that place of payne Abrahā aunswered that they had Moses and the Prophetes addyng also that if they beleued not them then would they not beleue although one should rise agayne and tell it them And so may I conclude that it were in vayne to send them any such apparitions of soules that in very déede there are no soules sent of God but that they are verely deuils whiche come to delude the people to withdraw them from Christ Furthermore all men graunt that the appearyng of Samuell was but an illusion of the deuill thou shalt finde the story i. Reg. xxviij It is not long sith such a question was moued in Oxford the thing was this there was a poore man of the coūtrey whiche was sore troubled with such apparitions for there came a thyng to him which desired him to go certaine pilgrymages and to do certaine other ceremonies whereby it sayd that it should be deliuered from innumerable torments which it now suffered The poore man beleued that this thyng sayd truth and dyd as it commaunded Notwithstandyng it came so often vnto him that what with labour and what with feare the mā was almost besides him selfe and then was hee sent to Oxford to aske counsell what was best to bee done The question was moued to one Doctour Nicolas and hee affirmed by by that it was no soule but the very deuill and that he should no more folow the fendes appetite Then was it moued to D. Kyngton and he affirmed the same Finally they enquyred of D. Roper what his minde was therin he sayd that he would looke on his booke and when he had looked his pleasure he gaue this aunswere Let him alone a while quoth he and I warraunt you that this felow shall either hang him selfe or drowne hym selfe or come to some other mischief Thus determined these men whiche are a great deale to superstitious to dissent from any of the old Doctours yea or els from their owne Scholemen And yet would M. More make vs beleue that they were very soules that by such ceremonies they might be deliuered Now commeth M. More to solute those two reasons that were brought agaynst Purgatory in the Supplication of Beggers which was y t whole occasion of his booke And marke how slender his solutiōs are The first reason is this If there were any Purgatory out of which the Pope might deliuer one soule by hys pardon then may he by the same authoritie deliuer many and if he may deliuer many then may he deliuer them all The second reason is this
he will perchaunce thinke that the lay people of all estates may well and iustly say farewell the one wyth the other and no maruayll for they haue not bene all the children of one father that haue bene in counsels as they haue not bene all sheepe that haue gone in sheepes clothing and oft times the greater part ouercommeth the better Which things gathered by experience and by reading causeth me oftentimes to wishe that they which would be counted sinceere and true ministers of the Gospell eyther might and would cleane abstayne from such counselles that they haue no part in them or els that they would geue no more place to the fruites of infidelitie I meane mans inuentions and carnall interpretations which the fayth in Christ neuer begatte then S. Paule gaue to Peter hys colleague when he left the table of the Gentiles and went to the Iewes which facte of Peter in my iudgement Paule might more conueniently haue approued seeing Peter did it to the entent he would not offeÌ„d his weake brethren the Iewes wyth hys eating then the true and sincere ministers of Christ in the Gospell may winke at many thinges vsed in these dayes among the disciples of the Gospell much lesse may they approue theÌ„ with the fashion of theyr own liuing and confirme them with the auctoritye of a Counsell and with preching they say it is not time to speake against theÌ„ yet is it time to leaue them and no longer to seeme to allow them vnlesse they entend alwayes to walk in them Had the author of this booke looked after a time as some do he had not written against Purgatorye when he did I feare me some maintaine blindnes more with theyr simulation then they open the lyght with theyr preaching But this haue I spoken good Reader besides my purpose which was none other then to admonish the that although Rochester More and Rastell haue all three as thou perceiuest by reading thys former treatise stiffely defended one heresie yet shouldest thou not haue of all three one iudgement or opinion More and Rochester were men of high dignitie in thys worlde the one a Byshop the other Chauncelor of this noble realme of England both auncient in yeares of so great wit and so singular erudition in all kinde of learning esteemed as well of themselues as of many other that no two lyke might in all this land be found it was thought that for theyr dignity no man durst for theyr yeares witte and learning no man was hable to gayâ—â—ayt them wherfore they were perswâ—…d to be the most meete of all other to â—ake in hand the defence of the terrible paynes of purgatory eyther the very â—ouÌ„datioÌ„ or els the chief building seâ— vpoÌ„ y t fouÌ„datioÌ„ of y e church of Rome Rastell had nothing coÌ„mon w t them But onely many yeares and a witte sophisticall which he called naturall reason As appartayning to Gods worde he acknowledged himselfe ignoraunt therof notwtstanding he had such opinion of his witte that he thought he could as well proue purgatory by it as the other two had done by the scriptures wherin I thinke he was not deceiued And as these three persons were not like so tooke they the aunswer made to them not a like More and Rochester thought foule scorne see what the glory of this world and high estimation of our selues doth that a yong man of small reputation shoulde take vppon him so cleane contrary to theyr opinion to write against them and to be short tooke the matter so greuouslye that they could neuer be at quiet in theyr stomackes vntill they had dronken his bloud Rastell though he perceaued his naturall reason to be sore sayd to yet was he not malicious as the other were and therfore wrote he agayne Which worke of Rastell came to his handes when he was prisoner in the Tower of London where he made the aunswere following to the same which aunswer after Rastel had read he was well content to count his naturall reason foolishnes and wyth harty thankes geuen to God became a childe againe and sucked of the wisedome which commeth from aboue and saueth all that be norished therewith In the which he continued to his liues end with the honor and glory of God To whome be prayse for euer Amen ¶ Here foloweth the Preface of this booke BRother Rastell I thaÌ„ke you that it hath pleased you to be so fauourable vnto me a poore prisoner as to shew me a copie of your booke whiche you haue written to confute my reasons and Scripture that I haue alledged agaynst Purgatory for that hath caused me to make a subsidie defeÌ„ce and bulwarke to my booke whiche by Gods grace shal be an occasion to open more light although not to you yet at the lestwise vnto them whose hartes the prince of this world hath not blinded but that the light of the Gospell and glorie of Christ may shyne in them And where as you write and protest that you will bryng no Scripture agaynst me But onely rehearse my Scripture agayne which I haue alledged vnperfeitly and wouÌ„de me with myne owne dartes and will but euen do as one that playeth at tennes with an other tossing the balle agayne I doe verye well admitte your similitude Notwithstanding you know right well that it is not inough for a man playing at tennes to tosse the balle agayne but he must so tosse it that the other take it not For if the other smite it ouer agayne then is the game in as great ieoberdy as it was before besides that hee must take heede that he neither smite to short of the line not yet vnder for then it is a losse and he had bene better to let it goe And finally sometyme a man smiteth ouer and thynketh all won and yet an vngracious post standeth in the way and maketh the ball to rebounde backe againe ouer the corde so loseth the game And that wil anger a man and I assartayne you that ye haue tossed neuer a ball but ye offende in one of these pointes yet besides that some tyme ye playe a touche of legerdemayne and cast me a ball which wheÌ„ it commeth I perceaue to be none of mine and all the court shall iudge the same These poyntes shal be declared when we come to them and now I will aunswere in order IN your Prologue you assigned two causes of the making of your first booke of purgatory with out allegyng any textes of scripture for y e profe therof which are the controuersie of two sortes of people One sorte you say be those that beleue not in Christ but deny Christ and his Scripture as bee the Turkes Paynimes and such other miscreauntes An other sort be they that beleue in Christ his scripture nor wil deny no text of holy scripture but yet they will construe expounde and interprete these texts after theyr owne willes and obstinate mynde c.
Now let vs consider your foresayd causes ponder whether your booke haue or may do any such good as you say pretended whether it haue conuerted those sortes of people or els be any thyng lykely to do such a fact And first let vs sée what it profiteth y t first sort which are infidels not beleuyng in Christ nor his scripture Our sauiour Christ sayth he that beleueth is not damned Iohn Baptist confirmeth the same saying he that beleueth in y e sonne hath euerlastyng lyfe but he that beleueth not in the sonne shal not sée life but the wrath of God abydeth vpon hym Here it is euidēt not by my exposition but by the consent of all Christen men that those infidels are damned for what entent then should Rastell teach them that there is a Purgatory without Christ ther is no way but dānation as scripture all faythfull men testifie Then would I know by what way he wold persuade that there were a Purgatory which should be away a meane to saluation and not to damnatiō for thē which beleue not in Christ This I am sure of and I thinke Rastell be leueth it also that the infideles shall neuer come in it though there were one This you may sée that his first cause is very vayne and that if they dyd beleue it they were in déede deceyued Now let vs procéede vnto the second sort of people which beleue in Christ and his scripture and yet misconstrue it expoundyng it after theyr own willes And let vs sée what frute they take of this booke what it profiteth them we shall finde that it lesse serueth these men then the first for if this men beleue in Christ and in hys Scripture then is it not possible that they should receaue or admitte that thyng which is agaynst the Scripture both by the exposition of them selues of all the world For this is both agaynst Scripture and all faithfull mē that there should be any way to health if we exclude Christ and hys Scripture And sith Purgatory is counted away to health he that would go about to proue it secludyng Christ and Scripture is agaynst Scripture and all faythfull men Besides that if they be so obstinate that they will not receaue the verye Scripture but expounde it after their own willes wrest it after the same then wil they much lesse receaue your booke which is so playne agaynst scripture therfore if you would thinke that they could bee tamed by your booke which notwithstandyng so wresteth Scripture then may I very wel lyken you to hym that hath a wilde horse to tame which when he perceiueth that hee can not hold hym with a scoktishe snafle will yet labour to breake him with a rootē twine threde So that I can espye no maner of profite that cā come of your booke if you can alledge no better causes then you yet shew but that it had bene a great deale better vnwritten And brother Rastel where you say that I auaunce boast my selfe much more then becommeth me and that I detract and slaūder my neighbours that I prouoke all men that read my booke rather to vyce then to vertue with such other thynges as ye lay to my charge I trust I shall declare my inconuenience and geue you a sufficient aunswere ¶ An aunswere to Rastels first chapter which reproueth me for boastyng my selfe IN the first chapter of this booke Rastell laboureth to proue that I am sore ouer séene in laudyng boastyng my selfe that I lyke my selfe so well that he is sure that other men do lyke me the lesse and that he feareth that God will therfore lyke me fauour me rather the worse then the better Here he iuggeleth wyth me and would make me beleue that he tossed me mine own ball agayne but when I beholde it I perceaue it to be none of mine for he hath cut out all that shoulde make for me so that he hath geuen it cleane an other shape then euer I entended that it should haue as it appeareth by hys writing which rehearseth my words in this maner I am sure there are many that maruell that I being so yong dare attempt to dispute thys matter agaynst these thrée persons But my wordes are these I am sure that there are many that will much maruell that I being so yong and of so smal learning dare dispute this matter c. Here Rastell leaueth out the wordes and of so small learning for if he had put that in he had bewrayed himselfe For I thincke no man so mad as to say that he which sayeth himselfe to be both yong and of small learning shoulde prayse and boaste hym selfe Also immediatly after the wordes of hys first allegation I say on thys maner And as touching my lerning I must needes acknowledge as the truth is that it is very small which I thinke is but a base boasting and anone after I say I would not that any man should admit my wordes or learning except they will stand wyth the scripture and be approued therby Lay them to the touchstone and trye them with Gods word if they be found false and contrary then damne them and I also shall reuoke them with all mine hart c. Finally I exhorted them to read my booke not aduertising who speaketh the wordes but rather what is spoken by which wordes you might well see that I entended not to boast my selfe and all this haue I written and be left it out euē in the first page as he calleth it wherin he reporteth that I boast my selfe Notwithstanding one thing doth sore vexe him that I should recite the Epistle of S. Paule wherby he saith I would haue men beleue that I had the spirite of God and thinke that though I be young that I sée visions and espye the truth and that myne elders haue dreamed dreames and wandered in phantasies Thys he recounteth to be a great boast and that thys one place shoulde winne him the fielde whereunto I aunswer that indéede my wordes do not proue that thing which you séeme so surely to gather of them but my wordes do argue on this maner that no man ought to condemne a thing before he read it and then to geue sentence and because you séeme ignoraunt in the matter I shall declare it vnto you and how it standeth It is a coulour of Rhetorike and is called Auantopodosis that is to saye An aunswere to an obiection that a man might haue here made on thys maner thou grauntest thy self yong and of so small learnyng doost thou then thinke that we shall once read or regard thy booke specially sith it is written against auncient mē both of great wit dignity To these two pointes I aunswer preuenting theyr obiection that they should not despise it because of my youth for as the spirite of God is bound to
out of which all good fruites spring therfore it is necessary that this fayth be present or els we should looke for good workes in vayne for without fayth it is impossible to please God Heb. 11. Insomuch that S. Austine called those woorkes that are done before fayth swift running out of the way Moreouer that our merite cannot properly be ascribed vnto our workes doth the Euangelist teach vs saying Whē ye haue done all things that are commaunded you say we are vnprofitable seruaunts we haue done but our duety Luke 17. By the which saying he doth in a maner feare vs from putting any confidence in our own workes and so is our glorious pride and hygh minde excluded then where is our merite Harke what S. Austine sayth The death of the Lorde is my merite I am not without merite as long as that mercifull Lorde fayleth me not c. This death of the Lorde can not profite me except I receaue it through fayth and therfore he rekoneth right wel that the faith in Christ is all his merite I meane the fayth which worketh through charitie that is to say fayth formed with hope and charitie and not that dead historicall fayth which the deuils haue and tremble Iam. 2. Furthermore what S. Austine iudgeth of our merite he expresseth in these woordes marke the Psalme how the proud head will not receiue the crowne when he sayth he that redéemed thy life from corruption which crowneth thée sayth the Psalme Hereuppon woulde a man say which crowneth thée my merites graunt that my vertue hath done it I haue deserued it it is not fréely geuen but geue care rather to the pleasure for that is but thine owne saying and euery man is a lyer but heare what God sayth which crowneth thée in compassion and mercy of mercy he crowneth thée of compassion he crowneth thée for thou wast not worthye that he shoulde call thée and whome he should iustifie when he called thée and whome he shoulde glorifie when he iustifieth thée For the remnantes are saued by the election which is by grace fauour Rom. 11. Now if it be by grace thē is it not of woorkes for then were grace no grace Rom. 4. For vnto hym that worketh is the rewarde imputed not of grace but of duety Rom. 4. the Apostle sayth not of grace but of duety but he crowneth thée in compassion and mercy and if thy merites haue procéeded God sayth vnto thée boult out thy good merites and thou shalte finde that they are my giftes this is the righteousnesse of God not meaning the righteousnesse whereby he himselfe is right wise but the righteousnes wherewith he iustifieth them whome he maketh rightwise where before they were wicked These are Austines wordes Finallye let not that moue you where he addeth that a good woorke maketh not a good man but rather a good man maketh the woorke good for there is no man but he is eyther good or euyll If he be euill then can he not do good but euill for according to Christes testimonye A rotten trée beareth no good fruite Math. 7. And agayne he sayeth Howe can you say well séeing you your selues are euill Math. 12. But if he be good he shall also bring foorth good fruite at his season howbeit that fruite maketh not the man good for except the man be first good he can not bring foorth good fruite but the trée is knowne by the fruite And therfore fayth as a quickening roote must euer goe before whyche of wicked maketh vs ryghtwise and good which thing our workes coulde neuer bring to passe Out of thys fountayne spryng those good woorkes which iustifie vs before mē that is to saye declare vs to be verye rightwise for before God we are verely iustified by that roote of fayth for he searcheth the hart and therefore this iust iudge doth inwardly iustifie or condemne geuing sentence according to fayth but men must looke for the woorkes for theyr sight cannot enter into the hart and therfore they first geue iudgement of woorkes and are many times deceaued vnder the cloke of hypocrisie You may sée that here is nothyng but that a good man may expounde it well albeit the children of this world which with their wiles deceiue thē selues enteryng so presumptuously in to Gods iudgement do séeke a doubt where none is Go ye therfore and let charitie be your guide for God is charitie and though our Lawyers hart would breake yet must you néedes iudge him a Christē man which saith nothyng but that Scripture confirmeth And verely the iudgement of this cause came out of season and euē vngraciously vnto our Canonistes for they are cleane ignoraūt of Scripture therfore condemne all thinges that they read not in their law wherfore we renounce their sentence and appeale vnto the deuines which will soone knowe the voyce of theyr shepheard and gladly admitte those thynges which are allowed by the Scripture whereunto they are accustomed ¶ FINIS ¶ A Letter which Iohn Frith wrote vnto the faythfull folowers of Christes Gospell whyles he was prisoner in the Tower of London for the worde of God Anno. M. D. xxxij ¶ Grace and peace from God the father through our Sauiour Christe Iesu be with all them that loue the Lord vnfaynedly Amen IT can not bee expressed dearely beloued in the Lord what ioy and comfort it is to myhart to perceiue how the woorde of God hath wrought and continually worketh among you so that I finde no smal number walkyng in y t wayes of the Lord accordyng as he gaue vs commaundement willyng that we should loue ech other as he loued vs. Now haue I experience of the fayth which is in you and can testifie that it is without simulation that ye loue not in word and toung onely but in worke and veritie What can be more triall of a faythfull hart then to aduenture not onely to ayde and succour by the meanes of other whiche without daunger may not be admitted vnto vs but also personally to visite the poore oppressed sée that nothyng be lackyng vnto thē but that they haue both ghostly comfort and bodely sustenaunce notwith stādyng the strayte inhibition and terrible manacyng of these worldly rulers euen ready to abyde the extreme ieoperdies that tyraūts can imagine This is an euidence that you haue prepared your selues to the Crosse of Christ accordyng vnto the councell of the wise man which sayth my sonne when thou shalt enter into the way of the Lord prepare thy selfe vnto tribulation This is an euidence that ye haue cast your accomptes and haue wherewith to finish the tower which ye haue begon to builde And I doubt not but that he whiche hath begon to worke in you shall for his glory accōplish the same euē vnto the commyng of the Lord which shal giue vnto euery man accordyng to his déedes And albeit God of his secret iudgementes for a time kéepe the rod from some of them
