hath three chief enemies 442. a. vniuersally sinneth 392. b. not subiect to places 283. b plucked froÌ„ Adam â–ª and graffed in Christ 380. b Mans nature is sinnefull 393. a. hys wisedome maketh sectes 104. a. his lyfe is Gods commaundement 236. b Maner of Christes praying for vs. 401. a Many fall and why 295. a Marchaundise of the Pope 359. b. of Papistes 398. b Mart should haue bene at Calice 372. b Martyrs of the pope neuer preached Christ nor dyed for his woorde 295. b Mary an example of fayth 66. a Mariage 107. b. forbidden onely by the Pope 127. b. 261. b. of children vnlawfull without consent of parentes 120. b Mariage of kyng Henry the eight 366. b Mariage altereth degrees of nature 108. b Masse described 427. a. frendly to Papistes 13. b. damnable 425. b Masse at the first was a declaration of Christes passion 426. a Matrimony figureth Christes benefites towardes vs. 312. a Matrimonie 322. a. no Sacrament ibidem not ordayned to signifie any promise 144. a Matrimonie and eatyng of meat forbydden by the Pope 220. a Matters of fayth are repugnaunt to reason 462. b Materiall temples God dwelleth not in 272. b Maâ—imiâ—… the Emperour was souldier to kyng Henry the viij 369. b Measure 237. b Meditations of Gods mercy 259. b. of â—…s owne frailty necessary 413. a Meekenes 190. b. 201. a. the glory of youth 456. a Meekenes towardes the higher power 342. a Melancthon 455. a Men of three sortes 112. b Mercy of God 332. b. great 30. b. toward maÌ„kyng 444. a. waiteth on the elect 260. a. must be cleaued vnto 426. a. from whom locked 57. a Mercy of Christ fulfilleth the lawe 31. b Mercy in this life obtayneth mercy in the lyfe to come 193. a. how many wayes it may be shewed 192. a Mercyfulnes taught 335. a. towards our neighbour 9. a. must be shewed of one to an other 86. a Merites iustifie not 17. a. Papisticall of no value 165. b Meritemongers obstinate 17. b Mertion his heresie 471. b Methode of Paules doctrine 43. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 37. a Millane 371. a Ministers named Elders with the Iewes 253. a. why so named 251. b. why reuerenced 344. b Ministers of the Church their dutie 249. a. their office as chargeable before God as Peters was 356. b. had no tithes at the begynnyng 346. b Miracles why wrought of Christe his miracles were subiect to our senses 475. a. and b Miracles of God drawe to Christ 158. a. wrought by faythfull prayer 152. b. wrought by faith and not by ceremonies 131. b. 183. a Miracles done by the Saintes confirmed their doctrine 281. b. done for the people 283. a Miracles moue the heathen to know God 27. b Miracles fayned driue from Christ 158. b. maintayned by Popish offrynges 159. b Misticall and high questions to be auoyded 455. a Miters 134. b Modest maner of Paules doctrine 391. b Money purchaseth preferment 346. b. dispatcheth Purgatery 307. b. maketh marchaundise 108. a. byndeth not people to pray 163. b Monkes why cloystred 196. b. made ministers to the poore 355. a. robbe them ibid. why they runne into Religion 191. b. accursed 192. a Monkes and Friers not of God 104. b Monkes their loue 164. b Monumentes of notable doynges 436. a Mortuaries 136. a. 373. b. to two Parishes 136. a Mortification of our fleshe the right worke of fayth 48. b More 330. b. skilfull 251. a. subtile 318. b. a iester 309. a. a scoffer 452. b. a mocker 459. a. A dissembler 251. a. a lyer 294. a. 375. a. 30. b. a setter forth of vnwritten verities 461. b More would driue vs from God 297. a. Bigamus 317. b. maintayneth vnwritten verities expouÌ„deth the Scriptures falsly 460. a. agaynst him selfe 463. b More agaynst the Popes profit 297 b. agaynst him selfe 305. b. his similitude of faces weake 463. a. blynd in scriptures 460. a. blinded with couetousnes 231. a. driuen from the Scripture 475. b More captious 251. a. would excuse Hunnes murder 318. b More blasphemeth God 328. b. proued an hereticke 316. a More preferred to the Chauncellershyp by Wolsey 373. a More if hee had spoken with Christ would haue beleued hym 462. a More his second argument touching the last Supper confuted 461. a. his first reason touchyng the last Supper confuted 460. b Mores foolish glose 261. b. his wits captiuate 338. a. his false doctrine 283. a. his conclusion 288. b. hys naughty opinion 307. a. his fayth common 311. a. his Purgatory as hoate as hell 306. b Moses 390. b. a milde mother 122. b. his boâ—es 299. a. his face 184. a. how looked in the face 112. b. mercylesse in executyng the law 122. b. mindfull of Gods benefites 8. b Mournyng godly 189. b Mourners for righteousnesse saued 190. b Motions to prayer 220. b Multitude of mans witnesses verifieth not 255. b Murder amoÌ„g Friers 255. b. of the Duke of Glocester 3â—4 a Murtherers are false preachers 306. a Murmuryng of the Iewes at Christes Diuinitie 458. b Mutuall frendshyp and loue 434. b N. NAme of Iesus saueth 441. a Narrow gate founde of fewe 241. a Naturall man 114. a Nature of the Sacrament of our Lordes Supper 441. a Nature geueth authoritie to the aged 456. a Naturall man vnderstandeth not Scriptures 80. a Naturally wee are the children of wrath 391. a Natiuitie of the kyng cast by the Cardinall 368. a Necessitie of almose prayer and fastyng 228. a Necessitie lawles 252. a Necessitie of holy dayes 385. a Necromancy licensed by the Pope 367. a Necke verse 112. a Neighbour how to be prayed for 15. a. 82. b. must be beloued as our selues 385. b New lyfe 293. b New Thomas Becket 369. a New practise of Papistes 364. a New Testament 10. a. 36. b. burned by Tunstall 374. a Niniue the greatest Citie in the world 29. a Nicolas the first Pope 351. a Nicolaus de Lyra. 303. a Noath 303. a Noath drunke 169. b Note of the circumstauÌ„ces of the last Supper 470. a Note to knowe hypocrites by 350. a for temporall Magistrates 228. b No flesh can fulfill the law 74. a Nurture of kynges 371. 〈◊〉 O. OBedience wilfull 17. a Obedience pouertie c. of the spiritualtie 242. b Obedience excluded through markes of Antichrist 109. a Obedience for diuerse causes must be vsed 116. a. toward Magistrates 92. b. to God quencheth furious tormeÌ„tes 454. a. of Ionas towardes God 29. a Obedience to parentes is seruice to God 107. a Obiection agaynste iustification by fayth 432. b Oâ—…on in the Apostles 260. b Obstâ—…acy of Papistes 310. a. of meriâ—…noâ—gers 17. b Occasions light moue great striffe 5 a. moue sinâ—e in vs. 223. b Office â—…f fayth 188. a. of a Byshop 52. a. of a Priest 144. b. of a true preacher 196. a. of a good shepheard 51. a. of the law 117. b Office of Magistrates shewed 8. a Officers of Christes kingdome must leaue temporall dominion 342. b Officers first ordained in
