obtaynynge of forgyuenesse and getynge reward in heuyn excepte y e scrypture of god be false when it sayth that as the water quencheth fyre so doth almoyse dede auoyde synne and except our sauyour hym selfe saye false where he sayth Gyue your superfluouse substaunce in almoyse and then lo are ye all clene And in lyke wyse where he promyseth rewarde in heuen in sondry playne places of scrypture for good wurkes done here in erth Now yf Tyndale answere that the good workes be nothynge worth of them selfe nor wythout fayth as he answereth me in his answere to y e thyrd boke of my dyaloge then maye euery chylde se that he is dreuen to the harde wall fayne to seke a shamfull shyfte For what thynge is awght worth of yt selfe to heuenward without goddes grace and the greate goodnesse of god No fyry cheryte though men wolde burne for goddes sake coude deserue heuen of yt selfe wythout the lyberall goodnesse of god For as saynt Poule sayth the passyons of thys worlde be not worthy to wynne the glory to come that shal be shewed vppon vs. And yf he saye that good workes be nought worth bycause they be nought worth without fayth so myght he as well saye y e fayth were nought worth bycause it is nought worth wythout cheryte So that ye maye playnely se that he seketh nothynge but shyftes whyche wyll yet serue of nought when he hath all together done For ye maye fynally perceyue that though euery man maye well fere that the workes which hym selfe hath done semed they neuer so good were yet for some lacke vppon hys parte in y â— doynge so vnperfyt in the depe secret syght of god that they were vnworthy to serue hym or be any thynge rewarded and also that were they neuer so pure perfyt they were not yet worthy â—uche rewarde but of goddes lyberall goodnesse yet is it a very false fayth and a pestylent heresye to byleue as Tyndale here techeth vs y â— god wyll saue suche as maye worke wythout any respecte or regarde vnto theyr deseruynge as though he rought not whyther they dyd good or yll but wyll saue all suche as hym lyste do they what they lyste onely bycause hym lyste and that hym selfe so lysteth for none other cause but onely bycause he hath so promysed and sworen For surely neyther is the promyse the cause as I haue in myne other boke shewed but y e goodnesse of god whych caused hym so to promyse Nor also he hath not so sworne nor so promysed neyther that he wyll saue man wythout any regarde of good wurkes but hath bothe promysed sworne the clene contrary that but yf we wurke well yf we maye or repent that we dyd not and be in purpose to do ellys shall our fayth stande vs in lytell stede but greately aggreue and encrease the payne of our dampnacyon And now that hys fayth is proued very playne false and faythlesse it is a worlde to se how ryally he runneth forth in the prayse as though it were proued trew Tyndale And thys fayth and knowlege is euerlastynge lyfe and by thys we be borne a newe and made the sonnes of god and obteyne forgyuenesse of synnes and are translated from deth to lyfe and from the wrath of god vnto hys loue and fauour And thys fayth is the mother of all trouth and bryngeth wyâ—h her the spyryte of all truth whyche spyryte purgeth vs as from all syâ—â—e euyn so from all lyes and errour noysome and hurtâ—ull Anâ— thys fâ—yth is the fundacyon layde of the apostles and prophetes whereon Paull sayth Ephe. 2. that we are bylte and therby of the howseholde of god And thys fayth is the rocke wheron Cryste bylte hys congregacyon More Lo what a prayse he hath made you of thys fayth that feleth that folke sholde nede to do no good workes How he calleth it euerlastyng lyfe to come to the bare knowlege of that fayth that shall take away from vs all respecte and regarde of deseruynge any rewarde or thanke the rather for any good wurkes For yf men myght haue any suche respecte then were it greate parell leste men wolde fall the more to do them For other greate parell I se none consyderynge y â— we be well taught to put no proude confydence in them but referre all the thanke of them to god by whose helpe and grace we do them Now wote ye well that no good man can deny but that for lacke of suche wurkes men shall be dampned as Cryst sayth hym selfe in the gospell And harde it were that the good nature of god beynge more redy to rewarde then to punysshe wolde punysshe vs for the lackynge and not rewarde vs for the hauynge namely syth hym selfe sayth in the same gospell that he shall gyue men heuen for theyr almoyse ded But Tyndale as he denyeth the tone so denyeth he the tother to and wyth some fonde glose wyll auoyde the gospell and all and then goo boldely forth wyth hys fayth boste it and saye thys fayth and knowlege is euerlastynge lyfe But all faythfull folke wyll saye agayne thys fayth and knowlege ys euerlastynge deth For thys fayth hath Luther and frere Huskyn bothe and yet be farre from euerlastynge lyfe For bysyde that abomynable heresye it selfe agaynste all regarde of good wurkes they be not agreed in bylyefe concernynge the sacrament of the awter the tone byleuynge it to be very brede â— the tother no thyng loweth ellys but brede and false bothe twayne And Tyndale foloweth the falser of them bothe And so thys fayth delyuereth them not fro lyes besydes y t they bothe and Tyndale wyth them do byleue yf they lye not that it is lawfull for monkes freres to breke theyr vowed chastyte and runne out and wedde nonnes whyche poynt of false fayth ys no parte of the fundacyon that the apostles byelded vppon but saynt Poule preched the contrary sayeng that vowed wydowes wyllynge to wedde shold haue dampnacyon by cause they had frustrated and broken theyr formaâ— fayth that is to wytte theyr fayth gyuen to god in theyr vowe of abstynence from all carnall knowlege of man agaynste whyche fayth they wolde now wedde and geue a seconde fayth vnto man in maryage But now goth Tindale forth wyth hys tale wolde seme to proue it trew by scrypture Tyndale Cryste asked hys apostles Matth. 17. whom they toke hym for And Peter anâ—wered for them all sayenge I say that thou arte Cryste the sonne of the lyuynge god that arte come in to thys worlde That is we byleue that thou arte he that was promysed vnto Abraham shulde come and blesse vs and delyuer vs. How be it Peter yet wyste not by what meanes but now it is opened thorow out all the world that thorow the offeryng of his body and bloâ—e More Here is it necessary that euery wyse reder marke well consyder the cause and purpose of Tyndale in
sonne beame frome the whole body of the sonne the vnyte of the lyghte receyueth no dyuysyon Breke of a braunche from a tree and as soone as it is ones brokeÌ„ of it can not any more budde Cut awaye a ryuer from the heed and anone it dryeth vp By these wordes of Cypryan we perceyue that y â— lyght receyueth no dyuisyoÌ„ in the holy men that are predestynate vnto the kyngdome of god whyche can in no maner wyse be dyuyded from the chyrch And â—hat the braunche broken of from the tree can no lenger budde we vnderstande it of the buddyng of the euerlastynge lyfe And the dryeng vp of the ryuer that is cut of from the cundytte heed in this wyse vnderstand we that they are voyde and empty of the holy goste that are deuyded from the vnyte The felowshyp of the sayntes that is to say let vs holde our selfe in the coÌ„munyon felowshyp of hope wyth those sayntes whych are deceaced in thys fayth whyche we haue receyued Therfore yf we wyll haue felowshyppe wyth the sayntes in the euerlastyng lyfe let vs thynke vpon the folowyng of them For they must recognyse fynde iÌ„ vs some what of theyr vertues to th entent they may voucesaufe to pray for vs vnto our lord For yf we can not beare the tormentes whyche the sayntes suffred euyn to the death yet at the leste wyse lette vs by theyr prayour and interceâ—syoÌ„s fyghte agaynst concupyscences For neyther Abraam nor Isaac nor Iacob were put to death and yet by the merites of fayth and iustyce they deserued to be chyâ—fly honoured amonge the patryarkes To whose feast is gathered euery man that is founde faythfull ryghteouse laudable And therfore my derest bretherne all though we suffer no suche thynge no bondes no strypes no presonment none other bodyly tormeÌ„tes nor no persecucyon of men for ryghteousnes sake yet we maye be able to obteyne the felowshyp of the sayntes yf we labour to chastyce our body make it subiect yf we accustome our seluys to pray vnto our lord with an humble spyryte and a coÌ„tryte soule yf we endeuour our selfe to take wyth a peaceable mynde the spyghtes that are done vnto vs by our neyghbour yf we coÌ„tende and stryue wyth our selfe to loue those that hate vs and do vs wrong to do them good and to pray gladly for theyr lyfe well fare and to be wyth the vertue of pacyence and the frutes of good workes garnysshed made gaye For yf our conuersacyoÌ„ be such yf we also accordyng to the sayeng of y â— apostle exhibyte our bodyes a lyuely hoost holy pleasauÌ„â— vnto god we shal be gyfted wyth y â— heueÌ„ly honour that we may be in one glory rewarded wyth them y t for our lordes sake gaue theyr meÌ„bres to the deth For lyke wyse as theyr deth is precyouse in the syghte of our lorde so let our lyfe be to than shall we be worthy also to entre into the. place of the cytye aboue and amonge the companyes of the blessed martyrs to render vnto oure redemer the vowys of thankes Lo here haue ye herde good chrysten reders how saynte Austayn vnderstandeth and expowneth both sanctam ecclaesiaÌ„ catholicam the holy catholyke chyrche