ye haue as it appeareth vnto you the euident wordes of Christ and therefore consiste in the barke of the letter yet are we compelled by conferring of the scriptures together within the letter to searche out the mynde of our Sauiour which spake the wordes And we say thirdly that we do it not of an obstinate mynde For he that defendeth a cause obstinately whether it be true or false is euer to be reprehended But we do it to satisfie our coÌ„scieÌ„ces which are coÌ„pelled by other places of Scripture reasons and Doctours so to iudge of it And euen so ought you to iudge of your partie and to defende your sentence not of obstinacie but by y e reason of Scriptures which cause you so to take it And so ought nether partie to dispise other for eche séeketh the glory of God and the true vnderstaÌ„ding of the Scripture This was the foundation of my first treatise that he hath left vnshakeÌ„ which is a great argumeÌ„t y â— it is very true For els hys pregnant wit could not haue passed it so cleane ouer but would haue assayled it with some sophisticall cauillation which by hys painted poetrie he might so haue coulered that at the lest he might make y e ignoraunt some appearance of truth as he hath done agaynst the residue of my first treatise which neuerthelesse is true and shall so be proued And first that it is none article of our fayth necessary to be beleued vnder payne of damnation may thus bee further confirmed The same fayth shall saue vs whiche saued the olde fathers before Christes incarnation But they were not bounde vnder payne of damnation to beleeue this pointe therefore it shall followe that we are not bounde therto vnder the payne of damnation The firste part of myne argument is proued by S. Agustine ad DurdamuÌ„ And I dare boldly say almost in an C. places For I thinke there be no propositioÌ„ which he doth more ofteÌ„ inculcate theÌ„ this y â— the same fayth saued vs which saued our fathers The second part is manifest that it néedeth no probation For how coulde they beleue y e thyng which was neuer saide nor done and without the word they could haue no fayth vppon the truth of these two parties must the conclusion nedes folow Notwithstanding they all dyd eate Christes bodye and dranke hys bloud spiritually although they â—ad hym not present to their téeth And by y e spirituall eating which is the fayth in his body and bloud were saued as well as we are For as soone as our forefather Adam had transgressed Gods precept and was fallen vnder condemnation our most mercyfull father of hys gracious fauour gaue hym the promise of health and comfort whereby as many as beleued it were saued from the thrauldome of their transgression the worde promise was this I shal put enmitie betwene thée and the woman betwene thy séede and her séede that séede shall treade thée on the head and thou shalt treade it on the hele In thys promise they had knowledge that Christe should become the séede or sonne of a woman and that he shoulde destroye the deuill with all his power and deliuer his faythfull from their sinnes And where he sayde that the deuyll should treade it on the hele they vnderstoode right well that the deuyll should finde the meanes by his wyles and wicked ministers to put Christ to death And they knew that God was true and would fulfill hys promise vnto them and hartely longed after this séede and so did both eate his body and drinke his bloud knowledging wyth infinite thankes that Christ should for their sinnes take y â— perfect nature of maÌ„hode vppon him and also suffer the death This promise was geuen to Adam and saued as many as did beleue and were thaÌ„k full to God for hys kyndnes and after it was established vnto our father Abraham by the word of God which sayde In thy séede shall all nacions of the earth be blessed And with hym God made a couenant that he would be his God and do him good And Abraham agayne promised to kéepe his preceptes and walke in his wayes Then God gaue him the sacrament of circumcision and called that his couenaunt which thing notwithstanding was not the very couenaunt in déede although it were so called But was onely a signe token â—acrament or memoryall of the couenaunt that was betwene God and hym which might expounde our matter if men had eyes to sée After that God promised him a sonne wheÌ„ his wife was past childe bearing and he also very olde Neuerthelesse he doubted not of Gods worde But surely beleued that he which promised it was able to performe it And that was recounted vnto hym for righteousnes This Abraham did both eate his body and drinke hys bloud through fayth beleuing verely that Christ should take our nature spring out of his séede as touching his fleshe and also that he shoulde suffer death to redéeme vs. And as Christe testifieth he hartely desired to sée the day of Christ And he sawe it and reioysed he sawe it in fayth and had the day of Christ that is to say all those thinges that shoulde chaunce hym playnely reuelated vnto him albeit he were dead many huÌ„dred yeares before it were actually fulfilled and reuelated vnto y e world And by that fayth was he saued and yet neuer did eate his fleshe with his téeth nor neuer beleued that bread shoulde be his bodye and wyne hys bloud And therfore sith he was also saued without that fayth and y e same fayth shall saue vs which saued hym I thinke that we shall also be saued if we eate him spiritually as he dyd although wee neuer beleue that the bread is his body Furthermore that mercifull Moses whiche brought the children of Israell out of Egypt into the wildernes obtayned of God by prayers both Manna from heaueÌ„ to féede his people and also water out of the stone to refreshe and comfort theÌ„ This Manna and water were euen the same thyng vnto them that the bread and wyne is to vs. For Saint Austen sayeth Quicunque in manna Christum intellexerunt eundem quem nos cibum spiritualem manducauerunt Quicunque autem de maÌ„na solam saturitatemquè sinerunt manducabant mortui sunt Sic etiam eundeÌ„ potuÌ„ petra enim erat christus That is to say as many as in that manna vnderstoode Christ did eate that same spirituall meate that we doe but as many as fought onely to fill their bellies of that manna the fathers of the vnfaythfull did eate and are dead And likewise y â— same drinke for the stone was Christ Here may you gather of S. Austen that the Manna was vnto them as y e bread is to vs and likewise that the water was to them as the wyne is to vs whiche anone shall appeare more playnly S. Austen sayth further
sayth but because the Scripture of God doth so conclude determine I take not Luther for such an author that I thinke hee can not erre but I thinke verely that he both may erre and doth erre in certayne poyntes although not in such as concerne saluation and damnation for in these blessed be God all these whom ye call heretickes do agrée right well And likewise I do not alow this thing because Wickleffe Oecolampadius Tyndall and Zwinglius so say but be cause I sée them in that place more purely expoūde the Scripture and that the processe of the text doth more fauour their sentence And where you say that I affyrme it to be bread still as Luther doth the same I say agayne not because Luther so sayth but because I cā proue my wordes true by scripture reason nature and doctors Paule calleth it bread saying the bread whiche we breake is it not the fellowship of the body of Christ For we though we be many are yet one body and one bread as many as are partakers of one bread And againe he sayth as often as ye eate of thys bread or drinke of thys cuppe you shall shewe the Lordes death vntill he come Also Luke calleth it bread in the Actes saying they continued in the fellowship of the Apostles and in breaking of bread and in prayer Also Christ called the cuppe the fruite of the vyne saying I shall not from hence forth drinke of the fruite of the vyne vntill I drink that new in the kingdome of my father Furthermore nature doth teach you that both y ◠bread and wine continue in their nature For the bread mouleth if it be kept long yea and wormes bréede in it And the poore mouse will runne away with it and desire no other meate to her dinner which are euident inough that there remayneth bread Also the wine if it were reserued would waxe sower as they confesse them selues and therefore they housell the laye people but with one kinde onely because the wine can not continue nor be reserued to haue ready at hand whē nede were And surely as if there remayned no bread it could not mould nor waxe full of wormes Euē so if there remained no wine it could not waxe sower and therefore it is but false doctrine that our prelates so long haue published Finally that there remayneth bread might be proued by the authoritie of many doctors which call it bread and wine as Christ and his Apostles did And though some sophisters would wrast their sayings and expound them after their phantasie yet shall I alleage them one doctor which was also Pope of Rome that maketh so plaine with vs that they shall be compelled with shame to hold their tongues For Pope Gelasius writeth on thys maner Certe sacramenta quae sumimus corporis sanguinis Christi diuine res sunt propterea per illa participes facti sumus diuinae naturae tamē nō desinit esse substantia vel panis vini sed permanent in suae proprietate naturae Et certe imago similitudo corporis sanguinis Christi in actione misteriorum celebrantur That is to say Surely the sacramentes of the body and bloud of Christ are a godly thing and therfore through them are we made partakers of the godly nature And yet doth it not cease to be the substance or nature of bread and wine but they continue in the propertie of their owne nature and surely the image and similitude of the body and bloud of Christ are celebrated in the acte of the mysteries Thys I am sure was the olde doctrine which they can not auoyde And therefore with the Scripture nature and fathers I will conclude that there remaineth the substaunce and nature of bread and wine And where ye say that we affyrme it to be nothing els I dare say that ye vntruely report on vs all And here after I will shewe you what it is more then bread And where ye say that it is méetely well knowen what maner of folke they be and that God hath in part with his open vengeance declared I aunswere that master Wickliffe was noted while he was liuing to be a man not onely of most famous doctrine but also of a very sincere life and conuersation Neuerthelesse to declare your malicious mindes and vengeable hartes as men say xv yeare after he was buryed you tooke hym vp and burnt hym which facte declared your furye although he felt no fire but blessed be God which hath geuen such tyrantes no further power but ouer thys corruptible body For the soule ye can not binde nor burne but God may blesse where you curse and curse where you blesse And as for Oecolampadius whō you also call Huskyn his most aduersaries haue euer commended his conuersation and godly life which when God had appoynted hys tyme gaue place vnto nature as euery mā must and dyed of a canker And Tyndall I trust liueth well content with such a poore Apostles life as God gaue hys sonne Christ and hys faythfull ministers in thys world which is not sure of so many mites as ye be yearely of poundes although I am sure that for hys learning and iudgement in Scripture he were more worthy to bee promoted then all the Bishops in England I receaued a letter from hym which was written since Christmas wherein among other matters he writeth thus I call God to recorde agaynst the day we shall appeare before our Lorde Iesus to geue a reckoning of our doings that I neuer altered one sillable of Gods worde agaynst my conscience nor would doe thys day if all that is in earth whether it be honour pleasure or riches might be geuen me Moreouer I take God to recorde to my conscience that I desire of God to my selfe in thys world no more then that without which I can not kéepe hys lawes c. Iudge Christē reader whether these words be not spoken of a faythfull clere innocent hart And as for hys behauiour is such that I am sure no man cā reproue hym of any sinne howbeit no mā is innocent before God which beholdeth the hart Finally Zwinglius was a man of such learning and grauitie beside eloquence that I thinke no man in Christendome might haue compared with hym notwithstanding he was slaine in battell in defending hys Citie and common wealth agaynst the assaulte of wicked enemies whiche cause was most righteous And if hys mastership meane that that was the vengeaunce of God and declared hym to be an euill person because he was slaine I may say nay and shew euident examples of the contrary for sometyme God geueth the victorye agaynst them that haue most righteous cause as it is euident in the booke of Iudges where all the children of Israell were gathered together to punishe y e shamefull sodomitrie of the Tribe of Beniamin which
and that Christ is a vine and a dore And yet yf they should beleue or thinke that he were in dede any of these things they were spirituall and neuerthelesse deceiued For though he so sayd yet I say hys woordes were spiritually to bee vnderstanded And where you say that I flye from the fayth of playne and open scriptures for the allegory destroy the true sence of the letter I aūswere that some textes of Scripture are onely to be vnderstand after the letter as when Paule sayeth Christ died for our sinnes and arose agayne for our iustification And some textes are onely to be vnderstand spiritually or in the way of allegory As when Paule sayth Christ was the stone when Christ sayth him selfe I am a very vyne I am the doore and some must be vnderstand both litterally spiritually As when God sayd out of Egipt cauled I my sonne which although it were literally fulfilled in the childrē of Israell whē he brought them out of Egipt with great power and wonders yet was it also ment verified in Christ hymselfe his very spirituall sonne which was cauled out of Egipt after y e death of Herod And agayne it is very spiritually fulfilled in vs whiche through Christes bloud are deliuered frō the Egypt of sinne from the power of Pharao y ◠deuil And I say that this text of scripture This is my body is onely spiritually to be vnderstand not litterally And y e doth S. Austen also cōfirme which writeth vnto Adamantus and sayth These sentenses of scripture Christe was the stone the bloude is the soule and this is my body are figuratiuelie to bee vnderstande that is to say spiritually or by the waye of an allegorie and thus haue I Saint Augustin wholly on my side whiche thing shall yet heare after more plainly appeare Now his example of his bridegromes ring I very well alow for I take the blessed sacrament to beleft with vs for a very token and a memoriall of Christ in dede but I say that the hole substaunce of the same token and memoriall is his owne blessed bodie And so I say that Christ hath left vs a better token then this man would haue vs take it for therin he fareth like a man to whō a bridgrome had deliuered a goodly gold ryng with a riche rubie therein to deliuer his bride for a tokē And thē he would like a false shrewe keepe away that gold ring geue the bride in stede therof a proper ring of a rishe and tell her that the bridgrome would send her no better Or els like one that when the bridgrome had geuē such a ryng of golde to hys bride for a token will tell her plaine and make her beleue that the ring were but coper or brasse to minishe the bridgromes thanke I am right glad y e ye admit myne example and graunt that the sacrament is left to be a very token and a memoriall of Christ in déede But where you say that the whole substaunce of the same token and memoriall is his owne blessed bodye that is soner sayd then proued For S. Austen sheweth the cōtrary as it is partly before touched and here after shal be declared more plainelye where you say that we fare like a false shrew that would kepe the gold ring from y e bride and geue her a ring of a rishe or tell her that her golde ring were copper or brasse to minish the bridegromes thanke I aunswere that we denye not but that the ring is most fine gold and is set with as rich Rubyes as can be gotten For that ryng I meane the Sacrament is not onely a most perfite token and a memoriall of the bridgromes benefites and vnfayned fauour on his partie but it is also on the other partie Eucharistia that is to say a thankes geuyng for the gracious giftes which she vndoubtedly knowledgeth her selfe to haue receiued For as verely as that bread is broken among them so verely was Christes body brokē for their sinnes And as verely as they receiue that bread into their bellye thorough eating it so verely do they receiue the frute of his death into their soules by beleuyng in hym And therefore they assemble to that Supper not for the valure of the bread wyne or meate that is there eaten but for the entent to geue hym thankes commonly among thē all for his inestimable goodnes But to procéede vnto our purpose if a man would come vnto the bryde and tel her that this goodly gold ryng were her owne bridgrome both flesh bloud and bones as you do thē I thinke if she haue any wytte she might aunswere him that he mocked and the more he sayd it the lesse she might beleue him and say that if that were her owne bridgrome what should she then néede any remēbraūce of hym or why should hee geue it her for a remembraunce For a remembraunce presupposeth the thyng to be absent and therefore if this be a remembraunce of hym then can he not here be present I maruell me therfore much that hee is not afearde to affirme that these wordes of Christ of his body and of his bloud must needes be vnderstand by waye of a similitude or an allegorye as the woordes bee of the vyne and the doore Nowe this he wottes well that though some wordes spoken by the mouth of Christ be to be vnderstand onely by way of a similitude or an allegory yet foloweth it not thereupon that euery like word of Christ in orher places was no other but an allegory for such was the shift and cauillation that the wicked Arrians vsed which tooke frō Christes person his omnipotent Godhead I graunt that the Arrians erred for as M. More sayth though in some place a word be taken figuratiuely it foloweth not therfore in euery other place it should likewise be taken But one question must I aske his mastershyp how doth he know that there is any worde or text in Scripture that must be taken figuratiuely that is by the way of a similitude or as hee calleth it a necessary allegory I thinke though some men may assigne other good causes and euidences that the first knowledge is by other textes of Scripture For if other textes be conferred vnto it and wil not stand with the litterall sence thē I thinke it must néedes be takē spiritually or figuratiuely as there are infinite textes in Scripture Now when I sée that S. Thomas which felt christ his woūds and put his finger in his side called hym his Lord and God and that no text in scripture repugneth vnto the same but that they may well stand together me thinketh it were foly to affirme that this worde God in that text should be taken figuratiuely or by way of an allegory But now in our matter the processe of Scripture will not stand with the litterall sense as
very face in the glasse And euen so though the Sacrament doe represent the body of Christ yet the substaunce of the Sacrament is not hys very body no more then the glasse is my face neither is his very body in y e Sacrament no more then my very face is in the glasse and thus this exāple maketh well for vs. And for that one word comming whole to an hundreth eares I say that worde is but a sounde and a qualitie and not a substaunce and therfore it is nothyng to our purpose and can not be likened to Christs body which is a substaūce And as concernyng the sight of the litle eye I say that though the eye discry and sée an whole countrey yet is not that whole coūtrey in the eye but as the countrey is knowen by y e sight of eye though the countrey be not in it so is the death of Christ and hys bodye breakyng and bloude shedyng knowen by the Sacrament though his naturall body be not in it And thus his exāples make nothyng with hym but rather much agaynst hym And where hee sayth that the young man hym selfe can geue hym no reasō by what meane they may be done I may say vnto hys mastershyp that whē I was seuen yeare yonger then I am this day I would haue bene ashamed if I could not haue geuen an euident reason at the Austens in Oxford before y e whole Vniuersitie And albeit I now vouchsafe not to spend labour and paper about Aristotles doctrine yet haue I so much touched hys examples that he may be werye of them Also I can not see why it shoulde be more repugnaunt that one body may be by the power of God in two places at once then that two bodyes may bee together in one place at once And that poynte I thinke this young mā denieth not The beyng of our body in two places at once is against nature Scripture cā not alow it But that two bodyes should bee in one place séemeth more reasonable For I haue good experience that though my body cā not be in two places at once both in the Tower and where I would haue it beside yet blessed be God in this one place I am not without cōpany But if M. More meane that in one proper and seueral place may be two bodies at once that I will deny till he haue laysure to proue it And yet at the length I am sure his proue shall not be worth a poodyng pricke For I am sure it must bee Ratione porositatis vt in igne ferro nam penetrationem dimensionum nunq probabit And then he is as neare as he was before Now his last reason with whiche he proueth it impossible for the body of Christ to bee in two places at once is this you cā sayth he shew no reason why he should be in many places at once not in all But in all places he can not be Wherefore we must conclude that he can not be in many places at once This is a maruelous concluded argument I am sure that euery childe may soone see that this consequēt cā neuer folow vpon these two premisses of this antecedent When I made this reason compiled my treatise I had no regard to the cauillations of sutle Sophisters for I thought no Sophisters should haue medled with that meate But neuerthelesse sith nowe I perceiue that they principally are pouryng on it séekyng some pray to set their teeth a woorke In this booke I haue somewhat prouided for them and haue brought such hard bones that if they be to busie may chaunce to choke thē And yet is not the Argument so feble as he fayneth For the first part if he lyst to consider the sense and mynde and bee not to curious where I say that they can shew no reason why hée should bee in many places and not in all is thus to be vnderstand of wyse men that the very reason and cause that he shold be in many places must be because y ◠body is so annexed with the Godhead that it is in euery place as the Godhead is This I say must be the cause and reason of his beyng in many places And neither you nor no man els can iustly assigne any other Now of this maior or first proposition thus vnderstand doth the cōclusion folowe directly For if this should be y e cause as they must nedes graunt And this cause proued false by Scripture then must they néedes graunt that the thyng whiche so foloweth of this cause must néedes be false And so is my purpose proued they concluded As by example the Astronomers say that the naturall course of the Sunne is frō the weast to the East Now if a mā should aske them what is then the cause that we sée hym dayly take the cōtrary course from the East to the Weast agaynst hys nature they aunswere Because the hyghest sphere whose course is from the East to the Weast with his swift mouyng doth violently drawe the inferior spheres with hym This is the cause that they alleage and no man can assigne any other And now sith I cā proue this sense false by scripture And S. Austen for Scripture sayth that y e sphere is fastened Hebr. viij chap. And S. Austen expoundyng that text improueth the Astronomers whiche affirme that it moueth sith I say this cause is proued false by scripture they must néedes graūt that the thyng whiche foloweth of this cause must néedes be false And so we may conclude against them all that the naturall course of the Sunne is not frō the Weast to the East as the Astronomers say But contrary from the East to the West And lykewise sith the cause that Christes body should be in many places is assigned of learned men to be because hys body is so annexed with the Godhead which is in euery place that it is also in all places with it no man can assigne any other And that this cause is proued false by Scripture for when the women sought Christ at his graue an aungell gaue the aunswere that hée was not there But if his body had bene in euery place then the aungell lyed Also Christ sayd vnto his Disciples of Lazarus which died at Bethania Lazarus is dead And I am glad for your sakes that you may beleue because I was not there Now if hys body were in euery place as is the Godhead then Christ sayd not truly when he said he was not there Therfore sith as I sayd this is the cause assigned yet proued false by Scripture they must néedes graūt that the thyng whiche foloweth of this cause must also néedes be false And so we may cōclude against thē all y e Christs body is in one place onely And now you may sée how my consequent foloweth the premisses For he can no further conclude but that we can shewe no