of forgeuenesse of synnes through fayth in Christes bloud And now seing that fayth onely letteth a man in vnto rest and vnbelief excludeth him what is the cause of this vnbeliefe verely no sinne y t the world seeth but a Pope holinesse and a righteousnes of their own imagination as Paule sayth Roma x. They bee ignoraunt of the righteousnes wherewith God iustifieth and haue set vp a righteousnes of their owne makyng thorough which they be disobedient vnto the righteousnes of God And Christ rebuketh not the Phariseys for grosse sinnes whiche the world sawe but for those holy deedes whiche so blered the eies of the world that they were taken as Gods euen for long prayers for fastyng for tythyng so diligently that they lefte not so much as their herbes vntithed for their clennesse in washyng before meate and for washyng of cups dishes and all maner vessels for buildyng y e Prophetes sepulchers and for kepyng the holy day and for turnyng y t heathē vnto the fayth for geuyng of almes For vnto such holy dedes they ascribed righteousnes and therefore when the righteousnesse of GOD was preached vnto them they could not but persecute it the deuill was so strong in them Whiche thyng Christ well describeth Luke xj saying That after the deuill is cast out he commeth agayne and findeth hys house swept and made gay and then taketh seuen woorse then hym selfe and dwelleth therein and so is the ende of that man worse then the beginnyng That is whē they be a litle clēsed from grosse sinnes which the world seyth and then made gaye in their own sight with the righteousnes of traditions then commeth seuen that is to say the whole power of the deuill for vij with the Hebrues signifieth a multitude without number and the extremitie of a thyng and is a speach borowed I suppose out of Leuiticus where is so ofte mention made of seuen Where I would say I wil punish thee that all the world shal take an example of thee there the Iew would saye I will Circumcise thee or Baptise thee seuen tymes And so here by seuen is ment all the deuils of hel and all the might and power of the deuill For vnto what further blindnesse could all the deuils in hell bring them then to make thē beleue that they were iustified thoroughe their owne good workes For when they once beleued that they were purged frō their sinnes and made righteous thoroughe theyr owne holy workes what rowme was there left for the righteousnes that is in Christes bloudshedyng And therfore whē they be fallen into this blindnesse they can not but hate and persecute the light And the more cleare and euidently their deedes be rebuked the furiousser and maliciousser blinde are they vntill they breake out into open blasphemy and synnyng agaynste the holy ghost which is the malicious persecutyng of the cleare trouth so manifestly proued that they can not once hish agaynst it as the Phariseis persecuted Christ because hee rebuked their holy dedes And when he proued hys doctrine with the Scripture and miracles yet thoughe they could not improue hym nor reason agaynst him they taught y ◠the scripture must haue some other meanyng because his inter pretation vndermined their foundatiō and plucked vp by the rootes the sects which they had plāted and they ascribed also his miracles to the deuill And in lyke maner thoughe our hypocrites can not deny but this is the scripture yet because there can be no other sense gathered therof but that ouerthoweth their buildynges therefore they euer thinke that it hath some other meanyng then as the wordes sounde and that no man vnderstandeth it or vnderstode it since the tyme of the Apostles Or if they thinke that some that wrote vpon it since the Apostles vnderstode it they yet thinke that w◅ like maner as we vnderstand not the text it selfe so we vnderstand not the meanyng of the wordes of that Doctour For when thou layest the iustifying of holy workes and deniest the iustifying of fayth how canst thou vnderstand S. Paule Peter Iohn and the Actes of y e Apostles or any Scripture at all seyng the iustifying of fayth is almost all that they entēde to proue Finally concernyng vowes wherof thou readest in the xxx Chapter there may be many questions whereunto I aūswere shortly that we ought to put salt to all our offerynges that is we ought to minister knowledge in all our workes and to doe nothyng whereof we could not geue a reason out of Gods wordes We be now in the day light and all the secretes of God and all hys counsell and wil is opened vnto vs and he that was promised should come and blesse vs is come alredy and hath shed hys bloud for vs and hath blessed vs with al maner blessinges and hathe obtayned all grace for vs and in hym we haue all Wherfore God henceforth wil receiue no more sacrifices of beastes of vs as thou readest Hebr. 10. If thou burne vnto god the bloud or fatte of beastes to obtaine forgeuenesse of sinnes therby or that God should the better heare thy request then thou doest wrong vnto the bloud of Christ and Christ vnto thee is dead in vayne For in him God hath promised not forgeuenesse of sins onely but also what soeuer we aske to keepe vs from sinne and temptation with all And what if thou burne frankencens vnto him what if thou burne a candle what if thou burne thy chastitie or virginitie vnto him for the same purpose doest thou not lyke rebuke vnto Christs bloud Moreouer if thou offer gold siluer or any other good for the same entēt is there any difference And euen so if thou go in pilgrimage or fastest or goest wolward or sprynelest thy selfe with holy water or elles what soeuer dede it is or obseruest what soeuer ceremonie it be for lyke meanyng then it is lyke abhominatiō We must therfore bryng the salt of the knowledge of Gods word with al our sacrifices or elles we shall make no swete sauour vnto God therof Thou wilt aske me shall I vow nothyng at all yes Gods commaundemēt which thou hast vowed in thy Baptisme For what entent verelye for the loue of Christe which hath bought thee with his bloud and made the sonne heyre of God with him that thou shouldest wayte on hys will and commaundementes and purifie thy members accordyng to the same doctrine that hath purified thyne harte for if the knowledge of Gods word hath not purified thine hart so y t thou consentest vnto the law of god y t it is righteous and good sorowest y t thy members moue thee vnto the contrary so hast thou no part with Christ For if thou repent not of thy sinne so it is impossible that thou shouldest beleue that Christe had deliuered thee from the daunger therof If thou beleue not that Christ hath deliuered thee so is
byshopryke of the kinges grace How will you bée able by your workes to deserue heauen and iustification before the king of all kynges When you haue aunswered to this before the kinges grace then come and dispute with God the iustification of your workes and yet shall they bée farre vnlike Wherfore I conclud of these scriptures and of these doctours that the fayth that we haue in Christ Iesus and his blessed bloude doth onely and sufficiently iustifie vs béefore God without the helpe of any workes And though y e all scripture bee no thing els but a holle probacion of this article that is alonely a perfect commeÌ„dation and a prayse of Christ and of his blessed merites that hée hath deserued for vs yet will I passe ouer to bryng in any moe places For they y e are not coÌ„teÌ„t with these scriptures wyll not bée satisfied nor yet content to geue al onely glory to God though I brought in all the newe testament Yea Christ hym selfe could not satisfie them if hee were here no nor yet though heauen and earth and all creatures therin were nothyng els but probations of this article it would not helpe Wherefore I let such infidels passe and leue them to the iudgement of God alonely certifieng them of this one thyng that is infallible how the day shall come that it shall repent them yea and that sorer then I can either write or thinke that