and also sanctâ—rum communionem the coÌ„munyon or felesshyppe of sayntes wherby frere Barns maye se that yf he byleue saynt Austayn as he wold seme to do thaÌ„ is his owne fonde imagynacyoÌ„ quayled by whyche he divyneth after hys dyuynite that these wordes sanctorum communioneÌ„ do sharpely prycke y e clergye as he sayth after in an other place in thys maner Barns That chyrche that can not erre is all onely the vniuersall chyrche whych is called the communyon and felyshyppe of sayntes the whyche addycyon was made by holy fathers for in saynt Cyprianes tyme was there no mencyoÌ„ of it by all lykelyhed to declare the presumpcyon of certayne men and of certayne congregacyons that rekened them selfe to be holy chyrch wherfore my lordes se well to leste the holy goste haue prycked you with thys addycyon For you haue alwayes made your selfe the holy chyrche ye and that without any holynesse More If there hath neuer bene any holynesse at all in all the whole spyrytualtye than were those holy fathers y â— Barns sayth added in the crede sanctorum coÌ„munioneÌ„ some holy carnall fathers well be it so than for Barons sake But I dare saye they were none suche fathers as father frere Luther is as father frere Huyskyn is that byget chyldren by nonnes But thys suffyseth here agaynst frere Barns that ye perceyue by saynt Austayn here that frere Barns fonde inuencyon is fayled By these wordes of saynt Austayne ye se also that frere Barns in hys gay bable wherwyth he wolde make men by leue that the chyrche can not be the chyrche but yf it suffre persecucyon and that no man myghte come to heuen nor be a trewe chrysten man but yf he were persecuted here lo good reders besydes that it is a greate persecucyon vnto the chyrche and a ryghte greate gryefe and heuynesse to se so many of her membres waxe so roten and fall away from her body by the incurable canker of these false feâ—tered heresyes and that it is also sore persecuted bothe in body and goodes by these false heretyques in dyuers partes of Almayne yet se you ferther here in the fore rehersed wordes the thynge that I tolde you before that as for persecucyon it suffyseth to suffre it whaÌ„ it is of necessyte put vnto them and men neyther bounden to go seke it nor so to suffer euyl folke amonge them selfe that the contagyon of a few maye corrupte a great many whyche growen onys in great nomber may fall vnto rebellyon and persecute all the cuntrey For saynt Austayn sheweth here well and clerely that with out persecucyon yf we haue as wolde god we had so plentuousely as our parte were to haue such good cherytable wurkes wyth the catholyke fayth as hym selfe reherseth we may be good chrysten men and membres not onely of the very chyrche here in erth whyche we maye be by communyon of fayth though good wurkes want but also of y e very chyrche in heuen More ouer good chrysten readers ye se that saynt Austayne in these wordes doth playnely shew that the sayntes whyche are all redy in heuen do praye for vs that are here in erthe whyche thynge these heretyques wyll in no wyse agre Here se you also that these wordes sanctam ecclaesiam catholicaÌ„ by whyche frere Barns wolde make vs wene that the holy catholyke chyrche were a secrete vnknowen chyrche scatered about the worlde saynâ— Austayn well and playnely declareth yf we consyder well hys wordes that it must nedes be thys comune knowen catholyke chyrche But now that I haue playnely confuted frere Barons by saynte Austayne hym selfe whose order and rule frere Barns professed and whose wordes he so often alledgeth for hys purpose
no man take any boldenesse vppon Tyndales tale to thynke as he wolde haue hym that onely the thynge that Peter there confessed were inough now to byleue and that in all other thynges that the chyrch byleueth whyche Cryste and hys holy spyryte haue taught hys chyrch synnes were but thynges indyfferent no thyng forced whyther they were byleued or not Tyndale shall be constrayned to come to thys euyn by hys owne wordes all be it that he affermeth for faste and sure somewhat more then he maye make goodâ— For he sayth that Peter ment by his wordes we byleue that thou arte he that was promysed vnto Abraam sholde come and blesse vs and delyuer vs. And yet he sayth Peter wyste not by what meanes Cryste sholde delyuer vs. But nowe it is open he sayth thorow out all the worlde that thorow the offerynge of hys body and bloude Now yf Peter at that tyme knewe not the thynge that muste now nedes be byleued vppon payne of damnacion ye maye therby se that the fayth whyche Peter confessed then is not inough now for euery man to be saued by but we be bounden to the bylyefe also of such thynges as god hath reueled and made open to be byleued vnto hys chyrche any tyme synnes Or ellys muste Tyndale tell vs at what tyme god bade ho and gaue vs leue to byleue hym no ferther what so euer he wolde ferther saye to vs. Consyder yet also that Tyndale agreeth that the very trew crysten of hys electe vnknowen chyrche do byleue the artycle of the perpetuall vyrginyte of our lady as soon as they be taught it and knowledge theyr formar errour wherby he graunteth that he whyche doth not so is noâ—e of the electes Then saye I that theruppon it foloweth by hys owne wordes that the artycle of the perpetuall virginyte of our lady is a necessary artycle of our fayth And thus alwaye muste Tyndale vppon hys owne wordes confesse that all the artycles reueled ferther by Cryste vnto hys chyrche muste be byleued as fermely as the fayth taat was by Peter confessed or ellys we be not onely dyscharged of the bylyefe of our ladyes perpetuall vyrginyte whyche Tyndale is now yet broughte vnware to graunte for an artycle necessary syth it is now taught and knowen but also of the bylyefe of Crystes deth descencyon resurreccyon ascencyon and of the godhed of the holy goste wyth dyuerse other necessary poyntes mo But here it is to be consydered that saynte Peter in coÌ„fessynge Cryste to be the sonne of the lyuynge god dyd coÌ„fesse the very poynte wheruppon all the hole fayth hangeth For in that poynte alone he confesseth that all hys doctryne muste nedes be byleued for trew and all hys coÌ„maundementes fulfylled And theruppon it foloweth ferther that syth Tyndale wyll byleue no more of hys doctryne then he can fynde wryten in the scrypture where as the scrypture it selfe sayth that all was neuer wryten nor wyll not also byleue and obaye Crystes chyrch accordyng to Crystes commaundement nor wyll not so myche as knowe it but fondely frameth an vnknowen whom he for lacke of knowledge can neyther byleue nor obaye yt foloweth I saye that Tyndale byleueth no pece of the fayth that saynte Peter confessed And so he doth but pratle and prate of felynge fayth wythout the felynge of any fayth at all or any trewe bylyefe hystorycall or other And yet goth he forth in the boste of that artycle of the fayth whiche as hym selfe confesseth was out of Peter his confessyon For he sayth that saynt Peter was not ware of Crystes passyon when he made that confessyon Tyndale That offerynge of Crystes body and bloude is a satisfaccyon for the synne of all that repente and a purchasynge of what so euer they can aske to kepe them in fauour and that they synne no more More Treuth is it that the passyon of Cryste and offerynge vp of hym selfe vnto hys father vppon the crosse is a satysfaccyon for the synne of all that repente so that we repente a ryght and effectually by confessyon contrycyon and by penytencyall dedes reuengynge our synnes vppon our selfe wyth good workes of cheryte y e more largely encreaced towarde our neyghbours doynge frutefull penaunce bryngynge forth the frutes of penaunce and accordynge to the couÌ„sayle of saynt IohnÌ„ Baptyst not sleyght frutes symple and syngle but frutes good greate and worthy and yet not of them selfe worthy but suche as the satysfaccyon of Cryste maketh worthy wythout whyche we coude no thynge satysfye but wyth whyche we maye syth hys pleasure is that we so sholde and not so take his deth for so full satysfaccyon of all to gether that we sholde therfore be carelesse and slouthfull to do any penaunce our selfe for our owne synne Tyndale wyll saye to thys that he can be content that we sholde do good dedes but not by waye of penaunce for our synne and that we sholde somtyme fast and otherwyse afflycte our fleshe to the entent to tame our fleshe agaynst the synne to come but nothynge to punyshe it the more for any synne that is paste Now is thys teachynge of Tyndale myche lyke as thoughe he wolde aduyse vs be neuer the better bycause thou haste be noughte do neuer the better bycause thou haste done euyll runne neuer y â— faster forth in vertue bycause thou haste longe sytten styll in synne But saynt Poule agaynst Tyndals doctrine ran forth the faster bycause he began later and toke the more payne for the fayth bycause he had ben a persecutour of y â— fayth And though he neuer thought thus yf I hadde ben soner conuerted I wolde haue done lesse good yet had he thys mynde that bycause he began so late he wold do y â— more bycause he had ben bad he wolde be the better as hym self counsayleth other as ye haue exhybyted and gyuen your membres to serue vnclâ—nes and iniquyte from iniquite to iniquite so now agayne exhibyte and gyue your membres to serue ryghteousnes that ye maye be sanctyfyed Tyndale And Cryste answered vppon thys rocke I wyll byelde my congregacyon that is vppon thys fayth And agaynst the rocke of this fayth can no synne no hell no deuyll no lyes none errour preuayle â—or what so euer any man hath commytted yf he repente and come to thys rocke he is safe And that thys fayth is the onely waye by the whyche the chyrche goeth vnto god and vnto the enherytaunce of all hys rychesse testyfye all the apostles and prophetes and all the scrypture wyth sygnes and myracles and all the bloud of martyrs And who so euer go to god and to forgyuenesse of synnes or saluacyon by any other way then thys the same is an heretyke out of the ryghte waye and not of Crystes chyrche More Lo these wordes of Tyndale seme very gaye and gloryouse But when ye shall well examyne them as gaye as the hed glytereth wyth the pretexte of Crystes owne holy wordes yet shall