similitudes and his argumentes are naught 15. 16. 17. 18. 19. 20. 21. 22. Rastall sayth Purgatory is on the earth 18. Rastalles naturall reason deceaueth himselfe and his Turke Gingemyn 18. 20. Rastall cannot tell where purgatory shoulde bee 21. Rastalles ignoraunce 22. Rastall recogniseth his faulte 61 Rastall sheweth two causes why hee staÌ„deth in y t defeÌ„ce of purgatory 62 Rastals blynd argument 70 Rastall falsefieth the Scripture 71 Repentaunce is no satisfaction for sinne 14 Reconciliation to our neighbour is required of God 14 Reprouyng of hypocrites may not bee called raylyng 6â— Repentaunce what it is 74 Rochester the first patron of Purgatory 5â— Rochester and More agree not 5â— Rochester More and Rastall defenders of one heresie 6â— Rochester contrary to More and More contrary to Rochester 6â— S. SAbaoth kept on Saterday 96 Sabaoth kept on Sonday 96 Sabaoth abrogated 96 Sacramentes why they were instituted 111. 112 Sacramentes hath three thinges to be considered 91. 112 Sacrament to be the body of Christ is no Article of our fayth 108. 109 Sacrament to bee Christes naturall body is to grosse an Imagination 111 Sacrament diligently set forth by our Sauiour Christ 112 Sacrifices of the Iewes 113 Sacrament of Christes body and bloud what it signifieth 113 Sacrament is a figure of the breakyng of Christes body and shedyng of his bloud 115. 130 Sacrament may not bee worshypped 151. 155 SacrameÌ„t is the memoriall of Christes death 128 Sacrament what it is 132 Sacrament of Christes body is a thankes geeuyng 135 Sacrament how it is our body 136 ibidem Satisfaction is of two sortes 23. 57 Scripture maketh no meÌ„tioÌ„ of Purgatory 12 Scripture hath many senses 120 Scripture is to bee vnderstanded spiritually 121 Sectes of heretickes 51 Symon Fish made the supplication of Beggers 6 Siluester Pope in whose tyme corruption entred into the Churche 116 Sinne agaynst the holy ghost what it is 341 Sinnes are not remitted after this life 45 Sinne may bee committed and yet it is no sinne 73 Supplication of Beggers 6 T. TVrkes and Iewes beleeue that there is a Purgatory 33 Truth is not to bee sought at the dead 46 Tracyes last will and testament 77 Theeues and murtherers who they are 86. 87. 88 Tyndall a man of most innocent life 118 V. VOluntary or wilfull ignoraunce is not to bee excused 4 W. WIckleâ—â—e burned 118 Wicked and vnfaythfull persons doe not receaue the body of Christ 136. 141 William Tracyes will 77 Wisedome of the world is foolishnes with God 6 Wordes figuratiuely spoken 44 Worshyppyng of the Sacrament is Idolatry 151 Z. ZWinglius slayne 118 Finis Here endeth the Table of M. Frithes booke DIEV ET MON DRIOT THE WORKES of Doctour Barnes His lyfe and Martyrdome 1 A supplication to K. Henry the viij fol. 183 2 His Articles condemned by Popishe Byshops 205. 3. The disputation betweene the Byshoppes and hym 217. 4. Fayth onely iustifieth before God 226. 5. What the Church is and who bee thereof and whereby men may know her 242. 6. An other declaration of the Church wherin hee aunswereth M. More 252. 7. What the keyes of the Church bee and to whom they were geeuen 257. 8. Freewill of man after the fall of Adam of his naturall strength can doe nothyng but sinne afore God 267. 9. That it is lawfull for all maner of men to read the holy Scripture 282. 10. That mens constitutions which are not grounded in Scripture bynde not the coÌ„science of man vnder the payne of deadly synne 292. 11. That all meÌ„ are bouÌ„de to receiue the holy Communion vnder both kyndes vnder the payne of deadly synne 301. 12. That by Gods woorde it is lawfull to Priestes that hath not the gifte of chastistie to marry wiues 309. 13. That it is against the holy Scripture to honor Images to pray to Saintes 339. 14. Of the originall of the Masse 356. 15. A collection of Doctours testimonies 358. ARISE FOR IT IS DAY The death and burning of the most constant Martyrs in Christ D. Rob. Barnes Tho. Garret and W. Hierome in Smithfielde an 1541. ¶ A briefe discourse of the lyfe and doinges of Robert Barnes Doctour in Diuinitie a blessed seruaunt and Martyr of Christ summarely extracted out of the booke of Monumentes THe first bringing vp of the sayd Rob. Barnes from a childe was in the vniuersitie of Cambridge and was made a Nouice in y e house of y e Fryer Augustines there And beyng very apt vnto learning did so profite that by the helpe of his frendes he was remoued from theÌ„ce to the vniuersitie of Louayne in Brabant where he remained certayne yeares and greatly profited in the study of the tongues and there procéeded Doctour of Diuinitie And then from thence returned agayne into England and so to the vniuersitie of CaÌ„bridge where he was made Prior and Maister of the house of Augustines wherein he was first brought vp And at that tyme the knowledge of good letters was scarcely entred into the vniuersitie all thynges being full of rudenes barbarietie sauing in very fewe which were priuye and secrete whereupon Barnes hauing some féeling of better learning and had red better actours begaÌ„ in his house to reade Terence Cicero and Plautus so that what with his industry paynes and labours and with the helpe of Thomas Parnell his scholer whom he brought from Louayne with him reading Copia verborum et rorum he caused the house shortly to florishe with good letters made a great parte of y e house learned which before were drowned in barbarous rudenes as M. Cambridge M. Felde M. Colman M. Burley M. Couerdale with diuers other of the vniuersitie that soiourned there for learnings sake After these foundations layde then did he read openly Paules Epistles and put by Dâ—ns and Dorbell and yet he was a questionary himself and onely because he would haue Christ there taught and his holy word he turned their vnsauery problemes and fruitles disputations to other better matter of the holy Scripture and thereby in short space he made diuers good deuynes The same order of disputation which he kept in his house he obserued likewise in the vniuersitie abroad when he should dispute with any man in the common schooles And the first man that aunswered M. Barnes in the Scriptures was M. Stafford for his forme to be Bacheler of Diuinitie which disputation was merueilous in the sight of the great blynde Doctours and very ioyfull to the godly spirited Thus Barnes what with his reading disputation and preachyng became famous and mightie in the Scriptures preaching euer agaynst Byshops and hipocrites and yet did not sée his inward and outwarde Idolatry which he both taught and maintayned vntill that good Maister Bilney with other conuerted him vnto Christ The first SermoÌ„ that euer he preached of this trueth was y t Sonday before Christmas day at S. Edwardes Church longyng to Trinitie halle in Cambridge by y e Pease market whose theame was the Epistle
of the worlde to enioye these worldly thinges Not withstandyng they are not ashamed thus falsly to laye it to the preachers charge and all because they would make your grace to mayntayne their maliciousnes So that vnder the pretence of treason they myght execute the tyranny of their harts For who is hée that would bee a traytour or mayntaine a traytour agaynst your most excellent and noble grace I thinke no mā yea I know surely that no man can doe it without the great displeasure of the eternall God For S. Paule cōmaundeth straightly vnto all christians to bee obedient in all thinges on this manner Let euery man submyt himselfe to the auctoryte of the higher power For whosoeuer resisteth the power resisteth y t ordinaunce of God And they that resist shall receiue to them selues damnation Also S. Peter confirmeth this saying Submit your selues vnto all manner of ordinaunce of mā for y t Lords sake whether it be vnto the king as vnto their chiefe head eyther vnto Dukes as vnto them that are sent of hym for the punishment of euell doers but to the prayse of them y e doe well wherfore if euery man had the scriptures as I would to god they had to iudge euery mans doctrine then were it out of question that the preachers therof eyther would or could make or cause to bée made any insurrection against there Prince séeyng the selfe same scriptures straytely commaundeth all subiectes to bée obedient vnto their Princes as Paule witnesseth saying warne them sayth hée that they submit them selues to Prynces and to powers to obey the officers Now how cā they that preach and exhort all men to thys doctrine cause any insurrection or disobedience against their prince But let vs goe further and consider the preachers which onely haue preached the word of God and marke if euer they were occasion of disobedience or rebellion agaynst princes First call to mind y e old Prophets and with a single eye iudge if any of thē eyther priuely or apertly sturred vp the people agaynst their Princes Looke on Christ if hée submitted not hym self to y e hye powers Payde hée not tribute for all hée was frée and caused Peter likewyse to pay Suffered not hée with all pacience the punishmentes of the princes yea death most cruell although they did hym open wrong and could finde him gilty in no cause Looke also of the Apostles which both taught and wrote the doctrine of Christ and in their liuing followed hys steppes and if euer they sturred by any occasion the people agaynst their princes yea if they themselues obeyed not to all princes although the most part of them were tyrauntes and infidels Consider likewyse those Doctors which purely and sincerely hath hādled the worde of God either in preaching or writing if euer by theyr meanes any insurrection or disobedience rise among the people agaynst their princes But you shall rather finde that they haue béen ready to lay downe their owne heades to suffer with all pacience whatsoeuer tyranny any power woulde minister vnto them geuing all people example to doe the same Now to conclude if neither the Scriptures neither the practise of the preachers thereof teacheth or affyrmeth that y e people may disobey their princes or their ordinaūces but contrarywyse teacheth all obedience to bée done vnto them it is playne that those Byshops or rather Papistes doe falsely accuse those true preachers and subiectes which thyng woulde appeare in euery mans sight if by their violence the word of God were not kept vnder Now is this y e doctrine that I doe preach and teach and none other as concerning thys matter God I take to recorde and all my bookes writinges that euer I wrote or made And onely I allow and fauour them whiche furthereth thys doctrine of Christ and of thys I am sure myne aduersaries or rather aduersaryes to Christes doctrine must beare mée witnesse But now as wée haue bréefly touched the doctrine that the true preachers preach to the people both by worde writing and practise of them So let vs somewhat touch y e doctrine and practise of the Pope and the Papisticall Bishops and then let euery man séeke out y e heretickes and traytors to their princes First where the preachers onely of the worde of God preacheth and teacheth all men to obey their princes and their ordinaunces according to the wordes of S. Peter There the Pope and the Papisticall Bishops contrary vnto the minde and facte of Saint Peter expoundeth S. Peters wordes saying that S. Peter meaned not hym selfe nor his successors but hys subiectes And by this false interpretatiō excludeth him selfe with hys frō all obedience to princes And yet not so content but craftely drawing all other subiectes from the obedience of their princes sayth to them also that y e wordes of S. Peter were not spoken as a cōmaundement but as a counsell And by this crafte if any prince espye hys falsehode and of conscience goe about to reproue him then by his false preachers and maintainers of hym he lightly withdraweth y e hartes of the commons from their prince affirming the cōmaundement of God to bée but a counsell and at the least wyse his authoritie to bée sufficient to dispence with all y e cōmaundementes of God And thus the people being ignoraunt because they lacke y e word of God to iudge euery doctrine by they delude their wittes And if any man that perceaueth their crafte of very loue that hée hath to God and hys commaundementes exhorteth the people to iudge the doctrine of those Papistes by the worde of God Anone they lay heresie vnto hys charge laying for thē there Gods lawe saying No man may iudge the Pope no mā also may géeue sentence aboue hys iudgement but hée shall iudge all men vpon earth Item the seate of Rome géeueth strength and might to all lawes but it is subiecte to none Item that the subiectes may bée disobedient to their own Lordes and that hee may depose kinges Item that hée hath authoritie to breake all othes bondes and obligations made betwéene any man of hye or lowe degrée Item that the Pope hath power to interprete declare and to lay forth the holy scripture after hys own will and to suffer no man to expound it contrary to hys pleasure Item that the Pope is a God vpon earth ouer all heauenly earthly ghostly and worldly and hée is all hys owne and no man may say to hym what doost thou Item though the Pope were so euill that hée lead innumerable mē by great heapes to hell yet shall no man reproue him therefore ¶ Now after that they had sytten in the consciences of men with these such like abhominable doctrines and had excluded mē frō y e scriptures as an vnlawfull thing to haue in their mother tonge lest they should espye their
learnyng will graunt that euill men bée the dead members of the Churche what they bée worth let other men iudge But M. More reckoneth that there is not such a Churche here in earth that is without spot and wrincle as S. Paul sayth For the Church sayth hée is here gracious and not glorious Truely I haue marueile what hée meaneth thus to expound Saint Paules saying for I thinke hée can not prooue but that S. Paules saying is verified of the Church that is here militant and not of the church triumphaunt But I will not at this tyme greatly dispute with M. More But and if hée were as hée hath béene I would say some thyng more to hym then I will doe at this tyme. Hée can neither mocke me nor iest me out of coÌ„ceite and if I were disposed to couple with hym nor it is not hys foule shameles woorkes and vntrue sayinges that hée layeth to me that could feare me But now that it hath pleased God without any helpe or know ledge of me to bryng hym vnto this fall I will praye to God for hym to geue hym grace that hée may reuoke all such false doctrine as hée hath brought into the worlde For doubtles if hée abyde in the meanyng that hée is now in I doe not sée how hée can dye Gods seruaunt Yea his own knowen Church is agaynst hym whoÌ„ hée sayth men are bound to beléeue vnder payne of damnation But truely as God shall iudge me I am sory for hys trouble if I could helpe hym with any lawfull meanes I would doe my best so euill will beare I him But to procéede farther in my matter I will not greatly speake much of the Church by the reason that many other men sence my fyrst writinge haue declared this article much better then I can doe it Wherefore I will all onelye resite the places of holy doctours that I haue brought for mée in my fyrst booke and the intent wherefore I aleaged them to prooue that y e Church was afrée thing throughout all the world and not bounde eyther to place or to person I brought for me y e saying of S. Augustine saying these wordes The holy Church are wée But I doe not saye are we as one should say we that bée heare all onely that heare mée now but as many as bée heare faythfull christean men in this Church y e is to say in this Cytie as many as bée in this region as many as bée beyonde the sea as many as bée in all the whole world for from y e rysing of the sunne tyll the goinge downe is the name of God praysed So is y â— holy Church our mother c. Also Lyra sayth The Church doth not stand in men by the reason of spirituall power or seculer dignitie For many princes and many Popes and other inferiour persoÌ„s haue swerued from the fayth Wherfore the church doth stand in those persons in whom is the true knowledge and confession of fayth and of veritye c. Here Lyra sayth as much as I doe in cleare wordes And M. More doth not nor yet caÌ„ refell hym Afterward I bring a saying of S. Augustine to prooue that the Church hath spottes and wryncles in her And yet by confessing of them and by stycking to Christes bloud they bée not imputed vnto her This is his saying The whole Church prayeth Lord forgeue vs our sinnes Wherfore she hath spottes and wryncles But by knowledging of them her wryncles bée streatched out and by knowledging her spottes are washed away The Church continueth in prayer y e shée myght bée clensed by knowledgeing of her synnes And as long as we here liue so standeth it And when euery maÌ„ departeth out of this body all such sinnes are forgeuen hym the which ought to bée forgeueÌ„ For they bée forgeuen by dayly prayer and hée goeth hence clensed And the Church of God is layde vp in the treasure of God for puregolde by this meane the Church of God is in the treasure of our Lord without spotte or wrynkell It foloweth Let vs therefore pray that God may forgeue vs and that we may forgeue our dettours séeing it is sayde and it shall be forgeuen vnto you We say this dayly and dayly we doe this and this thing is done dayly in vs. We are not here without sinne But we shall departe hence without synne c. Let euery man iudge whether that this place of S. Augustine maketh for my purpose or not that is to say whether that y e Church hath any spottes or wrincles in her or not And yet neuertheles shée hath no spottes nor wrincles For S. Augustine sayth y e Church of God is in the treasurie of God without any spotte so that through Gods mercy nothing is imputed vnto her Her cleannes is not y e shée hath no spots but béecause that for Christes sake there is nothing layd to her charge M. More maketh many wordes of â—enyall synnes and deadly synnes But to speake after his owne schoole men it should bée to harde for hym to defende that exposition that hée here maketh of S. Augustine But to proue that the Church is cleane by the reason of Christ I brought for mée their owne lawe whose wordes bée these Therefore is y e Church holy because shée beléeueth righteously in God c. Furthermore to prooue that this congregation of faythfull men is the Church that can not erre I brought for mée their owne lawe Whose wordes bée these The holy Church can not erre c. Also in an other place The Congregation of faythfull men must néedes bée which also can not erre c. So that it is cleare first that there must nedes bée a congregation of faythfull men which bée neyther bounde to Rome nor to Hierusalem uor yet to any certayne place but it is spread abroade throughout the whole worlde and standeth in the vnitye of faythfull christen men And that is the church that God suffereth uot to erre in those thinges that belong to saluation Wherefore I dyd say in my other booke that the Popes councels were not the church that coulde not erre For for y â— most part those couÌ„sels did not order themselues after Gods worde Wherfore I sayd they myght well erre And for that cause a pryuate person hauing scripture for hym ought to bée preferred afore a whole counsell if they had no scripture For Gods worde ought to bée iudge ouer all counsels and to prooue this I brought for mée the saying of Panormitanus which sayth The counsell may erre as it hath erred concernyng y e contracte of matrimony inter Raptorem Raptam And y e saying of S. Hierome was afteaward preferred aboue the statute of y â— couÌ„sell as it is prooued 36. quest 2. Tria For in these thynges concernyng the fayth the saying of a priuate person is to bée preferred before the saying of the Pope if
cause therof I am sure hée caÌ„ tel you if hée woulde I am sure it is rightteously done that is inough for mée But now commeth the blynde and fleshlye reason and murmureth at thys and asketh why are wée coÌ„demned for this why doth God punishe vs for this séeing wée can wyll no otherwyse Also hée blyndeth vs hée maketh our harts harde that wée can not amende vs and it lieth not in our power wythout his will Nowe why complayneth hée of vs why layeth hée it to our charge Here is nothynge done but hys will wée bée but instrumentes of hys will And if wée doe not well why geeueth hée vs not strength to doe better Thou dampnable reason who can satisfie thée which reckonest nothyng to bée well done but that thou dooste and that is done wyth thy counsell Thynkest thou not that thou art good and perfecte in thyne owne nature and all that is in thée is both wel and righteously made To this thou wilte aunswere yea for thou wiâ—t not condemne thy selfe nor any thing that is thine But now aunswere mee to this What hath made thée so well and geuen thée all thy righteousnes and all thys goodnes that thou hast Thou must néedes say God But what was the cause that thou art so well so righteous and so good made séeyng that thou deseruest nothyng Yea â–ª and all these thynges bée done so well and so righteously that thou canst not complayne nor ameÌ„de them no nor yet deuise which way to amende them Now why doest thou not murmur agaynst God séeyng that all thynges is done without thy knowledge and also without thy deseruing why doest thou not inquire a cause of hym why murmurest thou not that hée hath made thée so good and so rightfull séeyng thou haddest nothyng deserued But here wilt thou graunt that God dyd all thyng for the best Why doest thou not lykewise in other thynges Furthermore thou must néedes graunt that God thy maker and the gouernour of all thyngs is most wise most righteous and most mercyfull so wise that nothyng that hée doth can bée amended so righteous that there can bée no suspition in hym of vnrighteousnes so mercyfull is â—ée that hée caÌ„ doe nothyng without mercy Howe thinkest thou wilt thou graunt these thynges of thy maker Thou must néedes graunt them Now compare vnto this rule thy blindnes that is within thée thy induratioÌ„ that is in thée thy peruers will toward goodnes and what cause hast thou to complayne Thou hast graunted that hée doth all thynges righteously Ergo thou hast no wrong Hée doth all things mercyfully Ergo thou art in thy blyndnes and in thy hardnes better intreated theÌ„ thou hast deserued Moreouer thou beleuest that God is righteous that God is wise and that God is mercyful Now fayth is of those thynges that doe not appeare nor that can bée prooued by exteriour causes Hold thée fast to this fayth then all thy fleshely reasons bée assâ—iled For wheÌ„ God saueth so few men and damneth so many and thou knowest no cause why yet must thou beléeue that hée is mercyful and righteous This is fayth which if it could bée prooued by exteriour causes then were it no néede to beléeue it Now if thou beléeue that hée is mercyfull good righteous vnto thée wherefore murmurest thou But yet wouldest thou know wherfore hée in durateth thée and blyndeth thée and geueth thée no grace to amende and vnto thy brother that hath no better deserued then thou hast yea hée hath likewise euill deserued as thou hast and yet hée geueth hym grace and taketh away his hardnes geueth him a will to will all goodnes This is not indifferently done as thou thinkest First I say to thée thou hast no cause to complayne for thou hast no wrong thou hast all thyng that is thyne and nothyng is taken froÌ„ thée that beloÌ„geth to thée Why doest thou complayne of this right Yea but yet sayest thou that hée geueth the one mercy and geueth the other none I aunswere what is that to thée is not his mercy his owne Is it not lawfull for him to geue it to whom hée will is thy eye euil because hée is good Take that that is thyne and goe thy way For if it bée his wil to shew his wrath and to make his power knowne ouer the vessels of wrath ordeined to damnation and to declare the riches of his glory vnto the vessels of mercy which hée had prepared elected vnto glory What hast thou therewith to doe what cause hast thou therof to coÌ„playne it is the will of God which can not bée but well righteous the which as thou sayest thou beléeuest Wherefore leaue of thy murmuryng thy disputation agaynst God and recken that hée is of his nature mercyfull and hath no delite nor no pleasure in thy damnatioÌ„ but beléeue thou stedfastly that if hée shewe hys mercy but vnto one man in all the worlde that thou shalt bée that same one man though an aungell would make thée beléeue that all the world should bée damned yet sticke thou fast to his mercy and to his iustice that iustifieth thée and beléeue that the swéete bloud of his blessed sonne can not bée shedde in vayne but it must néedes iustifie sinners and so many as sticke fast vnto it though they bée neuer so blynded and neuer so hardned for it was shed alonely for them If thou canst thus satisfie thy selfe then doest thou wel thou art doubtles out of ieoperdie If thou wilt not bée content but wilt dispute and inquire causes of Gods inscrutable will then will I stand by and looke on and sée what victordome thou shalt get I doubt not but it will repeÌ„t thée and that hée will conclude with thée on this maner May not I doe what I will Now here haue I auÌ„swered to an intricable doubt that our schoole men are wrapped in whiche would know what is the cause of predestination and of reprobatioÌ„ Duns béeyng wrapped betwéene carnall reason and the inuincible Scriptures of S. Paule can not tell whether hée may graunt that the will of God is alonely the cause of election or els any merites of man precedyng afore hée concludeth that both y e opinions may bée defended Bonauenture blyndly concludeth that there may bée a cause preceding grace to deserue it So that in these vnfrutefull questions which in gender nothing but conteÌ„tion haue they spent all their liues and for these thinges bée geuen vnto them peculiar names as subtile and seraphicall and irrefrigable Doctours But agaynst them all I set S. Paule whiche tooke intollerable labours to prooue by inuincible Scriptures and examples therof that there was no cause but alonely the will of God And to prooue this hée bryngeth in an euident example of Iacob Esau how Iacob was elected Esau reprooued afore they were borne and afore they had done either good or bad Can
