word testifyeth against vs that wee are all sinners yea and els Christ dyed in vayne Salomon sayth 3. Reg. 8. That there is no man that sinneth not agaynst God And Paule proueth by the authoritie of the Scripture vnto the Romaines that we are all sinners without exception And the scripture witnesseth that we are damnable sinners and that our nature is to sinne Which corrupt and poysoned nature though it be begō to be healed yet it is neuer through whole vntil the houre of death For the which cause with all our best fruites there growe weedes among Neither can there be any deed so perfect that could not be amended When a blind bungler wondreth at his glorious woorkes a cunning workeman y t hath a cleare iudgement perceaueth that it is vnpossible to make a woorke that coulde not bee made better Now the law requireth workes of vs in the highest degree of perfection and ceaseth not to accuse vs vntill our workes flow naturally as glorious in perfection as the woorkes of Christ And Christ teacheth vs to pray in our Pater noster Forgeeue vs our trespasses as we forgeue our trespassers Whereby ye may easelye vnderstande that we sinne dayly one against another and all agaynst God Christ taught also to pray that our Father should not let vs slip into temptation signifying that our nature cannot but sinne if occasions be geuen except that God of his especiall grace keepe vs backe Which readinesse to sinne is damnable sinne in the lawe of God Dauid prayed Psal 68. Let not the tempest drowne me let me not fall into the bottome and let not the pitte shut her mouth vpon me as who shoulde say First keepe me O God from sinning then if I shall chaunce to fall as no flesh can escape one time or other then call me shortly backe agayne and let me not sincke to deepe therein and though I yet fall neuer so deepe yet Lord let not the way of mercy be stopped signifying that it is vnpossible to stand of our selues and much lesse to rise againe Which impotencie and feblenes is damnable in the law of God except that wee saw it and repented and were fled to Christ for mercy Chap. 2. MY little children I write these thinges vnto you that ye sinne not And though any man sinne yet we haue an aduocate with the Father euen Iesus Christ which is righteous I write vnto you on the one syde that God is light and therfore that no man which willingly walketh in the vnfruitfull workes of darknesse hath any felowship with that light or part in the bloud of his Sonne And this I write and testifie vnto you my deare children that ye sinne not that is that ye consent not vnto sinne nor should sinne of lust and purpose maliciously but contrariwise that ye feare God resiste sinne with all your might and power according as ye haue promised For whosoeuer sinneth of purpose after the knowledge of truth the same sinneth against the holy Ghost remedilesse Heb. 6. 10. And on the other side I testifie vnto you that we be alway sinners though not of purpose and malice after the nature of damned deuils but of infirmitie and frailtie of our flesh which flesh not onely let teth vs that our woorkes can not be perfect but also now then through manifold occasions and temptations caryeth vs cleane out of the right way spight of our hartes How be it I say if when the rage is past we turne vnto the right way agayne and confesse our sinnes vnto our Father with a repenting hart he hath promised vs mercie and is true to fulfill it So that if we sinne not deuilishly against the holy Ghost refusing the doctrine which we can not improue that it should not be true but after the frail tie of man there is no cause to dispair For we haue an aduocate and an intercessour with the Father euen Iesus Christ that is righteous The name of our aduocate is Iesus that is to say a sauiour Cal his name Iesus sayd the Angell to Ioseph for he shall saue his people from their sinnes Math. 1. And this aduocate our Iesus to saue vs from our sinnes continueth euer as it is written Heb. 7. and hath Sempiternum Sacerdotium an euerlasting office to make an attonment for sinne by the reason wherof sayth the text he is able euer to saue them that come to God through him with repentance and fayth and liueth euer to speake for vs. And besides that our Iesus is God and almightie He tooke our nature vpon him and felt al our infirmities and sicknesses and in feeling learned to haue compassion on vs and for compassion cryed mightely in prayers to God the Father for vs was heard And the voyce of the same bloud that once cryed not for vengeaunce as Abels but for mercy onely was heard cryeth now and euer and is euer heard as oft as we call vnto remembrance with repenting fayth how that it was shed for our sinnes He is also called Christus that is to say king annoynted with all might and power ouer sinne death and hell and ouer all sinnes so that none that flyeth vnto him shall euer come into iudgement of damnation He is annoynted with all fulnesse of grace and hath all the treasure and riches of the spirite of God in his hande with which he blesseth all men according to the promise made to Abraham and is thereto mercifull to geue vnto al that cal on him And how much be loueth vs I report me vnto the ensamples of his deedes And he is righteous both towarde God in that he neuer sinned and therfore hath obtayned all his fauour and grace and also toward vs in that he is true to fulfill all the mercye that he hath promised vs euen vnto the vttermost iotte And he is the satisfaction for our sinnes and not for oures only but also for all the worldes That I call satisfaction the Greeke calleth Ilasmos and the Hebrue Copar And it is first taken for the swaging of wounds sores and swellings and the taking away of payne and sinarte of them And thence is borowed for the pacifying and swaging of wrath and anger and for an amendes making a contenting satisfaction a raunsome making at one as it is to see aboundantly in the Bible So that Christ is a full contenting satisfaction and raūsome for our sinnes And not for oures onely which are Apostles and Disciples of Christ while he was yet here or for ours which are Iewes or Israclites and the seed of Abraham or for ours that nowe beleue at this present tyme but for all mens sinnes both for their sinnes which went before and beleued the promises to come for ours which haue sene them fulfilled and also for all them whiche shall afterward beleue vnto the worldes ende of what soeuer nation or degree they be For Paule commaundeth 1. Timo.
manifest that they kepe not Gods coÌ„mauÌ„dementes nor be in state of grace but of all vngratiousnes Our Doctours know not whether they be in state of grace Our doctours kepe mens coÌ„mauÌ„dements Ergo meÌ„s commaundemeÌ„tes certifie not that we be in state of grace Though thou haue a deuotion to sticke vp a candle before a post and so forth yet thou canst neuer be sure thereby that thou art in the fauour of God But if thou haue deuotion to helpe thy brother in all his misfortunes because hee is the image of God and price of Christes bloud then thy denotioÌ„ certifieth the that thou art in the fauour of God or state of grace He that sayth I knowe hym and yet keepeth not hys commaundementes is a lyer and the truth is not in hym When our Phariseis say do as we byd you and not as we do they testifie that they keepe not Gods commauÌ„dementes vnto whiche testimonie our eyes also beare recorde And they that keepe not Gods commaundementes be lyers haue no truth in them And then when they preach they caÌ„ not but preache lyes And then though they preach Christ they preach hym falslie vnto their fleshsly vauÌ„tage and not our soules health And for as much as we may haue no felowshyp with theÌ„ that kepe not Gods commaundementes i. Cor. v. and in as much as all such are false Prophetes voyde of all truth it foloweth that we ought to geue our Doctours none audience though their defenders stode by them with theyr swoordes drawen but rather to laye downe our heades and stretch foorth our neckes to be slayne He that keepeth his woorde in hym verely is the loue of God perfect and hereby knowe we that we are in hym That is he that keepeth his commaundemeÌ„tes loueth vnfainedly and is therby sure that he is in God For to be in God is to beleue in y â— mercy of God And to beleue in mercy is cause of loue loue cause of workyng And therefore hee that worketh for Gods sake is sure that he loueth and that hee trusteth in God which is to be in God or in Christ And as by wilfull keping of the commaundemeÌ„t we be sure that we loue God and beleue in God euen so thorough wilfull breakyng of them we may bee sure that we neither loue nor beleue in him and therfore that we be not in hym He that sayth he abydeth in him ought to walke as he walked All that be Baptised in Christ are washed in hym to put of pride wrath hate and enuie with all their old conuersatioÌ„ by which they oppressed theyr neighbours and haue promised to become euery man euen as Christ hym selfe vnto his brethren in loue kyndnes both in word deede They therfore whiche resist Christes Testament and will not let it be knowen walke in the Testament of the Pope with vnions pluralities and totquots some one of them robbyng x. parishes of the tenth of all their yearely increase and withdrawing from them Gods word the foode of their soules and from the poore their dayly sustenaunce whiche ought to haue their part in the tythes and other rentes when the preacher other necessarie Ministers haue out their partes a due and lawfull stipend are not in Christ For Christ neither so walked not so taught Brethren I write no newe commaundement vnto you but an old commaundement which ye had at the begynnyng For an olde commaundement is the word which ye heard from the begynnyng I write no new precept but onely put you in remembraunce of that old which was taught you when ye were first Baptised in Christ to loue eche other as he did you Which is an old coÌ„maundement and was giueÌ„ at the begynnyng of the world and hath euer since bene writteÌ„ in the hart of all that put their hope in God Agayne a new commaundemeÌ„t I write vnto you whiche is true in him and also in you for the darkenesse is past and the true light now shyneth The deuill hath sowen his darknes in the field where this commaundemeÌ„t should grow and the weeds of mens traditioÌ„s had ouergrowen the corne of this old coÌ„maundement so that it was antiquate cleane out of knowledge But Christ y t light of all true doctrine now shyneth hath scatered the darknesse and plucked vp the weeds by the rootes restored this old commauÌ„dement agayne And in hym it is a true commaundement for he loued truly And in you it is a true commaundement for ye for his sake loue one an other truly also And by the reason of this renewyng it is called a new commaundement as it is now called new learnyng may well so be for it hath lyen long in darknes and that in such darknes that many be shryned for holy Saintes whose dedes liuing wheÌ„ thou lookest vpon them in the light of this old doctrine that now shyneth agayne out of darknes are more abhominable then the deedes and liuyng of him whiche of late for all his exaltyng his throne and swearyng by his highe honour and for the worshyp of his hat and glory of his precious shoes when hee was payned with the coliâ—ke of an euill conscience hauyng no other shift because his soule could finde no other issue tooke him self a medicine 〈◊〉 emitâ—erâ—t spiritum per posteriora He that sayth hee is in the light and yet hateth hys brother is in darknesse For whosoeuer feleth his owne daÌ„nation vnder the law beleueth in the mercy that is in Christ the same caÌ„ not but loue Christ and his neighbour for his sake And therefore hee that hateth his brother for any offence done to him the same seith not what Christe hath done for him but is in darkenes still He that loueth his brother abydeth in the light and there is none offendyng in hym Abydeth in the light that is continueth in the knowledge of Christ And there is none offending in him that is First he will willingly do nothyng either in word or in dede that shal offeÌ„de his brother For loue will not let hym And secondarily if ought bee done or sayd that may be well done or sayd he taketh it to the best and is not offeÌ„ded And thus ye see that the knowledge of Christ is cause of all goodnesse and the igoraunce of Christ cause of all euill And so the doctrine of theÌ„ is not false whiche say that fayth in Christ is roote of all godly vertue and the cause of kepyng the commaundementes where sayth is there to be no sinne nor damnation and that say vnbelefe to be the mother of all vice and cause of breakyng the commaundementes and to keepe men in sinne and daÌ„nation onely as fayth onely loseth vs thence And he that hateth hys brother is in darkenesse and walketh in darkenesse and knoweth not whether he goeth For darkenesse hath blynded his eyes He that hateth his brother is in the