they did not beléeue the lest pricke of this holy article But vnto our purpose The very true way of iustification is this First commeth God for the loue of Christe Iesus alonely of his mere mercy and geueth vs fréely the gift of fayth wherby we doe beleeue God his holy word and sticke fast vnto the promises of God and beléeue that though heauen and earth and all that is in them should perish and come to nought yet God shall bée founde true in his promises for this faythe 's sake bée we the elect children of God This is not such a fayth as men dreame when they beléeue that there is one God and beléeue that hée is eternall beléeue also that hée made the worlde of naught yea and beléeue that the Gospell is true and all thing that God speaketh must bée true and fulfilled with other such thynges This I say is not the fayth that wée bée iustified by for deuils and infidels haue this fayth â—and also wée may attayne to these thynges by strength of reason But the fayth that shall iustifie vs must bée of an other maner of strength for it must come from heauen and not from the strength of reason It must also make mée beléeue that God the maker of heauen and earth is not alonely a father but also my father yea and that thorow the fauour that Christ hath purchased mée from the whiche fauour neither heauen nor earth tribulation nor persecution death nor hell can deuide mée But to this sticke I fast that hée is not alonely my father but also a mercifull father yea and that vnto mée mercifull and so mercifull that hée will not impute my sinnes vnto mée though they bée neuer so great so long as I hang on the blessed bloud of Christ Iesus and sinne not of malice but of frailtie and of no pleasure Hée is also a lyberall father yea and that vnto mée liberall which will not alonely promise mée all thynges but also géeue them me whether they bée necessary to the body or to y e soule Hée is also not alonely lyberall but myghty to performe all thynges that hée promyseth vnto mée Briefely this fayth maketh mée to hang clearely of God and of his blessed promyses made in Christ and in his swéete and precious bloud and not to feare death nor any affliction nor persecution nor tribulation but to despise all these thynges and not alonely these but to despise also myne own lyfe for Christes sake Finally of a fleshely beast it maketh mée a spirituall man of a damnable child it maketh mée a heauenly sonne of a seruaunt of the deuill it maketh mée a frée maÌ„ of Gods both deliuered from the lawe from sinne from death from the deuill and from all myserie that might hurt mée My Lordes this is the fayth that doth iustifie and that wée do preach And because it is geuen from heauen into our hartes by the spirite of God therfore it can bée no idle thing But it must néedes do all maner of things y e bée to the honour of God and also to the profite of our neighbour In so much that at all tymes necessary it must néedes worke well also bryng forth all good workes that may bée to the profite and helping of any man But these workes bée not done to iustifie the man but a iust man must néedes doe them Not vnto his profite but alonely to other mens profites euen as our maister Christ suffered hunger and thyrste and persecution and tooke great labours in preaching of his worde yea and also suffered death All these thinges I say did hée not to further or to profite himselfe but for our merites and for our profite So likewise doth a iust man his workes And as a good trée in tyme of the yeare bryngeth forth good Apples not to make hym good for hée is good afore nor yet this apple is not to his profite but vnto other mens notwithstanding y e good nature that is in hym muste néedes bring it forth So likewise the iust man must néedes doe good workes not by them to bée iustified but alonely in them to serue his brother for hée hath no néede of them as concerning his iustification Wherfore now here haue you the very true cause of iustification that is fayth alonely And also the very true way and maner of doynge good workes And how that no man can doe good workes but a iustified man as our maister Christ sayth Eyther make the trée good and then his fruite good or els the trée euill and his fruit euill for a good trée must néedes bring forth good fruite and a badde euyll fruite But now let mée aunswere to the Scriptures and to the reasons that they bring to prooue that workes doe iustifie First commeth the fleshly and dampnable reason and shée sayth If wée bée iustified alonely by fayth what néede wée to doe any good workes what néede wée to crucifie or mortifie our fleshe for all these wil not profite vs and wée shall bée saued though wée doe none of theÌ„ all Thus did blinde reason dispute with Saint Paule when that hée had proued that God of his mercy had deliuered vs fréely from the damnable bondage of the law Anone hée iudged that he might do what hée would for hée was no loÌ„ger vnder the law To this S. Paule auÌ„swereth y â— if wée obey vnto y â— workes of sinne then are we the seruauntes of sinne if we obey to the workes of iustice
then are we the seruauntes of iustice So that if we truely haue that same fayth that iustifieth vs we shall desire to doe none other workes but those that belong to iustification not that the workes doe iustifie but that we must néedes do these workes as the very true frutes of iustificatioÌ„ and not as the cause of iustification And therfore those men that will doe no good workes because they be iustified onely by fayth bée not the childreÌ„ of God nor the children of iustificafition For the liuyng spirite of God is none authour of ilnes nor of sinne but hée crieth in our hartes Abbapater And of that is this a sure and an euident token for if they were the very true children of God they would bée the gladder to doe good workes because that they are iustified fréely Therfore should they also bée moued fréely to workes if it were for no other purpose nor profite but alonely to doe y e wil of their mercyfull God y e hath so fréely iustified theÌ„ and also to profite their neighbour whoÌ„ they are bound to serue of very true charitie Take an example here is a théefe that is condemned by right the law to bée hanged whom the kings grace of his mercy doth fréely deliuer from the gallowes and geueth him his pardon Now this théefe thus deliuered will not kéepe hym selfe a true man nor doe those workes that belong to a true man to doe but falleth agayne to stelyng because the kyng pardoned hym so fréely and reckeneth that the kyng is so mercyfull that hée will haÌ„g no théeues but deliuer them all of his mercy without their deseruing Now how thinke you wil y e king bée mercifull vnto this théefe when hée coÌ„meth againe to y e gallowes Nay truely for hée was not deliuered for that cause but for to kéepe hym selfe a true man Then commeth my Lord of Rochester and hée sayth that fayth doth begyn a iustification in vs but workes doe performe it and make it perfite I will recite his owne wordes Per fidem initiari dicitur iusticia solum non autem consummari nam consummata in sticia non aliter quam ex operibus natis in lucem editis acquirâ— potest opera consummatè iustificant Fides primum in choat c. What Christened man would thinke that a Byshop would thus trifle and play with Gods holy word Gods