there bée a playner example what meaneth Paule in these words when they weare neyther borne nor had done neyther good nor bad but that the election of God myght stand Doth hée not clearely take away all manner of merites both de congruo also de condigno and declare the wyll of God to bée the cause onely But heare will subtyll blyndnes say that God sawe béefore that Iacob should doe good and therefore dyd hée chuse hym Hée sawe also that Esau should doe no good and therefore hée repelled hym Alas for blindenes what will you iudge of that that God saw How know we that God sawe that And if hée sawe it yet how know we that that was the cause of Iacobs election These children bée vnborne and they haue done neyther good nor bad and yet one of them is chosen the other is refused S. Paule knoweth none other cause but the will of God and will you discuse an other And where you say that God did sée afore that one of them should doe good I praye you what was the cause or whereby saw hée that hée should doe good you must néedes say by that that hée would geue hym his grace Ergo the will of God is yet the cause of election for because y e God would geue hym his grace Therefore God saw that hée should doe good and so should also y e other haue done if God woulde haue geuen hym that same grace Wherefore you gyauntes that will subdue heauen and earth leaue your searching of this cause and bée content with the will of God doubt not but the will of God is as righteous and as lawfull a cause as your merites can bée And doubt you not but S. Paule that toke so great labours in this matter dyd sée as farre in mans deseruing as we can doe yet hée concluded with these wordes of scriptures I will shew mercy to whom I shew mercy I will haue cōpassion of whom I haue compassion So lyeth it not in mans will or cunnyng but in the mercy of God Hée sayth not I will haue mercy on hym that I sée shall doe good but I will shew mercy to whom I wil. Hée saith not I will haue compassion of hym y ◠shall deserue it de congruo But of him of whom I will haue cōpassion This doth S. Augustine well proue in these words The disputatiō of thē is vain y ◠which doe defend y e presēce of God agaynst the grace of God and therfore say that we were chosen afore y e making of the world because y e God knew afore that we should bée good not béecause hee should make vs good But hée that sayth You haue not chosen mée sayth not that For if hée dyd therefore chose vs béecause that hée knew before that wée should bée good thē must hee also knowe béefore that wée should fyrst haue chosen hym c. Here is it playne that the election of God is not because hée sawe afore that we should doe well but all onely the cause of election is his mere mercy and the cause of our doing well is his election And therefore S. Paule sayth not of workes but of callynge Now goe to you subtill Duns men with all your carnall reasons search out a cause of his secrete will If you dyd beléeue that hée were good righteous and mercyfull it were a great comfort for you that the electiō stoode all onely by hys will for so were you sure that it should bée both righteously done and mercifully but you haue no fayth therfore must you nedes mystrust God and of that fall you to inuent causes of election of your own strength As one should say béecause God will not of his righteousnes or of his mercy choose vs we will be sure that we shall bée elected For fyrst will we inuent that the election commeth of deseruyng and then will we also dreame certayne workes that shall thereunto bée appoynted of vs and those will we doe at our pleasure so that the election and reprobacion shall stande all in your hands let God doe what that pleaseth him But now béecause there bée certayne open places of scripture that geue onely the cause to God all onely of election also of reprobation therefore are these men sore troubled and can not tell no other remedy but all onely to studye how they may wring wrest the open scriptures to the fortifiing of their errour and to the satisfyinge of their carnall reason so that where the holy Ghost sayth I will obdurate the hart of Pharao they will take vpon them to learne and to teach the holy Ghost to speake better and to say of this maner I will suffer Pharao to bée indurated but I will not doe it but my easynes my softnes whereby that I shall suffer him shall bring other men to repentaunce but Pharo shal it make more obstinate in malice So that God doth indurate as you say when hée doth not chastice a synner but sheweth softnes and easynes and sufferaunce to hym Hée is mercifull when hée doth call a sinner to repentaunce by affiction and scourging So that induration after your exposition is nothing els but for to suffer euyll by softnes and by goodnes To haue mercy is nothing els but to correcte to scourge and to punyshe men for their synnes This is the exposition of induration after S. Hierome and after your common glose S. Hieromes wordes bée these God doth indurate when hée doth not by and by castigate a synner Hée hath mercy when hée doth call a synner by and by vnto repentāce by afflictions c. This is auctoritie inough as you thinke what shoulde you search any farther Dyd not these men vnderstand scripture Is not this exposition playne This taketh away all inconueniēces By this exposition God is not the auctor of euell This is a clarkely exposition Briefly this this must néedes bee the true expositiō Wherfore it weare better for you to erre with S. Hierome and with our oulde schoolemen then for to say true with these newe heretykes so call you all them that will reproue oulde errours Now haue you well defended the matter Now is your cause well proued Now must the holy Ghost chang his wordes For hée hath new schoolemaysters And wheare hée was wont to say I haue hardened Pharos hart Now must hée say Pharao hath hardened hym selfe by my softnes and by my easines but I haue not done it But yet I pray you how woulde you satisfie a weake conscience that stickes faste to the worde of God and reckeneth that the holy Ghost knoweth well what hée shal speake and wil speake nothing without a great cause but that that hée speaketh shall bée so well spoken that you can not amende it How thynke you is it sufficient to say to this poore man S. Hierome and all schoole men say so holde thou thy peace
when you are at home the godly Bibles and receaue the thyng therein with great studye for thereby shall you haue great aduantage c. These wordes bée so plaine that I can adde nothyng to them woulde you that wée shoulde take you for byshops and for holy fathers that bée so openly agaynst Scripture and so centrary to holy doctours That will I neuer doe while I liue I will neuer looke to sée other Antichristes then you and so will I take you till I sée almighty God conuerte you Also the same doctour saith Which of you all that bée here if it were required coulde say one Psalme without the booke or any other part of holy scripture not one doubtles But this is not alonely the worste but that you bée so slow and so remisse vnto spirituall thinges and vnto deuillishnesse you are hotter then any fier but men will defende this mischief with this excuse I am no religious mā I haue a wife and children and a house to care for This is y e excuse wherewith you doe as it were with a pestilence corrupt all thinges for you doe recken that the studye of holy Scripture béelongeth alonely vnto religious men when they bée much more necessary vnto you then vnto them c. Here may you sée that your damnable institution was in the hartes of men in Chrisostomes dayes howe they woulde reade no scriptures but you sée hée condemneth it and calleth it a pestilēce and will you now bring it in agayne If you had but a lousie statute of your owne against mée or an other man you woulde call vs hetikes But you neither regarde Christes holy worde nor holy Doctours nor yet any other thinge y e is agaynst you But let vs sée what your owne lawe saith to this If Christ as Paul sayth bée the power and the wisdome of God thē to bée ignoraunt in scriptures is as much as to bée ignoraunt of Christ c. Here haue you playnely that to take away scriptures from lay men is as much as to take away Christ frō them the which no doubt but that you doe intēde in your harts to doe and that thing God knoweth and your workes doe declare it the which God shall aduenge full straitly ouer you Also in an other place I will set my meditation in thy iustifications and I will not forgette thy wordes the which thing is excéeding good for all Christen men to obserue and kéepe c. Here is a counsell of your owne that hath admitted that all Christen men shall study Scripture And will you now condemne it Is there neither Scripture of God nor practise of Christē men nor exposition of Doctours nor your owne law nor yet any statute of counsels that will hold agaynst you You bée marueilous giantes how shal a mā behaue him selfe to handle with you it is not possible to ouercome you for you wil admitte nothyng that is against you But yet will I not so leue you but I will first declare it manifestly y e you bée cōtrary to Christ and to all holy doctours S. Hierome reprooueth you very sore in these wordes O Paula and Eustochium if there bée any thyng in this life that doth preserue a wise mā and doth persuade him to abide with a good will in the oppressions and the thraldomes of the world I doe reckē that specially it is the meditations and the study of holy scripture séeyng that we doe differre from other creatures specially in that that we bée reasonable in that that we can speake now is reason and all maner of wordes cōteined in godly Scripture whereby that we may learne to knowe God also the cause wherefore we bée created Wherfore I doe sore marueile y ◠there bée certein men the which geue thē selues to slouthfulnes sluggishnes and will not learne those things that bée good but recken those men worthy to bée reprooued that haue that good mynde c. Marke how that this was written to two women that were learned Also hée reckeneth nothyng better then to study holy scriptures hée also marueileth that certaine will neither study Scriptures them selues nor yet let other mē study thē It is well knowē that these wordes pricke no men but you and ye bée so slouthfull so geuen to voluptuousnes that you your selues will not study Scriptures nor yet suffer other mē to study them but if you doe study them it is to deceiue your simple and poore brother there by and to maintaine your abhominable liuing with wrostyng and wryngyng of them other profite commeth there none of your study as all the worlde knoweth For you may not preach but when you haue damnably condemned Christes blessed word or els by violence made some of your poore brethren heretickes then come you with all your gorgious estate pompe and pride to out face Christ and your simple brother with your outward dānable pride afore the face of the world But my Lordes leue of your fasing and your brasing for our Lord whose cause we defend agaynst you will at length not bée out faced Remēber how the holy ghost prayeth against you saying iudge them Lord that they may fall from their cogitations expell them Lord for they haue prouoked thée doubte you not but this holy spirite will preuaile agaynst you though God suffer you for a season yet hath hée till this day defended him selfe his godly wordes agaynst all the proude crakyngs of the world and thinke you that hée wil now take a fall at your hand nay nay hée shall first thrust you out headlonge that all the world shall take example by you this is my beléeue For that word that you haue cōdemned doth thus learne me Wherfore if you doe not reuoke the condemnation of the new Testament and ordeine that all Christen men may read holy Scripture you shal haue the greatest shame that euer men had in this world for you are neuer able to defend it by any meanes nor by any power y e is in earth And if all power in earth wil withstand it hée shall rather bryng them all to dust and raise vp of stones newe rulers You wormes meate you stinking car rion you nourishmēt of hell fire how dare you thus presume against your God omnipotent whether will you flie to auoyde his daunger Heauen earth water and fire sunne moone and starres saintes and angels man and child bée against you and holde you accursed What though the deuill laugh on you for a season Remember the ende but God geue you hys grace that I lose not my labour about you But now let mée assoyle your carnall reasons that you bring for you The fyrst is this euyll men doe take an occasion of heresy out of scriptures Wherfore it is best they haue it not I aunswere lykewise good men doe take an occasion of goodnes there of Ergo the people ought to haue
at a sore exigent when you were compelled to prooue this thynge with so â—auld a reason Who would haue looked for so simple a reason in so earnest a matter of so wise a man of so great a Doctour of so worshipfull a father and of the Bishop of London yea and of him that is called an other Salomon notwithstanding such an haltyng similitude dyd hée neuer learne in the Prouerbes of Salomon but it had béene a better similitude of the kings proclamatioÌ„ which is proclaimed y t all men might know it and also kéepe it no man is bound to kéepe it till it bée proclaimed likewise the Gospel was geuen for to bée proclaimed and euery man is bound to kéepe it Wherfore it must néedes bée proclaimed to euery man and vnto you my Lorde I beséeche God that you may bée one of them of whom it is spokeÌ„ To you is it geueÌ„ to know the misteryes of God Amen ¶ That mens constitutions which are not grounded in Scripture bynde not the conscience of man vnder the payne of deadly sinne TO this article we must note that there bée two maner of ministers or powers one is a temporal power the other is called a spiritual power the teÌ„porall power is coÌ„mitted of God to Kinges Dukes Earles Lordes Barons Iudges Maiors Shriues to all other ministers vnder theÌ„ these bée they that haue onely the teÌ„porall sword wherby they must order al y e coÌ„moÌ„ wealth with all world ly thinges loÌ„gyng thereunto as y e disposition of these worldly goodes who shal bée right owner and who not the probation of mens testamentes the ordering of payments and customes the settyng of all maner of taskes and forfaites the correction of all transgressions wherby the coÌ„mon wealth or any priuate person is disquieted or wronged as correction of théeues murderers harlotes baudes sclanderers wranglers extortioners brybers vserers false buyers and sellers and of all other thynges whereunto béelongeth any outwarde orderyng or any corporall payne In thys power is the kyng chiefe and full ruler all other bée ministers and seruauntes as Paule doth declare â—aying let euery soule bée subiect and obedient vnto the hye powers c. Also S. Peter bée subiect vnto the kyng as vnto the chiefe heade eyther vnto rulers as vnto theÌ„ that are sent of the kyng for the punishmeÌ„t of euill doers Vnto this power must wée bée obedient in all thynges that pertaine to the ministration of this present life and of the commoÌ„ wealth not alonely as Paule sayth for auoyding of punishment but also for dischargyng of our consciences for this is y e wyll of God So that if this power commaunde anything of tyranny against right and law alwayes prouided that it repugne not agaynst the Gospell nor destroye our fayth our charitie must néedes suffer it For as Paule sayth charitie suffereth all thyng Also our maister Christ If a man strike thee on the one chéeke turne hym the other for hée doth exercise tyranny But ouer these worldly goods these present thynges and ouer thy corporall bodye which Christen men doe not alonely not regarde but dispise it Neuertheles if hée commaunde thée any thyng agaynst ryght or doe thée any wronge As for an example cast thée in prison wrongfully if thou canst by any reasonable and quyet meanes without seditioÌ„ insurrectioÌ„ or breakyng of the commoÌ„ peace saue thy selfe or auoyde hys tyranny thou mayst doe it wyth good conscience As if thou were in prison if thou couldest auoyde without any sedition thou mayst lawfully doe it thy coÌ„science is frée so doyng and thou dooste not sinne nor offende the lawe of God as Paule sayth If thou mayste bée frée vse it but in no wise bée it ryght or wrong mayst thou make any resistaunce wyth sworde or wyth hand but obey except thou canst auoyde as I haue shewed thée But if y â— cause bée ryght lawfull or profitable to the coÌ„mon wealth thou must obey and thou mayst not flye wtout sinne That men haue fled from the tyranny and the wrong of thys power wée haue it openly in diuers places of scriptures As of Elezy that fled from the tyranny of the kyng of Siria Also Helyas fled from the tyranny of kyng Achas Also S. Peter fled out of prison And S. Paule out of the Citie of Damascum and out of Iconium as it is open in the Actes of the Apostles So that agaynst this power though thou haue wrong mayst thou not make any corporall resistaunce but alonely auoyde by flying or els kéepe y e thing that is commaunded thée But if it bée ryght and to the profite of the coÌ„mon wealth thou must both fulfill it and also abyde But now wil it bée inquired of mée of this case if it please y â— kinges grace to condemne the newe testament in Englishe and to commaunde that none of his subiectes shall haue it vnder displeasure whether they bée bounde to obey thys coÌ„maundement or no To this will I auÌ„swere That I doe béeléeue that our most noble Prince hath not forbidden that Christen men may haue Christes TestameÌ„t whether it bée in latyne or Englishe French Douche Gréeke or Hebrue for Christes veritie is all one in all tonges And as his grace knoweth it were very vnreasonable that any man should eyther counsell or forbid his grace that hée shoulde know or reade the Testament of the most noble Prince hys father in the which is alouely géeueÌ„ and promised worldly goods which as soone as they bée géeuen bée ready to decay and to perishe and if I say this bée vnreasonable and vnright how much more were it vnreasonable to take awaye from vs our father of heauens testament whose legacy and promises doe as farre excell the legacies of the noble Prince his father as God doth excell man But what shoulde I make many reasons to prooue vnto hys grace that thyng to bée lawfull that the father of heauen hath sent vs froÌ„ whom coÌ„meth nothyng but goodnes Yea and it was not sent by man by Angell or by Saint but by the onely sonne of God both God and maÌ„ and diligently declared by hym to all the worlde Not vnto the Pharesies alone but vnto all maner of people and that to the houre of death and also thereof tooke his death and not yet so content but sent his glorious Apostles to declare and to learne thys godly worde thorough all the worlde And béecause the ministration of thys worde required a greater strength then was in any naturall man therefore also gaue hée them his eternall sprite to establishe them to confirme them and to make them strong in all thinges that there might bée nothing desired to the declaration and setting out of his worde Now who coulde finde in his hart that is a true subiecte and regardeth the honour of our noble Prince and the saluation of his soule eyther to thinke that his grace