and vnto the tamyng of thy fleshe But thou mayst vowe neither of them vnto the slaying of thy body As Paule commaundeth Tymothe to drincke wyne no more water because of his diseases Thou wilt say that Timothy had not happely forsworne wyne I thinke the same and that the Apostles forsware not wedlocke thoughe many of them lyued chast neither yet any meate or drincke though they absteined from them and that it were good for vs to folow their example Howbeit though I vowe and sweare and thinke on none exception yet is the breakyng of Gods coÌ„maundemeÌ„ts except and all chaunces that hange of God As if I sweare to be in a certain place at a certain houre to make a loueday without exception yet if the king in the meane tyme commaunde me an other way I must goe by Gods commaundement and yet breake not myne othe And in like case if my father mother be sicke require my presence or if my wife children or houshold be visited that â—ny assistance be required or if my neighbours house be a fire at the same houre and a thousand such chaunces in whiche all I breake myne othe am not forsworne and so forth Read Gods word diligently with a good hart and it shall teach thee all thynges A Prologue into the fifte booke of Moses called Deuteronomy THis is a booke worthy to be read in daye and night neuer to be out of handes For it is the most excellent of all the bokes of Moses It is easy also lyght and a very pure Gospell y t is to wit a preachyng of fayth loue deducyng the loue to God out of fayth and the loue of a mans neighbour out of y t loue of God Herein also thou mayst learne right meditation or contemplation which is nothyng els saue y t calling to minde a repeatyng in the harte of the glorious and wonderfull dedes of God and of his terrible handling of his enemies and mercyfull entreatyng of them that come when hee calleth them whiche thyng this booke doth and almost nothyng elles In the foure first Chapters he rehearseth the benefites of GOD done vnto them to prouoke them to loue his mightie dedes done aboue all natural capacitie of faith that they might beleue GOD and trust in him and in his strength And thirdly he rehearceth the fierce plagues of God vppon his enemyes and on them which through impatiencie vnbeliefe fell from hym partly to tame and abate the appetites of the flesh which alway fight agaynst the spirite and partely to bridle the wilde ragyng lustes of them in whom was no spirite that though they had no power to do good of loue yet at the lest way they should abstaine from outward euill for feare of wrath and cruell vengeaunce whiche should fall vpoÌ„ them and shortly finde them out if they cast vp gods nurter and runne at riotte beyond his lawes and ordinaunces Moreouer he chargeth them to put nought to nor take ought away from Gods wordes but to be diligeÌ„t onely to keepe them in reeÌ„mbraunce in the hart and to teach their childreÌ„ for feare of forgettyng And to beware either of makyng imagery or of bowyng them selues vnto Images saying Ye saw no image when God spake vnto you but heard a voyce onely that voyce keepe and thereunto cleaue for it is your lyfe and it shall saue you And finally if as the frailtie of all fleshe is they shal haue fallen from God and he haue brought them into trouble aduersitie and combraunce and all necessitie yet if they repent and turne hee promiseth them that God shall remeÌ„ber his mercy and receaue them to grace agayne In the fifte he repeateth the x. CommauÌ„dementes and that they might see a cause to do them of loue he biddeth them remember that they were bound in Egypt and how God deliuered theÌ„ with a mighty hande and a stretched out arme to serue him and to kepe his maundementes as Paule sayth that wee are bought with Christes bloud and therefore are his seruauntes and not our owne and ought to seeke his wil and honour onely and to loue and serue one an other for his sake In the sixte he setteth out the fountaine of all commaundementes that is that they beleue how that there is but one God that doth all and therfore ought onely to bee loued with all the hart all the soule and all the might For loue onely is the fulfillyng of the coÌ„maundementes as Paule also sayth vnto the Romaines and Galathians likewise He warneth them also that they forget not the coÌ„maundementes but teache them their children and to shew their children also how God deliuered them out of the bondage of the Egiptians to serue him and his commaundements that the children might see a cause to worke of loue likewise The seuenth is all together of faith hee remoueth all occasions that might withdrawe them from the faith and pulleth them also from all confidence in them selues and sturreth them vp to trust in God boldly and onely Of the eight Chapter thou seest how that the cause of temptation is that a man might see his own hart For wheÌ„ I am brought into that extremity that I must either suffer or forsake GOD then I shall feele how much I beleue and trust in him and how much I loue him In like maner if my brother do me euill for my good then if I loue him when there is no cause in him I see that my loue was of God and euen so if I then hate him I feele and perceaue that my loue was but wordly and finally hee sturreth theÌ„ to the fayth and loue of God and driueth them froÌ„ all confidence of their owne selues In the ninth also hee moueth them vnto fayth and to put their trust in God and draweth them from confideÌ„ce of them selues by rehearsing all y e wickednesse whiche they had wrought from the first day he knew them vnto that same day And in the end he repeteth howe he coniured God in Horeb and ouercame him with prayer where thou mayest learne the right maner to pray In the tenth he reckeneth vppe the pith of all lawes and the keping of the law in hart which is to feare GOD loue him and serue hym with all their hart soule and might and kepe his coÌ„maundementes of loue And he sheweth a reason why they should that do euen because God is Lord of heauen and earth hath also done all for them of his owne goodnesse without their deseruyng And then out of the loue vnto God he bringeth the loue vnto a mans neighbour saying God is Lord aboue all Lordes and loueth al his seruauntes indiffereÌ„tly as well the poore and feble and the strauÌ„ger as the rich and mighty and therfore will that we loue the poore and the straunger And he addeth a cause for ye were straungers
and God deliuered you and hath brought you vnto a land where ye bee at home Loue the straunger therefore for his sake In the xj he exhorteth them to loue and feare God and rehearceth the terrible dedes of God vpoÌ„ his enemyes on them that rebelled agaynst hym And he testifieth vnto them both what wil folow if they loue and feare God and what also if they despise hym and breake his commaundement In the xij hee commaundeth to put out of the way all that might be an occasion to hurt the fayth and forbiddeth to do ought after their owne myndes or to alter the word of God In the xiij he forbiddeth to herken vnto ought saue vnto Gods word no though he whiche counseleth contrary should come with miracles as Paule doth vnto the Galathians In the xiiij the beasts are forbidden partly for vncleannesse of them and partly to cause hate betwene the heathen and them that they haue no conuersation together in that one abhorreth what the other eateth Vnto this xv chapter all pertaine vnto faith and loue chiefly And in this xv hee begynneth to entreate more specially of thinges pertainyng vnto the common welth and equitie and exhorteth vnto the loue of a mans neighbour And in the xvj among other he forgetteth not the same And in the xvij he entreateth of right and equitie chiefly in so much that when hee looketh vnto faith and vnto the punishment of Idolaters hee yet endeth in a law of loue and equitie forbiddyng to condemne any man vnder lesse then two witnesses at the lest and commaundeth to bryng the trespassers vnto the open gate of the citie where all men go in and out that all men might heare the cause and see that he had but right But the Pope hath founde a better way euen to oppose him with out any accuser and that secretly that no man know whether hee haue right or no either heare his Articles or aunswere for feare lest the people should searche whether it were so or no. In the xviij hee forbiddeth all false and deuilish crafts that hurt true faith Moreouer because the people could not heare the voyce of the law spoken to them in fire he promiseth them an other Prophet to bring them better tydynges whiche was spoken of Christ our Sauiour The xix and so forth vnto the end of the xxvij is almost altogether of loue vnto our neighbours and of lawes of equitie and honesty with now and theÌ„ a respect vnto faith The xxviij is a terrible Chapter and to be trembled at A Chrisren maÌ„s hart might well bleed for sorrow at the readyng of it for feare of the wrath that is like to come vpon vs accordyng vnto all the curses which thou there readest For accordyng vnto these curse hath God delt with with all nations after they were fallen into the abhominations of blindnesse The xxix is like terrible with a godly lesson in the end that we shold leaue searchyng of Gods secrets geue diligence to walke accordyng to that hee hath opened vnto vs. For the keepyng of the commaundementes of God teacheth wisedome as thou maiest see in the same Chapter where Moses saith keepe the commaundementes that ye may vnderstand what ye ought to doe But to search Gods secretes blindeth a maÌ„ as it wel proued by the swarmes of our sophisters whose wise bookes are now when we looke in the Scripture founde but full of foolishnesse The Prologue of the Prophete Ionas made by William Tyndall AS the enuious Philislines stopped y e welles of Abraham and filled them vp with earth to put the memoriall out of mynde to the entent that they might chalenge the grounde euen so the fleshly minded hipocrites stoppe vp the vaynes of life which are in the scripture with the earth of their traditions false similitudes and lying allegories that of