forgeuen Saynte Poules wordes are these It is impossyble that they whyche haue onys ben illumyned and haue tasted the heuenly gyfte and haue ben made part takers of the holy goste haue tasted the good worde of god and the powers of the worlde to come and be after all thys fallen downe sholde be renewed agayne by penaunce for as mych as they as mych as in thē lyeth crucyfye agayne the sonne of god and haue hym in derysyon Lo syrs where as Tyndale speketh of felynge fayth saynt Poule speketh here of them that haue felte the taste therof And where as Tyndale speketh mych of the worde of god saynt Poule here speketh of them that haue felt the taste of the good word of god And where as Tyndale speketh myche of beynge borne agayne of the spyryte saynte Poule here in lyke wyse speketh of them y t haue receyued the spyryte And yet for all that they haue ben illumyned and haue felte the taste of the celestyall gyfte and ben part takers of the holy goste and haue felt the swete taste of the good worde of god of the powers of the worlde to come yet sayth he contrary to Tyndals techynge that they may for all thys fall downe so farre into dedely synne that it is impossyble for them to be renewed agayne by penaunce what hath Tyndale here to saye to saynt Poule Surely for the defence of thys folysshe heresye no thyng hath he to saye at all that any good colour hath But when he shal be fayne to gyue ouer thys then wyll he comfort hym selfe wyth that that saynte Poule here semeth to ferther hys other heresye that euery dedely synne after baptysme sholde be irremyssyble But out of that comfort shall I dreue hym shortely For I am sure the places of holy scrypture wryten all by one holy spyryte varyeth not in sentence And where as these wordes as well appereth by the olde holy wryters be full of hardynesse and dyffycultye yet that the sentēce can not be such as may serue Tyndals heresye y t shall we leuyng all theyr exposycyons whyche are all clene agaynste hym make hym open and euydent by the playne clere wordes of the holy prophete Ezechyell whose wordes lo be these in the .xviii. chapyter If a synner repēt hym of all the synnes y t he hath done kepe all my cōmaūdementes deale iustely ryghteously he shall lyue and shall not dye Of all y e iniquitees that he hath wrought I wyll none remēber in y ◠ryghteousnes whyche he hath done shall he lyue Is it my wyll sayth the lorde god that the wicked man shold dye not rather that he sholde be conuerted from hys wayes lyue But truely yf the ryghtuouse man turne hym selfe awaye from hys ryghtuousnesse worke wyckednes in any of all those abominatiōs which the wicked man is wont to worke shall he lyue Of all y ◠ryghtuousnes y t he hath done shall none be remēbred But for the offence which he hath cōmytted in the synne that he hath done for those shall he dye Lo syrs here is more then I promysed For here be both his heresyes destroyed at onys For god here by the mouth of this holy man promiseth without any maner excepcion y t when so euer the wycked man wyll turne he shal be takē to grace And in lyke wyse when so euer y e ryghtuous man synne his formar ryghtuousnes shall not saue hym from dampnacyon And this sentence our lorde hath set so sure that he repeteth it agayne in y e .xxxiii. chapyter in this wyse The ryghtuousnes of the ryghtuous man shall not saue hym in what daye so euer he synne Also when so euer the wycked man turne from his wyckednes it shall not hurte hym And the ryghtuous man can not lyue thorowe hys ryghtuousnes in what daye so euer he synne Here haue ye good reders hard this sentence by y ◠word of god in thys one holy prophete dowble cōfermed therby Tyndals dowble heresye dowble also condempned And yet lest Tyndale myghte say why sholde you not as well expoune and glose Ezechyel by saynte Poule as saynt Poule by Ezechyel namely syth saynt Poule came after and therfore of goddes mynde maye tell vs ferther it apereth I saye that our lorde wyll not that these wordes of Ezechiel be glosed by any other wordes though they be spoken by god hym selfe but that his other wordes yf they seme contrary shall be rather expouned by these And therof he gyueth vs open warnynge in hys wordes folowynge and sayth ye and though I wolde saye to a ryghteouse man that he shall lyue and he then trustynge in hys ryghteousenes commytte and do wyckednesse all hys ryghteousnes shall be forgottē and for the iniquyte whyche he hath wrought for that he shall dye But yf I saye to a synner Thou shalt dye and he then repenteth hym of hys synne and doth iugement and iustyce and that the same wycked man restore the pledge that he hath of an other man and also make restytucyon of stollen goodes and walke in the cōmaundementes of lyfe and do nothynge that is vnryght he shall lyue and shall not dye but be saued and none of all the synnes which he hath commytted shal be layed to his charge Iugement and iustyce hath he done and therfore shall he lyue and not dye Lo good crysten reders here se we very playne that we were farre vnwyse yf we wold folowe the foly of Tyndale eyther in bolde presumptuose hope or folysshe ferefull despayre eyther wenynge that after any felynge fayth onys had any dede that we coulde after do coulde be no dedely synne or y ◠for any dede done after our baptysme we could be penaunce neuer be saued after we maye be very sure that as saynt Poule playnely reproueth the tone and ys harde to perceyue what he meaneth in the tother so that he meneth not as Tyndale telleth vs we may well know not onely by all the olde holy doctours and sayntes that expoune saynt Poule in that he sayth it is impossyble to be renewed by penaunce that it is impossyble to be by penaunce renewed vnto the state of baptysme And by that exposycyon they destroye yet a thyrde heresye of Tyndale concernynge hys full remyssyon of synne and payne and all forthwyth as soone as he repenteth but also be we well lerned here by the prophete Ezechyell that all though yt maye peraduenture be that a man maye go forth in synne so farre that he shall neuer haue grace of repentaūce after offered vnto hym for that cause ought euery man stande in greate fere to synne how greate fayth so euer he fele yet yf we begynne onys to repente we may be sure that god offereth grace wyll perfyt our penauns wyth encreace of his grace and wyll perdone the deth dew for our dedely synne but yf we fayle on our parte to go forwarde wyth hys grace and that we
boldely make them self sure therof byfore y t the corage therof gyue them occasyō to synne it may be y e cause y t god shall clerely withdraw it frō them neuer offer it them after And thys vncertaynty of grace to folow is y e brydle y t refrayneth our boldenes where as Tyndale his holy felowes the trewe mēbres of Crystes chyrch feling by theyr feling fayth that after theyr horrible dedes done they shall vndowtedly take repētaūce so gete theyr pardon haue this brydle of drede cast of theyr hed therfore are redy lyke vnbrydled coltes to rūne out at rouers in all horrible dedes whyther so euer y e occasyōs of theyr wyld affeccyōs the synne as Tindale sayth brekyng out in theyr mēbres lyst to cary theym For whē they be caryed out vpō occasyōs by y e deuyll y e flesh then Tyndale calleth it but frayltye infyrmyte no wyll in no wise nor no malycyous purpose And therfore of this heresy without which they can not defēde theyr other ye se what good frute must folow And yet suppose y t Tyndals false heresy were trew y t they were as certayn sure of repētaūce therby of remissyō pardon as they say they be this wold not yet mayntayne his mater For though that a traytoure were so well acquaynted with the condycyon of hys kynge that he veryly knewe that when he hadde all wrought that he coude in his traytorouse purpose agaynst hym he sholde yet after obtayne his pardon and therupon boldely so dyd vpon some occasion and hope of some hygh promocyon and afterwarde were not deceyued but obtayned hys pardon in dede yet had he ben for all that a stark traytour in the meane whyle and hadde dedely trespassed though the deth folowed not but the faute were fully forgyuen And so mych the more traytorouse wretche in how mych the prynce were of hys nature more benyng and marcyfull And thus ye se playnely that Tyndale to proue his rydle trewe that though he synne he synneth neuer dedeli muste seke some better shyfte then thys Tyndale wyll saye that hys felowys he do not synne dedely in the tyme of the doynge of suche horryble dedes bycause as they say they do them not of purpose nor wyllyngly nor do not cōsent vnto synne to serue it but all the whyle that they go there aboute and all the whyle also in whyche they be in doynge they resyste it in theyr wylles haue styll in theyr hartes theyr professyon to the loue of the lawe and be sory that they shall breke it fynally