worde is so playne that no man can auoyde it how that fayth iustifieth alonely and now commeth my Lord of Rochester with a litle a â—ayne distinction inuented of his owne brayne without authoritie of Scripture and will clearely auoyde all Scriptures and all the whole disputation of S. Paule But my Lord say to me of your conscience how doe you recken to auoyde the vengeauÌ„ce of God sith you thus trifle despise Gods holy word Thinke you that this vayne distinctioÌ„ will bée alowed afore Iesus Christ for whose glorye wée doe coÌ„teÌ„de striue afore whom we doe handle this matter I doe thinke verely that your owne conscience doth sore accuse you for thus blasphemyng the holy worde of God Wherefore my Lord for Christes sake remember that you bée aged and shall not long tary here and these vayne distinctioÌ„s that you haue inuented to the pleasure of men and to the great peruertyng of Gods holy word shall bée to your euerlastyng damnation And at the lest wayes if you feare not y e terrible vengeauÌ„ce of God remeÌ„ber the shame of y e world thinke not that all men bée so mad and so vnlearned as for to bée deceiued by this triflyng distinction seyng that the worde of God is so playne agaynst it Doth not S. Paule say that our iustification is alonely of fayth not of workes How can you auoyde this same Non ex operibus Not of workes if that workes doe make iustification perfite then are not Saint Paules wordes true Also S. Paule sayth that we bée the childreÌ„ of God by fayth And if we bée the childreÌ„ we are also the heyres Now what imperfection finde you in childreÌ„ and in heyres ChristeÌ„ meÌ„ desire no more but this and all this haue they by fayth onely And will you say that fayth doth but begyn a iustification Beside that you know well that S. Paule doth proue in all the whole Epistles to the Romanes and also to the Galathians that fayth doth iustifie yea and that by contention agaynst workes Now how can you bryng in workes to make iustification perfect And S. Paule hath excluded them Moreouer why did not the Iewes against whose works S. Paule disputeth bryng in this distinction for theÌ„ Briefely what will you say to all the Doctours that I haue here recited which say that Sola fides onely fayth doth iustifie But doubtles if it were not to satisfie other men this distinction were not worthy an aunswere An other damnable reason is made that is an open a playne lye which is this Thou sayst that workes doe not iustifie nor yet helpe to iustification but fayth onely Ergo thou destroyest all good workes and wilt that no man shall worke well but alonely beléeue I auÌ„swere if there were any shame in men they might well bée ashamed of these open lyes Tell me one that is learned that euer did say or teach that men should doe no good workes Many there bée that say workes do not iustifie as S. Paule and all his scholers but no maÌ„ denyeth good workes But I marueile not at them for they doe but the workes of their father whiche was a lyer a murtherer from the begynnyng I pray you what coÌ„sequent is this after your owne Logike works doe not iustifie Ergo wee néede not to doe them but despise them for they bée of no valure Take a like consequent You say that the kinges grace doth not iustifie Ergo you despise him Ergo hée is no longer kyng Also the Sunne and Moone doe not iustifie Ergo you destroy them But such a damnable lye must S Paul néedes suffer wheÌ„ hée had proued that fayth onely did iustifie Then came your ouerthwarte fathers and sayd Ergo thou destroyest the law for thou teachest that it iustifieth not God forbid sayth S. Paule for we doe learne the very waye to fulfill the law that is faith whereby the law alonely is fulfilled and without the whiche all the workes of the law bée but sinne So doe we likewise teach the very true way wherby all good workes must be done As first a man by faith to bée iustified then a iust man must néedes doe good workes whiche afore were but sinne now bée all good yea his eatyng drinkyng sléeping are good But beside all these haue they certayne scriptures First of S. Iames whose wordes bee these Wilt thou vnderstand O thou vayne man that fayth without déedes is dead Was not Abraham our father iustified of his dedes When hée offered his soÌ„ne Isaac on the aulter
more then it helpeth the deuill So that this thing of S. Iames maketh nothing agaynst mée but rather wyth mée Also you haue an other Scripture for you which is this Before God they are not iustified which heare the lawe but they which doe the law shalbée iustified Of this texte you glory cry opera opera workes workes But if yee would consider the mynde of S. Paule you should well perceaue that hée meaneth not how workes might deserue iustification for then coulde hée not haue concluded thys agaynste the Iewes for they did the workes of the lawe to the vttermost and yet were they not iustified Wherefore S. Paule meaneth by the hearers of the lawe all them that doe the outwarde workes of the lawe for feare or for rewarde or of hypocrisie or els by them to bée iustified The doers caulleth hée them that doe the workes of the lawe after the intent of y e lawe and as the lawe commaundeth them that is in the true fayth of Christ Iesus which is the very ende of y e lawe and the fulfilling of the law as Saint Paule sayth to all them that beléeue Wherefore all men bée but hearers onely of the lawe till the tyme that that they haue the fayth of Christ Iesus which is imputed vnto them for iustice And the workes of the lawe bée no cause of iustification but alonely an outward testimonie and witnes that the lawe is fulfilled inwardly in their conscience afore God and fulfilled that it hath no accusation against them for Christ hath made satisfactiō for them of the which they bée partakers by their fayth And so the lawe must bée content to admitte all these men to bée fulfillers doers of y e law And now that you shall not say that this is my dreame here bée S. Augustines wordes The doers of the lawe shall bée iustified So must it bée vnderstāded that wée may know that they cā none otherwise bée the doers of the lawe excepte they bée first iustified not that iustification belongeth vnto doers but that iustification doth precéede all maner of doinges c. Heare you not that iustificatiō is first geuen that men might bée able to doe the workes of the lawe This is also the exposition of your glose I haue meruayle you studie it no better Also you haue an other Scripture and that is this Cornelius a Gētile did great almes and prayd vnto God alwayes Vnto whome the Aungell spake on this maner Thy prayer thy almes are come vp into remembraunce in the presence of God Of this texte you gather that hys good workes did helpe to iustifie hym I aunswere The holy ghost hath opēly declared hymselfe there For hée sayth that this Cornelius was a deuoute man and one that feared God How coulde this bée without y e God had taught hym inwardely by fayth Yea how coulde hée know God and that deuoutly but by fayth Ergo hée was iustified afore God by his fayth but y e world knew not his iustificatiō And therfore y t holy ghost doth declare hys inward iustificatiō whē hée saith that hée was deuoute feared God And also doth shew openly the fruits of his iustification when hée sayth that hée did almes Moreouer you haue