lyke zeale to make the Scripture their owne possession and merchaundice and so shut vp the kyngdome of heauen which is Gods worde neither entring in themselues nor suffering them that would The Scripture hath a body without and within a soule spirite lyfe It hath without a barke a shel and as it were an harde bone for the fleshlye mynded to gnaw vpon And within it hath pith cornell mary and all swetenes for Gods elect which he hath chosen to geue them hys spirite to write hys law and the fayth of hys sonne in their hartes The scripture conteineth iij. thinges in it First the lawe to condemne all flesh Secondarily the Gospel that is to say promises of mercy for al that repente and knowledge theyr sinnes at the preachyng of the lawe and consent in their hartes that the lawe is good and submit themselues to bee scholers to learne to kepe the law and to learn to beleue the mercye that is promised them and thirdly the stories lyues of those scholers both what chaunces fortuned them also by what meanes their scholemaister taughte them and made them perfect and how he tried y e true from the false When the hipocrites come to the law they put gloses to and make no more of it theÌ„ of a worldly law which is satisfied with the outwarde worke and whiche a Turke may also fulfill When yet Gods law neuer ceaseth to condemne a man vntil it be written in hys harte and vntill he keepe it naturally without compulsion and all other respect saue onely of pure loue to God and his neighbour as he naturally eateth when he is an hungred without compulsion and all other respect saue to slake hys hunger onely And when they come to the Gospell there they mingle their leuen and say GOD now receiueth vs no more to mercy but of mercy receueth vs to penaunce that is to witte holy deedes y â— make them fatte bellies and vs their captiues both in soule and body And yet they fayne their Idole the Pope so mercifull that if that thou make a litle money glister in hys Balaams eyes there is neither penance nor purgatory nor any fastyng at all but to flye to heauen as swift as a thought at the twincklyng of an eye And the liues stories and giftes of men whith are contayned in the bible they reade as thinges no more pertaining vnto them then a tale of Robin hood as things they wot not wherto they serue saue to faine false discant and iuglyng allegories to stablishe their kyngdome with all And one of the chiefest and fleshliest studies they haue is to magnifie the â—aintes aboue measure and aboue the truth with their Poetry to make them greter theÌ„ euer God made them And if they find any infirmitie or sinne ascribed vnto the sayntes that they excuse with all diligence diminishyng the glory of the mercy of god and robbyng wretched sinners of all theyr comforte thinke therby to flatter the saintes and to obtayne their fauour and to make speciall aduocates
in the latter ende In the 8. and 9. chapters he exhorteth thē to helpe the poore saintes that were at Ierusalem In the 10. 11. and 12. he inueyegth against the false prophetes And in the last Chapter he threateneth them that had sinned and not amended themselues A Prologue vpon the Epistle of S. Paule to the Gallathians by W. Tyndall AS ye read Act. 15. how certaine came from Ierusalem to Antioche vexed y t disciples there affirming y t they coulde not be saued except they were circumcised Euen so after Paul had conuerted the Galathians coupled them to Christ to trust in him only for the remission of synne and hope of grace and saluation and was departed there came false apostles vnto thē as vnto the Corinthiās and vnto all places where Paul had preached and that in the name of Peter Iames and Iohn whom they called the hye Apostles and preached circumcision and the kepyng of the law to be saued by and minished Paules authoritie To the confounding of those Paul magnifieth hys office and Apostleship in the two first chapiters and maketh hymselfe equall vnto the hie Apostles and concludeth that euery man muste be iustified without deseruyngs without workes and without helpe of the law but alone by Christ And in the 3. and 4. he proueth the same with Scripture examples and similitudes and sheweth that the law is cause of more sinne and bryngeth the curse of God vpon vs and iustifieth vs not but that iustifiyng commeth of grace promised vs of GOD through the deseruyng of Christe by whome if we beleue we are iustified without helpe of the woorkes of the lawe And in the 5. and 6. he exhorteth vnto the workes of loue which folow fayth and iustifiyng So that in all his Epistle he obserueth this order First he preacheth the damnatiō of the law then the iustifiyng of fayth and thyrdly the workes of loue For on that cōdition that wee loue henceforth and worke is the mercy giuen vs or els if we will not worke the will of GOD henceforward we fall from fauour grace and the inheritance that is freely geuen vs for Christes sake through our owne fault we lose agayne A Prologue vpon the Epistle of Saint Paule to the Ephesians IN this Epistle and namely in the three firste Chapters Paul sheweth that the Gospell grace therof was foresene and predestmate of God from before the begynnyng and deserued through Christ now at the last sent forth that all men should beleue thereon thereby to be iustified made righteous liuyng and happy and to bee deliuered from vnder the damnation of the law and captiuitie of ceremonies And in the fourth he teacheth to auoyde traditions and mens doctrine and to beware of puttyng trust in any thyng saue Christ affirmyng that he onely is sufficient and that in him we haue all thynges and beside him neede nothyng In the v. and vj. he exhorteth to exercise the faith and to declare it abroad through good workes and to auoyde sinne and to arme them with spiritual armour agaynst the deuill that they might stand fast in time of tribulation and vnder the crosse The Prologue vpon the Epistle of Saint Paule to the Philippians by W. Tyndall PAule prayseth the Philippians and exhorteth them to stād fast in the true faith and to encrease in loue And because that false Prophetes study alwayes to impugne and destroy y ◠true fayth he warneth them of such worke learners or teachers of woorkes and prayseth Epaphroditus And all this doth hee in the first and seconde Chapters In the thyrd he reproueth faythles and mans righteousnes whiche false Prophetes teach and mainteyne And he setteth him for an ensample howe that he him selfe had liued in such false righteousnes and holinesse vnrebukeable that was so that no man could complaine on him and yet now setteth nought therby for Christes righteousnes sake And finally he affirmeth that such false Prophetes are the enemyes of the crosse make their bellye 's their GOD for further then they may safely and without all perill and sufferyng will they not preach Christ A Prologue vpon the Epistle of Saint Paule to the Colossians by W. Tyndall AS the Epistle to y t Galathians holdeth the maner and fashion of the Epistle to the Romains briefly comprehendyng all that is therein at length disputed Euen so this Epistle foloweth the ensample of the Epistle to the Ephesians conteynyng the tenour of the same Epistle with fewer wordes In the first Chapter he praiseth thē and wisheth that they continue in the fayth and grow perfecter therin thē describeth he the Gospell how that it is a wisedome that confesseth Christ to be the Lord and God crucified for vs and a wisedome that hath bene hyd in Christ sence afore the beginning of the world and now first begon to be opened throughe the preachyng of the Apostles In the ij he warneth them of mens doctrine and describeth the false Prophetes to the vttermost and rebuketh them accordyng In y t thyrd he exhorteth to be frutefull in the pure fayth with all maner of good workes one to an other and describeth al degrees and what their duties are In the fourth he exhorteth to pray and also to pray for him and saluteth them A Prologue vpon the first Epistle of S. Paul to the Thessalonians by W. Tyndall THis Epistle did Paule write of exceeding loue and care and prayseth them in the two firste chapters because they did receiue the Gospell earnestly and had in tribulation and persecution continued therin stedfastly and were become an ensample vnto all congregations and had thereto suffred of their own kinsmē as Christ and his apostles did of y e Iewes puttyng them therto in mynde how purely and godly he had lyued among thē to their ensample and thanketh God that hys gospel had brought forth such fruite among them In the third chapter he sheweth his diligence and care least hys so greate labor and their so blessed a beginning should haue bene in vayne Sathan his apostles vexyng them with persecution and destroying their faith with mens doctrine And therefore he sente Tymothie to them to comforte them and strengthen them in the fayth and thanketh GOD that they had so constantly endured and desireth God to encrease them In the fourth he exhorteth them to kepe themselues from sinne and to do good one to another And thereto he informeth them concernyng the resurrection In the fift he writeth of the last day that it should come sodenly exhortyng to prepare them selues thereafter and to kepe a good order concernyng obedience and rule The Prologue vpon the second Epistle of S. Paule to the Thessalonians by W. Tyndall BEcause in the fore epistle he had said y t the last day should come sodenly the Thessalonians thought that it should come shortly Wherefore in this Epistle he declareth hymselfe And in the first chapter he comforteth
be not in vs how are we his sonnes How are we his heyres heyres annexed with Christ of the eternal life which is promised to all them that beleue in hym Now do our workes testifie and witnes what we are and what treasure is layd vp for vs in heauen so that our eye be single and looke vpon the commaundement without respect of any thing saue because it is Gods wil and that God desireth it of vs and Christ hath deserued that we do it Math. vij Not all they that say vnto me Lord Lord shall enter into the kyngdome of heauen but he that doth the will of my father which is in heauen Though thou canst lande God with thy lippes and call Christ Lord and canst bable and talke of the scripture and knowest all the stories of the Bible Yet shalt thou thereby neuer know thyne election or whether thy fayth be right But if thou feele lust in thyne hart to the will of God and bringest forth the frutes therof then hast thou confidence and hope and thy dedes and also the spirite whence thy deedes spryng certifie thyne hart that thou shal enter yea art already entred into the kyngdome of heauen For it foloweth he that heareth the word and doth it buildeth his house vpō a rock and no tempest of temptations can ouerthrow it For the spirite of God is in his hart and comforteth him holdeth him fast to the rocke of the merites of Christes bloud in whom he is elect Nothyng is able to plucke hym out of the handes of God god is strōger then all things And contrarywise he that heareth the word doth it not buildeth on the sande of his own imagination euery tempest ouerthroweth his buildyng The cause is he hath not Gods spirite in him and therfore vnderstandeth it not a right neither worketh a right For no mā knoweth the thyngs of God sayeth Paul in the i. Epistle to the Corinthians in the second Chapter saue the spirite of God as no man knoweth what is in a mā but a mās spirite which is in him So then if the spirite be not