Wherfore we wil now speake of the other power which men call spirituall Fyrst here is to be noted that this is no power nor none auctoritie worldly but all onely a ministration of the word of God and a spirituall regiment preaching the gouerning of the soule and the mynistration of y e spirit hauing nothing to doe with the erterior Iustice or righteousnes of the worlde and therfore hath it no power by right and law to make any statutes or lawes to order the worlde by but all onely faithfully truely to preach and to minister the word of God ther by instructing the conscience of man nothing addyng thereto nor taking there from but as S. Paule sayth to abyde in those thinges that they haue learned and that bée commytted vnto them for S. Paule as hée hym selfe sayth â—urst speake no other thing but those things which christ had wroght by him For hée curseth him bée he maÌ„ or Angel that preacheth any other gospell then hée had preached Therefore the Prophet commaundeth vs that we should not heare the wordes of those prophetes which disceaue vs for they speake visions of their owne hartes and not out of y â— mouth of god and yet speake they in the name of God Wherefore these men so long as they speake onely y â— worde of God so long are they to be heard as Christ himself after y e saying hée y e heareth you hereth mée also whatsoeuer they say vnto you sytting in the chayre of Moses do it On y e which text speketh S. Augustine By syttyng in y e chayre is to vnderstand the learning of the lawe of God and therefore God doth teach by them but if they will teache their owne doctrine heare it not doe it not for such men séeke that is theirs and not Christes c. These wordes bée playne agaynst all them that preach any thing but the law of God onely Wherfore if these mynysters will of tyranny aboue the worde of God make any lawe or statute it must bee consydered after two maner of wayes fyrst whether it bée openly and derectly agaynst the word of God and to y e destructioÌ„ of y e faith as that statute is whereby they haue condemned the new testament also forbydden certayne men to preach the worde of God hauing no trew cause aganst them but all onely their malicious suspectioÌ„ also y e learning wherby they learne that workes doe iustifye moreouer that statute whereby they bynde men vnder the payne of damnation to bée assoyled of them These statutes I say with other lyke men are not bouÌ„d for to obey neither of charite for here is faith hurt which geueth no place to charitie nor yet for auoyding of sclaunder for the worde of God may not bée auoyded nor yet géeue place vnto sclauÌ„der for then shoulde it neuer bée preached but it must bée faâ—â—e stucke vnto and the more that men bée offended withall and the stiffer that they hée against it the more openly and playnely yea and that to their faces that make such statutes mâ—st wée resiste them wyth these wordes wée are more bounde to obey God then man This is well proued by Hilarius wordes All maner of plantes that hée not planted of the father of heauen must bée plucked vp by the rootes that is to say the traditions of men by whose meanes the coÌ„maundementes of the lawe hée broken must bée destroyed and therefore caulleth hée theÌ„ blynde guides of the waye to euerlasting life béecause they sée not that thyng they promise and for that cause hée sayth that both the blynde guides and they that bee led shall fall into the dyke c. Marke that all traditions of men which are agaynst Gods lawe must be destroyed Therfore let euery man take héede for it longeth to their charge for both the blynde guides and also they that bée led shall fall in the dyke It shall bée none excuse for hym that is led to say that hys guyde was blynde but let them heare the worde of God by his holy prophetes walke not in the preceptes of your fathers nor kéepe not their iudgemeÌ„ts but walke in my preceptes and kéepe my iudgementes The other maner of statutes bée when certaine thinges that bée caulled indifferent bée commaunded as thinges to bée done of necessitie and vnder the paynes of deadly sinne As for an example To eate fleshe or fishe this day or that day is indifferent and frée also to goe in this rayment of this colour or that colour to shaue our heades or not a priest to wear a loÌ„g gowne or a short a gray Fryer to weare a gray coate or a russet a whyte Fryer to weare a white or a blacke a Priest to marry or not to marry an Heremyt to haue a bearde or not These with all other such outwarde workes bée thinges indifferent and may bée vsed and also left Now if the Byshoppes will make any lawe or statute that these thynges shall bée determinately vsed so that it shall not bée lawful for vs to leaue it vndone but that wée must precisely doe them and not the contrary vnder the payne of deadly sinne here must they bée withstanded and in no wise obeyed â—or in this is hurt our fayth and libertie of Christendome whereby wée are frée and not bounde to any exteriour worke but frée in all things and vnto all men at all tymes and in all maner except it bee in such a cause where as brotherly charitie or the common peace should bée offended Therefore in all these thynges bée wée frée and wée must withstand them that will take this libertie from vs with thys texte of Scripture Wée are bought with the price of Christes bloud wée will not bée the seruauntes of men This texte is open against them that will bynde mennes conscience vnto sinne in those things that Christ hath lefte them frée in Of this wée haue an euident example of Saint Paule the whiche would not circumcise Titus when the false brethren woulde haue compelled hym thereunto as a thynge of necessitie vnto whom S. Paule gaue no romthe as coÌ„cernyng to bée brought into subiectioÌ„ S. Paul dyd not withstand them bycause that CircumcisioÌ„ was vnlawfull or might not bée vsed of Christen men but bycause that they would haue compelled hym vnto it as vnto a thyng of necessitie that thyng woulde not Saint Paule suffer for that was agaynst the libertie that we haue in Christ Iesus as hée sayth here playnely Wherfore we bée not alonely by Christe made frée from sinne but also made frée in vsing all maner of thynges that bée in different and vnto them we can not bée bounde as vnto thynges of necessitie as on the Friday to eate fish and thereunto bée bounde in conscience vnder the payne of deadly sinne In this we may not obey for it is against the word of God not béecause it is euill to
but y t he woulde géeue it vs if men I say had thys fayth and this loue towarde Christ they would goe no farther but to him onely they woulde make inuente deuise no mediatours but faithfully receaue hym according to y e Scriptures for their onely mediatour Sauiour and redéemer and beléeue and knowe surely that they coulde aske nothyng so great in his name but that they shoulde receaue it so that hée woulde hym selfe géeue it and thereunto is able Also by this fayth they should perfectly know that they coulde not bée so vnworthy but hée of his onely and méere mercy is able also woulde make them worthy to receaue their peticions so that if men had faith they should perfectly know that they had néede of no more then this one Christ that they should nor ought not séeke to any other mediatour eyther to obtayne any thing or els to make them worthy but should know and confesse both in worde and déede that Christ alonely is able inough yea so mighty and so mercifull that all other fayned and inuented mediatours of men bée vile filthy and abhominable of themselues to bée compared to him If this fayth I say were printed in the hartes of mē then what shoulde they or could they desire more then this one mediatour Iesus Christ What could they haue that of him and by him they could not obtaine Truely nothinge that they coulde righteously aske as all Scriptures beare witnes But nowe let all these makers of new Gods cumilate themselues togither on a heape and shewe mée but one place yea but one iot or one example in holy Scripture that euer men did pray to Saintes or one that entered into heauen by Saints prayers Christ ascended as the Scriptures bée plaine into heauen by hys owne power now woulde I knowe of these new Godmakers by whose power and helpe that the first Sainte came into heauen say not by the intercession of Saintes for I will say then there were none in heauen nor by his owne holynes for then dyed Christ in vayne and if hée came by Christ onely why may hée not alone helpe vs thither His power is not weakened his mercy is no lesse towarde vs then it was towarde him Now here you sée all the causes that brought the first Sainte to heauen these causes bée sufficient yea alonely allowed of the Scriptures of God therfore they bée also sufficient for vs if wée will béeléeue the scriptures of God But now to declare and make this matter open I will recite the words of the Scriptures first I will speake of Images of whom speaketh Moyses these wordes Thou shalt make thee no grauen Images nor similitude of any thing that is in heauen aboue or in earth beneath or in waters vnder the earth thou shalt neither honour nor worship them Bée not these wordes plaine against all maner of Images or similitudes For if saints bée in heauē or in earth or vnder the earth here bée their figures excepted either to bée honoured or worshipped and marke that hée excepteth both honouring and also worshipping Now what can you géeue to Images that is neither hohonour nor worship It maketh no matter to mée whether you call it latria or dulia if it bée eyther honour or worship then is it against Scripture and if it bée neither then is it nothyng but a voyde name inuented of your insaciable couetousnes to deceaue simple men with and to heape innumerable good to your selues For if you had no more profite by Images then you haue deuotion to them then shoulde they bée soone lefte downe Who hath séene a precious offerynge of a Priest géeuen to any Image but wée sée dayly how yée robbe Images of other mens oblations But let vs returne to our purpose Duns on this text saith that by it was it forbydden to make images béefore the incarnation of Christ c. Now must you prooue where they bée allowed since the incarnation and shew with manifest scriptures where this text is condemned in the new Testament or els it stādeth fast agaynst you after your own M. Duns whom you dare not deny Also y t Prophet saith a mā dyd plante a pinaple tree and the raine did nurrish it and therof was made a fire vnto men hee toke of it and warmed hym and burnt it and baked bread therewith and of the other parte hee Made hym a God and dyd honour it and prayd vnto it saying deliuer me for thou art my God Marke the processe of y t Prophet first the man planted this trée thē hée burnt part of it and baked bread with it and of the other part he made hym a God whom hée honoured and worshypped marke also if all these bée not true and fulfilled of your images of the one is made your God which you doe honour and of whom you desire to bée deliuered some frō death some from sickenes some frō pestilence some from pouertie some from théeues some frō euill fortune some frō hāging some frō drowning and some to saue you from the tooth ake some to saue your horse some your pyges and some to helpe your wéemen with child with many other thynges more so that for euery thyng that you will desire you haue a God to aske it of Now of the other part is made a payre of gallowes is not this true is not this playne of what other thyng in earth can the saying of y t prophet bée verified but of your images And if it may be verified of an hūdred other things yet is it also true of your images and vnto them agréeth most peculiarly The prophet speaketh not of one onely but of all thinges that bée lyke Now deliuer your Gods if you cā They wil not bée deliuered w t the aunswere that Doctour Rydley did once make vnto mée that there was no man so blynde nor so mad or foolishe for to honour the stocke and the stone that standeth béefore them but they referre the honour to that thyng that the Image doth represent I aunswere good Maister Doctour I pray you tell mée one thyng what did Cicero with all the whole Senatours of Rome did they not honour that same thing that stoode béefore thē and yet as you say they did referre it vnto the thing that was thereby represented These men were wise mē and as well learned in their tyme as you yet you sée for lacke of knowledge of the trueth they honoured stockes and stones I am sure you will not excuse them from Idolatry yea and that béecause they did honour the stockes and stones and not alonely for honouring of the the thing that was represented Also what dyd Roboam when hée dyd set vp two golden calues in Bethell and sayd to the people Go◠no more to Hierusalē behold thy Godes Israell Was not this done to the honour of God for they were not so mad as ye say to thinke
mocke and trifle both with God and man There can be nothing more agaynst you then these wordes bée For fyrst do you not loue your Images and your sayntes Secondarilye doe you not offer vnto them cal you that no sacrifice yea it is so much that you can hange no more on them Thyrdly doe not you geue veneratioÌ„ vnto them yea and that with al your hartes or els bée you hipocrites and disseÌ„blers So that you geue to your stockes and stones Cultum Latrie which by your owne distinction béelongeth to God onely How can you now auoyde Idolatrie Now to the seconde parte of your distinction you say that you do to saintes to all creatures y t worshipyng of Dulya which is without loue and without the multitude of sacrifice What cal you this what meane you by this what worshipping is this that is without loue and without sacrifice Is not this opeÌ„ hipocrisye to honor a thing outwardlye and neather to loue it nor to fanor it inwardly nor yet to offer any sacrifice vnto it this is nothing els but open mocking and I may well compare you vnto the wicked Iewes that crouched knéeled vnto Christ but they did it neyther of loue nor fauour but of mockage as you doe honour your sayntes and Images This commeth all wayes to theÌ„ that will mocke and trifle with gods holy word that wheÌ„ they thinke to auoyde it with a damnable distinction then is it most agaynst them so that all christeÌ„ men may sée that the hand of God is heare Also an other baulde reasoÌ„ you haue which is of M. Rychard If saintes when they were here and not confirmed in grace did of their charitie pray for vs. Therefore now must they pray much more seing they are now confyrmed in charitie c. Is not this a goodly bauld reason to cast at a byshops cure How can hée proue this what scripture hath hée for hym I heare well his carnall reason but I heare no probation I will make him a lyke reason The sayntes when they weare heare did of their charitie cloth naked men and fede the hungrey and gaue drinke to y t thirsty and visited them that were in prison therefore much more now for they be confyrmed in charitie and these bée déedes of charitie Lykewise S. Paule when he was heare dyd of hys charitie wryte epistelles to declare the veretie therefore now must â—ée much more wryte so y â— where afore hée wrot but one epistell now must hée at y t least write thrée or els hée is not confyrmed in charitie I thinke hée dyd neuer a greater dede of charitie then now to wright an epistell and to declare his owne pistels for all the world is at variaunce for vnderstaÌ„ding of them You blynd gydes who hath learned you to declare wherein the charitie of sayntes doth stande who hath geueÌ„ you auctoritie to geue a déede of charitie vnto sayntes that scripture doth not geue Wherfore is it a déede of charitie for one to pray for an other is there any other cause then that the holy Ghost so declared it in his word Wherfore that is charitie in this lyfe that the worde of God byddeth you doe and as for the workes that charitie shall haue in an other lyfe it belongeth not to you to iudge farther then the word of God Also you haue an other reasoÌ„ God sheweth myracles in this place and in that place to the honouring of this saynt and that saynt therefore we must lykewise honour them I aunswere as to your myracles though I haue aunswered to them beefore yet will I adde this vnto it that God is no God of superstition nor that fauoreth one place more then an other or that hath any affectioÌ„ to this place more then to that wherefore this is your superstition inuented of the deuill for God will neyther bée honored in the mountayne nor yet in Ierusalem but in mens hartes And as to your myrakles the great Godes Diana did also myrackles as you may reade in scripture consyder her honour that scripture speketh of and compare it to the honour of your Images you may sée they doe agrée Farthermore Apollo Castor Aescu lapius and such other did also greate myracles as stories doe make mention and also many men which were both wyse well learned and also many men of a great reputation and honour as you bée yea and meÌ„ of great holynes doe beare witnesse of y â— same Therfore by this reason we must also honour them Also an other reason you haue out of Iob. Conuert thy selfe vnto some of the sayntes Of this you conclude that we must pray vnto sayntes I aunswere of this you may conclude that you bee blinde and dull Asses and vnlearned stockes peruerters tearers renters of holy scripture I pray you what sayntes dyd y t old fathers know before Christes comming whom did they recken to be in heauen before Christes assention why did they desyer so sore his cumming if they beléeued that they should haue ascended vp to heauen But this is the sentence of that place Elephas reproued Iob and sayth y t hée is not Gods seruaunt and therefore God punished him sayth hée and to prooue this hée biddeth Iob call to memory all holy men and seruaunts of God and recken one if hée can among them all whom God did so punish wherefore hée concludeth that Iob is not the seruaunt of God but a foolyshe man which in Scripture is the enemye of God whom God shall slaye in his wrath This is the sentence of that place Fynallye you haue an other reson you shall praise God in his sayntes therefore sayntes must bée honoured I aunswere is not this a good consequent I must praise God in Beares and Apes therefore Beares Apes must bée worshipped Adde that y t foloweth in y e text you must praise God in timbrels in orgens and in pypes therefore after your conscequent timbrels orgens and pypes must bée worshipped but if you weare learned in scriptures you should fynde an other sentence in the holy Psalme then this is for the very trewe text is Laudate dominum in sanctititate sua Praise God in his his holynes but let vs graunt that hée sayth prayse God in his sayntes doe not you knowe that scriptures say blessed is God in all his giftes out of this can not follow that we shall worship and pray to Gods giftes but God shall bée praysed and honoured in all his giftes as in saint man and Angell An other reason you haue of a similitude Like as a maÌ„ can not come to the speach of a kyng but that hée must haue certayne mediatoures as Dukes Erles and such men as bée in fauour betwéen him and the king that may entreate his matter So likewise béefore God I aunswere you Infidelles and mistrusters of God what will you make of God will you make him a fleshely
and a carnall stocke full of passions and of affections Vnto a mortall Prince you make mediatours béecause hee knew not your hart and béecause hée is more affectionat to one man theÌ„ to an other and beecause hee iudgeth after the sight of hys eye and after y e percialnes and affection of his hart But so doth not God but alonely of mere mercy and grace But to your similitude you can not haue no Dukes to speake for you excepte you géeue them rewardes excepte they haue carnall affection to you therfore by your similitude you must likewyse doe to Saintes But S. Ambrose answereth clearly to this damnable reason of yours saying Men are wonte to vse thys miserable excusation that by these thinges may wee come to God as we may come to the kyng by Erles I aunswere wee doe come vnto the kyng by the meanes of Dukes and Erles because that the kyng is a man and knoweth not to whom hee may committe the common wealth but vnto God from whom nothing can bee hidde hee knoweth all mens merites wee neede no spokesman nor no mediatour but alonely a deuoute mynde c. Here are you clearely aunswered of S. Ambrose to youre carnall reason Item an other reason out of your lawe that Images bee vnto vnlearned men that same thyng that letters and writinges bée vnto them that bee learned that they may thereby learne what they ought to folow If your Images bee no more to vnlearned men then writinges be to learned men therefore they may no more doe to them then learned men doe to their letters woulde you suffer learned men to come and kneele and offer to my booke and sette vp candels before it and to make vowes to come yearely thereunto and to desire petitioÌ„s béefore my booke of those Saintes y t bée written therein Sée how your owne example maketh agaynst you and all thing that I can bringe Wherefore if there bée any grace in you or if there bée any shame in you of the worlde for Christes sake leaue of this false â–ª learnyng and colouring of Idolatrie For you doe not onely deceaue your simple brethren but you doe also blaspheme the immortall God of heauen which doubtles will auenge shortly this rebuke on you if you doe not amende whose violeÌ„ce and might you are not able to withstand Wherefore I exhorte you in y e blessed name of Christ Iesus that you repent in tyme and take vpon you to learne the veritie which is how God is onely to bée honoured and onely to bée sacrificed vnto hée is onely to bée prayed vnto of hym onely must our petitions bee asked it is hée onely y t géeueth wealth prosperitie hée only must deliuer and comforte vs in all aduersities hée onely must helpe vs out of all distresse vnto whom as Saint Paule sayth be alonely glory and honour for euer Amen Now most excellent and noble Prince I haue here after the poore gifte that God hath géeuen mee set out vnto your grace certain articles which though they séeme at the firste sight to bee newe yet haue I prooued them openly with the euerlastynge worde of God and that not wroonge nor wrested after my lyghte brayne but after the exposition of clarkely doctours yea and that of the oldest of the best Wherfore most excellent Prince most humbly most méekely I beséeche your grace that I may finde so great indifferencie at your graces hand as that the Byshoppes shall not condemne this booke after the maner of their olde tyranny excepte they can with open Scriptures and with holy Doctours refell it as I haue prooued it But I would it should please your grace to call them beefore you and to commaunde as many as will condemne this booke euery one of them seuerally without others counsell to write their cause why they will condemne it and the scriptures whereby they will condemne it and to bryng them all to your grace and your grace may iudge betwéene both parties I doe not doute but they wil bring your grace maruailous probations and such as were neuer hearde And if thrée of them agrée in one tale if they bée deuided let mée dye for it and that your grace shall well sée The father of heauen and hys most mercifull sonne Iesus Christ kéepe your grace in honour to his pleasure and glory Amen Of the originall of the Masse and of euery part therof translated into English out of his booke De Doctorum Sententijs ¶ De consecratione Dist. 1. Cap. Iacobus ex 6. Synodo IAmes the brother of the Lorde as cconernyng the fleshe vnto whom was firste coÌ„mitted the Church of Ierusalem Basilius the Byshop of Caesaria gaue vnto vs the celebration of the Masse Sayth the glose that is to say the manner how to celebrate y t Masse For the woordes by the which the body is made were deliuered froÌ„ the Lord him selfe But afterward others also added some one péece some an other for comlynes and solemnitie And thus much sayth hée God Christian reader what can these men wholy addicted to lyes otherwise doe but beguile deceaue For this is their onely endeuour whiche although it may bée manifest vnto thée by many of their déedes not withstanding by this one â–ª of y t which they so greatly boast it is so manifest that none caÌ„ dony it To attribute the originall of the Masse vnto Iames the Apostle and to Basilius y e bishop is an errour not to bée suffered for asmuch as it is most false as by that which foloweth shall appeare Let them declare if they can what Iames made thereof and what Bastill added thereto Let them bryng foorth one of the Apostles that euer sayd Masse they shal haue y t victory Ieames died about the yeare of our Lord 62. And of Masse as they vnderstand it there was no mention made in the Churche by the space of 200. yeares Moreouer then this Basill tyed about the yeare after Christ 380. How then could hée agrée with Iames aboute the Masse But what Masse had the Church from after the death of Iames vnto Basiles tyme by what authoritie did Basill deliuer to vs y e masse Moreouer these meÌ„ doe adde their auctoritie out of the vj. Synode that their lye might bée the more notorious Bring foorth the vj. Synode in the whiche these thinges bée written I pray you what was handled in the vj. Synode The maner of celebrating Masse Or agaynst whom was y e vj. Synode gathered togither agaynst those y t would not say Masse Nothyng lesse but agaynst such as wickedly taught that there was one operation in Christ Read the actes of the Synode and you shall finde it to bée so But let vs grauÌ„t in the meane â—eason that this was handled in y t Synode what doth it prooue We do not contende what matters were intreated of in the Synode but whether Ieames and Basill deliuered vnto vs