do breke it agaynst theyr wyll by greate occasyons gyuen whyche cary them forth to the doynge of those horryble dedes in a rage of the synne brekynge out of theyr membres whyche horryble dedes after the rage ones passed they repente all waye and forthwyth be clene forgyuen Is not here good reder a goodly defence and a godly And vndowtedly thys is theyr very defence in defendynge them selfe from dedely synne as Tyndals awne wordes as well in thys chapyter as in other folowynge do playne and clerely shew But now seeth euery good chrysten man well inowgh that they be wyckedly occupyed in sekyng as holy Dauid saith excuses for theyr synne For there is no man doth any suche dede agaynste hys wyll but all be it that he resyste y e mocyon of the deuyll and the flesh at the fyrste cleuynge to the contrary styrynge of god and hys good angell repugneth and stryueth agaynste the synne and is peraduenture loth to be brought therto whych doyng is very godd and therby good folke fynally caste of and ouercome all those temptacions thorow the grace of god wurkyng with thē yet suche as in conclusyon fall to the doynge of those horryble dedes whyche they be tempted to though they be not fully so euyll as other that resyste the deuyll nothynge at all but rather runne on apace towarde hell them selfe then tary tyll the deuyll come to cary them yet do they vndowtedly thorow theyr owne defaute fall from the grace wyllyngly that holpe them whyle they resysted And as it were a cowarde that had fought a whyle wolde sodaynly caste awaye bothe bukler and swerde fall downe at hys enemyes fete and yelde hym selfe in to hys enemyes handes so do these folke which cōmytte those horryble dedes after a whyle resystynge by whyche by goddes helpe they sholde haue had the victory yf they wolde haue perseuered in the fyght they chaunge theyr mynde by y e faute of theyr owne fre wyll thorow the delectacyon of the synfull dede and so consent vnto the same and then seke them selfe the waye to come therto and the deuyll helpeth them to fynde it and so breke they wyllyngly goddes commaundement and fulfyll the pleasure of the deuyll and the luste of the fleshe whyche wylfull fallynge from god and hys grace vnto the deuyll and the flesh what god man dowteth to be dampnable dedely synne And therfore whan Tyndale telleth vs that Luther and he and suche other trewe membres of theyr chyrche whā they commytte ony suche horryble dedes do not cōmytte theym wyllyngly bycause they do commytte theym vpon great occasyons and be caryed awaye spyte of theyr tethe with the rage of the synne that breketh out of theyr membres sauynge my charyte syr I beshrewe theyr knauysshe membres out of whiche theyr synne breketh forthe with suche a rage Let theym cast on colde water with sorow quenche that rage For without the defawte of theyr owne fre wyll all the deuyls in hell can neuer caste vpon theym suche an hete that shal be able to brynge theym into that vyolent inuyncyble rage to compell theym vnwyllyngly to do suche horryble dedes For god hathe promysed as in playne scrypture appereth that he wyll neuer so suffre theym God is faythfull sayth saynt Poule whiche shall not suffre you to be tēpted aboue y ◠ye may bere but with the tēptacyon shall also make you a way to get out so that ye may well welde it And whan saynt Poule hym selfe leste the greatnes of his hyghe reuelacyons myght haue set hym vp in an hygh pryde had thorow goddes great mercyfull goodnes the angell of Sathan the prycke of the flesshe gyuē vnto hym to bete hym that in suche wyse that he was fayne thryes to cry to god to take it away our lord agayne shewed hym that it was not good for hym to lacke it so soone nor to haue it so sodenly taken away from hym but shewed hym that his grace was suffycyent whose strengthe in mannes feblenes so worketh with the fre wyll of hym that purposeth to contynue good that all the deuyls in hell shall neuer be able to put hym in suche a rage that may cary hym towarde horryble dedes one here bredth forwarde agaynst his wyll And thus ye se that Tyndale as towchynge his ryall rydle of synnynge and synnynge not
in a man yet he may that bylyefe styll staÌ„dyng fall in to many dedely synnes without any wrong opynâ—o taken agayst the ryght bylyefe now cometh Tyndale agreeth vnto that so y â— he I be therin agreed But than wolde he fayne saue his worshyp with sayeng nay therfore he denyeth that we be agreed For he sayth y t the thyng which I call the ryght fayth is not the ryghte fayth For though a man byleue â—ayth he neuer so ryght without any wronge opynioÌ„ in any artycle of the fayth yet but yf he haue trewe trust full vndowted hope in god cheryte therwith also which sayth he must nedes ensew therupon els hath he no ryghte fayth And so Tyndale auoydeth me not with any prouynge that abomynacyon and synne can not stande wyth the thynge that is in dede a ryghte fayth but that abomynable synne can not stande with the thynge whych hym selfe calleth the ryght fayth bycause it pleaseth not hym to call a ryght fayth that bylyefe that is right inough and hath none artycle wronge therin for as farforth as perteyneth to the nature of onely fayth but yf it be both fayth and hope and cheryte to wherin amonge all lerned men that here vs bothe and se hys sotle shyfte he wynneth so mych worshyp therby that he maye surely be mych ashamed therof as often as he thynketh therof But marke well good reder that he coÌ„meth forth after and sayth that hym selfe and suche other hys holy companyons the trewe membres of theyr electe chyrch as haue y â— ryght fayth and the felynge fayth to that is to wytte after hys owne doctryne full fayth full hope and cheryte bothe so surely that it can neuer fall from theym maye yet for all theyr ryght fayth fall into abomynable synfull dedes vpoÌ„ great occasyons brekyng out of the frute of the synne that remayneth in theyr synfull membres and maye for a space perseuer in those horryble synfull dedes and yet all that whyle theyr ryght fayth doth contynue and theyr abomynable synfull dedes to gyder And so by Tindale hym selfe all abomynacyon and synne maye stande to gyther wyth the ryght fayth that is not onely wyth the ryght bylyefe alone as I affermed but wyth the ryght bylyefe wyth good hope cheryte to as Tyndale sayth whyche I say is playnely false For surely the thynne sotelty therof my groce wytte can in no wyse perceyue And thus good chrysten reders for conclusyon ye now clerely se to what folysshe conclusyon he hath brought hym selfe in conclusyon and all thys chapyter of his with his royall rydle of synnynge and not synnynge is royally ronne to ryghte nought How â— chrysten man can not erre and how he may yet erre Tyndale ANd as they synne not so they erre not And on the tother syde as they synne so they erre but neuer vnto deth and damnacyon For they neuer synne of purpose nor holde any errour malycyously synnynge agaynste the holy goost but of weakenes and infyrmitye As good obedyent chyldren though they loue theyr faders commaundementes yet breke them ofte by the reason of theyr weakenes And as they can not yelde them selues bond vnto synne to serue it euyn so they can not erre in any thynge that sholde be agaynste the promyses whiche are in Chryste And in other thynges theyr errours be not vnto dampnacyon though they be neuer so greate bycause they holde them not malycyously More I Shall good chrysten readers make no longe worke aboute thys chapyter For syth the hole somme therof is as ye se no thynge ellys in effecte but that the trew membres of Tyndals electe chyrche do ofteÌ„ erre and yet neuer erre euyn in lyke maner as they often or rather alwaye synne and yet neuer synne whyche hys manyfolde folyshe heresyes in euer synnynge and neuer synnynge I haue many maner wyse playnely refelled and confuted in the chapyter nexte before I maye therfore wyll â—ake a great dele the lesse laboure and busynesse in thys I wyll therfore but put you in remembraunce that all hys mater standeth onely in thys that hys trewe membres of hys electe chyrche after that they haue onys goten the trewe fayth that saynt Peter confessed vnderstandyng the same in suche erronyous wyse as Luther and Tyndale teche them wyth many playne pestylent heresyes therin as I haue before openly and clerely declared you and when that they haue onys attayned that fayth not wyth an hystorycall maner as a man maye beleue a story but wyth a felyng fasshyon as the chyld byleueth that the fyre is hote bycause he hath burned hys fynger as Tyndale wyll tell you in a nother chapyter after who so sayth he hath onys in suche a fasshyon attayned and goten that fayth that is to wytte who so euer is ones enfect with â—hose heresyes in such a fast felyng fashyon can neuer after erre daÌ„pnably And why For two causes sayth Tyndale One bycause y â— lyke as they can not synne of purpose but of weykenesse infyrmyte so can he neuer erre in any thynge at all y t shuld be agaynst the promyses that are in Chryste A nother cause is bycause what other errour so euer such a trew faythfull electe meÌ„ber of his electe chyrch happen to falle into so that it be not agaynst the promyses that are in Chryst can not be daÌ„pnable be it neuer so grete all though the trueth that is contrary to that errour be wryten sayth Tyndale euyn in the very gospell it selfe And why can it be no dedely synne bycause sayth Tindale that an elected men ber of his can not holde it malycyously So that by this ye maye clerely se that Tyndale affermeth techeth for a treuth that in all other thinges bysyde the promyses a trewe member of hys electe chyrche maye somtyme erre but neuer malycyously and that is to wytte neuer but of weykenesse and furmentye as hym selfe hath often all redy declared And therfore they can not in any suche thynge synne dedely nor dampnably be the thynge neuer so greate and also wryten in the very gospell as he sayth after to By thys also ye may clerely se that concernyng the promyses that are in Chryst he sayth that a trew member can not erre at all neyther malycyously nor of fraylte For syth he graunteth errour of infyrmyte in other thynges onely that towch not the promyses ye may clerely perceyue that concernynge the promyses he holdeth that a trew meÌ„ber of his electe chyrch can not erre at all in any maner of wyse neyther of malyce nor purpose nor fraylte nor weykenes nor infyrimte So y t as he putteth iÌ„ all other poyntes onely malycyouse errour to be dedely synne daÌ„pnable so putteth he concernyng the promyses euery maner of errour to be dedely synne and daÌ„pnable be it of purpose and malice or of infyrmyte fraylte or weykenes and for that cause a trew member of his electe chyrche can neuer fall therin For yf he ment