in a man he worketh not the wil of GOD neither vnderstandeth it though he bable neuer so much of the scriptures Neuerthelesse such a mā may worke after his owne imagination but Gods wil can he not woorke he may offer sacrifice but to do mercy knoweth he not It is easy to say vnto christ Lord Lord but therby shalt thou neuer feele or be sure of the kyngdome of heauen But and if thou do the will of God thē art thou sure that Christ is thy Lord in dede that thou in him art also a Lord in y ◠thou felest thy selfe loosed and free frō the bondage of sinne and lusty and of power to do the will of God Where the spirite is there is feelyng For y t spirite maketh vs feele all thinges Where the spirite is not there is no feelyng but a vayne opinion or imagination A Phisitian serueth but for sicke men and that for such sicke mē as feele their sicknesses morne therfore and long for health Christ lykewise serueth but for sinners onely as feele there sinne and that for such sinners that sorrow and morne in theyr hartes for health Health is power or strength to fulfill the law or to keepe the commaundementes Now he that longeth for that health that is to say for to do the law of God is blessed in Christ and hath a promise that his lust shal be fulfilled that he shal be made whole Math. v. blessed are they which hunger thurst for righteousnes sake that is to fulfill the law for their lust shal be fulfilled This lōgyng and consent of the hart vnto the law of God is the woorkyng of the spirite whiche God hath poured into thine hart in earnest that y ◠mightest be sure y ◠God will fulfil all his promises that he hath made thee It is also the seale marke which God putteth on all men that he choseth vnto euerlastyng life So long as thou seest thy sinne and mornest consētest to the law longest though thou be neuer so weake yet the spirite shal kepe thee in all temptatiōs from desperatiō and certifie thyne hart that God for his trouth shall deliuer thee and saue thee yea by thy good dedes shalt thou be saued not whiche thou hast done but whiche Christ hath done for thee For Christ is thine and all his dedes are thy dedes Christ is in thee and thou in him knit together inseparably Neither canst thou be damned except Christ be dāned with thee Neither can Christ be saued except thou be saued with him Moreouer thy hart is good right holy and iust For thy hart is no enemy to the law but a frend a louer The law and thy hart are agreed and at one and therfore is God at one with thee The consent of the hart vnto the law is vnite and peace betwene God and man For he is not myne enemy whiche would fayne do me pleasure and morneth because he hath not wherewith Now he that opened thy disease vnto thee and made thee long for health shall as he hath promised heale thee and he that hath loosed thy hart shall at hys godly laysure lose thy members He that hath not the spirite hath no felyng neither lusteth or longeth after power to fulfil the law neither abhorreth the pleasures of sinne neither hath any more certainetie of the promises of God thē I haue of a tale of Robinhode or of some iest that a man telleth me was done at Rome An other man may lightly make me doubt or beleue the contrary seyng I haue no experience therof my selfe So is it of them that feele not the workyng of the spirite therfore in tyme of temptatiō the buildynges of their imaginations fall MAth x. He that receaueth a Prophet in the name of a Prophet that is because he is a Prophet shall receaue the reward of a Prophet he y t geueth one of these litleones a cup of cold water to drinke in the name of a Disciple shall not lose hys reward Note this that a Prophet signifieth as well him that enterpreteth y e hard places of Scripture as him that prophesieth thyngs to come Now he that receaueth a Prophet a iust man or a Disciple shall haue the same or lyke reward that is to say shal haue the same eternall lyfe whiche is appointed for thē in Christes bloud merites For except thou were elect to y t same eternall lyfe haddest the same fayth and trust in God and the same spirite thou couldest neuer consent to their deedes and helpe them But thy dedes testifie what thou art certifie thy conscience that thou art receaued to mercy and sanctified in Christes passions and sufferynges and shalt hereafter with all them that folow God receaue the reward of eternall lyfe Of thy wordes
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
good workes but a shadowe wherewith a man is neuer the better Nay Sir we make good woorkes fruites whereby our neighbour is the better and whereby God is honoured and our fleshe tamed And we make of them sure tokēs wherby we know that our fayth is no fayned imagination and dead opinion made with captiuing our wits after the Popes traditions but a lyuely thyng wrought by the holy Ghost And when he disputeth if they that haue faith haue loue vnto the lawe and purpose to fulfill it then faith alone iustifieth not how will he proue that argument he iuggleth wyth this worde alone and would make the people beleue that we said how a bare faith that is without all other company of repētaunce loue and other vertues yea without Gods spirite to did iustifie vs so that we shoulde not care to do good But the Scripture so taketh not alone nor we so meane as M. More knoweth well inough When an horse beareth a saddell and a man therin we may wel say that y t horse onely alone beareth the saddell and is not holpe of the man in bearing thereof But he would make men vnderstand that we ment the horse bare the saddell emptie and no man therin let him marke this to see his ignoraunce which woulde God were not coupled with malice Euery man that hath wit hath a will to and then by M. Mores argument witte onely geueth not the light of vnderstanding Now the conclusion is false and the contrary true For y t wit without helpe of the will geueth the light of the vnderstanding neyther doth the will woorke at all vntill the wit haue determined this or that to be good or bad Now what is faith saue a spirituall light of vnderstanding and an inwarde knowledge or feelyng of mercy Out of which knowledge loue doth spring But loue brought me not that knowledge for I knew it yer I loued So that loue in the processe of nature to dispute from the cause to the effect helpeth not at all to the feeling that God is mercifull to me no more than the louing hart and kinde behauiour of an obedient wife to her husband maketh her see his loue kyndnesse to her for many such haue vnkinde husbandes But by hys kynde deedes to her doth she see hys loue Euen so my loue and deedes make me not see Gods loue to me in the processe of nature but his kinde deedes to me in that he gaue his sonne for me maketh me see his loue to loue againe Our loue and good workes make not God first loue vs and chaunge hym from hate to loue as the Turke Iewe and vaine popishe meane but his loue and deedes make vs loue chaunge vs from hate to loue For he loued vs when we were euill and his enemies as testifieth Paule in diuers places and chose vs to make vs good and to shew vs loue and to draw vs to him that we should loue agayne The father loueth his childe when it hath no power to do good when it must be suffered to runne after the owne lustes without lawe and neuer loueth it better then then to make it better and to shew it loue to loue agayne If ye coulde see what is writtē in the first epistle of Iohn though all the other scripture were layde a parte he should see all this And ye must vnderstand that we sometyme dispute forwarde from the cause to the effect and sometyme backward from the effect to the cause and must beware that we be not therwyth beguiled we say sommer is come and therefore all is grene and dispute forwarde For somme◠is the cause of the grenesse We say the trees be grene therfore sommer is come and dispute backward from the effect to the cause For the grene trees make not sommer but maketh somme◠knowen So we dispute backward the man doth good deedes and profitable vnto his neyghbour he must therefore loue God he loueth God he must therefore haue a true fayth and see mercy And yet my woorkes make not my loue nor my loue my faith nor my faith Gods mercy But cōtrary gods mercy maketh my fayth and my fayth my loue and my loue my works And if the Pope could see mercy and worke of loue to his neighbour and not sell his woorkes to God for heauen after M. Mores doctrine we needed not so suttle disputing of faith And when M. More alleageth Paule to the Corinthians to proue that faith may be without loue he proueth nothing but iuggleth onely He saith it is euident by the wordes of Paule that a mā may haue a faith to do miracles without loue may geue all his good in almes without loue and geue his body to burne for the name of Christ al without charitie Wel I will not sticke with hym he may so do without charitie without fayth therto Then a mā may haue faith without faith Ye verely because there be many differēces of faith as I haue sayd and not all faithes one fayth as maister More iuggleth We read in the woorkes of S. Ciprian that there were martyrs that suffered martyrdome for the name of Christ all the yeare long and were tormented and healed agayne and then brought forth a freshe Which martyrs beleued as ye do that the payne of their martyrdom should be a deseruing merite inough not onely to deserue heauen for themselues but to make satisfaction for the sinnes of other men thereto and gaue pardons of their merites after the ensample of the Popes doctrine and forgaue the sinnes of other men which had openly denyed Christ and wrote vnto Ciprian that he shoulde receaue those men that had denyed Christ into the congregation agayne at the satisfaction of their merites For whiche pride Ciprian wrote to them and called them the deuilles martyrs and not Gods Those martyrs had a fayth without fayth For had they beleued that all mercy is geuen for Christes bloudshedding they would haue sent other mē thether and would haue suffered their owne martyrdome for loue of their neighbours onely to serue thē and to testifie the truth of God in our sauiour Iesu vnto the worlde to saue at the least way some that is to wete the elect for whose sake Paule suffereth all thing and not to winne heauē If I worke for a worldly purpose I get no rewarde in heauen euen so if I worke for heauen or an hyer place in heauen I get there no rewarde But I must do my woorke for y t loue of my neighbour because he is my brother and the price of Christes bloude and because Christ hath deserued it and desireth it of me and then my rewarde is great in heauen And all they which beleue that their sinnes be forgeuen them and they receaued as the scripture testifieth vnto the enheritaunce of heauē for Christes merites the same loue