there that the holy Ghost fell on them afore they were baptised in water the which declareth openly that they were iustified afore God This is well declared also in your owne lawe whose wordes bée these Cornelius Cēturio being yet a Heathē mā was made cleane by y e gifte of the holy ghost Here haue you playnely y t hée was iustified by y t gifte of y t holy ghost afore all good works For hée was an heathē mā An other scripture yée haue which is this If I haue all faith so y t I may trāspose moūtaines and haue no charitie I am nothyng Of this gather you that fayth wythout charitie can not iustifie I aunswere This can you not gather of S. Paule for it is open that hée speaketh not of this thyng whereby that men may bée iustified but alonely hée teacheth how they that bée iustified must worke with charitie It is also plaine that hée speaketh not of fayth that doth iustifie inwardly but of that faith that doth worke outwardely The which is caulled a gifte of the holy Ghost As y t gifte of tounges the gift of prophesies the gifte of healing the gifte of interpretation as it is opē in the chapiter afore Now is this fayth not geuen to iustifie but alonely to doe myracles wonders and signes by And therefore sayth Paule If I had all fayth so that I coulde moue mountaynes Also it is open that certayne men shall say vnto Christ Beholde wée haue done myracles and cast out deuils in thy name And yet hée shall say to them truely I know you not So that this fayth is a gifte of God that iustifieth not no more then the gifte of science or prophesies And sometyme is it in the Church and sometyme not and it is neuer of necessitie there to bée But the faith that wée speake of which doth béeleeue the promises of God and sticketh fast to the bloud of Christ hath none other vertue but to iustifie and must néedes iustifie wheresoeuer hée is and hée sticketh so fast to Gods worde that hée looketh for no myracles Thys fayth is neuer out of the Church for it is the lyfe of the Church and it is that fayth that our mayster Christe prayde for that it myght neuer fayle And therefore S. Paule when he describeth this fayth hée caulleth it a fayth that worketh by charitie not that it iustifieth by charitie For as he sayth there playnely it is neyther circumcision nor yet vncircumcision that is of any valure in Christ Iesu but fayth Here doth hée playnely exclude from iustification the hyghest worke of the lawe circumcision and setteth fayth alone not the gyfte of fayth that doth myracles but the gift of fayth that worketh by charitie And that yée shall not thinke thys to bée a dreame here bryng I you Athanasius sayinge whose wordes bée these There are two maner of saythes one is iustifieng as that of the which is spoken Thy fayth hath saued thée An other is cauled the gyft of God whereby myracles bée done Of the which it is written if you haue fayth as a grayne of mustard séede c. So that here haue you playne that fayth doth iustifie onelye and perfectly before all maner of works that is fayth is geuē of God fréely into our soules vnto the which fayth iustification is all onely promised and is all onely imputed and rekened of God Neuertheles this fayth in tyme and place conuenient is of that strength that hée must néedes worke by charitye not for to bée iustified thereby for if he were not afore iustified it were not possible that hée coulde haue charitie For after your owne schoole men an Infidell cā not
things that do to thy brother whom thou hast offended and vnto God offer the repeÌ„taunce of thine hart and the satisfaction of Christes bloud M. Tyndall saith that the confessour vttereth the confessions of them that be rich But yet we see that both rich and poore keepe whores openly without paying peny Tyndall If they be very rich they be suffered because they may be good defenders of the spiritualty and if they be very poore because they haue no money to pay or els they fine with one or other secretly More Vppon that lye Tyndall buildeth the destruction of the sacrament of penaunce Tyndall Sacrament is a signe signifiyng what I should do or beleue or both As Baptim is the signe of repeÌ„taunce signifiyng that I must repent of euill and beleue to be saued therfroÌ„ by the bloud of Christ Now Syr in your penaunce describe vs which is y e signe and the outward sacrament and what is the thing that â–ª I must do or beleue and then we will ensearch whether it may be a sacrament or no. More Tyndall saith that confession is the worst inuention that euer was Tyndall As ye fashion it meane I and of that filthy priapishe confession which ye spew in the eare wherewyth ye exclude y e forgeuenes that is in Christes bloud for all that repent and beleue therein and make the people beleue that their sinnes be neuer forgeuen vntill they be shriuen vnto the Priest and theÌ„ for no other cause saue that they haue there tolde them and for the holy deedes to come which the confessour hath enioyned them more proâ—itable ofttimes for himselfe then any man els More Neuer man had grace to spie that before Tyndall Tyndall Yes very many For many nacions neuer receaued it And the Greekes when they had proued it and saw the baudery that folowed of it put it downe agayne For which cause and to know all secretes and to leade the consciences captiue the Pope falsely maintaineth it M. What fruit would then come of penaunce Tyndall â–ª Of your iugglyng terme penaunce I can not affirme But of repentaunce would come this fruit that no man that had it should sinne wyllingly but euery man should continually fight against his fleshe More He teacheth that the sacrament hath no vertue at all but by faith onely Tynd. The fayth of a repeÌ„ting soule in Christes bloude doth iustifie onely And the sacrameÌ„t standeth in as good stead as a liuely preacher And as the preacher iustifieth me not but my faith in the doctrine euen so the signe iustifieth not but the faith in the promise which the sacrament signifieth preacheth And to preach is all the vertue of the sacrament And where the sacramentes preach not there they haue no vertue at all And sir we teach not as ye do to beleue in the sacrament or in holy church but to beleue the sacrament and holy church More He teacheth that fayth suffiseth vnto saluation without good workes Tyndall The Scripture sayth that assoone as a man repenteth of euill beleueth in Christes bloud he obtayneth mercy immediatly because he should loue God and of that loue do good woorkes and that he tarieth not in sinne stil till he haue done good workes and then is first forgeuen for hys workes sake as the Pope beareth his in hand excluding the vertue of Christes bloud For a man must be first reconciled vnto God by Christ and in Gods fauour yer his workes can be good and pleasaunt in the sight of god But we say not as some damnably lye on vs that we should do euill to be iustified by faith as thou maist see Rom. iij. how they sayde of the Apostles for like preaching M. He calleth it sacrilege to please god with good workes Tyndall To referre the worke vnto the person of God to buy out thy sin therewith is to make an Idole of god or a creature But if thou referâ—e thy worke vnto thy neighbours profite or taming of thine owne fleshe then thou pleasest God therwith More Item that a man can do no good woorke Tyndall It