able to bere hiÌ„ downe a lytell wynd able inough to blow away a fether Then wolde ye wene that he accuseth Dauyd and the electes bycause they be so lyght and so frayle to falle vpon suche occasyons as be stronge to them by reason of theyr owne feblenesse Nay forsoth For here ye muste remember that to prouyde theym theyr excuse in thys poynt was the cause for whyche as I tolde you before he layed for a fundacyon that god at soche tymes fyrste wythdraweth hys hande of hys helpe then muste they nedes be weke feble and frayle And so theyr fall cometh of the occasyons the occasyons be myghty to them by reason of theyr feblenesse And theyr feblenesse cometh of the wythdrawynge of goddes hande And he wythdraweth it wythout any desert and defawte of them onely to kepe them from the synne of takyng their good workes for theyr owne And so is there in all the progresse of theyr dede nâ— dedely synne in them self syth the occasyons that bryng them to it be wythout theyr owne fawte strenger then they and by reason of theyr fawteleste feblenesse cary them clene awaye And thys is as ye se the fyrste goodly cause for whiche Tyndale wyll make vs wene that the abomynable dedes of electes be no dedely synnes bycause of the greate occasyons Agaynste whyche yf the mater were worth the argument we wolde prece vppon hym sore wyth the synnes of the reprobates and bere hym in hande that some of theym haue as greate occasyons of theyr synnes somtyme as is a churlysshe answere to the kynge of a man or the syght of a naked woman out at a wynddwe for aduowtry And we wolde then aske hym suche questyons forther eyther of holdynge of goddes hande ouer them or wythdrawynge hys hande of helpe from them wyth other dyuerse dependauntes theruppon whyche euery lerâ—ed man may some fynde out hym selfe and almoste vnlerned toâ— whiche when Tyndale sholde answere to he sholde soone make euery wyse man se that in thys chapyter of the order of theyr eleccyon he hath elected and chosen a very folysshe order But for as myche as the foly therof is open and playne of it selfe we shall let the forther dyspycyons of thys poynt passe as agaynst which saynt Poule playnely speketh and sayth vnto vs God is faythfull whyche suffereth you not to be tempted aboue y â— that ye maye bere but maketh wyth the temptacyon a way out also that ye maye well weild yt By whyche wordes thys poynte of occasyons aboue our power is clene caryed awaye and it is clerely determyned that god suffereth no suche temptacyon to come vnto vs but suche as we maye bothe reprobates and electes be able to wythstande if we wyll thorow the assystence of goddes gracyous hande whiche he neuer wythdraweth but in the fawte of our owne wyll and neuer denyeth to put it forth vnto vs yf we call therfore and wyll take holde vppon it And therfore syth as I saye the reprofe of thys fyrst poynt is playne I wyll now passe it ouer and se what substaunce is in the seconde The seconde thynge is that as soone as they be rebuked and theyr fawtes tolde them they repente immedyately and turne agayne mekely For thys he sayd .ii. or .iii. tymes in two or thre chapyters and now he confermeth it wyth hys ensample of Dauyd whyche dyd so as he sayth at bothe tymes But yet is thys but barely layed forth for the order of y â— electes For of trouth thus do some reprobates to amoÌ„ge repente not onely when they be rebuked but also before to and be forgyuen at theyr repentaunce and penaunce as well as be y e electes as longe as they do so repente tyll they be dampned bycause they dye at laste impenytent And also thys is not proued to be alwaye trewe that euery electe repenteth at the fyrste rebuke and mekely returneth wythout resystence though Dauyd so dyd twyse There is I truste many a man in heuen that was rebuked thryes of some one fawt and defended it full styffely before he repented and yet ameÌ„ded after full well And for ensample we nede no ferther than the blessed apostles and specyally saynt Thomas of Inde whyche lefte not hys dyffydence and dystruste neyther at the fyrste spekynge nor the seconde nor tyll he put hys fynger in god almyghty hys syde But Tyndale excuseth all that by beynge amased as he doth all the electes horryble dedes by beynge in traunces and slepes as he doth Dauyd here For that is y e thyrd poynt and the moste specyall excuse of all electes from all dedely synne in that they be a slepe all the whyle they do it For thus sayth he of Dauyd as ye haue herde How longe slombred he oâ— rather how harde in slepe was he in the adultery of Bethsaba and in the murder of her husbonde Vriah More Dauyd was here in a very longe slomber a very depe dede slepe in dede yf he dyd all those deuylysshe dedes in hys slepe Tyndale of lykelyhed laye nere hym and herde hym all the whyle snorte and â—owte And yf he so saye that he dyd then is hys tale as full proued as is any parte of all hys heresyes And except he saye it of hys owne certayn knowlege he shall ellys neuer make me byleue y â— Dauyd dyd spye her and sent for her and talke wyth her and gete her wyth chylde and sent for her husbande and deuyse the murder wryte y e leter sent the man to hys deth and all these dedes in dyuers dayes all thys whyle styll a slepe But Tyndale wyll haue hym a slepe nedes for the defence of hys owne folysshe heresye wherby he techeth vs y â— the electe is by fayth borne of god and therfore doth neuer synne wyllyngly nor consent to synne nor caste of the yoke of the lawe nor the loue to the lawe of god And therfore he sayth Tyndale Now in all that longe tyme from the adultery of Bethsabe vntyll the prophet Nathan rebuked hym he had not loste his fayth nor his loue vnto the lawes of god no more then a man loseth his wyttes whyle he is a slepe More Lo bycause he was all this whyle a slepe therfore in all thys whyle he loste neyther fayth nor loue to the lawe no more then a man loseth hys wyttes when he is a slepe Is not here a wyse tale trowe ye excepte that Tyndale hadde eyther loste hys wyttes or els were hym selfe a slepe whyle he wrote thys he coulde neuer for shame tell vs thys tale what calleth he losynge of fayth or loue no thyng but such departynge therof as he neuer cometh to it agayn If that be so then Tyndale setteth our sauyour Chryste to scole and techeth hym to speke For he sayth in the gospell that a man loste one of hys hundred shepe and lefte the remanaunt and soughte the loste shepe and founde it And that the
of malefactours are amerced yerely and fynes sette on theyr heddes they compelled to paye them to compelle theym theâ—by to leue theyr euyll doynge and yet wyll there many for all that be starke nought styll But yet are not thamercemeÌ„tes made for lycences but deuysed for punyshementes for meanes of ameÌ„dement though the malyce of many men be so mych that they neuer amende therby And consyder that hys seconde reason wherin he reproueth all lawes the spyrytuall openly and couertly the temporall to and for the lawes calleth the makers tyrauntes so farforth y â— fynally no man can please hym but wyclyffe the fyrst founder here of that abominable heresye that blasphemeth the blessed sacrament thys seconde reason of hys I say euery wyse man seeth is yet more vnreasonable and mych morâ— fonde and folysshe then the fyrste The thyrde reason Tyndale Therto all chrysten men yf they haue done amys repent when theyr fautes be tolde them The spyrytualtye repent not but of very suâ—â—â— and conâ—â—â—te tâ— synne persecute both the scrypture wherwith they be reâ—â—â—â—â— and 〈◊〉 â—â—â—m that warne them to amende and make heretykes oâ— thâ—m and burnâ— tâ—em And besydes that the pope hath made a playne decre 〈…〉 deth sayenge Though the pope synne neuer so greuâ—usâ—â— and 〈…〉 hym to hell by hys ensâ—mple thousandes innumerable 〈…〉 hardy to rebuke hymâ— Por he is hede ouer all and none â—uer hym◠〈◊〉 xl Si papa More Here he proueth vs that the spyrytualtye be not of the chyrche for none is of the chyrche but repentauntes And then all chrysten men he sayeth repente as soone as theyr fautes be told theÌ„ but the spyrytualty he sayth repent not Tyndale hoth now forgete that he hath ofter theÌ„ onys tolde vs here before that hys owneâ— electes wyll not euer here theyr fautes tolde them at the fyrste whyle they be caryed forth in the rage but that a man must yf he