naturall lust consent and custome to sinne and quickeneth them and purgeth them with the holesome penaunce of Christes doctrine make them serue the law outward and beare holesome frute of loue vnto the profect of their neighbours according to Christes loue vnto vs. For if the spirite of Christ with whiche God annoynteth vs and maketh vs kynges and sealeth vs and maketh vs his sure and seuerall kyngdome whiche he giueth vs in earnest 2. Cor. 1. And with whiche hee chaungeth vs into the Image of Christ 2. Cor. 4. dwell in our soules through fayth the same spirite can not but quicken the members also make them fruteful Rom. viij Wherfore the fayth and hope of the Pope whiche by their owne confession may stand with all wickednes and consent vnto all euill be without repentaunce toward Gods lawe as it appeareth by their three capitall sinnes touched of Iohn a litle aboue pride couetousnes and lecherie are no true fayth and hope but vayne wordes and visures onely accordyng to his other disguisyng and names of hypocrisie All that committe sinne committe vnrighteousnes for sinne is vnrighteousnes That the English calleth here vnrighteousnes the Greeke calleth Anomia vnlawfulnes or breakyng y t law So that all sinne is breaking of Gods law onely the traÌ„sgression of Gods law is sinne Now all Gods lawes are contained in these two pointes beleue in Christ and loue thy neighbour And these two poyntes are the interpretyng and expoundyng of all lawes so that whatsoeuer edifieth in faith and loue is to be kept as loÌ„g as it so doth And whatsoeuer hurteth faith or loue is to bee broken immediatly though Kyng Emperour Pope or an AuÌ„gell commaunde it And all indifferent thynges that neither helpe nor hurt fayth and loue are whole in the hands of Father Mother Master Lord and Prince So that if they will sinne agaynst God and ouerlade our backes we may well runne away if we can escape but not aduenge ouer selues But and if they will breake into thy conscience as the Pope doth with his dome traditions and fayth to do this saueth thy soule and to leaue it vndone loseth thy soule theÌ„ defie them as the workes of Antichrist for they make thee synne agaynst the fayth that is in Christes bloud by which onely thy soule is saued and for lacke of that onely daÌ„ned And howe loue breaketh the law take an example It is a good law that meÌ„ come to the Church on the Sondayes to heare Gods worde and to receaue the Sacrament of the body and bloud of Christ in remembrauÌ„ce of his benefites and so to strengthen thy soule for to walke in his loue and in the loue of our neighbour for his sake c. yet if my father mother or any other that requireth my helpe bee sicke I breake that good commaundement to do my dutie to myne elders or my neighbour And thus all lawes are vnder loue giue roome to loue And loue interpreteth them yea and breaketh them at a time though God hymselfe coÌ„maunde them For loue is Lord ouer al lawes And ye know that he appeared to take away our sinnes and there is no sinne in him Christ dyed not alone to purchasse pardon for our foresinnes but also to sâ—ay all sinne and the life of sinne in our members For all we that are Baptised in the name of Christ sayth Paule Rom. 6. are Baptised to dye with hym concernyng sinne and that as he after his resurrection dyeth no more so we after our Baptisme should walke in a new life and sinne no more Our meÌ„bers are crucified with him in all that pertayneth vnto the lyfe of sinne And if in Christ be no sinne then how can therbe wilfull sinne in the fayth that is in hym or in the quicke members that through fayth grow out of hym Euery man therefore that hath the true fayth of Christ purgeth hym selfe as he is pure All that abyde in him sinne not And al that sinne haue neither sene him nor knowen him As there is no sinne in Christ the stocke so can there be none in y e quicke members that lyue and grow in hym by fayth And they that giue them selues to sinne haue neither sene knoweÌ„ or felt by fayth y â— mercy that is in hym Our holy father then which forbiddeth Matrimonie and giueth his Disciples licences with his holy blessing to kepe whores and pluralities vnions and totquots to robbe the Parishes hath neither sene nor knowen Christ no more haue his Disciples that consent vnto his iniquitie And if they know him not they caÌ„ not truly describe him vnto vs. It foloweth then that their preachyng is but hypocrisie Litle children let no man beguile you He that worketh righteousnes is righteous as he is righteous Iudge men by their deedes For whosoeuer hath the light of God in his soule he will let his light shyne that men shall see his good woorkes And therfore where ye see not the righteousnes of woorkes in the members outward there be sure is no righteousnes of fayth in the hart in ward Let no man mocke you with vayne wordes Whosoeuer preacheth Christ in worde deede him take for Christes Vicare And them that would proue them selues his Vicares with Sophistrie and when it is come to the poynte make a sword onely their mighty arguments and liue coÌ„trary to all his doctrine and in all their preachinges blaspheme and rayle on his blessed bloud take for the Vicares of Antichrist He that sinneth is of the deuill for the deuill sinneth from the begynneth But for this cause appeared the sonne of God Euen to destroy the woorkes of the deuill All that are borne of God do no sinne for his seede abideth in them and they can not sinne because they be borne of God And hereby are the sonnes of God knowen and also the sonnes of the deuill God and the deuill are two contrary fathers two contrary fountaines and two contrary causes the one of all goodnes the other of all euil And they that do euill are borne of the deuill and first euil by that byrth yer they do euil For yer a man do any euill outward of purpose he conceaued that euill first in his mynde and coÌ„sented vnto it and so was euil in his hart yer he wrought euill and yer he conceiued euill in hys hart he was borne of the deuil and had receaued of his seede and nature By the reason of which nature seede and byrth he worketh euill naturally and caÌ„ do no other As Christ saith Iohn 8. ye are of your father the deuill therefore will do the lustes of your father And on the other side they that do good are first borne of God and receaue of his nature seede and by the reason of that nature and seede are first good yer they do good by y t same rule And Christ which is coÌ„trary to the deuill
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
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
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
kéepe theyr chastitie Would it not abhorre a Christen maÌ„ to heare tell of the innumerable baudes that are made by y t reason y t priests caÌ„ not lyue chaste What a petious case is it to sée so many young men cast away thâ—… whiche doth sée dayly their maisters vncleane liuyng Here were many thynges to bée recited but honesty compelleth me to passe theÌ„ ouer But I thinke there is no good man but hée will thinke as much in hym selfe as I either would say or can say I could tell if If I would the occasion why y t those Cardinals of Rome which kéepeth whores bée noted of the common people to bée of the best sort of Cardinals But I will passe it ouer Neuertheles it gréeueth mée a lyttell that I may not somewhat opeÌ„ my hart But this I promyse them if any of these proiectours of this fylthy chastitie doth take in hand to defende it agaynst mée I will not bée ashamed to writeâ— that they haue not béene ashamed to doe Nor I will not kéepe secrete how certayne byshops of England and also of other countries doth let whores to ferme vnto priests And all béecause they will not suffer them to marry Yet heare will I tell you one prety tale There is a byshop lyuyng at this same day in Germanye which had néede of a great some of money I could tell his name if I would this byshop called vnto hym a gentilman a great frend of his which smelled a littell of the new learning so called Vnto this maÌ„ hée made his complaint how that hee must néedes make shifte shortly for a great somme of money desyring hym both to helpe hym and also of his counsell This man sayde vnto hym if hée would folow his couÌ„sell hée would shortly helpe him The byshop was very glad and grauÌ„ted to folowe his counsell Then sayde the gentylman My Lord your Lordship shall geue a strayte commaundement that all your Priestes within your diocese shall put away their whores within this two monethes vnder the payne of heresye at the least After this your Lordship shall send ij of your couÌ„sellers that bée knowen to bée greately in your fauour to handle with the priestes in their owne names for to take vp thys matter betwéene your Lordeship and them But vnder this condition that the priests shall grauÌ„t vnto them a certayne some of money and they shall promise the priestes y t they will bring it to passe that your Lordship notwithstaÌ„ding your strait commaundement shall bée contented to suffer them to liue as they haue done in tymes past and after the olde custome of the Church The byshop was contented with this counsell incontinent gaue out y t commaundement and afterward sent out two of his best frendes priuelye to treate with the Priestes in their names but not in his For hée woulde not bée knowen of it because hée had vowed chastitie But what thinke you that these two meÌ„ did gather in this one byshoppricke within y t space of ij moneths Verely â—xx M. guyldens the which money the byshop receiued very deuoutly and thought it not against the vowe of chastitie What shall men say to these mens conscience that will not sticke to burne a poore priest that maryeth a wife but yet they will receyue xx M. guyldens to mayntayne open whoredome O lord God thou knowest this yet doubtles thou sufferest it And all béecause they should haue space and respite to amende vnto which God geue them grace Amen But agayne to our purpose men may perceaue that this holy byshop Hulderyke was agaynst the pope dyd also alowe my doctrine and declare that S. Gregorie did repeÌ„t him of y t statute y t hée had made for priests â—…astitie Wherefore I conclude here yet agayne that Gods holy worde olde doctours holy counselles the Emperours lawe olde decrées of the Church the practice of the holy Apostels the lyuing of holy men Gods lawe and mans lawe nature reason doth alowe this article of myne Wherefore I trust no good nor reasonable man will withstand mée in this case There runneth a greate voyce of mée that I haue maried a wife and for that cause men doth recken that I will something proue my witte and also stretch my learning to mayntain that priestes myght haue wyues But the very trueth is béefore God maÌ„ that I haue no wife â—or neuer went about to marry I thanke God of his grace And of this I haue as noble princes as bée in Germany to beare mée witnesse and also many other worshipfull and honest men y t doth knowe mée and my conuersation I haue also the ryght worshipfull man Doctour Lée which was the kinges Embassadour with vs and all his seruauntes to testifye for mée which bée honest men and sufficient in a greater cause then this is Finally here is also the byshop of our citie with whom I doe dwell am most conuersant with Heare is also the Embassadours of Lubycke which doth also know mée and my conuersation And I doubt not but all they will testifye for mée as farre as any lawe shall require Yea I dare boldly say y t myne aduersaries haue not so good testemony that they kéepe theyr vowe of chastitie as I haue that I am not maryed But all is done to bringe mée in defamation Let God prouide Neuertheles what if I had a wyfe is y so great a crime What can men make of it Hath not many noble Princes and good men wyues Will meÌ„ make more articles of saluation for mée then for princes or for other Christen men what haue I deserued thus to bée taken Men will haue to doe with mée but I promise them they shall get no good by it if I may come to my aunswere I wil bée able alwayes to defend a wyfe if I weare disposed to marry agaynst all those that kéepe whores Let them begin when they will Notwithstandyng I doe not abstayne from a wife béecause that is euell and vncleane to marry but I haue other lawfull considerations Let no man doubt but this is of trueth if I had a wyfe I would not haue medled with this article because that men myght haue suspected mée that then I would haue defended this article for the maintenaunce of my facte But now on the other syde that men should not think how I despised mariage or thought it vnlawfull for a Priest to marry in as much as I my selfe doe not marry Therfore haue I takeÌ„ this labour on mée to wryte my meaning so much the more boldely béecause that men haue no cause to suspect mée that I speake to defende myne owne cause but all onely to set out the veretye so God helpe mée Amen But now will I goe to the Popes lawe and sée what tyme that thys thyng begunne to take strength It had beene often times attempted but it was alwayes repelled by one good man or