do not take their vocation to seke Gods glory and honour but to liue easilie promote themselues to dignitie Libertie God destroyeth one wicked with an other Gods word is not the cause of euill Christes Disciples were long weake and worldly mynded What the Popes doctrine causeth he coÌ„maundeth murther The popes doctrine is bloudy Christes doctrine to peaceable God auengeth hys doctrine him selfe How a maÌ„ ought to behaue him selfe in readyng of doctours and also in the Scripture Our fathers and mothers are to vs in Gods stede What wee doe to our fathers mothers that we do to God The reward of obedience The reward of disobedience God auengeth disobedience hym selfe though the officer will not Mariage couetousnes maketh our spiritualitie that they cannot see that which a Turke is ashamed of Get her with child say they so shall thy cause bee best Gods commaundementes breake they throughe their owne traditions Money maketh marchaundise Iugglers Mariage altereth the degree of nature The husband is 〈◊〉 the wife in gods stede In sufferynge wronges patieÌ„tly â—e folow the steppes of Christ The master is vnto the seruanÌ„t in Gods stede Our spiritualtie retayne mens seruauntes not to honour God but their traditions and ceremonies onely Christes doctrine the Popes differre If thy master please thee not shaue thy selfe a Monke a Frier or a Priest To obey no man is a spirituall thyng Rom. 13. Kyngs are chosen to suppresse the wicked support the good An â—pte similitude Iudges are called Gods Blessyng Curse God rewardeth aâ— obedience though no maÌ„ els do God auengeth all disobedience though no maÌ„ els do VeÌ„geance is Gods Dauid God destroyeth one wicked by an other God prouideth a meanes to take the euil out of the way when they haue fulfilled their wickednes Why Dauid slewe not Saul The kyng 〈◊〉 in the roâ—â—â—e of god in this world The kyng must be reserued vnto the vengeaunce of God It iâ— not lawfull for a Christen subiect to resiste hys Prince though he be an heathen man Kynges must make accompt of their doynges onely to God The kyng hath no power but to his damnation to priuiledge the spiritualtie to sinne vnpunished A king is a great benefite though he be neuer so euill Princes are ordeined to pâ—uill doâ—rs The damnation of Princes Sanctuaries Neckeuerse Three natures What it is to looke Moyses in the face Heauen commeth by Christ A Christen man seketh no more but Gods will Lustes Freâ—ill Worldly witte The will is bond and â—ed Fredome All is sinne that springeth not of the spirite of God and all that is not done in the light of Gods worde So do our spiritualtie in all their workes True miracles are wrought to coÌ„firme the preaching and not the God head of the preacher Our hypocrites are blinde The religious looke vpon the out side onely The sprituall man The naturall man Feate is the last â—emedy Kinges defend y â— false authoritie of the pope their office punishing of sinne loyd apart Bishoppes minister the kinges dutie their owne layde apart yea they persecute their owne office Kynges do but waite on y â— Popes pleasure The iugling of the Pope Bishops of Almany Mylane Byshops of Fraunce A cappe of maintenaunce Most Christen kyng Defendre of the Popes Fayth The eldest sonne of the holy 〈◊〉 Blâ—â—â—ng of armes The English Bysshops The falsehode of the Bishops O a cruell and an abhominable example of tyranny iudge them by theyr dedes saith Christ The whore of BabyloÌ„ Confession Not Peter onely but Christ also was vnder the temporall sword The kings sinne in geuing exeÌ„ptions the Prelates in receauyng them When the spiritualitie payeth tribute Shameles iugglers They make no conscieÌ„ce at any euill doyng They care for theyr neighbours as y â— wolfe doth for the shepe The euill ensample of the spiritualtie causeth the lay to beleue that they are not bound to obey There is no ChristeÌ„ loue in theÌ„ What purpose euen to flatter the princes that they may abuse their authoritie to sleâ— who soeuer beleueth 〈◊〉 Christ and to mainteine the Pope Confessiâ— Prelates know all mens secretes 〈…〉 man theâ—… â—oue fulfilleth the law before God not the outward dede Agaynste workemen The deede fulfilleth the law before the world Faith maketh a man to loue Iustifiyng The office or dutie of the law The beleuyng of Gods promises iustifieth The spirite and the inward vertues are knowen by the outward dede Ouercome thyne enemy with well doing The law The kyng Rulers are Gods gift Why the rulers are euill Euill rulers are a signe that God is angry with vs. Why the Prelates are so wicked The cause of false miracles is that we haue no lust vnto the truth The right way to came of bondage Euill rulers ought not to be resisted God is alwayes one alwayes true alwayes mercifull and excludeth no maÌ„ from his promises A Christâ— man doth but suffer onely Euill rulers are wholesome medicines A Christen man receaueth How profitable aduersitie is The greatest sinner is righteous in Christ and the promises And the perfectest and holyest is a sinner in the lawe the fleshe Rigour in parentes towardes their chilchildren is to be eschued The right bringing vp of children The destruction marring of children The maryage of children without conâ—… of their parenâ—es is vnlawfull In Christ we are all seruaunts and he that hath knowledge is bounde MeÌ„ ought to rule their wiues by Gods worde Why the man is stronger then the woman Teach thy seruaunt to know Christ and after Christes doctrine deale with hym Do all thyng with Gods worde Landlordes should raise no rentes nor bring vp new customes God gaue â—he earth to men Landlordes should withstand the worng of the Tenauntes There is no respect of person afore God Moyses Iudges O tyranny to compell a man to accuse himselfe Our Prelates learned of Cayphas Secret sinnes pertayne vnto God to punishe and open sinnes vnto the kyng ☜ Parcialitie in Iudges is wicked Parcialitie bribe takyng is the pestilence of Iudges ☞ Women pride and coÌ„tempt of subiectes are the pestilence of Princes Vayne names The holy father lonseth peace and vmâ—â—e trace trâ—uth and aâ— honesty What the keyes arâ— why they are so called The keyes are promised The keyes are payde To bynde and loose Repentaunce and forgeuenes come by preachyng Peter practiseth his keyes The popes authoritie is to preach gods word onely Beware of the net and of the leuen and of the counterfet keyes of our holy father Not w t an hereticke sayth the Pope Vnlawfull vowes or othes men are commaunded to breake Byshops Behold the face of the Pope and of the Byshops in this glasse Peters patrimonie The popes authoritie is improued Byshops haue captiued Gods word with theyr owne decrees Rochester They walke in shadowes Aaron is euery true preacher Aaron representeth Christ Aaron addeth nothyng to Moses law The Apostles preached not Peter but Christ Paule is greater thaÌ„ hye
men The litterall sense killeth say sophisters The letter killeth expound this To loue the law is righteousnes The litterall sense is spirituall What is to be sought in y â— Scripture and in the litteâ—… sense The story of Ruben Swearâ— they by their honour thâ—â— are they not ready to suffer shame for Christes sake The adultery of Dauid The difference betwen gods sinners the deuils Nos The Pope is likened to Ham. They will to heauen by away of their owne makyng The vse of similitudes A similitude without Scripture is a sure token of a false Prophet Paul preached not worldly wisedome Similitudes and reasons of mans wisdome make no faith but waueryng opinions onely Goddes word maketh surâ— fayth for God can not lye Peter preached not fables and false similitudes but the playne Scripture ☞ Schole do 〈◊〉 Similitudes are no good argumentes among the sophisters owne selfe We must â—ure our in 〈…〉 with the remedies that God hath ordeined not tempt god What 〈…〉 ☞ ☜ In expoundyng of the Scripture we must haue a respect vnto the liuyng and practising of Christ and of his Apostles and Prophetes The scripture was geuen to leade vs vnto Christ ☞ Settes or orders Couetousnes desire of honour is the ende of all false doctrine and that which false prophets seke Purgatory Pardons Praying to saintes Confession An example of false expouÌ„ding y â— scriptures Christ the â—ayth and Gods word is the rocke and not the Pope The auctority of Peters successour â—o but to preach That expositioÌ„ to false which is agaynst thâ— oâ—en scripture or agaynst thâ— practising of Christ and of hys Apostles Binding 〈◊〉 lowsing is one power What Iesus signifieth What bynding meaneth What cursing meaneth What lowsing meaneth ☜ The Pope is Robyn goodfelow Of our selues we can performe nothâ—ng further theÌ„ God â—…ll geue vs power Another example To sit on Christes seaâ—e is to preach and confesse Christ Christ rebuked desire of preheminence in his Disciples but the Pope chalengeth it aboue all men as hyâ—… owne inheritaunce Fathers fathers Miracles miracles The womaÌ„ of Lemster was a solempne miracle The armour of the spiritualtie The armour of a Christe maÌ„ is Gods word and fayth ☜ Gods woorde about all mens iudge mentes Fryers be not bound to preach How God ought to be serued In Christ to rest of conscience onely Do good deedes and trust in Christ Gods worde is the rule of childreÌ„ seruauntes wyues subiectes â—o please God â—o to beleue hys promises to loue hys commaundementes He that will aueÌ„ge robbeth God of his honour How 〈◊〉 soeuer the kyng is 〈…〉 vnto thâ—… great gift of God The Pope hath a law that none of his sprites may be suerty The kyng is but a seruaunt to execute the lawes of God How farre a kyng ought to seeke at his commons handes Note 4 Confession The manifolde enormities which their auricular confession did breede The Pope and his chapteyns were the fountaines of all euils in spiritualâ— regiment or teÌ„porall Vnder an outwarde pretence of Gods honor the poâ—â—â— Clergie procured their owne dignitie The keepyng down of Gods word promoted the Popes spiritualties honour The Byshop of Rochester as a fit paterna to 〈…〉 â—ll y ◠〈…〉 aâ—… The cause why kings coulde not come to the knowledge of y â— truth Miracles are done by fayth and not by ceremonies The vse of Allegories The vse of similitudes â–ª To digge the welles of AbrahaÌ„ is to open and to make plaine the scriptures which is the kingdome of God Abrahams welles The kingdome of heauen what it 〈◊〉 Moses face The keye what it is The lawe is the way that leadeth to Christ Lawe what her office is The law 〈…〉 â—â—reth sinne condemneth our deedes drinketh vs to Christ Moses 〈◊〉 the law but Christ onely geueth grace to do it and vnderstand it aright The 〈◊〉 serâ—ent Num. 〈◊〉 The 〈◊〉 〈…〉 contraâ—… peâ—acioâ—s The 〈◊〉 â—ure 〈◊〉 is looked vp Christ is the doore the way and foundation of all the Scriptures When by gloses of out owne imaginacioÌ„ we darken the cleare text of gods word theÌ„ is the Scripture locked by from vs. Christ vsed 〈◊〉 temporal regiment Christ is a gâ—… geuen onely to theÌ„ that loue the law and professe it He that professeth not the law hath 〈…〉 in the promises Workes do not iustifie 2. Cor. 〈◊〉 The law By keepyng the lawe we continue in grace Fayth loue and hope are insepararable in this lyfe They that loue not the law cannot vnderstand the Scripture to saluation Care How God careth for the weake By bearyng eche other weakenes we fulfil the lawe of Christ Rulers why they were ordayned Why God scourgeth hys The conditions of the couenaunt Flesh and spirite Crosse Euill lustes and affections are to be purged with the crosse of Christ To sinne vnder grace and to 〈◊〉 vnder the lawe Lambes Swyne Dogges Swyre haue â—o fayth Dogges loue not the lawe True fayth to coupled with loue to the lawe The difference of faythes and how it is to be vnderstoode fayth iustifieth Fayth of hipocrites fayth of 〈◊〉 The â—ight baptâ—… The church of Christ Whosoeuer derogate any thyng froÌ„ the 〈◊〉 of Christ are not of the church They that haue not the lawe writeâ— in their harts â–ª caÌ„not vnderstand the passion of Christ to saluation A 〈◊〉 re peting What the inward baptisme of the soule iâ— Thau Faith â—ope and charitie are inseperable Faith hope and charitie are knowen one by the other The office of fayth The office of loue The office of hope The anker of our saluation is perfect faith in Christes bloud 1. Pouerth in spirite Riches Neither riches or pouertie exclude or assure vs of Gods blessing Who are poore in spirite is here pithely declared Riche in spirite Couetousnes is a thyng contraris to the worde of God and to the ministers of the same By couetousnes is a false Prophet chiefly knowen 2. Some cry the world is nought not â—or their owne and others iniquitie but for waywardnes they caÌ„ not enioye theyr owne lusles Godlye mournyng As warmeth accoÌ„panieth the sâ—nne so foloweth the crosse a true Christian man K. Iohn Henry the second The promise of Goddes word is y â— coÌ„fort of y â— afflicted in this world for Christs sake Faith is our victory By persecution and death for y â— truthes sake we obteine lyfe get the victory The mourners for righteousnes are saued when God taketh vengeance on y â— vnright 〈◊〉 wise 3. Mekenes possesseth the earth Referre y â— reuenge of thy cause to the Magistrate whoÌ„ God appointeth to forbyd such violence Hundred folde The priuat person may not aduenge but the officer must 4. Righteousnesse How this word righteousnes ought here to be vnderstode Monkes Monkes why they runne into Religion Luc. vi Monkes be cursed 5. To be mercyful what it is how manye wayes mercy may be shewed Monkes Couent Oâ—le Holy oyle must bee aduenged Zeale
contrary The mayde of Kent The mayde of Ipswich 〈◊〉 the mayde of KeÌ„t were both false dissembling haâ—â—â—tes The mayd of Kent Such as were possessed with deuils fled froÌ„ Christ A false delusion to bryng vs to Idolatry S. Bartholomew Our Lady dyd the mayde of Kent small pleasure Orestes Traditâ—… Allegory â–ª A true exposition of the parable of the â—aâ—…tan All that God hath not planted shal be plucked vp by the rootes Byshops should be seruaunted and not Lordes Actes 15. The Pope will not obey princes though God haue commaunded hym so to do TraditioÌ„s Christes burthen is easie and gentle Math. 5. ☞ The salt of our Prelates iâ— vnâ—…ery Fayth loue charitie arâ— iij. sisters We must beleue neither to much nor yet litle We are promised all thinges for our Sauiour Christes sake â–ª not for the Saintes Iohn 21. The virginitie of our Lady Antichrist is knowen Paules traditions were the doctrine of the Gospel Christes Supper not Masse The consecration Water mixed with the wyne 1. Cor. 14. Iustification of workes Saboth The Saboth day holy dayes are made for be not â—…e for theÌ„ Why women Baptise Why the Prelates vnderstand not the Scripture A good tale if it were long enough Ye can not spede well if ye trye the doctrine of our Prelates by the Scripture All beleue in God that haue the lawe written in their hartâ— The Churche must shewe a reason of theyr doctrine Popes may not be beleued without Scripture Corusailes ought to conclude eccordyng to the Scriptures Luke 16. Luke 10. Math. 18. Math. 〈◊〉 The cause why the Apostles wrote the Gospels Iohn 20. 1. Iohn 2. The Pope and hys Cardinals erred in K. Henry the â—ights case M. Mores conclusion â–ª ☜ The furest way to oppresse true doctrine is to say the preachers fall The Pope is 〈◊〉 â—…st 〈◊〉 Pet. 2. Rom. 3. A swarme of sectes set vp by the Pope The Pope by setting vp of false workes denieth the truth of gods word The Pope selleth sinne and paine all that 〈◊〉 be solde Math. 24 â–ª The popish church are 〈◊〉 but no sufferes 1. Cor. 10. The church of Chriâ—… euer persecuted 2. Thess 〈◊〉 The church of Antichrist is the false church â–ª and euer y e greater number The Pope is a deuelishe blasphemer of God The Pope is aboue kyng and Emperor The Pope persecuteth the word of God S. Paule describeth the Pope his in their coâ—ters Gods worde is y t power and pith of all goodnes Confession Loue is of theÌ„selues Couetous Hye mynded Proude Raylers Disobedient Vnthankefull Vngodly â–ª Churlishe Promise breaketh Accusâ—rs Headyâ— Leuyng lustes Appearaunce of godlynesse The Pope and his are mighty iugglers ☞ In the Churche shall there be for euer both good and euill This word Church is taken ij maner wayes The spirituall Churche of God are called LutheraÌ„s and heretickes The fleshly Churche serue God with workes of their owne Friers ☜ The blasing of hypocrites Calil is a sacrifice that no mâ— may haue any parte therof The small flocke of Christ commeth to the word and promises of God Actes 9. Actes 2. Christ onely is the perfect coÌ„forteâ— of the Christian ☞ The Christian maÌ„ in all thinges seketh â—he honour of Christ The Christian selâ—eth his saluatioÌ„ onely in Christ A pretye 〈◊〉 nâ—â—thesis betwen the Popes Churche Christes litle flocke ☜ The Popish church auÌ„swereth The litle flocke The Popes church The maner oâ— y t Popes cleargie Little flock gâ—â—th euer to wracke The Pope 〈…〉 be â—â—â—d by scripture by scripture must be iudged 〈◊〉 ☞ Iohn 5. None can minister the Sacramentes superâ—…ly but the Popes generation 1. Cor. 2. The naturall carnall man sauoreth not the thinge that be of God Rom. 5. God is fatherly to his elect members Rom. 7. Iâ— we sinne of frailtie God is mercifull ready to forgeue The new life doth tame the fleshe and serue her neighbour â–ª God seketh vs and we not hym More a lying papist Sir Thomas Hitton The Pope hath no martyrs 1. Iohn 3. There is a church that sinneth not The churh is double Gal. 5. The carnall church sinneth Two maner faithes Iohn 15. The â—aith of them that be called â–ª but not elect The Pope hideth the scripture The heretikes be fallen out of the mist Why many â—all Councels ☜ Saintes Luke 1â—… Luke 7. Christ dyâ— such seruice as all the Saintes could not do 1. Cor. 3. We may not trust to Saintes Prayer to Saintes is a great superstition Before Christ we vsed not to pray to Saintes M. More destroyeth the resurrection Math. 2â— 1. Cor. 15. 1. Thes 4. The more trust we haue in Saintes the lesse we haue in Christ Phisitions We must first call vppon God then sende for the phisition The fleshly mynded caÌ„not iudge the thinges that be of God 1. Cor. 3. More driueth from God Heb. 4. Iohn 1â— Ephes 2. We may be bolde to â—â—sort to god for he â—…leth vs so to do M. More is against the Popes profite Purgatory â–ª 〈◊〉 purgatory visible and a purgatory inâ—â—sible Canonisâ—… How you may know who be Saintes in heauen King Henry of Windsore A straunge doctrine to pray to him for helpe that is dead damned The Israelites were â—o in number theÌ„ the Iewes The Iewes committed Idolatry God euer reserueth a litle flocke More feareth not to worship an vncoÌ„secrated hosâ—e 1. Cor. 1. We must first know the true way then agree in the same Christ rebuked the false trust the Iewes had in their wil works The myracles done by the prophetes and Apostles was to coÌ„firme their doctrine Christ made the woman whole and not hys coate Miracles were done for the confirmation of doctrine A filthy chapter Latriâ— Moses Moses â–ª bones The brasen Serpent God is a spirite and wil be worshipped spiritually The Idolatrouâ— persoÌ„ worshippeth the Image for y t Saint Processionâ— though they be abused may not be put downe Wilde Irishe Welch meÌ„ Many thinges are altered for the abuses sake Ezechâ—as The true preaching of Gods worde remoueth theft and an other wickednes ☞ A good maÌ„ may erre yet not be dampned Thâ— myracles of Saintes confirme mans imaginations There were no doctours neither Apostles that did myracles to establishe the worshipping of â—amages Witches where true doctrine is set forth â–ª there needeth no myracle ☜ Let y â— Papistes for lacke of scriptures come torch and do miracles Gods worâ— to y â— touchstone to triâ— myracles The â—ectes in y â— popists church are almost innumerable Mahomets doctrine hath preuailed these viij hundred yeares The cause of false miracles Where the Scripture is there nedeth no miracles The preachers of the worde of God nede no miracles False docctrine was neuer persecuted The Papistes are ashamed of their LegeÌ„d of lyes The deuill hath holpeÌ„ Popes to their dignities The cause why the Turkes Iewes caâ— not come to to the truth Popish doctrine nedeth miracles but Christes
Gene. 32. Iohn 6. Papistes are the wresters of Scriptures The Sacramenteâ—… are confirmations to weake consciences Fayth encreaseth by the worthy receiuyng of the Sacramentes Math. 28. Math. 18. Ephe. 3. The olde Doctours vary in their opinion of the SacrameÌ„t In aunswere to them of the second opinion Christ once sacrificed is a sacrifice for euer The doctrine of the Papistes Papistes be agreued with â—uch as consent not to their gâ—osse opiâ—…on Signes coÌ„monly called by the name of thyngs signified therby Note this worthy true argument followyng All the doctors with one accorde call the Sacrament a sacrifice Papistes should be indifferent in iudgementes as Protestants are TransubciatioÌ„ was a worde vsed among the olde Doctours An effectual and good Argument The Pope confirming transubstantiatioÌ„ did purchase hys own gayne to the ouerthrow of the right vse of Christes Sacrament The commoÌ„ persuasion of Papistes Marke 9. Papistes are cruell persecutâ—rs The faithfull are in good state though the wicked iudge the contrary 1. Cor. 13. Phil. 2. Fayth onely iustifieth what it is to say Gene. 32. Gene. 33. Gene. 35. Exod. 12. Exod. 30. Iudi. 10. Iudi. 15. Iudic. 19. 1. Reg. 6. 1. Reg. 7. 3. Reg. 22. Nume 6. Ierem. 7. Ezech. 12. A short and effectuall collection of the former arguments An obiectioÌ„ made by y t Papistes An aunswere to y u former obiection In excelleÌ„t argument 3. Reg. 8. 3. Reg. 8. Math. 26. Marke 14. Luke 22. 1. Cor. 11. A letter of Maister Tyndall to M. â—râ—â—h 1. Pet. 2. 1. Ioh. 5. Math. 5. Rom. 8. Phil. 3. Boldnes of spirite Weunde not conscience Standing vpoÌ„ thinges necessary Death after denying euill spoken of by the aduersaries Obedience of God To looke for no maÌ„s helpe bringeth Gods helpe Conslancie in staÌ„ding Pacience in suffering Bylney Perseueraunce to the end Math. 21. Two Martyrs at Antwerpe Foure martyrs in FlauÌ„ders and one at Luke PersecutioÌ„ at Roâ—ne Fiue Doctours at Paris takeÌ„ for y e Gospell In other Letter of M. Tyndall Hygh questions to be auoyded All deedes before they bee iustified by fayth are sinne Preachyng the law of God and mercy of Christ SacrameÌ„ts without significations to be refused M. Tynball heâ—e beareth with tyme. By the affirâ—… he â—…neth the â—…on which M. Luther the â—axoÌ„s be hold of the Sacrament M. Tyndall aâ—… beareth w t tyme. Vbiquetie can not be proued Eating the whores flesh is to spoyle the Popes Churche â–ª onely for y â— praye and spoyle ther of Worldly wisedome so farre as it may serue to Gods glorie may be vsed Low waâ—kyng The vpright handlyng in the translation of M. Tyndall A low hart maketh a man hygh with God Authoritie is the glory of age Meekenes is the glory of youth Purgatory hath no profe by Scripture Iohn 6. The Iewes wer blynd and ignorant vnderstode not the wordes of Christ The true worke that is acceptable before God Abacuk 2. The Iewes desire a sigâ—e or token whereby they might beleue that he was Christ Psal 7. Christ required of the Iewes to haue fayth and trust in hym Christ explaneth sheweth him selfe to the Iewes Fayth onely appreheÌ„deth Christ and all hys benefites Christ rebuketh the incredulitie and lacke of fayth in the Iewes All that the father draw come vnto Christ Christe came from heaueÌ„ into earth to fulfill the will of his father He. y â— beleueth Christes death to be for the remissioÌ„ of his sinnes the same cateth y â— fleshe drinketh the bloud of Christ The cause of y e Iewes murmur Christ reproueth the murmuryng of the Iewes Esay 54. Ierem. 31. Iohn 6. All that beleue hope in Christ haue euerlastyng life M. More had not the vnderstandyng of the scriptures 1. Cor. 11. More is a mocker The eating or the bread of Christ is onely to beleue in Christes â—eath How the bread signifieth and sheweth Christes â—…esh Christes flesh is the spirituall foode of ouâ— soules The obstinate wilfull blyndnes of the Iewes The malice of the Iewes toward our Sauiour Christ The carnal Papistes ceasse not still to offer hym Hebr. 10. Thomistes be y â— schole Doctours Christ in saiyng y â— hys flesh is very meate doth not say that bread shal be transubstaâ—â—ated into hys flesh Christes wordes are spirituall not carnall More declareth hys ignoraunce and wilfull blyndnes More reporteth the Scriptures vntruly Mores first reason is coÌ„futeâ— Iohn 6. 10. 15. Christes Disciples murmured not at hys saying Christes â—…s wâ—… in all thynges to be spiritually vnderstand Abacuk 2. The confutation of his ij argument Christ in that he is God may doe all things that he will but yet he will not falsefye hys holy Scriptures More is a great setteâ—orth of vnwritten veâ—ities Although y e Pope daâ—e â—ot take vppon hym to be God â–ª yet he is coÌ„tented to be named taken for halfe a God Esay 42. Christ â—s touchyng his manhode occupieth at one â—y me but one place but hys Godhead is in all places at once Iohn 14. Iohn 10. Hebr. 11. Hebr. 9. Christes must nedes dye for God had so promised before Iohn 2. and 12. God may not be fouÌ„dâ—… More would haue beleued Christ if he had talked with hym what soeuer hee had said to him Gods almightye power is not to be to busely deale withall More doth but scoffe out the matter Matters of â—ayth are repugnauÌ„t to reason Gods blessed will is declared in his Scriptures More traucâ—leth in his Poetrie Mores similitude of faces in the glasse proueth no faces in substaunce By â—ayth we must eate and drinke Christes body and bloâ—d spiritually More writeth against hym selfe More an vpholder of vnwritten verities Abacuk 2. Fayth is y â— life of the righteous 1. Iohn 4. By fayth we eate drinke Christ and so he abydeth in vs and we in hym Christen religion is fayth and a lyfe correspondeÌ„t The Iewes and also the disciples of Christe were offended at his wordes Here Christ doth playnly shew that it is the spirituall eatyng not the fleshly eatyng of his body that profiteth The eating of Christes flesh profited nothyng The wordes of Christe were spirit and life Christes disciples vnderstode Christ to speake spiritually and beleued Math. 26. Math. 24. Luke 24. 1. Cor. 11. The order of the actâ—… Christ consecrated no bread but deliuered it to his Apostles to eate There is left vnto vs no wordes of consecration wherby we should alter and chauÌ„ge the nature of bread into his body The vse of the Supper The paschal lambe The true meanyng significatioÌ„ of the Sacrament of the body bloud of Christ Mores litterall sense â—s lost Marke 14. The wordes of consecratioÌ„ were spokeÌ„ after Christ had deliuered y â— bread the cup. Luke 22. 1. Cor. 11. How the Papistes wrest the wordes of Scripture Iohn 6. 1. Cor. 10. To eate Christes flesh is to beleue in hym The maner of Saint Paules speakyng Math. 15. An allegoticall spech wel allowed and