wyll haue audyeÌ„ce tary tyll y â— luskus haue played out theyr lustes as he sayd in one place some of theym wyll not gyue eare tyll the very colde fere of deth come And nowe yf he wyll stande to thys tale he gyueth the spyrytualtye whom he so sore accusâ—th a playne answere after hys owne doctryneâ— that he is to hasty vppon them they maye be of his owâ—e especyall electes perde fulwell though they be not conâ—ent to mende yet but he must suffer them to playe out all theyr lustes or ellys tyll they come so nere the colde fyre of deth that they fele not one sparke of the warme flesshe and then speke and he shal be herde How â—e it leuyng hys owne doctryne for hym selfe â— they maye tell hym that he is somwhat ouer temeraryouse and holde eyther to iudge soâ— rashely the repentaunce of other men whiche inwardly lyeth in the harte wherof onely god is the beholder or ellys to impute and ascrybe the maner and condycyon of some impenitent wretchys to the whoâ—e company of the clergy whiche vsually declare theym 〈◊〉 repentaunt by shryfte and confessyon of theyr synnes and doynge of penaunce as all other good chrysten people do Now yf Tyndale alledge agaynste theym that for aâ—l that they falle to dedely synne agayne we wyll aske hym wherby knoweth he that and then muste he saye that by some synfull dedes But then yf he graunte onys that dedely synfull dedes be a sure fuffycyent profe of dedely synfull myndes he destroyeth ye wote well all hys owne formar doctryne concernynge the synnynge and yet not synnynge of his owne holy electes whyche can he sayth neuer synne dedely do they neuer so hortyble dedes And yet as for repentynge our clergy perde maye well appere more penitent then theyres For I dare boldely say that excepte some such as be fallen into Luthers and Tyndales chyrch there is ellys no man so bad of the catholyke chyrche but he wyll confesse and agre that hys lechery is dedely synne But on the tother syde theyr owne clergy the very great clerkes of theyr clergy as the greate clerke Luther and the great clerke Tindale and the great clerke Huyskyns yf they be asked whyther the lechery bytwene a frere a nunne be dedely synne or no they wyll answere ye wote well that it is none at all yf they gyue it onys an honest name then is it no synne at all yf they call it matrymony but shall haue hell for theyr patrymony wherof ye se well they repent not a whytte but they wyll I warrauÌ„t you when they come there But all theyr excuse lyeth in thys that all theyr fawtes come but of frayltye and our spyrytualtye synneth of malyce bycause they persecutâ— Tyndals holy translacyon of the scrypture in whyche hym selfe hath playnely confessed that he turned the vsuall englysshe wordes of chyrche preste and penaunce to congregacyon senyor and repentaunce of very purpose to brynge in his heresyes agayâ—st the sacramentes whych whyle he so dyd of purpose I am content to wynke therat and forgete for thys onys that he synned therin of playne purpensed malyce But yet thys wyll I saye the whyle for our parte that he hath no good grounde to saye that the persecucyon is malycyouse done agaynst such a translacyon so translated of such a shrewd entent and suche a malycyouse purpose Now yf he wolde excuse hym selfe from malyce in that he wold make vs wene that though part be false hym self myght of weyke wyt and frayle fayth wene hys heresyes were the trewe bylyefe bycause of his owne mynde Luthers Huyskyns authoryte in the construccyon of scrypture he muste perde by the same reason excuse our clergy from malyce in persecutynge his heresyes syth that they maye well wytte by the authoryte of saynt Austayn saynt Hierom saynt Gregory saynt Ambrose saynte Cypriane saynt Basyle saynt Chrysostome all the olde holy sayntes vnto theyr owne dayes and all the whole catholyke chyrche of Cryste and by hys holy spyryte gyuen to those holy doctours of his chyrche and euer abydynge therin that those heresyes whiche Tyndale techeth that freres may wedde nunnes and that the sacramentes be but bare tokens and sygnes and Crystes blessed body at the masse no sacryfyce nor none oblacyon nor but a bare memoryall in wyne and starche or cakebrede be very false deuelysshe errours and in all good chrysten mennes eares spyghtfully spoken blasphemouse and abomynable And where he sayth that the clergye doth rebuke them by whome they be warned to amende and doth make heretykes of them burne them menynge Hytton peraduenture suche other as he was of whiche sorte there hathe of late some be burned in Smythfelde as Bayfelde Baynom and Teuxbery the clergy maketh them nat heretykes nor burneth them neyther But Tyndales bokes and theyr owne malyce maketh them heretykes And for heretikes as they be the clergy dothe denounce them And as they be well worthy the temporaltie dothe burne them And after the fyre of Smythfelde hell dothe
Heluidius Ennomius Marcion Montanus wyclyffe and Husse and a sorte of lewde wedded freres as Luther and Lambert and Huyskyn or prestes apostataas from the chrysten fayth as Pomeran Suynglius and Huchyn here hym selfe If he name you these let hym proue them onys good men or at y e lest wyse some one amonge them all let hym proue theyr doctryne agreable or at the leste wyse obstynately not repugnaunt let hym that sheweth any ferther thynge then hys felowes by some maner meane proue hym selfe sent by god or such a man at the leste wyse as the people myghte haue cause to reken hym for hys lyuynge a man very lykely for god in so greate a mater to chese oute specially and sende forth on hys errande But thus ye wote well that of all these that are dede the worlde hereth not a good worde that euer there was one good of them but openly condempned for false And as for these that nowe lyue we se well at our owne eyen they be starke rybaudes allâ— And agrement in theyr doctryne neyther is there none now nor neuer was there yet Myracles as shamelesse as they be they can not for shame saye that euer they shewed any So that these were neuer any of the holy men whom god hath sent to call home hys chyrche so often from idolatry to â—ayth as Tyndale sayeth that the hundred prophetes an hundred tymes called home the Iewes And yet suche muste he shewe yf he saye aughte to purpose And therfore yf these heretykes wyll nowe be resembled to Chryste and hys apostles and to saynt IohnÌ„ let Tyndale tell vs whyche of them to whyche of these If these be now sent to call the catholyke chyrche to the ryghte faythe from whyche it was fallen before as Chryst was and hys apostles wyth saynt IohnÌ„ hys fore goer to call home the synagoge than lette Tyndale now tell vs whyche of them he resembleth to saynte Iohan whyche to Chrystes apostles and whyche vnto Chryste hym selfe And yf he lyken Luther to Chryste thenne who was Luthers saynte IohnÌ„ Babtyste and fore goer or ellys whose fore goer and baptyste is Luther to whome maketh he the waye now as the tother dyd to Chryst I wene in good fayth to Antechryst and so forth to the deuyll of hell How be it of treuth holy prophetes hath there bene sent vnto the worlde by god and into the chyrche of Chryst mo then an hundred syth the deth of Chryste to kepe in the ryghte fayth and calle home the people fro synne by the trewe doctryne of the spyryte inspyrynge theym the ryghte sense of scrypture what so euer god wolde haue knowen besyde whose doctryne in the necessary poyntes dyd agre togyther and which were holy men so knowen well whyle they lyued and so taken after theyr deth declared for goddes messengers by many a myghty myracle Of these men may I name full many of sundry tymes as saynt Ignaciusâ— saynte Policarpus saynte Cypriane saynte Basile saynt Crysosteme saynt Leo saynt Hylary saynt Ierome saynt Ambrose saynte Austayne Now yf Tyndale dare saye that hym self meneth these then say we that none of these called vs to Tyndals fayth For none of them dyd constrewe the scrypture as Tyndale doth And therfore hys fayth is not Chrystes fayth nor Tyndals doctryne agreable and consentynge to theyrs For yf Tyndale dare saye that hys doctryne and theyrs agree lette Tyndale then of theym all name vs now some oâ—e that euer called relygyous persons to the brech and coÌ„tempte of theyr vowes and sayd that chastyte was an vnlawfull vowe wolde that monkes and freres sholde ruÌ„ne out and wedde nonnes Then syth that of hys hundred prophetes bytwene Moyses and Cryste Tyndale leueth of foure score and nynetene and is content to take no mo but saynt IohnÌ„ to shewe that hym selfe doth go from the catholyke chyrche rebuke the doctryne therof as saynt IohnÌ„ dyd fro the synagoge rebuked the doctryne of the phareseys he muste shewe vs as I answered him iÌ„ my sexte boke y â— or he proue saynt IohnÌ„ and hym selfe matches in that poynt he muste proue that hym selfe was prophecyed vppon to be the fore goer of some newe Cryste as good as euer was the olde He muste also shewe vs hys lyuynge somewhat more lyke the lyuynge of saynt IohnÌ„ then it appereth yet Also bycause he sheweth no myracles he muste proue vs that hys newe Chryste to whome hym selfe is the fore goer must do suche myracles as our olde Cryste dyd and then bere wytnesse of Tyndale hys holy baptyste as oure Cryste bare wytnesse of the tother And all thys in hys lyfe besyde myracles many shewed for hym when he is dede Fynally yf he wyll saye as he meneth here and playnely sayth in hys other solucyon to the fyrste reason that he and hys felowes do now rebuke the doctryne of the catholyke chyrche in lyke maner as saynt