is false But he sayth a man can do no good woorke till he beleue that his sinnes be forgeuen hym in Christ and till he loue Gods lawe and haue obtayned grace to woorke with And then sayth he that we caÌ„ not do our workes so perfectly by the reason of our corrupte fleshe but that there is some imperâ—ectnes therein as in the workes of them that be not their craftes master Which is yet not reckoned because they do their good willes and be scholers goe to schole to learne to do better M. Item that the good and righteous man sinneth alway in doing well Tyndall In all his woorkes there lacketh somewhat and is a faulte vntil he do theÌ„ with as great loue vnto his neighbour as Christ did for him and as long as there is more resistaunce in his flesh then was in Christes or lesse hope in God and then no lenger M. Item that no sinne damneth a man saue vnbeleffe Tyndall What soeuer a man hath done if he repent and beleue in Christ it is forgeuen him And so it foloweth that no sinne daÌ„neth saue there where there is no belefe M. Item that we haue no frewill to do ought therewith though the grace of God be ioined therto and that God doth all in vs both good and bad and we doe but suffer as waxe doth of the workemaÌ„ Tyndall First where hee affirmeth that we say our will is not free to doe good and to helpe to compel the members when God hath geuen vs grace to loue his lawes is false But we say that we haue no frewill to captiuate our wittes and vnderstandyng for to beleue the pope in what soeuer he saith without reason geuing when we find in the Scripture contrary testimonie and see in hym so great falsehead and deedes so abhominable and thereto all the signes by which the Scripture teacheth vs to know Antichrist And we affirme that we haue no frewill to preuent God his grace before grace prepare our selues thereto neither caÌ„ we consent vnto God before grace be come For vntil god haue preueÌ„ted vs powred y e spirit of his grace into our soules to loue his lawes and hath graueÌ„ theÌ„ in our harts by the outward ministration of his true preacher and inward workyng of his spirite or by inspiratioÌ„ onely we know noâ— God as he is to be knowen nor feele y e good nesse or any swetnesse in his law How then can we consent thereto â–ª Sayth not the text that we can do no good while we be euill and they which seke glorie and to clyme in honour aboue their brethren can not beleue the truth and that whores theues murtherers extortioners such like haue no parte
sake onely And that we haue néede of nothyng towardes our saluation but of hym onely and wée desire no other saluatiō nor no other satisfactiō nor any helpe of any other creature eyther heauenly or earthly but of him onely for as Saint Peter sayth there is no other name geuen vnto men wherein they must bée saued And also S. Paule sayth by hym are all that beléeue iustified from all thynges Moreouer S. Iohn witnesseth the same in these wordes Hée it is that hath obtained grace for our sinnes And in an other place He sent his sonne to make agréement for our sinnes Now my Lordes here haue you Christ and his very nature full and whole And hée y e denyeth any thyng or any part of these thyngs or taketh any part of them applyeth them or geueth y e glory of thē to any other person then to Christ onely the same mā robbeth Christ of his honour and denyeth Christ and is very Antichrist Wherfore my Lordes first what say you to this and vnto the propertyes of Christ If you graunt them thē are we at a poynte For they proue that fayth in Iesus Christ onely iustifieth afore God Secondarily if you denye if as I am sure you will for you had leuer deny your Créede thē graūt it How can you thē auoyde but that you bée the very Antichristes of whō S. Iohn speaketh For now haue we tryed your spirites that they bée not of God for you deny Christ That is you deny the very nature the propertie of Christ You graunt y e name but you deny the vertue You graunt that hée descended from heauen but you deny the profite thereof For hée descended for our health this denye you and yet it is your Créede You graunt that hée was borne but you denye the purpose You graunt that he is rissen frō death but you deny the profit therof for hée rose to iustifie vs. You graūt that hée is a Sauiour but you deny that he is alonely y t sauiour I pray you wherfore was hée borne to iustifie vs in part to redéeme vs in part to doe satisfaction for part of our sinnes so y e we must set a payr of old shoes a lompe of bread cheese or a lousie gray coate to make satisfactiō for y t other part Say what you will if you geue not all and fully alonely to one Christ thē deny you Christ and the holy ghost And S. Iohn doth declare you to bée contrary to Christ This may also bée proued by a playne Scripture of the holy ghost which is this No man in heauen nor in earth neither vnder the earth was able to open the booke or to looke on y e booke till the lambe came vnto whom the seniours spake on this maner Thou art worthy to take y t booke to open the seales therof for thou wast killed and hast redéemed vs by thy bloud How say you to this my Lordes In heauen was there none founde neither by the aungels nor yet by the seniours worthy to open the booke but Christ onely And will you finde that they could not finde will you set an helper to Christ whō they set alone But I pray you tel vs what bée shall bée All the world knoweth that they hée good workes But now from whēce come your good workes whether from heauen or out of the earth or frō vnder the earth If they were in any of these places where were they when the aungels and the seniours sought them Haue you founde them whom they could not finde but let this passe I praye you what will you lay for your good workes or by what title will you bryng them in to ioyne them with the lābe in openyng of the booke The seniours haue layd for them that the lābe alonely was worthy to opē the booke because hée was slayne and redéemed them with his precious bloud Now what cause laye you for your good workes The lābe hath alonely dyed for vs The lambe hath alonely shed his bloud for vs The lambe hath alonly redéemed vs These things hath hée done alone Now if these bée sufficient then hath hée alone made satisfaction and is alonely worthy to be our redéemer and iustifier Moreouer they that bée in heauen confesse that this lambe is alonely worthy to redéeme them Bée your workes better then theirs or cā your workes helpe them If they can then is not the lambe alonely worthy to redéeme them Moreouer the seniours fall downe before the lambe geuyng him alonely prayse And shall your good workes stande vp by the lambe Then bée they better then the seniours But let vs proue this thyng by open Scriptures S. Paule tooke so great labours to proue this article as hée neuer tooke in any other all because hée would make it playne and stoppe the mouthes of the agaynesayers But all this will not helpe them that haue not the spirite of God Neuertheles we will by Gods fauour doe the best we can to confounde the crooked enemyes of Christes bloud thoughe we can not make them his frendes yet at the lest we will so handle them that they shall bée ashamed openly so to speake agaynst him as they haue done longe tyme and so will we handle them by Gods helpe that all the world