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
remission for our sinnes 5. There is no satisfaction for sinne but Christes death 6. 1. Why temporall paynes are ordeined 2. Worldly paynes can not sufficiently punish sinne Scripture maketh no mention of Purgatory Rastels first argument Frith A fond argument The Maior of Rastels argument is a lye Rastell Frith Christes death onely is the cause of the forgâ—â—enes of our sinnes Rastell Rastels fond argument beaten to the ground Frith Three lyes at once What folye is in naturall reason to reason agaynst the Scripture A good conclusion Gods honour consiâ—teth not in our seruice Why man was made God made vs not for his pleasure but that we should receaue pleasure by him Gene. 19. Exod. 14. Math. 8. Rastell An other of Rastels foolish argumentes Frith Repentaunce is no satisfactioÌ„ for our sinne but Christes death onely Rastell Frith God forgeueth for Christes â—ake not otherwise Rastell groundeth hym vppon lyes imaginations 8. Heb. 10. Christes merites vtterly setteth aside Purgatory 9. There is no meane to purge vs but onely the death of Christ 10. Christ is hable fully to saue all that commeth to God by him Roma 5. Rastell Frith Rastels similitude is not good Rastell Frith Maior Minor CoÌ„clusio Rastels similitude clearely coÌ„founded Our doynges can maâ—… God neither better nor worse 11. Ezech. 33. 12. Ezech. 36. If Christ haue purged vs cleane wâ—…deth an other Purgatory 13. â—erem 33. 14. Ierem. 32. The second argument Rastell Frith Rastels second argument confuted Anyppyng conclusion Rastell Frith Rastell Rastelles fond argument to proue a Purgatory Frith Rastels second argument clearly coÌ„futed An aunswere to an obiection 15. 1. Iohn 2. If we fall into sinne We haue no remedy but Christ our aduocate 16. Iohn 13. 17. Math. 11. Purgatory â—icke purse 18. Esay 43. Broylyng in Purgatory putteth not away sinne 19. Those whom God calleth he iustifieth 〈◊〉 glorifieth Roma 8. 20. 1. Thess 4 â–ª Purgatory is but a phansie of mans imagination The thyrde argument Rastell The solution of Rastels thyrd argument Frith Rastell Frith Rastels naturall reasoÌ„ doth fouly deceaue both hym his Turke Gingeâ—…in The iiij argument Ephes 5. Cant. 4. Rastell Rastelles aunswere to his iiij argument Rastell Frith Rastell 21. Frith Hebr. 9. Sinne can not be takeÌ„ away but by y t bloud of Iesu Christ Rastell Frith A mery coÌ„clusion of Iohn Frith 22. Iohn 1. Heb. 1. Ephe. 1. 1. Iohn 1. Rom. 4. No nede of Purgatory The v. argument Rastell Frith How Rastel proueth that Purgatory is vpon the earth 23. Rastelles fond conclusioÌ„ of his v. argument We may not absteine from sinne for feare but for loue The law of God the law of man doth greatly vary The law of God requireth the hart and mynde The law of man requireth the body and outwarde deedes Rastels foolish solutioÌ„ of his fifth argument Rastelles solution Psal 143. Rastels reason fayleth hym Frith Rastell doth to much abuse him selfe Rastell Frith Rastell is contrary to hym selfe Rastell hath here a foule ouerthrow Rastels solution confuted Luke 16. A true and good conclusion Rastell Frith Rastell can not tell where purgatory is whether on the earth or els where Rastell proueth all the scholemen to be double fooles Rastell Purgatory is not in one place onely but in many diuers plates Rastels vi argument Frith Rastell Frith There can bee no cause in vs that may deserue the forgeuenes of sinne Luke 23. There is no Purgatory Roma 5. God of his mere mercy reconciled vs when we were hys enemyes 25. The shedyng of Christes bloud is our saluation Heb. 1. Rastell Frith Roma 3. Rom. 11. Gene. 12. Gallat 4. God for his truthes sake is mercyfull vnto vs. 1. Cor. 1. Roma 3. and 26. Phil. 2. 2. Cor. 5. Christ onely submitted himselfe to death for our sinnes Rastels ignorauncy Rastell A foolishe example set foorth by Rastell There is no way to pacifie the wrath of God agaynst our sinnes but fayth in Christ Frith Hebr. 7. Math. 6. Math. 18. There are two maner of satisfactions one to God and the other to our neighbour Except we be ready to forgeue theÌ„ that offend vs God will not forgeue vs. Rastelles seueÌ„ argument This similitude is not proper betwene God and man as it is betwene man and man Frith Agge 2. 〈◊〉 Cor. 12. God forgeueth no maÌ„ that offendeth hys neighbour except he first reconcile him self to his neighbour Rastell Rastelâ—… solution to his seuen argument Frith A perfect definition of Gods absolute power Marke â—6 God caÌ„ not be agaynst hym selfe Math. 1â— Whether God haue an absolute iustice There is no one power in God greater then an other Rastels imaginatioÌ„ of Gods absolute power is childish The conclusion of Rastels booke Frith The feare of Purgatory cannot kepe vs froÌ„ sinne but rather y â— fearâ— of hell and euerlastyng damnation Such as feare not God but for Purgatory and helles sake shall neuer come in heauen All the penaunce and repentauÌ„ce in y e worlde without fayth in Christes bloud can not saue vs. 27. 2. Cor. 5. Contradictories How two contradictories may be both true 28. We are recoÌ„ciled to god by y e death of Christ therefore neede not to booke for any other Purgatory The â—…th 〈…〉 〈◊〉 Purgatory although there were one 29. Iohn 3. â—…e â—…oÌ„ to say there is a Purgatory 30. Roma 8. Wâ—… dâ—… that God 〈…〉 〈…〉 Râ—… Christ hath purged ouâ— sinnes Roma 8. Math. 24. There is no Purgatory 33. Roma 〈…〉 34. Purgatory is a vayne imaginatioÌ„ Obiections Good workes we must do good workes because God hath so commauÌ„ded vs. Ephe. 2. Math. 5. An aunswere to an other obiection 1. Cor. 1. Roma 8. Ephe. 〈◊〉 We must worke with a single eye 35. Ephe. 2. Our saluatioÌ„ is y t gift of God and coÌ„meth not by workes 36. Roma 11. Rom. 4. Faith in Christ is our righteousnes Fayth is imputed for righteousnes 37. Iohn 3. Purgatory is nedelesse Iohn 5. I forged famed Purgatory 38. Psal 116. Apoca. 14. 39. Exod. 33. Mercy and Purgatory cannot agree 40. God is mercyfull forgeueth vs our sinnes Psal 103. 41. God hath forgeueÌ„ vs our sinnes and therfore wil not punish vs in Purgatory Rom. 11. Ezech. 18. 42. Luke 18. Luke 23. Luke 7. The thefe went not to Purgatory but to Paradise 43. Phil. 1. S. Paule knewe of no Purgatory Howe a Christen man should desire death 2. Cor. 3. Because dayly we offeÌ„d God therfore we should pray to be dissolued as Paul dyd 1. Iohn 1. 45. Sapien. 3. Abacuc 2. Roma 5. It is mere foolishnes to thinke there is a Purgatory 46. Rom. 10. The Pope sendeth no preachers into Purgatory M. More my Lord of Rochester can not agree 47. Prou. 23. Roma 7. we haue a will and minde to obey the law of God but our sinfull flesh will not consent thereunto Example God accepteth our good will if we do that in vs is to obey his
Iudic. 20. Here note that the children of Israell fought at Gods commaundement and in a righteous cause yet were twise ouerthrowen 1. Macha 3 M. More Frith Christe spake of no carnall eating of him but of a spirituall catyng by sayth The Papistes doe falsly alledge this text Aug. in IohaÌ„ tract 26 To beleue in Christ is to dwell in Christ Math. 26. Iohn 6. Iohn 15. Iohn 10. Gene. 35. Gene. 32. Ieremy 19 More Frith Roma 4. 1. Cor. 10. Iohn 15. Iohn 10. Osea 17. Math. 2. The Scripture speaketh diuersly and hath diuers senses M. More More is a mocker and trifler Frith In aunswere to Mores triflyng Eucharistia The right cause why we should come to the Table of our Lord. More hath here a cheke mate M. More Frith Why certeine places of y e Scripture must be vnderstand spiritually M. More Frith No man is to be beleued that bryngeth hys owne iudgement onely vpon any senteÌ„ce of Scripture More is here pretely â—…ypped M. More Frith Iohn 6. Note here the saying of S. Austen How the fleshe of Christ profiteth nothyng and how it doth profite Frith vseth not wordes without alledgyng authorities Augustinus in sermone ad infantes Augu. 54. The Iewes vnderstode Christ carnally and not spiritually as he meant M. More fallen into the errour of pope In nocent Aug. Lib. 3. de doctrina Christiana Here S. Augustine sheweth plainly that Christes woordes were a figuratiue spech Augustinus in sermone ad infantes Origi in leus ho. 7. Christes wordes are spirituall and not carnall Augusti sermo eirca sacra feria Pascha The eating drinkyng of Christ what it is Idem Beda super 1. Cor. 10. The wicked eate not the fleshe of Christ Roma 5. August de ciuitat dei li. 21. ca. 25. Beda super 1. Cor. 6. The sacrament is a figure token and a memoriall of the breaking of Christes body sheding of hys bloud Ambros de sacra Lib. 5 cap. 4. Prosp in libro sententiaruÌ„ sent 339. Idem Beda super 1. Cor. 11. More Frith More hath no olde author to maintaine hys quareling Papistry The Papistes haue corrupted the Scriptures and aduaunced them selues aboue Kinges and rulers Articles of our fayth made by the Pope To beleue the articles contayned in our crede is sufficient for our saluation Frith allegeth authorities to proue hys doctrine true Tertul. lib. 2. contra MarcioneÌ„ Tertul. lib. 4. contra MarcioneÌ„ This is my body that is to say a figure of my body August in prafa Psal 3. Christ deliuered to his desciples the figure of hys body August super Psal 98. S. Austen ad BonifaciuÌ„ Epist. 23. The sacrament is the memoriall of Christes death The sacrament of Christes body and bloud after a maner is Christes body and bloud Good Friday next is called the day that Christ suffered hys passion and yet it is not so for that good Friday is past loÌ„g sâ—â—hens Frith writeth of the Masse according to the coÌ„mon opinioÌ„ that was at that time After a certaine maner the Sacrament of Christes bodye is Christes body August contra AdamaÌ„ tum cap. 12 Christe gaue to his Disciples the signe of his body Ambrosi super illud mortem domini annuÌ„â—ia Ambrosi de sacra Lib. 4 Cap. 4. Ambrosi Libro 4. de Sacramen Cap. 5. The Sacrament is a figure of Christes body Hieroni. super eccle Cap. 3. We eate the very flesh of Christ drinke hys bloud in a mystery The vnder standyng of the Scripture is very meate very drinke Christes body is no materiall meate or drinke Hieronimus super Math. 26. Where there is no true body there can beno figure of the same Beda super Luke 22. Bread and wiâ—â—e is mistically referred to the body bloud of Christ A Sacrament what it is Ad Marcellum Bread and wyne represent vnto vs the flesh and bloud of Christ Chrisosto super Math. 26. Sacrifice Christes body a sacrifice offered on the crosse once for all Chrisosto ad Hebre. Home 17. The Sacrifice that we offer in bread and wyne is the remembraunce of Christes death Roma 6. As S. Austen declareth afore ad Bonifacum The masse is called a sacrifice be cause it representeth the death passion of Christ that was sacrificed on the Crosse Chrisost super Math. 〈◊〉 Christ by drinkyng of the cup dyd shewe the mistery and that it was no naturall nor carnall bloud Super Ioh. cap. 6. Hoâ—… 46. All misteryes must be considered spiritually The plaine saying of Chrisostome â—uâ—pentius 〈◊〉 Lib. de 〈◊〉 The Sacrament of Christes body is a thankes Seuyng Fulgentius This cup is the new TestameÌ„t is as much as this cup signifieth the new testament Eusebius Consecrat Druthmarius The Sacrament how it is our body Augustinus in sermone adâ—…fantes Aug. in sermo de sacraferia pascha Here you may see that y â— Sacrament is our body August de sacra feria pascha S. Austen calleth it by the name of SacrameÌ„t meanyng the figure signe or token of Christes bodyâ—… The wâ—…ked and vnfaythfull do not receaue the body of Christ and yet they receaue the SacrameÌ„t to their daÌ„nation The Sacrament as it is our body so it is Christes Note well this argument Bartram The Sacrament is Christes body in a mystery Cyprianus adâ—… As water is the people so wine is Christes bloud Eusebius By ytâ—…ture of water y t faithfull people are in corporate with Christ M. More â—rith More is a captious Sophister 〈◊〉 subâ—â—le Poet and 〈◊〉 malicious Papist More is better acquainted with the Popes lawes them with S. Austens workes Ad Hiâ—râ—nimum Christes body occupieth one place onely August ad BardanuÌ„ What Christ ment by thys worde Paradise How S. Austen laboureth to proue that Christes body might not be in ino places at once then in one If we affirme that the body of Christ is in many places at one mstant theÌ„ we should take away the truth of his body Augustin ibideâ—s Austen Christ as touching his Godhead is in all places Fulgentius Christ ascended into heauen because he is locall and a very man More Frith The flesh profiteth nothing The fleshe of Christ profiteth much if it be eaten with fayth August tract super 6. 〈◊〉 Athanasius 3. lib. qui dix verb. lâ—…ram The bread and wyne in the Sacrament why they are called mysteries If the Sacrament of the body of Christ were his natural body theÌ„ note what inconueniences must folow The wicked may not nor can not eate the body of Christ The wicked eate the SacrameÌ„t but yet dwell not in Christ Iohn 6. Iohn 6. Iohn 6. Math. 26. Mark 14. Iohn 12. God may do all thing but yet so as he caÌ„not denye hys truth neither restore virginitie c. Iohn 3. The naturall body of Christ is not present to our teeth in the Sacrament ArgumeÌ„ts to proue that Christes naturall body is not in the SacrameÌ„t of his body and bloud The ioyfull eatyng of Christ is â—y
geuen vs his commaundementes to bee kept De temp ser lxiij De lib. arb cap. xvi Eccl. 12. Gods commaundementes bee impossible to our nature Whereof our good will commeth De coÌ„gruo De lib. arb cap. xvi The Pelagians sayth that God giueth good lawes man may keepe them of his natural strength or els the coÌ„maundemeÌ„ts were frustrate iiij sen dist xiiij quest ij Hee that hath not y t grace of God caÌ„not abhorre sin Roma 18. De gredeâ—iâ— cap. 8. Grace findeth our hartes stony Meritum de congruo Sine fide impossibile est placere Deo Eccl. 16. Mans Lordshyp ouer all creatures of God Mans dominion restreined Aug. de lib. arb cap. xvi August de verb. Apost sent xiij Wherefore the lawe is giuen Math. 23. Two wils in God Gene. 2. Howe Christ willed to saue the Iewe â–ª Iohn 11. Wherin thâ— libertie of freewill consisteth Magist sen in ij It was not in their handes to chaunge their will We may not â—ee to inquisiâ—â—ue of Gods secâ—etes Nothyng that God doth caÌ„ bee amended Note here the wicked and sinnefull state of man Fayth doth not come of exterior causes but is the mere gift of God God disposeth hys mercy to whom it pleaseth hym Math. 20. Roma 9. God hath no delight in our damnation A comfortable and wholesome doctrine Scâ—â—â—s i. s dâ—st 〈◊〉 Bonauenture Iacob Esau Meritum de congruo Iacob is elected and Esau reiected Rom. 9. Gods mercy is y e cause onely of our saluation August super Ioannem tract lxxxviij God is mercyfull MaÌ„s good intent to saue hym selfe Origine in perâ—arcon Glos Rom. 5 Hierâ— super Esaiam which bee newe men Howe the Papistes schoole men peruert the holy scriptures How God indurateth Ephe. 2. All thyngs are subiect to the will of God Gods actioÌ„ is good As y t faithfull take profite by the hearing of the word of God so the wicked and vnfaith full take hurt thereby The Pope and his cleargie wil not allow y t scripture to bee in y t mother vulgar tongue of y t people This was Byshoppe Stokesley A common practise of Prelates to deface the scriptures The cleargie were more willing to finde faulte wyth the translating of the Scripture then to amende it W. Tyndal The onely cause why the Scriptures were condemned by the Byshops Esay 61. Hebr. 10. The words of God was firste written to all nations and people and not to priestes onely The Byshoppes worse then the great Turke A worshyp full counsell of an vnpreachyng Prelate The earnest zeale of Doctour Barnes Doctour Barnes most earnestly defeÌ„deth Christes cause Deut. 32. Psal 118. Psal 1. The Pope and Christ are contrary Ephes 6. A godly saying of S. Ihon. The Pharisies iudged better of the scriptures of God then our Byshops dyd 1. Tim. 3. Papistes S. Paule are contrarye 2. Tim. 3. One of the chiefest workes of Antichrist is to condemne the scriutures of God Mar. vlt. Mat. vlt. The Papistes are blasphemers of Gods heaueÌ„ly word Papistes abyde the true preachers of the Gospell Psal 9. The euangelistes and Apostles did not onely preache but also wrote the Scripture that all meÌ„ might read it Actes 17. Papistes preach lyes Dect Alen expoundeth Scripture A Popish Doctors interpretation A foolish tale of a tubbe The Papisticall and vayne doctrine of Papistes Authorities to prooue that the scriptures ought to bee in the mother toungue Actes 18. Acte 8. Collos 3. The Pope and hys Clergy are the very â—lntechristes August ad fratres s 3â— In epis ad Ephes c. 6. Scriptures reache the commaundementes of God In Gen. 〈◊〉 9. ho 28. A notable saying of S. Chrisostome Iâ— Mat. c. 〈◊〉 hom 2. The scripture is meete to bee knowen of all states and sortes of people Di. 38. Si iuxta 7. Sinod c. Omnes et dâ— 38. The readyng of the Scripture allowed by a counsell In prohe In Epist ad Ephes Li. 1. What benefites we may receaue by readyng of Scripture The great arrogancy pride tyranny that is in Papistes Psal 5. Doctour Barnes is vehement The Papistes first reason to prooue that lay men ought not to read Scriptures Euill men will take occasion of euill of euery good thyng 1. Cor. 1. Math. 13. An other reason of the Papistes What is meant by this saying to you is geuen the true vnderstyng and interpretation of scriptures Scotus 11. Sent. di 3. q. 3. Scriptures must bee first knowen therby you may iudge the opinion of the Doctours whether they say right or not A third reason of the Papistes CouÌ„sâ—…s are to bee kept secret but the Scripture must bee made knowen to all men Mar. vâ—â— Ti. 1. 2. Tim. 2. Iohn 3. Math. 5. A foolishe similitude made by Stokesley Byshop of London There are two maner of powers A temporal power The description of the temporall power Roma 13. 1. Pet. 2. Roma 13. 1. Cor. 13. Math. 6. A man wrongfully imprisoned by a tyraunt maye in quyet maner make his escape 1. Cor. 7. Such as haue made offeÌ„ces to the common weale ought not to breake prison 4. Kyng 6. 3. King 89. Actes 12. idem 9. and. 14. What were to bee done if the kyng should forbyd vs the readyng of the Scripture Roma 1. Note here what is to bee done if the kyng doe sorbid the Scripture â—o bee read of his subiectes Subiectes must obey but here is shewed in what sorte and maner Note here how a Christian subiecte must shewe himselfe obedient 1. Cor. 15. Math. 20. Act. 20. 1. Tim. 6. 1. Tim. 2. Act. 4. 5. God is to bee obeyed beefore meÌ„ Luke 13 Daniell 3. Dan. 6. Math. 10. 1. Pet. 3. God doth woÌ„derfully worke to saue and defend hys poore flock Dan. 13. Gene. 37. and. 39. Exod. 2. Psal 〈◊〉 Actes 12. Math. 27. and. 28. Christ is for euer to bee set beefore vs for an example to comforte vs in our persecutioÌ„ Wee must rather suffer perâ—ecution then in any wise resiste A spirituall power The spirituall power hath no auctoritie to make lawes to rule the worlde by 2. Tim. 3. Roma 16. Gala. 1. Ierem. 23. Luke 10. Math. 23. Super Ioan. Trac 46. By the chayre of Moses â–ª is vnderstand the lawe of God which Moses deliuered to the Iewes Act. 5. Hylarius in Mat. canâ— 14. All traditions of men that are agaynst God must bee rooted vp by the rootes Ezechi â–ª 20. Thynges that are indifferent to bee done or not done are to bee obeyed so that y e same bee not commauÌ„ded vnder the peine of deadly sinne 1. Cor. 7. Galat. 2. Note here that things that oâ— the selues are indifferent and yet are comaunded to bee of necessitie obserued those are to bee disobeyed 1. Tim. 4. 1. Cor. 8. Roma 15. Superstition of the Monkes of the Charterhouse Coll. 2. A notable saying of S. Paule Ad Paul Epi. 59. Collos 2. ΣÏι. ad ro propo 72. Our bodyes are subiect to princes but our soules