IohnÌ„ the baptyste Cryst dyd rebuke the doctryne of the scrybes and pharyseys he muste proue vs that of those scrybes and pharyseys which taught the doctryne that saynt IohnÌ„ baptyste and our sauyour rebuked were holy men and saynteâ— For els sayeth Tyndale no thynge to the purpose for â—s myche as hym selfe can not saye naye but that many of those that haue taught the thynges that Tindalâ— and Luther now rebuke were holy doctours and sayntes of euery age synnes Crystes dayes to theyr owne And thus ye se good readers that where Tyndale byddeth vs loke vppon the olde ensamples and then pyketh out specyally saynt IohnÌ„ Baptyste to resemble hym selfe hys prechynge to and hys demeanure agaynste the catholyke chyrche vnto saynt IohnÌ„ and his demeanure toward the synagoge is as vnlyke as are whyte and blacke Now shall ye well perceyue that the persons of saynte IohnÌ„ Baptyste and of syr wyllyam Tyndale be not mych more vnlyke no nor so farre vnlyke neyther not by a great dele as are the thynges that saynte IohnÌ„ reproued in the doctâ—yne of the scrybes pharysyes and the thynges whyche Tyndale reproueth in the doctryne of the catholyque chyrche How be yt Tyndale to make them seme lyke dyssymulyng the greatest thynges of most weyght pyketh oute a fewe thynges wherin he wolde make the mater seme somwhat lyke yet fyndeth he none very lyke And ouer that where they seme lyke he maketh theym seme lyke wyth lyenge For fyrste he begynneth as ye haue herde wyth the false glose of the pharysyes by whyche many of them falsely coÌ„strynge goddes commaundement of honourynge theyr father and mother mysse taughte the people that what nede so euer theyr father and mother had yet yf they offred vnto god they dyd better then yf they holpe theyr father theyr mother therwyth And when he hath tolde this of the pharysyes then resembleth he the doctryne of the chyrche ther to and sayth As ours now afâ—erme that yt is more merytoryâ—use to â—fâ—re to god and his holy sayntes
of that pystle touched the great goodnes of god that had by the deth of our sauyour Cryste dâ—lyuâ—red in the baptysme all the worlde that wolde be good chrâ—sten people from all the gylte dampnacyon dewe for all maner synne lefte vs in such case that all the relykes leuynges of orygynall synne albeit they be mocyons inclynacions of y e flesh towarde synne therby called synne for the lacke of that perfeccion whych the body shold haue had yf Adam had not by synne fallen for hym self all his posteryte from the state of orygynall iustyce shall haue when y e body shall aryse agayn be gloryfyed yet be they not imputed vnto vs but perdoned remayne as mater of our meryte in case y t we resyst those inclynacyoÌ„s of y e flâ—sh folowe the mocyons of the scrypture After thys I saye touched in the .vii. chapyter then pursueth he styll vpoÌ„ the same in the eyghte chapyter declarynge the excellence of grace that god hath powred on vpon his people in y e newe law farre aboue the grace whyche he gaue yet abundauntely in the olde but in the newe farre paâ—synge in that he vouchsaufed hym selfe to come in to the worlde in his own persone in the very nature of man and symylytude of a synner and sufferynge here hys paynefull passyon therby to dampne destroye the synne that the deuyll caused Adam to commytte agaynst god to daÌ„pne it I saye and destroye it by the synne that the deuyll caused the iewes to commyt in puttynge our sauyour vniustely to deth And all be it that in the olde lawe suche as were good men receyued theyr grace by the fayth and bylyefe of oure sauyour that after sholde come and were by vertue therof made able to resyste the relyques of orygynall synne and inclynacyons of the flesshe towarde actuall synnes therby were after Crystes passyon saued yet was that ayde helpe of grace by Crystes owne comynge when by the passyon of hys flesshe he dampned the synne in the flesshe so farre encreaced aboue that it was in y e chyldren of Israell before whose flesshely sacryfyces were to feble of them self to iustyfye that suche as are baptysed and receyue the spyryte of godâ— may yf they wyll farre more easyly folowe the spyryte and resyste the flesshely mocyons and abyde and perseuer the quycke lyuely membres of Crystes mystycall body then myghte of oldetyme before Crystes comynge the chyldren of the synagoge And syth our lorde hath now done so myche for vs as in suche haboundaunce by hys owne comyng to gyue out hys grace vnto vs that we maye wyth helpe therof â—eynge so plentuouse wyth mych lesse dyffycultye myche more resyste the flesshe and myche more folow the spyryte kepe the spyryte wyth vs and for the spyryte inhabytynge with in vs meryte myche more glory fyrste in soule and after in body whyche the father of oure sauyâ—ur that râ—yseh hys shall for the same spyryte inhabytynge in vs reyse and resuscytat to blysse therfore are we doctours sayeth saynte Poule it is our bounden dâ—wtye to folowe not the fleâ—he whom we may now by the plentuouse grace of god so well and easyly resysâ—e and whose affeccyons yf we folowe we shall dye but the spyryte of god and by that spyryt to mortyfye the dedes and wurkes of the flesshe whyche yf we dâ— we shall lyue For who so sayth saynte Poule be led by the spyryt of god they be the sonnes of god And then to shew vs that we sholde in mortyfyenge the workes of the fleshe and folowynge the spyryte not onely do yt but also do yt gladly not for fere but for loue syth Chrysten people receyue the spyryte of filialll loue and are in suche wyse ascrybed for the sonnes of god that oure sauyour hath hym selfe taught vs to call god our father so that in respecte of our state the Iewes were but in fere and boundage therfore sayth saynte Poule farther vnto the crystened y t were amonge the Romaynes ye haue not receyued agayne the the spyryte of bondage in drede but the spyryte by whiche ye ben adopted chosen into the sonnes of god by whiche spyryte also we crye Abba father Uppon whyche wordes euen by and by folowen the wordes that Tyndale here alledgeth for hys purpose For the same spyryte bereth wytnesse vnto our spyryt y t we be the sonnes of god And then yf we be the soÌ„nes then be we heyresâ— heyres of god coheyres of Cryste how be it that yt is to be vnderstanden yf we suffre wyth hym that we maye be gloryfyed wyth hym Lo good crysten reders here haue I somwhat recyted vnto you the mater by whyche your selfe maye perceyue to what purpose saynte Paule spake these wordes that Tyndale here alledgeth that is to saye the same spyryte bereth recorde vnto our spyrit that we be the soÌ„nes of god In all whyche wordes I wonder what one worde or what one syllable eyther ye or so myche as one letter Tyndale fyndeth makynge toward a profe of his felynge fayth ye perceyue here that the meanynge of saynte Poule is this that bycause our lord as he by fayth and baptysme choseth and adopteth vs into the sonnes of god and therfore by his holy spirite geueth vs instruccyon to call god our faâ—her and by the same spyryte yf we lyste to folowe ledeth vs forth also in good spyrytuall workes whych are as saynte Poule sayth to the Galaties charyte gladnes peace pacyence longe suffrynge goodnes gentlenes fayth mekenes temperauÌ„ce by the same spyryte yf we will worke with hym causeth vs to kyll and mortyfye the workes of the fleshe whyche ben as saynte Poule sayeth manyfeste and open that is to wyt adultery whorehuntyng vncleâ—â—â—â—â— wantoâ—es idolatry wytche craft enmytye lawynge emulacyon and stryfe wrath contencyons sedycyons heresyes enuye manshlaughterr dronkenes bankettynges therfore sayth saynte Poule that thys spyryte bereth recorde vnto our spyryte that we be the sonnes of god as though he wolde saye thus the spyryte of god in that yt hath taught vs to call god our father and in that yt ledeth vs into godly workes and into the mortyfycatyon of the fleshely workys by whyche maner of glad folowynge the spyryte we dwell in Cryste and haue the spyryte dwellynge in vs by these thynges as very good tokens of grace the spyryte of god â—ereth recorde vnto our spyryte that is to wyt geueth our spyryte the comforte of good hope as longe as we so do that we be the sonnes of god But then on the tother syde when so euer we wax vntowarde and lyste no lenger to folow the spyryte but fall vnto the fleshe and walke in the workes therof and therby put the spyryte oute of hys dwellynge thâ—n ceace we to be the sonnes of god were we neuer so dere derlynges to hym byfore and shall neuer be his sonnes agayne tell we mende agayne leue the fleshe agayne