shal know that they glory in Christes name and by hym bée they also so high promoted in this worlde that they can not bée higher And yet deserue they of Christ worst of all men But let vs goe to our purpose S. Paule sayth All men bée sinners and wante the glory of God but they are iustified fréely by his grace thorough the redemption that is in Christ Iesu What is this that all men haue sinned yea and are iustified fréely How shall a sinner doe good workes How can hée deserue to bée iustified what call you fréely if there bée any deseruing lesse or more then is it not fréely What call you by his grace if it bée any part of works then it is not of grace For as Saint Paule sayth Then grace were not grace Here can bée no euasion the wordes bée so playne If you bring in any helpe of workes then for so much is not our redēption fréely nor yet is it of grace as concerning the part that commeth of works but partly of workes and then doe you destroy all Saint Paule and his whole disputation For hée contendeth agaynst workes clearely excludeth workes in iustification and bryngeth in grace onely Nowe that that is excluded in the whole by contention can not bée brought in in parte to the cause This is open in his wordes where hée sayth Where is now thy reioysing It is excluded By what lawe by the lawe of workes Nay but by the lawe of fayth We doe iudge therfore that a man is iustified by fayth without y t workes of the lawe Heare you not that the gloriation
as yee ought by the commaundement of the Gospell and by the example of y t Lorde patiently to suffer there doe you the coÌ„trary not all onely not suffer but you doe wrong vnto them y t doe no wrong c. 209. col 1 Haymo sayth It is offence and sinne in you that you haue Iudicials For accusation engendreth strife strife engendreth discorde discorde engendreth hatred And least peraduenture they woulde say this is no sinne to require myne owne Therefore sayth y t Apostle Truely it is sinne vnto you for you do against the commaundement of y t Lord the which sayth Hee that taketh away thy good aske it not agayne Wherefore doe you not rather suffer losse that ye might fulfill the commaundement of the Lorde c. 209. col 1 That Auricular confessioÌ„ is not necessary to saluation translated into English out of his booke De Doctorum Sententijs ¶ De Poenitentia Dist 1. Cap. Conuertimini TVrne vnto me with all your hart and I will turne vnto you By turnyng is ment the turnyng vpsidedowne of the hart For if our hart bee turned thoroughly from euill vnto God it forthwith deserueth the frute of conuersion that God beyng turned from wrath to mercy may pardoÌ„ our offences which beefore hee intended to reueÌ„ge Wherby it is geuen vs to vnderstand that without any confession of mouth we may bee forgeuen By this meanes also these leypers whom the Lord wylled to shew them selues to the priestes were made whole and souÌ„d in the way before they came to the Priestes By which fact it is geuen vs to vnderstaÌ„d that before we shewe our faces to the Priest that is before we confesse our sinnes we are clensed from the lepry of â—inne It foloweth by this also that the Lord would declare that not by y t sentence of the Priest but by the gift of diuine grace the sinner is made cleane He cleÌ„sed the lepour by touching afterward according to the law coÌ„maunded him to offer sacrifice It foloweth but before hee came to the Priest hee is clensed whilest that by the contrition of his hart before the confession of the mouth remission of sinne is graunted Therfore onely coÌ„trition in the which is made a reuiuing taketh away sinne Hee hath therfore his reuiuour present with him and dwellyng within hym ¶ In the same place Cap. Scindite REnt your hartes and not your garmeÌ„t c. Shewyng that in the contritioÌ„ of the hart which is vnderstanded by the rentyng therof sinnes were forgeuen and not by confessioÌ„ of the mouth which is a part of exteriour satisfactioÌ„ which hee calleth the rentyng of our garmentes by a part vnderstandyng the whole ¶ In the same place Cap. Facilius IN what houre soeuer a sinner shal be conuerted c. For it is not said wheÌ„ soeuer hee shal coÌ„fesse with his mouth but onely when hee shall bee turned shall bee sory for his sinnes hee shall liue and not dye ¶ In the same place Cap. Facilius THey doe more easely purchase gods fauour which beeing not conuicted by mans iudgement but of their own accord acknowlege their faultes which doe either by their owne confessions bewray the same or els when other meÌ„ know not what priuye offenders they bee doe coÌ„demne them selues to voluntary excommunication and seperating them selues from the aulter whereon they ministred not by compultion but willingly bewayle their life as no life beeyng sure that they beeyng recoÌ„ciled by the fruites of effectual peniteÌ„cy they do not onely recouer things that were lost from God but beeyng also made Citizens of the euerlastyng habitation they may come to ioy euerlastyng ¶ Chrisostome vpon the Psalme Miserere mei Homi. 11. COnfesse thy sinnes that thou mayst blot them out if thou be abashed to confesse that thou hast offended coÌ„fesse them dayly in thy soule I doe not say that thou shouldest confesse to thy companion or felow seruaunt who may obrayed thee declare theÌ„ to God who hath regarde of them But if thou declare them not is God ignoraunt of them or will hee learne them by thee When thou didest theÌ„ hee was at haÌ„d wheÌ„ thou coÌ„mittest them hee had perfect knowledge ¶ The same Chrisostome vpon the Epistle to the Hebrues LEt vs therfore persuade our selues that we haue sinned nor let the toung onely pronounce it but the inward conscience also Neither let vs onely say that wee bee sinners but let vs specially accompt euery singulare offence I doe not say y t thou shouldest bewray thy selfe publikly neither that thou shouldst accuse thy selfe to others but I would haue thee obey the Prophet saying Reuele thy waye vnto the Lord. ¶ S. Ambrose De Poenitentia Petri Sermo 46. PEter brust forth into teares askyng nothing with his voice I doe finde that hee wept but I finde not what he sayed Of his teares I read but of hys satisfaction I read nothyng ¶ S. Augustine lib. 10. coÌ„fession cap. 1. THerfore to thee Lord am I manifestly knowen what soeuer I am what profiteth me then to confesse my selfe vnto thee Neither doe I it with wordes of the flesh or with voyce but with the wordes of my soule and with clamour of my thought which thy eare vnderstandeth For whereas I am euill to confesse my selfe vnto thee is nothyng els but to mislike of my selfe And when I am godly to confesse me vnto thee is nothyng els then not to attribute the same to my selfe Because thou Lord doest blesse the iust but first thou doest iustifie hym beeyng wicked My confession therfore my God in thy sight is made vnto thee both secretely and not secretly For it is secret in speach but crieth out in hart Neither doe I say any good thyng vnto men which thou hast not first heard of me neither thou also shalt heare any such thyng of me which thou hast not first shewed vnto me What therfore haue I to doe with men that they should heare my confession as though they should heale all my sorowes griefes who commonly are wont to bee curious to know an other mans lyfe and slow to amende their owne Why demauÌ„d they of me to heare what I am which will not heare of thee who they them selues are And how know they that they heare of me to bee true Forasmuch as no man knoweth what is done in man but the spirite of maÌ„ that is in man ¶ De Poenitentia Distinc 1. Cap. Quinatus FOrasmuch therfore as it is proued that before our confession wee are quickened by grace and made the children of light it manifestly appeareth that onely by the contrition of the hart without confession of the mouth sinne is remitted ¶ In the same place Cap. Omnes qui. THerfore confession is made for the vtteraunce and not for obtaynyng of pardon And euen as Circumcision was geueÌ„ to Abraham as a signe of iustice and not as the cause of iustificatioÌ„ So the confession to the Priest is offered as a signe of