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
the maner of celebrating the Masse How doth the vj. Sinode prooue this Of this is our contention Where hence was the vj. Synode certified that Iames and Basill deliuered the Masse Their writinges and woorkes remaine amongest vs in the whiche there is not founde one sillable to bée read as concerning the Masse Moreouer the vj. Synode was in Gréece who vnto this day doe varye froÌ„ our manner of celebrating Wherefore it muste néedes bée that either wée or they doe erre from the ordinaunce of S. Iames. But what saye you to this The vj. Sinode was celebrated after the yeare of Christ 674. Before this tyme of whom tooke you the manner of celebratyng not of the tradition of Ieames for y t was as yet vnknowen to the world now first of all was it by y e Synode opened to y e world But that this matter may bée the better knowen vnto all the world I will set agaynst you the auctoritie of S. Gregory who sayth that the Apostles had no peculiar maner in celebratyng the Masse but that they onely sayd the Lordes prayer Whose wordes bée these The maner of y e Apostles was that onely at the saying of the Lordes prayer they consecrated â–ª the Sacrament Thus sayth Gregory where is now the tradition of Ieames S. Gregory knew it not Surely if you were Christians you would bée ashamed at the lest wise if you reuerence not God so to persecute teare and slay your brethren for your wicked Masse of which you boast that Christ and all his Apostles were the auctors when as you can bryng foorth not one good man for a testimony therof For I speake of your Masse as it is peâ—red and not of thée woordes of Christ But that I may briefly finishe this matter Because the masse is so deare vnto you and that for good cause sithens by it you fill your bellyes you kéepe horses and dogges you consecrate harlots to Venus and many other such kynde of good woorkes and yet bée vncertaine of the auctor I wil describe vnto you the authors of your patched Masse and that out of your owne writers lest that you should obiect vnto mée that I am a Lutheran First of all Pope Gregory surnamed the Great held a generall Councell at Rome about y e yeare of Christ 594. in the whiche hée ordeined the Entrance or Introite of the Masse to bée begon with some Psalme Hée added moreouer that Kyrieleison should bée song ix tymes Hée also added in the Cannon of the Masse Diesque nostros in tua pace disponas vnto these woordes Per Christum Dominium nostrum Hée likewise added Pater noster Pope Gelasius adioyned the Prayers Hymnes and Tractes about the yeare of Christ 482. Pope Thelesphorus appointed that the Gospell and Gloria in excelsis should bée songe about the yeare of Christ 134. Pope Symmacus enlarged Gloria in excelsis for first they had nothyng more then that was in the Euangelist Hée liued about the yeare 494. Pope Marcus appointed that vpoÌ„ Festiuall dayes immediatly after the Gospell y e Nicene Créede should bée song with a loude voice by the Quier and the people about the yeare 334. This prayer Veni sanctificator omnipotens eterne Deus whiche is sayd ouer the host was taken froÌ„ the FreÌ„ch order Moreouer these woordes Suscipe sancta Trinitas was onely taken by custome and not by the ordinaunce of any Pope Pope Sixtus y t first ordeined that Sanctus should bée song iij. tymes in the Masse about the yeare 124. Pope Gelasius ordeined Teigitur clâ—…issime pater and appointed that the Priestes should say the Secretes the Cannon and the Prefaces with their armes stretched abroad hée lyued about the yeare 482. Pope Leo the great added vnto y t Canon Hanc igitur oblationem sanstum sacrificium immaculatam hostiam about the yeare 444. Pope Gregory the thyrd adioyned Quorum solemnitas hodie in conspectudiuinae maiestatis tuae celebratur Domine Deus noster about the yeare 754 Pope Celestine the first appoynted that the Psalmes of Dauid should bée song in maner of an Antheme of all y t people béefore the sacrifice which was not wont to bée done For after the Epistle and Gospel were read the sacrifice was ended Hée liued about the yeare of Christ 424. Pope Alexander the first added Qui pridie quam pateretur Hée lyued about the yeare 114. Pope Sergius the first ordeyned that Agnus Dei shoulde bée song thrée tymes whilest the Sacrament of Christes body was in breakyng about the yeare of Christ 694. The first Latin Masses were song by Iohn Byshop of Portuence in the vj. generall Councell of Constantinople about the yeare 674. Behold Christen Reader here nowe hast thou their Masse as it is patched togither and the authours of euery part thereof whiche our Papistes so wickedly defende to bée a sacrifice Neither is it any meruaile if they doe with tooth and nayle defende a thyng so deare so laborious and that hath béene so longe tyme a makyng This I dare boldly affirme that that magnificent Temple of Salomon was in a greate deale lesser tyme builded then this Isopes crow was decked with hys borowed fethers Neither yet would I haue thée to forgette the Decrée of the Pope which prooueth that Masse was ordained by Iames and Basill I praye â—hée take away all that whiche was added by these fathers and what then is remaynyng to the Masse What is lefte that Iames deliuered or that Basill commended vnto them Nothyng at all but the very woordes of Christe Thus doe these good fathers set them selues agaynst the manifest trueth of God But what shall bée their glory and reward thou shalt sée if thou wilt leasurably lysten and beholde to the ende of the tragedye The Lord shall speake with them in his anger and in his heate shall feare them When hée shall waxe hoate in hys sodayne displeasure then euill shall it bée with these gyauntes and well shall béefall to all that trust in the Lord who may illuminat the hart of the faythfull Amen A generall collection out of Doctour Barnes Woorkes of all the testimonyes auncient fathers Councels and of the Popes owne lawes alleaged by hym to prooue these articles folowyng in the maner of a Table or rather an Epitome of all his woorkes that hee hath made A Preface of T. G. to the Reader FOrasmuch as Maister Doctor Barnes in the first Edition of his Englishe workes whiche were first corruptlye Printed beyonde the Seas had collected at the ende thereof all the testimonyes of the Doctours Councelles and of the Popes lawes which he had beefore alleaged and were confusely myngled with the Table by the order of the Alphabete and whereas it was thought more expedient by the aduise of the learned and for the better edifying of the Reader to haue those testimonyes for euery
shamefully abuseth the holy Church 243 Popes Church glory in trash 251 Popes Clergy is condemned by S. Augustine as heretickes 264 Pope and Christ are contrary 284 Pope and his Clergye are the very Antechristes 288 Pope a persecutour of holy church 242 Pope selleth God and all hys ordidinaunces 265 Popes condeÌ„ned for heretickes 247 Popes own lawes both agaynst him selfe and his Clergy 305 Pope defameth Priesthode 324 Pope and his Clergye feare not to breake Christes institution 306 Pope forbyddeth mariage 315 Pope accompteth whoredome matrimony to bee all one 321 Popes doctrine condeÌ„ned by a CouÌ„cell 322 Popes lawes agaynste mariage of Priestes 316 Pope alloweth y t kepyng of whores 317 Pope wil not suffer any persoÌ„s maryed to bee Byshops 320 Pope is a renter and tearer of the Scriptures 334 Pope maketh a hotchpot of mariage ibidem Pope accompteth whoredome better then Matrimony 335 Pope a blasphemer of God ibidem Practise of Prelates 203 Practises of Papistes to cause Images to worke miracles 343 Preachers of true doctrine teach obedience 185 Preachers of true doctrine are sufferers 184 Preachers of false doctrine are persecuters 184 Preachers agaynst the Pope are accompted heretickes 205 Prelates caÌ„not vse obedience to their Prince 202 Prelates are blynd guides ibidem Prelates will obey the pope but not the Prince 203 Priestes rore and mumble out their Diriges and Masses 216 Priestes may marry wyues by the law of God lawfully 309 Priestes must marry for auoydyng of fornication 310 Prophetes neuer styrred the people agaynst the Prince 184 ProtestaÌ„tes and Papistes how they differre 191 Power temporall described 292 R. REason deuotion that is agaynst the will of God is mere blyndnes 307 Righteous man lyueth by fayth 233 Rochester agaynst Winchester 206 Rochesters great iudgement ibidem Rochesters vayne distinction 237 Rochesters rule to know the difference betweene the Pope and the Councell 247 Rochesters wordes vppon Christes wordes 303 S. SAcrament forbydden to bee receaued in both kyndes 301 Sacrament vnder both kyndes 305 Saintes can obteine nothyng for vs. 347 Saintes how they ought to bee honored 349 Saintes are boly but they are no Gods 351. Scriptures are to be read of all men 182 Scriptures in the common tounge teach all obedience 184 Scriptures iudge the true Church 250 Scroupe Richard Archbyshoppe of yorke a rebell 188 Scriptures are the iudges of Councels 248 Scriptures not suffered by the Popes Clergye to bee in the mother toung 283 Scriptures teache the commaundementes of God 288 Scripture is profitable to bee read 289 Scriptures is to bee made knowen to all men 291 Solutions and argumentes to the Scriptures 236 Spiritualtie ready to helpe the pope 194 Spirituall power 297 Stafford George a learned maÌ„ 22â— Stokesly Byshop of London a foolish and malicious Papist 291 Stockes and stones the Papistes honor as Goddes 342 Subiectes must obey and in what maner 294. 