as God it knoweth there are a full ignoraunt sorte whiche haue sene no more Latin then that they read in their Portesses and Missales which yet many of them can scarcely read except it be Albertus de secretis mulierū in which yet though they be neuer so sorily learned they poore day and night and make notes therein all to teach the mydwiues as they say and Linwode a booke of constitutions to gather tithes mortuaries offeringes customes and other pillage whiche they call not theirs but Gods part and the duety of holy church to discharge their consciences with all for they are boūd that they shall not diminishe but encrease all thyng vnto the vttermost of their powers therfore because they are thus vnlearned thought I when they come together to the Alehouse whiche is their preachyng place they affirme that my sayinges are heresie And besides that they adde to of their own heades which I neuer spake as the maner is to prolōg the tale to short the time with all and accused me secretly to the Chauncellour and other the Byshops officers And in dede when I came before the Chauncellour hee threatned me greuously and reuiled me and rated me as though I had ben a dogge and layd to my charge wherof there could be none accuser brought forth as their maner is not to bryng forth the accuser and yet all y t Priestes of the coūtrey were the same day there As I this thought the Byshop of London came to my remembraunce whom Erasmus whose toung maketh of litles gnattes great Elephants and lifteth vp aboue the Starres whosoeuer geueth him a litle exhibition prayseth excedyngly amōg other in his annotations on the new Testament for hys great learnyng Then thought I if I might come to this mans seruice I were happy And so I gatte me to London and thorow the acquaintance of my master came to Syr Harry Gilford the Kynges graces Controller and brought hym an Oration of Isocrates whiche I had translated out of greeke into English desired hym to speake vnto my Lorde of London for me whiche hee also dyd as he shewed me and willed me to write an Epistle to my Lord and to go to hym my selfe whiche I also dyd and deliuered my Epistle to a seruaunt of his own one William Hebilthwayte ' a man of myne old acquaintaunce But God which knoweth what is within hypocrites saw that I was begyled and that that counsayle was not the next way vnto my purpose And therfore he gatte me no fauour in my Lordes sight Whereupon my Lord aunswered me his house was full he had mo then he could well finde and aduised me to seeke in Londō where he sayd I could not lacke a seruice And so in London I abode almost a yeare and marked the course of the world and heard our praters I would say our Preachers how they boasted thēselues and theyr hye authoritie and beheld the pompe of our Prelates and how busie they were as they yet are to set peace and vnite in the world thoughe it be not possible for them that walke in darkenesse to continue long in peace for they cā not but either stomble or dash themselues at one thyng or an other y t shall cleane vnquiet all together and sawe thynges wherof I deferre to speake at this tyme vnderstode at the last not onely that there was no rowme in my Lord of Londons Palace to translate the new Testamēt but also that there was no place to do it in all Englād as experience doth now openly declare Vnder what maner therfore should I now submit this booke to be corrected and amended of them whiche can suffer nothyng to bee well Or what protestation should I make in such a maner vnto our Prelates those stubburne Nimrothes whiche so mightely fight against God and resiste hys holy spirite enforcyng with all crafte and sutletie to quench y t lyght of the euerlastyng Testament promises and appointement made betwene God and vs and heapyng the fierce wrath of God vpō all Princes and rulers mockyng them with false fayned names of hypocrisie and seruyng their lustes at all pointes and dispensyng with them euē of the very lawes of God of which Christe hym selfe testifieth Mathew 5. That not so much as one title therof may perish or be broken And of whiche the Prophet sayth Psalme cxviij Thou hast commaunded thy lawes to bee kept meod that is in Hebrew excedyngly with all diligence might and power and haue made thē so mad with their iugglyng charmes and craftie persuasiōs that they thinke it a ful satisfactiō for all their wicked lyuing to torment such as tell them trouth and to burne y t word of their soules health and slea who soeuer beleue thereon Notwithstandyng yet I submitte this booke and all other that I haue either made or translated or shall in tyme to come if it bee Gods will that I shall further labour in his haruest vnto all them that submit them selues vnto the word of God to be corrected of them yea and moreouer to be disalowed and also burnt if it seme worthy when they haue examined it with the Hebrue so that they first put forth of their owne trāslatyng an other that is more correct A prologue by Williā Tyndall shewyng the vse of the Scripture which he wrote before the fiue bookes of Moses THough a man had a precious iuell a rich yet if hee wiste not the value therof nor wherfore it serued he were neither the better nor richer of a straw Euē so though we read the Scripture and bable of it neuer so much yet if we know not the vse of it and wherfore it was geuen and what is therein to be sought it profiteth vs nothyng at all It is not enough therfore to read and talke of it onely but we must also desire God day and night instantly to open our eyes and to make vs vnderstand and feele wherefore the Scripture was geuen that we may applye the medicine of the Scripture euery man to his own sores vnlesse then we entend to be idle disputers and braulers about vaine wordes euer gnawyng vppon the bitter barcke without and neuer attaynyng vnto the sweete pith within and persecuting one an other in defendyng of lewde imaginations and phantasies of our owne inuentions Paule in thyrd of the second Epistle to Timothe sayth That the Scripture is good to teache for that ought men to teach and not dreames of their owne makyng as the Pope doth and also to improue for the Scripture is the touch stone that tryeth all doctrines and by that we know the false from the true And in the vj. to the Ephesians he calleth it the sword of the spirite by cause it killeth hypocrites and vttereth and and improueth their false inuentions And in the xv to y t Romains he saith All that are written are written for our learnyng that we thorow patience
and comforte of the Scripture might haue hope That is the examples that are in the Scripture comfort vs in all our tribulations and make vs to put our trust in GOD and patiently to abide hys leysure And in the x. of the firste to the Corinthians hee bringeth in examples of the Scripture to feare vs and to bridle the fleshe that wee cast not the yoke of the lawe of God from of our neckes and fall to lustyng and doyng of euill So nowe the Scripture is a lyght sheweth as the true way both what to do what to hope for And a defeÌ„ce from all errour and a comforte in aduersitie that we dispaire not and feareth vs in prosperitie that we synne not Séeke therefore in the Scripture as thou readest it first the law what God commaundeth vs to do And secondarely the promises whiche God promiseth vs agayn namely in Christ Iesu our Lord. Then seeke examples first of comfort how God purgeth all them that submit themselues to walke in his wayes in the Purgatory of tribulation deliueryng them yet at the latter end and neuer sufferyng any of them to perishe that cleaue fast to hys promises And finally note the examples which are writteÌ„ to feare the flesh that we sinne not That is how God suffereth the vngodly and wicked sinners that resist God and refuse to folow him to continue in their wickednesse euer waxyng worse and worse vntill their sinne be so sore encreased and so abhominable that if they shuld loÌ„ger endure they would corrupt the very elect But for y e electes sake God sendeth them preachers Neuerthelesse they harden their hartes agaynste the truth and God destroyeth them vtterly and beginneth the world a new This comfort shalt thou euermore finde in the playne texte and litterall sense Neither is there any storye so homely so rude yea or so vyle as it semeth outward wherein is not excedyng great comforte And when some which seme to theÌ„ selues great clarkes say they wott not what more profite is in many gestes of the Scripture if they be read without an allegory then in a tale of Robenhode say thou that they were written for our consolation and comforte that we dispayre not if such like happen vnto vs. We be not holyer then Noe though he were once dronke Neither better beloued then Iacob though his owne sonne defyled his bead We be not holyer then Lot thoughe his daughters thorow ignoraunce deceaued hym nor peraduenture holier then those daughters Neither are we holyer then Dauid though he brake wedlocke and vpon the same committed abhominable murther All those men haue witnesse of the Scripture that they pleased God and were good meÌ„ both before that those things chaunced and also after Neuerlesse such thynges happened them for our example not that we should counterfeite their euill but if whyle wee fight with our selues enforsyng to walke in the law of God as they dyd we yet fall likewise that we despayre not but come agayne to the lawes of God and take better hold We read sence the tyme of Christes death of virgins y t haue bene brought vnto the common stues and there defiled and of Martyrs that haue bene bound and whores haue abused theyr bodyes Why The iudgementes of God are bottomlesse Such thynges chaunced partly for examples partely God thorow sinne healeth sinne Pride can neither be healed nor yet appeare but thorow such horrible deades Peraduenture they were of the popes sect and reioysed fleshly thinking that heauen came by dedes and not by Christ and that the outward dede iustifyed them and made theÌ„ holy and not the inward spirite receaued by fayth the consent of hart vnto the law of God As thou readest therfore thinke that euery sillable pertayneth to thine own selfe sucke out the pithe of the Scripture and arme thy selfe agaynst all assaultes First note with strong fayth the power of God in creatyng all of nought Then marke the greuous fall of Adam and of vs all in him thorow the light regardyng of the coÌ„maundemeÌ„t of God In the iiij Chapter God turneth hym vnto Abell and theÌ„ to his offeryng but not to Cain and hys offeryng Where thou seest that thoughe the dedes of the euil appeare outwardly as glorious as the dedes of y t good yet in the sight of God which looketh on the hart the deede is good because of the man and not the man good because of his deede In the vj. God sendeth Noe to preach to the wicked and geueth them space to repent they wax hard harted God bringeth them to nought And yet saueth Noe euen by y t same water by whiche he destroyed them Marke also what folowed the pride of the buildyng of the Tower of Babell Consider how God sendeth foorth Abraham out of his owne countey into a straunge land full of wicked people and gaue him but a bare promisse with him that would blesse him defende him Abraham beleued and that worde saued and deliuered him in all perilles so that we see how that maÌ„s life is not maintayned â—y bread onely as Christe sayth but much rather by beleuyng the promises of God Behold how soberly how circumspectly both AbrahaÌ„ and also Isaac behaued them selues among the infidels Abraham byeth that which might haue ben geuen him for nought to cut of occasions Isaac when his welles whiche he had digged were taken from him geueth rowme and resisteth not Moreouer they eare and sowe and fede their cattell and make confederations and and take perpetuall truce and doe all outward thinges Euen as they doe whiche haue no fayth for God hath not made vs to be idle in this world Euery man must worke godly truly to y t vttermost of the power that God hath geuen him and yet not trust therin but in Gods word or promise and God will worke with vs and bryng that we do to good effect And theÌ„ wheÌ„ our power will extende no further Gods promises will worke all alone How many thynges also resisted the promises of God to Iacob And yet Iacob coniureth God with hys owne promises saying O GOD of my father Abraham and GOD of my father Isaac O Lord which saydest vnto me returne vnto thine owne countrey and vnto the place were thou waste borne and I wil do thee good I am not worthy of the lest of those mercyes nor of that trouth whiche thou hast done to thy seruaunt I went out with a staffe and come home with two droues deliuer me out of the handes of my brother Esau for I feare him greatly c. And God deliuered him and will likewise all that call vnto his promises with a repentyng hart were they neuer so great sinnes Marke also the weake infirmities of the man He loueth one wife more then an other one sonne more then an other And see how God purgeth hym Esau threateneth hym Laban begyleth him The beloued wife is long baren
Tyndall vpon the Gospell of Luke The Prologue of W. Tyndall vpon the Gospell of Iohn The epistle to the Romaynes to the excellentest part of the new Testament Here you must note these wordes law sinne c. Law how it is to be vnderstand The law of God requireth the bottom of our hartes S. Paul was a great persecutor of the christians If we be not willing to do good then doth sinne raign in vs. No man can fulfill the law but Christ onely The pâ—â—e and perfect kepyng of the law is to do the â—aâ—e of 〈◊〉 〈…〉 but oâ— inward loue The law encreaseth sinne The law is spiritual The spirite of god maketh a maÌ„ spirituall The law is good righteous and holy Workes of the law the fulfilling of the law are two things By the workes of the law no man can be iustified As the law is spiritual so it must be fulfilled spiritually Where true fayth is there is the spirit of God Our iustification is by fayth in Christ Out of true fayth springeth all good workeâ— Oâ—synne Sinne what it is Sinne in y â— scripture is chiefly called vnbe liefe Grace how it is vnderstand in the scriptures Gift what it is God for Christes sake receaueth vs. There is no damnation to theÌ„ that are in Christ Faith what it is False and fained faith True faith is liuely Fayth is not idle The true definition of fayth Good workeâ— cannot be separate from true fayth Righteousnes how it is to be vnderstaÌ„d Flesh spirite what they are â—ow to vnderstand them How this word fleshe is to be vnderstand in the Scripture Increduâ—â—tie is the chief of all sinnes Fleshe is here well described What soâ—euer procedeth of faith is spirituall A necessary and profitable instruction for all preachers The maner of S. PauÌ„les doctrine Nature is so blinde that we caÌ„not see nor vnderstand the goodnes of God hys mercy shewed vnto vs in Christ Iesu hys â—owne S. Paule coÌ„demneth all hipocrisiâ— How S. Paul rebuketh hypocrites The difference betwene the Iewe the Gentile All men are sinners The waye howe wee must bee made righteous Faith obteineth the fulfillyng of the law S. Paule auÌ„swereth to the caueling question that our Papistes vse agaynst iustificatioÌ„ of faith onely Good workes are ouâ— ward signes of true fayth Wee are first iustified theÌ„ foloweth good workes Gods mercy moueth vs to fayth in his promises so that God in al things worketh our iustification Gods mercy saueth vs and not we our selues If we lack Abrahams fayth we cannot be Abrahams children Fayth onely receaueth the grace that coÌ„meth by Abraham The frutes workes of fayth Fayth before all workes iustifieth Good workes are the fruites of fayth Where true fayth is there are good workes Where fayth lacketh there is all euill workes As by â—â—aÌ„ came sinne so by Christ came saluation The principall work of faith and the battaile betwen the spirite and the flesh What it is not to be vnder the law What it is to be vnder the lawe The right fredome libertie froÌ„ sinne and from the law Example Our consciences bound and in daunger to the lawe by olde Adam so loÌ„g as he liueth in vs. The law requireth of vs that which we cannot pay The law doth vtter and declare what sinne is What wâ— may do of our selues and what we may not do Where feare and shame is away there all wickednes is committed The fleshe is contrary to the sprite The sprite lusteth contrary to the flesh There is no daunger to theÌ„ that are in Christ The right worke of fayth is to mortify the flesh Predestiâ—… cion is in the handes of God How farre we may proceede in predestination Predestinâ—tion is not rashly to be disputed of Which are good workes mete to be done Loue is y â— fulfilling of the law We must deale louingly with our weake brethren The weaknes of our brethren is to be considered In the epistle to the Romaines is conteyned a sufficient doctrine for a Christen man Beware of the traditious of men This epistle declareth it self Weake and yong consciences as to be stubborne for the last shal receiue the equall reward with the first Loue fulfilleth the law It is the parte of a good shepherd to veÌ„ture hys lyfe for hys sheepe tribulatioÌ„ for the Gospell sake maketh vs sure of eternall lyfe All that repent are iustified thorough saith by Christ and not by workes The law condeÌ„neth but the beleuyng of Gods promises iustifieth In sekyng any other satisfaction theÌ„ Christ we beceauâ— our selues Hereby are we warned that workes saue vs not but the word that is the promise Mannes righteousnes zeale or imagination without Gods worde is odious For fayth when it is preached bringeth y e spirite and power to fulfill the law Who so hath a pure fayth can not but abouÌ„d with good workes Not the receauyng of the Gospel but the coÌ„tinuaunce to the latter ende maketh vs blessed He meaneth therby lest they should fall from the worde they had already receaued PatieÌ„ce in persecution for Christs sake rewarded with y â— crowne of euerlasting ioy and felicitie Hereby haue we euident signes that the latter day is at hand The office of a bishop The Pope his Prelates are here playnly set forth for what Christ loosed freely the Pope did bynd it to lose it agayne for money Vertuous Byshops are worthy double honor Byshops must be vigilant in their vocationâ— This hath already ben fulfilled in our spiritualtie What maner a man a Byshop or Curate ought to be Good deedes please god so farre foorth as they are applied to the kepyng of the commaundements but Christ onely iustifieth Christ is all to a Christen man MeÌ„ ought to rule theyr wiues with godâ— word To watch is not onely to abstaine from slepe but also to auoyde all occasions that may drawe vs to sinne As god reioyceth not in the dede it selfe â–ª so doth he not in â—…dle faith without works Good workes are a shew of our fayth as the fruit is of the tree He prophesieth of the popes spiritualtie The condition of the worlde shall waxe worse and worse Where 〈◊〉 true fayth is there are also good workes Christes bloud purchaseth forgeuenes of sinnes and not mans workes Whether this were Paules epistle or no great learned men haue doubted Some deny it to haue bene written by anye Apostle and refuse it as not Catholike A solution of the former doubts This not to be denied to be Paules Epistle Mercy is locked vp from hym which wilfully yeldeth his body 〈◊〉 soule to sinne No place in the scripture so plainly describeth the significations figures of the olde testament as this epistle doth This epistle for that it agreeth with the rest of the scripture ought to be of equal authoritie with the other This epistle is to be taken as holy scripture The papistes alleage this text for their purpose thorough misunderstandyng the same Fayth only
iustifieth The cause why W. Tyndall put his name to some bokes left it out in some William Roye a falâ—e Disciple Ierome a brother of Grenewich 2. Timo. 2. 2. Timo. 3. 2. Thess 2. 2. Cor. 10. 1. Cor 3. Actes 6. Antechrist what it is Scribes Phariseis were very Antechristes The properties of Antechrist 2. Cor. 11. Antechrist hath bene among vs a loÌ„g tyme. Iohn 〈◊〉 Antechrist accompteth it treason to bee acquainted w t Christ Galâ— 4. Luke 16. Math. 2â—… 2. Timo. 3. 1. Cor. 1 â–ª and. 2. Roma 10 â–ª Faith onely iustifieth Roma 1. Faith bringeth lyfe The law bryngeth death 1. Cor. 3. Ephe. 2. The Gospell is the ministratioÌ„ of righteousnes Resiste the deuill with the shield of fayth Faith is y â— holy canâ—de wherewith we must blesse our selues at y â— last houre Roma 3. Roma 4. Fayth is accompted to vs for righteousnes Gal. 3. The children of fayth are the children of Abraham Gal. 2. Fayth only iustifieth vs. Math. 7. Mat. â—2 A principle taught by Christ Fayth beyng ioyned with the worde of God bringeth forth good fruit Acts. 15. The law cannot iustify vs. Gal. 3. Fayth in christes promises doth iustify vs. Christ is the store-house of mercy for vs. The definition of true fayth Faith that bringeth not forth fruite is but a dreame Mat. 9. Faith is the gift of God Ephe. 2. The spirite of God accompanieth Faith Fayth of her selfe bringeth forth good frutes that is good workes True fayth is not with out good workes True fayth and good workes are the gift of God and come not of our selues The difference betwene false fayth and right faith As the tree is knowen by his fruit â—o right fayth is knowen by her fruit Example The frutes of fayth A differeÌ„ce betwene true faith fained faith Rome 9. Backeward disputations The kindnes of God moueth vs to loue god Fayth onely maketh vs the sonnes and heires of God Faith possesseth the spirite of God Workes declare fayth and Gods goodnes Goddes grace is to be exercised in vs. Where true fayth is good workes folow Gene. 2. The outward righteousnes the inward righteousnes what they are Outward workes declare where true fayth is Good workes are witnesses for vs before God Math. vi vij Math. 10. We must of duety do good workes without hope of reward Fayth maketh vs the sonnes and children of God Roma 8. Gala. 4. Math. 7. Math. 19. They that seeke heauâ— for theyr workes are such as vnderstand not the treasures of Christ Math. v. As good workes naturally folow fayth So eternal life foloweth fayth good lyuyng As good workes folow faith So hell foloweth euil workes Of our selues we are the vessels of y â— wrath of God and the heyres of daÌ„natioÌ„ To beleue in Christ is saluatioÌ„ To seeke heauen by good workes were to derogate the dignitie of the bloud of Christ All that is good is purchased for vs by Christ Sainteâ— can â—ot helpe vs in to heauen Math. â—5 1. Pet. 4. How â—â—e may make frendes of the wycked Mammon To do good to such as 〈…〉 is â—…able Rom. 9. All our righteouscommeth â—â—â—ely from Christ Mammon what it is Esay 61. Prou. 3. Ephe. 5. The dayes are called euil because euill men vse them We are bound by the law of nature to helpe our needye neighbour The vnrighteous Stuard who it is Christ is the father of all righteousnes Math. 5. For Christes bloud sake onely through fayth God is at one with vs. Christes bloud onely putteth away all sinne We must follow 〈◊〉 in 〈◊〉 â—oâ—ng Math. 〈◊〉 We may not do good worken to be praysed of the world We must 〈◊〉 to our neighbour â—s God is to vs. 〈◊〉 seeke to be praysed of men Rom. 6. Faith 〈◊〉 lâ— in 〈◊〉 vs and no good â—…e can be done without Faith Good workes are the 〈◊〉 of Faith 〈…〉 〈◊〉 Act. 7. Luke 23. True righteousnes springeth out of Christes bloud True fasting what it 〈◊〉 No fleshe can fulfill the lawe We cannot deserue forgeuenes of God but he of hys mercy pardoneth vs. Mat. 〈◊〉 A true bestowing of almes In Christ we are all in all We must do good workes because it is Gods will that we should do them We must heare the word of God and 〈◊〉 1. Ceâ— 2. Christ is our onely Phisitian to heale 〈◊〉 deliuer vs of our sins Christ is our ankerhold to saluation A Prophet what hee is Math. 12. The absteinyng from sinne outwardly is but hypocrisie Math. 19. To beleue vnfaynedly in Christ is to kepe the coÌ„maundementes The law is spirituall and requireth the hart If the rich helpe not y â— poore in their nede they are but theues before god Math. 27. Faith casteth our deuils Faith fasteth Faith prayeth Math. 25. In Christes bloud we are blessed from y â— curse of the law Luke 7. The law condeÌ„neth The Gosspell coÌ„forteth maketh vs saâ—e Certaine phrases of spech expounded Iohn 4. Where perfect loue to God is there are all good workes Luke 10. What it is to loue god withall our hart c. The true vnderstandyng of a parable We must euer be ready to helpe our neighbour Iohn 3. Iohn 15. 1. Iohn 1. Workes that the Papistes called workes more then the lawe requireth Luke 10. Luke 12. Whatsoeuer we haue we receaue it of the mercy goodnes of God The great diuersitie maner of the speaking of the Scriptures The sayinges of the Scriptures may not be grossely vnderstaÌ„d The naturall man vnderstandeth not the thinges of God Rom. 8. Iohn 8. The scripture is nothing els but that which the spirit of God hath spoken By Faith in Christ we are brought to the state of saluation God worketh his owne will with all his creatures If we beleue in god we must put of the olde man his works Good workes what they are and to what ende they serue Fasting the true vse thereof true fasting what it is Supersticious fasting Supersticious watching True watching Prayer what it iâ— True prayer True prayer is not without faith charitie Math. 5. He that repenteth his sinne is no sinner before God How we should pray for our neighbour Rom. 9. Christ is our righteousnes Loue amoÌ„g Christen meÌ„ maketh all thynges common Mans ImaginatioÌ„ cannot alter the law of god neither make it more or lesse Almesâ— what it is 1. Pet. 1. 1. Iohn 〈◊〉 He that is mercyfull hath the spirite of God Rom. 〈◊〉 Loue seketh not her owne profite 2. Cor. 12. Christ is all in all thynges Euery one must care for their owne housholdes First looke to thyne owne houshold and then to the poore We must for christes sake shew our coÌ„passion charitie to all men so far as our habilitie will extend Good workes what they arâ— 2. Cor. 9. We must do good workes yet put no trust in them God is no accepter of persons but receaueth all that submit them selues vnto him Math. â—0 As all