quicke witted and printe wisdome in hym and maketh it to abide where bare wordes go but in at the one eare and out at the other As this with such lyke sayings put salt to all your sacrifices in steade of this senteÌ„ce do all your dedes wyth discretion greeteth and biteth if it bee vnderstand more then plain wordes And when I say in stede of these wordes boast not your selfe of your good dedes eate not the bloud nor the fat of your sacrifice there is as greate difference betwene them as there is distance betwene heauen and earth For the lyfe and beauty of all good dedes is of God and we are but the caren lean we are onely the instrument whereby God worketh onely but the power is his As God created Paul a new poured hys wisdome into hym gaue hym might promised hym that his grace should neuer fayle him c. and al with out deseruinges except that nurtering the sayntes and making them curse rayle on Christ bee meritorious Now as it is death to eate the bloud or fatte of any sacrifice is it not thinke ye daÌ„nable to robbe God of hys honour to glorify my selfe with hys honour An exposition of certayne wordes of the fourth booke of Moses called Numeri AVims a kynde of Giauntes and the worde signifieth crooked vnright or weaked Beliall weaked or weakeuesse hee that hath cast the yoke of God of his necke and will not obey God Bruterer prophesies or southsayers Emims a kynde of gyantes so called because they were terrible and cruell for Emim signifieth terriblenes Enacke a kinde of Giauntes so called happly because they ware chaynes about their neckes Horims a kynde of Giauntes and signifieth noble because that of pride they called themselues nobles or gentles Rocke God is called a rocke because both he and hys word lasteth for euer Whet them on thy children that is exercise thy children in them and put them in vre Zamzumims a kynde of Gyauntes and signifieth mischeuous or that be alway imagining The Prologue into the fourth boke of Moses called Numeri IN the second and thirde booke they receaued the law And in this fourth they beginne to worke to practise Of whiche practising ye see manye good examples of vnbeliefe and what freewill doth when she taketh in hand to kepe y t law of her own power with out helpe of faith in y t promises of god how she leaueth her maisters carkasses by the way in the wildernesse and bringeth them not into the lande of rest Why could they not enter in Because of their vnbeliefe Hebrue 3. For had they beleued so had they bene vnder grace and their old sinnes had ben forgeueÌ„ them and power should haue bene geuen them to haue fulfilled the law thenceforth and they should haue bene kepte from all temptations that had bene to strong for them For it is writen Iohn 1. He gaue them power to be the sonnes of God thorow beleuyng in hys name Now to be y t sonne of God is to loue God and hys commaundementes and to walke in hys way after the ensample of hys sonne Christ But these people tooke vppon them to worke without fayth as thou seest in the 14. of this boke where they would fight and also did without the woorde of promise euen when they were warned that they shoulde not And in the 16. agayne they woulde please God with their holye faythlesse workes for where Gods woorde is not there can be no fayth but the fire of God consumed their holy workes as it did Nadab and Abihu Leuit. 10. And from these vnbeleuers turn thine eyes vnto the Pharises whiche before the commyng of Christ in hys fleshe had layde the foundation of freewyll after the same ensample Wheron they built holy workes after their owne imagination without fayth of y t word so feruently that for the great zeale of them they slewe the king of all holye workes and the lord of freewil which onely thorowe hys grace maketh the will free and looseth her from boÌ„dage of sinne and geueth her loue and luste vnto the lawes of God and power to fulfill them And so through their holy workes done by the power of freewil they excluded themselues out of the holy rest of forgeuenes of sinnes by fayth in the bloud of Christ And then looke on our hipocrites which in lyke manner followyng the doctrine of Aristotle and other hethen Paganes haue agaynst all the Scripture set vp freewill again vnto whose power they ascribe the kepyng of the commaundementes of God For they haue set vp wilfull pouerty of another maner then any is coÌ„maunded of god And y t chastitie of matrimony vtterly defied they haue set vp another wilful chastitie not required of God whiche they swere vowe and professe to geue God whether he wyll geue it them or no and compel all their disciples thervnto saying that it is in the power of euery mans freewill to obserue it contrary to Christ and his apostle Paul And the obedience of God and man excluded they haue vowed an other wilfull obedience condemned of all the scripture which they wil yet geue god whether he wyll or will not And what is become of their wilfull pouerty hath it not robbed the whole worlde and brought and vnder them Can there be either kyng or emperor or of whatsoeuer degree it be except he will hold of them and be sworne vnto them to be their seruaunte to goe and come at their lust and to defende â–ª their quarels bee they false or true Their wilful pouertie hath alredy eaten vp y â— who le world is yet stil gredier then euer it was in so muche that teune worldes mo were not inough to satisfie the honger thereof Moreouer besides daily corruptyng of other mens wiues and open whore dome vnto what abhominacions to filthy to be spoken of hath their voluÌ„tary chastitie brought them And as for their wilfull obedience what is it but the disobedience and the diffiaunce both of al the lawes of God and man in so much that if any Prince begyn to execute any law of man vpon them they curse him vnto the bottome of hâ—l proclayme him no right kyng and that hys Lordes ought no longer to obey hym and interdite his commoÌ„ people as they were heathen Turkes or Saracenes And if any man preach them gods law him they make an hereticke and burne him to ashes And in sieade of Gods lawe and mans they haue set vp one of their owne imagination whiche they obserue with dispensations And yet in these workes they haue so great confidence that they not onely trust to be saued therby and to be hyer in heauen then they y t be saued through Christ but also promise to all other for geuenâ—uâ— of their sinnes thorough the merites of the same Wherin they rest and teach other to rest also excludyng the whole world from the rest