295 Supplication made by D. Barnes to kyng Henry the viij 183 Supersâ—â—tion of the Monkes of the Charterhouse 299 T. TRaditions agaynst God are to be rooted vp by the rootes 298 Tunstall Byshop of London 215 V. VIrginitie is a state indiffereÌ„t 313 Vncharitable sutes are to bee reproued 209 Vniuersall Church is not a generall Councell 248 Vowes that haue vnlawfull conditions are not to bee obserued 319 Vrbane Pope agaynste Clement Pope 193 W. WOrkes which bee of greatest value and are accompted for the best 228 Workes are good and helpe to iustification 231 Workes without fayth are but sinne 233 Workes of the new law 234 Whoredome is lawfull in no case 311 ¶ FINIS AT LONDON Printed by Iohn Daye and are to bee sold at hys shop vnder Aldersgate An. 1572. ¶ Cum gratia Priuilegio Regiae Maiestatis A liuely picture describyng the authoritie and substaunce of Gods most blessed word weyghing agaynst Popish traditions ☞ Iudgement indifferent How light is chaffe of Popish toyes if thou desire to trye Loe Iustice holdes true beame without respect of partiall eye One ballance holdes Gods holy word and on the other parte Is layde the dregs of Antichrist deuisde by Popish arte Let Friers and Nunnes and baldpate Priestes with triple crowne of Pope The Cardinals hatt and deuill him selfe by force plucke downe the rope Bryng bell booke candle crosse beades and mitred Basan bull Bryng buls of leade and Popes Decrees the ballance downe to pull Yet shall these tares and filthy dregs inuented by mans brayne Through force of Gods most mighty word be fouÌ„d both light and vayne Magna est veritas preualet Great is the trueth and preuayleth 3. Esdra 4. Tyndall a vertuous and godly man Wilfull malice agaynst opeÌ„ trueth The authors that Popishe Pristes doe studie Vniust dcaling of the Papistes Notorious blasphemy of a Papist Tyndall remoueth from M. Welshe Tyndall sueth to be with Tonstall Byshop of London but coulde not obtayne The Scripture in the vulgare tongue a speciall manifesting of the trueth IgnorauÌ„ce of Scripture cause all mischife erroures in religion The reprobate are alwayes offended at y e trueth Henry Phillippes a wicked and dissembling Iudas Tyndals simplicitie pitied of the officers Tyndals godly zeale to his Prince A testimony of Tyndals godly life euen by his aduersarye The fayth of Tyndall shewed by a manifest myracle The reason that the papistes make agaynst the translation of the scripture into English A subtile shift of the popes clergy to couer their euill How the Papistes were vexed with Tindals translation of the new testament The Papistes shamed not to wrest the scriptures The Papistes haue wrought wonderfully to haue suppressed y â— scripture As owles abide not the brightnes of the day so cannot the papists abide the lyght of the gospell What first moued W. Tyndale to translate y â— Scripture into englssh This bishop of LoÌ„don was then Tunstall which afterward was bishop of Durham The popes chaplens pulpet is the alâ—house Christes apoitles dyd mekely admonish but the Popes sectaryes dyd braule and skold Parcialitie sometyme in men of great learnyng How Tindale was deceaued Roome enough in my Lordes house for belly chere but none to translate the new testament Tindale could get no place in the bishop of LondoÌ„s house Tyndals submission is to all such as submit themselues to God Not the toung but the life proueth a true Gospeller The truest touchestone or Religion is Christes Gospell The scripture of god is y â— sworde of the Spirite TribulatioÌ„ is the gifte of God What we ought to seeke in the Scriptures A goodly comfort agaynst desperation EnsaÌ„ples of their euils not to bolden vs but to feare vs froÌ„ sinne and desperation Howe we ought to prepare our selues to the reading of the scriptures Fayth our surest shield in all assaultes We may not trust in our workâ— but in the word and promise of God God burdened with hys promise The holy ghost breateth where and when it pleaseth hym Conscience of euill doynges fyndeth out 〈◊〉 ‑ 〈◊〉 men Of
â—eares Holy dayes are ordâ—â—ned for 〈◊〉 and not man for the holy dayes The signification of thynges are to be sought and not to serue the visible signes Ceremonies with out some good doctrine are to be reiected Turkes are rather to be lameÌ„ted for their ignoraunce and to be wonne with good doctrine example of good lyfe then to be hated and murthered We do nothyng well eâ—â—ept we do it of loue from a pure hart Superstitious obseruations are rather the breakyng of the law then the kepyng of the same The world is to be rebuked for lacke of iudgement Iudge by these things whether the Pope haue erred or noâ— Iudge what baggage is in the Popes doctrine and of his making Note the 〈…〉 spiritualtie 〈…〉 Christ Our 〈◊〉 is the cause that hypoâ—… The practice of prelates Signification of the 〈…〉 are 〈…〉 The ministers of the 〈◊〉 are 〈…〉 to preach to y t people sâ—…ly the woâ—… of 〈◊〉 to pray in a 〈…〉 vnderstand The lawe cannot be fulfilled w t workes or they neuer so holy A great abuse in prayer The church taken for the spiritualty King William King Iohn S. Thomas of Caunterbury Holy Church hath bornt a great swinge The Pope and his rable takeÌ„ for the church The church is a congâ—â—gation of people of all sortes gathered together The church of God how it is taken in Scripture Gal. 1. Actes 23. Gal. 1. Rom. 16. 1. Cor. 16. 1. Tim. 3. 1. Tim. 5. The church is a multitude of all them that beleue in Christ wheresoeuer â—hey be gathered together A double significatioÌ„ of this worde church The cause why Tyndall traÌ„slated y t word church into this worde congregation Congregation is vnderstand by the circuÌ„staunce Ecclesia is a greke worde and signifieth a congregation Actes 19. M. More was â—…ful in Poetry Iudas Balaaâ— A good adâ—… to M. More M. More did greatly fauour Erasmâ—s M. More was a â—epe dissembler M. More 〈◊〉 captious M. More 〈…〉 1. Pet. 5. 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 Byshops ought to be bydâ—rs in one place Note Women God poureth hys holy spirite 〈◊〉 wisdome 〈…〉 aswell weâ—… meÌ„ God is vnder no 〈…〉 necessitie lawlesse The cause why young 〈◊〉 was preferred by 〈◊〉 to be a Byshop Paul was a faâ—herly instructer to 〈◊〉 â—…thy S. Paule was a worthy moâ—t â—…ther instructour A great difference betwene teaching of the people and teaching of a preacher â—â—lyng 〈◊〉 shaâ—ing â—…ny thing or any part of priestâ—… Oâ—…â—alt 〈◊〉 are 〈…〉 â—yle hath â—…o 〈◊〉 at all 〈…〉 the 〈…〉 ☞ The minister amoÌ„g the 〈…〉 were naâ—… 〈◊〉 age Why â—yn 〈…〉 this worde 〈…〉 rather 〈◊〉 Charitie hath 〈◊〉 significations Loue 〈◊〉 is 〈…〉 vnderstaÌ„d Euery loue is not charitie nor euery charitie is not loue Why Tyndall sayth fauour and â—ot grace Knowledge and not confession repentauÌ„ce and not penaunce The Papistes may not forbeare to haue their iugglyng termes Penaunce Penaunce was profitâ—… to the Papistes â—rue penaunce what it is Fayth in Christ 〈◊〉 get a true repentauÌ„ce Deut. 17. ☜ Balam The sinne agaynst the holy ghost ☜ 2. Pet. 1. The chuch before y â— gospell or the Gospell before the church Rom. 9. The word which is y â— Gospell was before the church Ioh. 15. Ioh. 17. Note wâ—ll thys Whether y â— Apostles taught any thing that they did not write So much to written as is necessary â—or 〈◊〉 saluation The scripture writteÌ„ must conâ—oâ—nde the vnwritten verities Writing hath bene from the beginning God froÌ„ y â— beginning hath 〈◊〉 ten 〈…〉 y â— hartes of his 〈◊〉 The Pope hath taken fro vs the significations of the Sacramentes Actes 7. There can no more be taught vs then to coÌ„teyned in the scriptures Purgatorye The HeatheÌ„ thought nothing more madder theÌ„ the doctrine of the resurrection The Apostles taught nothing that they were afrayde to write SacrameÌ„tes haue significations All y â— Sacramentes taught eyther in the olde testament or new haue significations ☞ The Popish Sacramentes 〈◊〉 one agaynste an other SacrameÌ„ts with out significations are not to be 〈◊〉 Whether y â— Church caÌ„â—… or not What y e very Church is what fayth saueth By fayth we are made the sonnes of God Ephe. 〈◊〉 â–ª Math. 〈…〉 The offeryng of Christes body and bloud is y e onely satisfaction for our sinnes There is no way to saluation but by Christes death and passion Collos 1. Ephes 5. Rom. 8. 1. Iohn 3. Fayth and sinne can not â—aâ—d together 1. Iohn 1. All fleshe deth sinne We sinne of frailtie weakenes We may erre yet be saued Who they be that erre from the way of â—ayth Faith is euer assailed with besperation All power readines to do good coÌ„â—eth of God not of our selues A very good example The faythfull though they slâ—â— yet they fall not Faith in y â— good neâ— of God is our staye Ioh. 15. If we consider how mercifull god is vnto vs we caÌ„not chuse but submit our selues vnto hys lawes Christian meÌ„ must be patient Mercy waiteth euer on the elect Dauid The elect of God must haue patience be long sufferers God trieth his elect by suffering them to tell into temptation We may coÌ„aâ—t sinne and yet not forget God The aÌ„postles beyng amased w t teÌ„ptations forgat all Christes myracles A great temptation layd vpoÌ„ y â— Apostles The Apostles were very doubtfull Christ hys resurrectioÌ„ The Disciples were not without fayth but yet the â—ame was very doubtfull Peters fayth fayled not ☞ Luke 22. A foolish glose made by M. More ☜ 1. Pope The Pope his sect are not the Church of Christ 2. 〈◊〉 The Pope in forbyddyng mariage to Priestes doth not coÌ„seÌ„t that the lawe of god is 〈◊〉 The Pope licenceth whordome whiche God forbiddeth 3. The Popish Clergy are persecutours An abhominable wicked deuilish decree 4. Rom. 13. 5. 1. Cor. 5. The Pope is vtterly against the doctrine of Christ Their first reason A 〈◊〉 reason One Argument confuted with an other of like nature The solution The right fayth dyd neuer 〈◊〉 continue in the greater number of 〈◊〉 Church Math. 16. Math. 23. Hypocrites are crept vp in to the seate of Christ his Apostles 〈◊〉 Pet. 2. The Pope and hys Clergye haue corrupted the Scriptures of God with their traditions Iohn 〈◊〉 The scriptures beare witnes who are the right Church Christ Iohn Baptist Luke 1. ☜ The doctrine of Iohn brought y â— hart of the Iewes into the right way Our Popish hypocrites haue nede of a Iohn Baptist to conuert theÌ„ Those which depart from the fayth of hypocrites are the true Church Their second reasoÌ„ Note here this Popish Argument The Pope and his sect say they are the church and can not erre The solution Iohn Baptist was a true expositor of the law Math. 17. The Phariseis added false gloses to y â— Scripture The Pa 〈◊〉 doctrine Purgatorye The Phariseis and papistes agree in the false interpreting of y â—
doctrine nedeth not now of miracles for it was confirmed by Christ with myracles Math. 24. The Pope commeth 〈◊〉 Christes name with false miracles The preachers of gods word confirmed the same with miracles whyle they were alyue God suffeâ—eth such as haue no loue to hys truth to be deceaued with lying miracles Why the Pope tell In the Popish church all miracles are wrought by dead Saintes S. Thomas of CaÌ„terbury Thomas de Aquino Dunce ☜ Miracles Our fayth may not be grounded onely vpon miracles but vpon the worde of God Math. 1â— Iohn 21. The Apostles of Christe knew no such authoritie as the Pope now vsurpeth What iâ— there had bene no scripture Grekes God to 〈…〉 â—…de heresâ—… caused the scriptures to be written â–ª Noe. What faith â—…th Where true faith is there is repentauÌ„ce and ameÌ„dment of 〈◊〉 ☜ Abraham The elderâ— did erre The elders in y e time of the Iewes did erre The Scribes Phariseis and Elders did erre The scripture was aucthorised by true myracles False bookes set forth by the Papistes Erasmus The true church teacheth nothing but that which the scripture proueth and mainteineth The Pope hideth the scripture The Papistes hide y e scripture The scripture is the cause why men beleue y â— scripture The Papistes docctrine is nâ—â— to be beleued wiihouâ— scripture Why the 〈◊〉 is not to be beleued wtout scripture why he is not the true church The doctrine of the Papistes hath bene 〈◊〉 resisted by y e scripture What thinges 〈◊〉 finde in scripture Rom. 〈◊〉 1. Cor. â— 1. Cor. 2. Iohn 5. Iohn 7. Heb. 8. The Papistes will neither by Gods lawe nor mans refraine froÌ„ their wicked liuyng Iohn 10. The Papistes will lose nothing that belongeth to them Christ deliuered the Iewes out of errour ☜ None haue more care of the scripture then those that beleue it not M. More reasoneth agaynst himselfe ☜ Actes 13. Iohn 8. They that preach not Christ truty are murtherers The end of hipocrites Predestination Balam Wit must first shew a cause and then will is sturted to worke More feeleth Purgatory Popish doe trine concernyng Purgatory The pope how he can both forgeue and receiue sinne Tyndall feeleth Purgatory Iohn 15. Iohn 13. Bodyly payne purgeth the body and not y e soule M. More â—o of an euil opinion Faith in Châ—… 〈◊〉 purchaseth forgâ—… of sinne Ephe. 5. There is no purgatory for hym that dyeth repentâ—unt beleueth Iohn 15. 1. Iohn 〈◊〉 Payne of sinne 〈◊〉 popes 〈◊〉 Purgatory prâ—… to y â— Pope Purgatory to a tormenting Iayle as y â— Pope maketh it Money dispatcheth Purgatory The Pope is Antichrist The fleshly children do naturally consent vnto lyes The fleshly mynded can neuer consent vnto Gods law The fleshly persecute them of the spirite The true church is not w t out a signe of a miracle to proue that it is Gods church The popes life doctrine is more wicked theÌ„ the Turkes all y e heatheÌ„ that euer were Euticus Actes 3. All glory and honour is to be geuen to the name of Iesu Iudges Deut. 17. Purgatory to the foundation of Abbeyes Colledges c. M. More is a commoÌ„â—ester and a scouÌ„er ☞ The Papistes are cruell and vnmercyfull Sweryng The oth of a witnes may be taken but no maÌ„ may be coÌ„pelled to sweare be a witnes A godly lesson M. More is a lyer The Papistes are obstinate will not repent Iudas Prayers of an euill Priest profite not A fond saying To minister SacrameÌ„ts with out signification is to be lead in darkenesse Sacrifice Heb. 10. Christes body in the SacrameÌ„t is not carnall but spirituall Christe was sacrificed on the crosse once for all More Deacons Tyndall Christes Deaâ—…s and the pâ—â—eâ— Deacons differ much More Priestes Tyndall More Tyndall 1. Iohn 4. M. Mores fayth was a common fayth More Tyndall More Tyndall As good no lawe as a law not executed Age is to be preferred before â—outh The chast vnchastirie of the Papistes is abhominable both to God and man S. Hierome The Pope iudgeth no sinne to bee sinne and sinne to be no sinne A Priest by the Popes order may haue a whore but not a wife Rom. 14. Mores doctrine is superstitious 1. Tim. 4. The Pope forbiddeth mariage Apparant godlynesse why the Priest may not haue y â— secoÌ„d wife Christes benefites toward vs are figured by matrimony We were Idolaters when we came to Christ S. Paules doctrine is that priests shuld haue wiues Widowes More is a scoâ—fer The office of the wâ—ddowes in y e primatine church Rom. 13 â–ª Young widowes were forbiddeÌ„ to minister in the commoÌ„ seruice Fishe no better then fleshe nor fleshe no better then fishe in the kingdame of Christ 〈◊〉 ☞ Tyndall More Tyndall Three lyes at â—…ce 〈…〉 Priestes must be endued wyth vertue and honesty Generall counsell Parlâ—…ment The 〈◊〉 vsed both in generall to â–ª â—…es and also 〈◊〉 parliamentes A practise vsed in all counsayles and Parlamentes The spiritualtie make heretickes of them that resist theyr power and will Why Priestes may haue no wyues The chastitie of the â—â—ergy pertâ—â—neth to the tempoâ—…ie as much as to the spiritualtie Vowes No oth is to be kept that is agaynst charitie or necessitie The popes snares 〈◊〉 2. 3. 4. 5. Tyndall doth here playnly proue More an hereticke That is euer best that moueth man to the kepyng of Gods commaundementes ☜ Deuilish doctrine Math. 15. Christes natural body is not in the Sacrament The Sacrament of the body 〈◊〉 bloud of Christ how it must be receiued ☞ S. Michael wayeth 〈◊〉 soules The true seruice of God what it is Whether it were best that priestes were gelded ☜ Leuit. 10. More Tyndall Paphnutius More had two wiues therefore was Bigamus More Tyndall The Pope a cruell tyraâ—nt More Tyndall The spiritualtie would not haue the scripture in Englishe Hunne More Horsey Tyndall If we be not giltie we neede no pardon More woulde excuse the murther of Hunne Hunne ☜ More Tyndall Doetour Lolet Olde translation More was a subtill Poet. The hauyng of the Scripture in English is vtterly agaynst the myndes of the Popish Clergie More Tyndall The scripture was first deliuered to the pâ—opâ—e in their vulgere toung More Tyndall More Tyndall The ordinaâ—… are hangmeÌ„ to such as desire the knowledge of the scripture None can vnderstand the Scripture except he knewe Christ to be his iustification More Tyndall More Tyndall Eare confession and pardons were neuer confirmed by miracle More Tyndall The Popish spiritualitie are tyrâ—unts persecutors More Tyndall Pope forbiddeth matrimony the eatyng of meates The wicked monstrous doynges of the Pope More Tyndall More Tyndall More Tyndall All Sacramentes teach vs what to do or what to beleue More Tyndall Eare confession destroyeth the beneâ—ite of Christes bloud More Tyndall More Tyndall RepeÌ„tauÌ„ce More Tyndall SacrameÌ„t More Fayth Tyndall The Pâ—pistes aâ—â— slaundâ—â—â—s of the Gospell More Woâ—… Tyndall â–ª More Tyndall We can do no
xxiiij Policrates Ephes Epis Siluerius Papa Felix iij. Deus dedit Theodorus i Hadrianus ij IohaÌ„nes xv Agapitus i. Siluerius Bonifacius i. Osius Gelasius i. Iohannes x. Dist â—…i â–ª ca. Osius Croni â–ª Faâ—i Abbot SaÌ„â—te of Readyng Priestes hath maryed after their priesthode Nâ—… generatione xl Cransius Canutus was seuen yeares a Monke ¶ Iuniacensis and yet the Pope dispenseth with hym to marry a wife Mariage of Priestes is neither agaynst Gods lawe nor mans lawe Nicholaus 1 Compelled chastitie is against the institution of the Gospell To compel Priestes to vowe chastitie that hath not y t gifte is halfe brother vnto heresie A lamentable and horrible sight O Lord God that our Byshoppes woulde nowe bee so charitable A frute of chastitie A horrible tale An other trabbe of y t same tree I will not speake of the litle prety â—oyes that folow Priestes in long doublets â–ª and short hosen The chastitie of the court of Rome froÌ„ the whiche God defend vs all M. spare me a little to speake but one word more An hystory sprong out of the chastitie of Priests This man intended to declare to this holy father what honestye was mayntayned by Priestes chastitie A prety practise to finde out a naughty concious Byshop Dist 〈◊〉 ca. Ante trienium The world will lye I haue meruayle why men are ashamed to come lay this thing to my charge now that I am here D. Barnes lyued sole vnmaryed Dist 82. ca. Plurimos Dist 31. ca. Ante trieâ—ium Dist 31. ca. Omnino Dist 28. ca. Docerni 〈◊〉 Nauclerus Alberâ—â—s Hirsucidâ—â—sis Here beganneth priests chaâ—… get the oâ—… hand For this was a captaine for the noâ—ce Peâ—…am 〈◊〉 gem Quos deus coÌ„â—uÌ„xâ—… homo noÌ„ seperet Et nemo dimittat vxoreÌ„ excepta fornicationis causâ— Who caÌ„ require a better auÌ„swere then these Byshops make their wordes beâ— Gods wordes Math. 9. 1. Cor. 〈◊〉 This hath alwayes beene the Popes maner of teachyng other doctrine had hee neuer A tumulte for priestes wyues The deuill sleepeth not nor geueth not gladly place to Christ What shall men doe agaynst violence and tyranny Dist xxxiiâ—… cap. Tenere Solutions to their reasons The popes arguments for y t maintenaunce of their constrained chastitie Adam Eua. The Leuitirall cleannes lyeth to much in the Popes head 1. Tim. 4. Alwayes Somtime Why hath â—ot our Priestes sometyme wyues as the olde Priestes had Dist 31. câ— â–ª Nam sicut Abstinete ad tempus vt vacet is orationi The popes doctine is repugnaunt to the doctrine of S. Paule The Pope is a tearer â—nd wrester of Scriptures The Pope maketh a hotchpot of mariage Lay men are bounde to prayer as well as Priestes Dist. xxxi ca. Omnino 1. Cor. 9. Nunquid noÌ„ habemus potestateÌ„ muliereâ—… sorâ—reâ—… circunduceÌ„di c. 1. Cor. 9. 1. Cor. 7. How many factes could I recite here of amplecteÌ„di if children that bee gotten might beare witnes Dist lxxxiâ—… c. Proposuâ—sti Qui in carne sunt Deo placerâ— non possunt The Pope accompteth whoredom to bee more cleane then holy matrimony The Pope blasphemeth God Men that haue wiues may bee Priestes but after their priesthode they may not marry Dist xâ— viij c. Nullum c. Assumi ca. Preterea c. Prâ—usquam Remember the tyranny of Gregory the vij which compelled priestes to forsake their wiues Mariage is all one before priesthode and after Dist xxviâ—… cap. Nullâ—… The Pope mainteineth his constreined chastity agaynst the institution of Christ Priestes may get chastitie by praying fastyng A Notary of London sayd to me openly that hee had written a thousand dispensations for Priestes children in his dayes How many then haue all Notaries writteÌ„ Priestes shall fast and pray But what if all that will not helpe God is bound to as much as he hath promised Math. 4. Psal 90. The deuill tempteth God God chaungeth not his order for our pleasure God hath ordeined euery thyng to a purpose and thereunto must they bee vsed Priestes haue a priuilege beefore other men The flesh would gladly haue a quyet lyuyng pleasaunt Had the world continued they would haue made vs poore men beleeue that they had gotten children w t fastyng praying Christ ascended into heauen by his owne power Exod. 20. Deut. 5. Wee are forbidden of God to make Images Wee must neither honour Images nor worshippe them Duns 3. Distin 9. Esay 44. Vayne ImaginatioÌ„s of men 3. Kyng 12. Howe wee haue beene by ignoraunce led to worship stockes and stones Stockes stones the Papistes honour as Gods Practise of Papistes to cause Images to worke myracles The hipocrisie of the Papistes hath greatly preuailed in the practysyng and aduauncing of Idolatry Baruch 6. A notable declaration of Baruch the Prophet against Idols and Idolatry There is no diâ—fereÌ„ce betweene an Idoll on Image The description of an Idoll or Image Deut. 13. Idolles or Images worke no myracles Hipocrites fayne them to bee the workers of myracles A notable myracle done by false gods in Turkie A stinking myracle Libro 5. ad Iacob To relieue thy poore neighbour that is Gods Image is to honour God There is no true Image but onely the Image of man which few doe honour Of the liuely Images of man many haue the Byshops burned But of theyr worme eaten images not one Clemens in codeÌ„ libro De â—erâ— roli ca. vlti Super Dani Saintes sayth Papistes are to bee worshypped for they pray for vs Roma 8. God hath geuen vs one mediatour which is Iesus Christ and not appoynted any Saint to bee our mediatour The mediatour betweene God man is named Iesus but there is no Saint so named Esay 7. How God by Christ is euer with vs. 1. Iohn 2. Saintes caÌ„ obteine nothyng for vs. Roma 8. 1. Cor. 1. Christ is all in all for vs and therefore wee neede not y t helpe oâ— Saints Iohn 14. Saintes can not bryng vs to the father of heauen but it must bee Christ onely Iohn 14. Iohn 16. If wee aske in Christes name wee shal obteine but so shall wee not in any other name Luke 18. Iaco. 1. Saintes receaued Gods goodnes for theÌ„ selues and not for vs. Psal 119. Psal 120. A fond prayer made to our Lady August dâ— vera relig cap. vlti The right honoring of Saintes Apoc. 19. and. 22. Mat. 15. tom 6. ho. de profect â—…nge An authoritie declaration that Christ heareth vs for our selues and not the Apostles for vs. Chri. Toâ— 6. ho. de profectâ— euangeliorum We neede no patrons for God heareth Exod. 20. Psal 5. Psal 4. The Christen maÌ„ putteth his trust in God that hee will heare him If we mistrust not Christe there is no cause why we should runne a gadding to this Saint for any thyng that is necessary for vs. Saints are holy but yet are they no Godes Christ is our onely intercessor The Papistes carnall reasoÌ„s God onely is omnipotent and almighty The Papistes geeue