man lyste for lacke of byleuynge that there is one fynd it out by the felynge whan he falleth in it Now towchynge the poynt that he sayth euery man of the very chyrche is sanctyfyed in spyryte that is veryfyed onys in euery man of the knowen catholyke chyrch that is chrystened in hys chyldehed But Barons semeth to mene that they be no lenger of y â— chyrche then whyle they be holy in spyryte and y t so holy so clene so pure without spotte or wryncle as appereth by the laste poynte that saynt Peter hym selfe coulde fynde no faute in them But truely as all the other poyntes requysyte vnto the very chyrche be veryfyed vppon euery man of the knowen catholyke chyrche so the contynuall beynge sanctyfyed is not veryfyed in euery man And the precyse clennes and puryte wythout spotte or wryncle is here in erthe I wene at full age not fully veryfyed in any man Now se ye well good reders that yf none be of the very chyrche but they that haue these two latter poyntes that is to saye y â— he so sanctifyed in spyryte that they be so â— clene and pure without spotte and wryncle that saynt Peter can fynde no fawte in them â—hen is fyrste frere Luther oute of the chyrche and frere Huyskyn bothe for brekyng of theyr vowes wyth incestuouse weddynge and frere Baâ—us also for his periury fallynge in relapse of heresye and now runnynge at rouers in apostasye But now good reders let vs resorte vnto the authorytees of the scrypture and of saynt Austayne whyche frere Barns bryngeth forth and consyder whyther that any of them all proue aâ—y suche chyrch at all here in erth as frere Barns appoynâ—eth vs se sanctyfyed in spyryte that it hath neyther spotte nor wryncle The fyrste texte is the wordes of saynt Paule in the secuÌ„de chapyter of hys pystle to the Ephesyes where he sayth you men loue your wyues as Cryste hath loued the chyrch and â—ath gyuen hym selfe for her that he myghte sancâ—yfye â—eâ— and cleâ—se her in the soâ—â—teyne of water thorow the worde of lyfe to make her to hyâ— selfe a gloryouse chyrche with out spotte or wrycle or any suche thynge but that she myghte be holy and wyth out blame what thynge fyndeth frere Barons for hys purpose in these wordes saint Poule here exhorteth men to loue theyr wyues so tenderly that they sholde be of the mynde that to brynge them to heuyn they coulde fynde in theyr hartes to dye for them as Cryste hath dyed for the Crysten people to brynge them to heuen that men to that entent that they maye brynge theyr wyues to the gloryouse blysse of heuyn sholde here brynge theym well vppe in fayth in hope and charyte and in good workes lyke as god hath washed his chyrche of all chrysten people and hath clensed theym by the water in the worde of lyfe that is to wyt by the sacrament of baptysme Thus hath god geuen hym self to the deth for his chirch of all Crysten people to th entent that the sacrament of baptysme myght weshe them all and clense theÌ„ from all theyr synnes For wythout his deth the sacrameÌ„t shold not haue hadde any effycacye to clense them But why hath he by the sacrament of baptisme clensed his chyrch of all cristen people and by the infusion of his grace in fayth hope and charyte sanctyfyed them in spyryte surely as saynte Poule sayth to th entent that he myghte make her to hym selfe a gloryouse chyrche wythout spot or wryncle that is to wyt that they myght and sholde perseuer in vertue and yf they fall then ryse agayne by penaunce and thus in good workes of charyte and worthy frutes of penannce so lyue here wyth his grace that he myghte after this worlde brynge them to his glory and there haue them a gloryouse chyrch fyrst in soule and after in body to where they shall neyther haue spot nor wryncle neyther of synne gret nor smale nor spot of corrupcyon in the body nor wryntle of â—yspleasure in the soule but the tone incorruptyble the tother impassyble bothe twayne in ioy and gloryouse blysse wyth god eternall And this ment there sent Poule not that the chyrch shal here in this worlde endure and contynue wythoute spot or wryncle of synne so clene and pure that saynt Peter could fynde no faut therin and that as sone as a man had eyther spot or wryncle he were by and by none of the chyrche of Cryste in erth For this I wote well that saynt Poule hym selfe called the congregacyons to whyche he wrote the chyrches of Cryste and calleth them sanctyfyed in spyryte and yet maketh them not sure that they shall coÌ„tynue holy nor rekeneth theÌ„ not so clene pure but that he fereth for them and byddeth them beware of waâ—ynge worse and teacheth them the wayes wherby they may waxe better and in many of them fyndeth many fautes to and byddeth theym amende them and fyndeth spottes and wryncles and wold haue them waâ—hed and smothed oute wyll ye se good reders that this is trew Consyder well the fyrst pystle of saynt Poule vnto the Corynthies out of the syxte chapyter of whyche epystle frere Barons alledgeth here these wordes ye be washed ye be sanctyfyed ye be iustyfyed in the name of our lord sons Iesu Criâ—tâ— and in the spirite of our god Doth the apostle though he call them washed and sanctyfyed and iâ—styfyed in the spyryte of god and though he call theym the chyrch of god as he calleth them in the begynnynge of the pystle doth he meane that by reason of the ablucyon and iustyfycacyon wyth whych eche of them was ones washed from his synnes and iustyfyed in his spyryte by the spyryt of god infoundyâ—ge the grace of fayâ—â— hope and charyte wyth the sacrament of baptysme and where by they were sanctyfyed as persones specyally dedycated vnto goddes holy seruyce wyth the indelyble caracter badge of baptysme receyued â—nto his lyuerey and his holy houshold the chyrche doth saynte Poule I say meane therfore that as they were all styll of the chyrche and by that respecte styll sanctyfyed and by profession dedicate vnto god as the scrypture calleth the preste sanctyfyed vnto god by his dedycacyon and specyall appoyntement vnto his holy mynystracyon in the â—emple wyth the holy oyle vppon hym though the man were not alwaye holy and vertuouse in hys owne herte dyd I say saynt Poule meane therfore that all those whole Crysten people as they were in dede of the chyrche by theyr contyâ—ued professyon of the crysten fayth were also iuste and relygyouse all the whole company in hert and styll contynued in goddes ferâ—ner fauour by very trew crysten lyuynge and that so pure and so clene wythout spotte or wryncle that saynte Peter myghte fynde no faute amonge them I can not tell you what saynt Peter myght haue done But well I wote saynte Poule dyd fynde mo fautes then one amonge
forgâ—uenes wyth For then he sayeth that as god hath washed away our spottes wyth the water of baptysme so he stretcheth out our wryncles vppon his owne crosse And yet he sayth for all this that no man lyueth here so clene but that as long as he lyueth here he so spotteth hym selfe agayn and so caccheth euer some wryncles that he lyueth neuer wythout nor longe can not not for necessyte of our nature peraduenture but thorow our wylfull fraylty and neglygence And then sheweth he farther yet that in those synnes wythout whyche no man lyueth he meaneth not abomynable dedely synnes as maÌ„slaughter or aduoutry or suche other horryble dedely synnes as sle the soule at one stroke For suche synnes crysten men he sayth that haue a good fayth and a good hope wyll not commytte wherby saynte Austayne teacheth vs agaynst the doctryne of those heretyques and these to that a man may be a crysten man and of the very same chyrche to whyche Cryste hath geuen hym self for to make her fayre gloryouse and may haue also a trew fayth that is to wyt a full bylyefe of euery uecessarye trouth and a full hope that is to wytte a great stronge truste in Cryste to be saued by Criste and yet not a good fayth able to make the man good bycause yt is but Barns fayth that is to witte onely fayth without well workynge charyte nor a good hope bycause it is a presumptuouse hope lokynge to be saued wyth dampnable deuelyshe leuyuge And for these causes may the member of the very chyrche here when he dyeth in such mynde for all his knowledgynge and askynge mercy to go from Crystes very chyrche in erthe to the deuyls very chyrche in hell For saynt Austayn sayth here as ye haue herd that they whyche haue suche synnes as at the tyme of deth sholde be remytted that is to say that hath not then such as be at his dyenge dedely both for theyr owne nature and for lacke of trew repentauÌ„ce wyth purpose of amendemeÌ„t well vsyng of the sacramentes shall be fully forgeuen that is to wyt yf he haue for attaynynge therof vsed hym selfe sufâ—ycyently in suche wyse as saynt Austayne here declareth that ys to say in confessyon knowledgyng of his synnes wyth coÌ„trycyon and prayour with good fayth and good hope â—nd a ware lyuynge vsynge dylygence to wythstande synne then he shall be sayth saynt Austayne forgyuen And whâ—n he is so at his deth fully forgeuen then shall he be layed vp for pure golde in the treasurs of god But saynt Austayne meaneth not that eueâ—y man that is of the very chyrche nor that euery man that dyeth out of dedely synne and knowledgeth his synne when he dyeth asketh mercy shall be forthwyth so fully forgeuen that he shall go hense so clene and so pure wythout spotte or wryncle that hâ— shall be by and by layed vppe for pure golde in the treasours of god but yf he long byfore with such other cyrcumstaunces as I haue byfore of saynt Austaynes own wordes rehersed you well and dewly ben accustumed long tyme to pray byfore that god wolde make hym wythoute spâ—t or wryncle by weshynge his spottes wyth the blessed sacramentes and stretchynge out his wryncles wyth the stretchynge them vppon the stretcher or tenter hokes of the crosse And then when god hath in suche wyse washed oute his spottes and in suche wyse washed out his wryncles at the very laste ende after whyche he can neyther gether spot nor wryncle more that then yt may please god to brynge hym into the shoppes and there lay hym where shall neuer be pressynge nor stretchynge more But yf he by long tymâ— byfore his deth pray duely thus ellys shall he not at hys deth be by and by layed vppe for pure gold in goddes treasours as frere Barons maketh ytâ— here seme by mysse rehersyng of saint Austayns wordes but he shal fyrst be wel purged and all the spottes wryncles that then remayn shall be clene burned oute by the hote fyre of purgatorye or by other mennes prayours and almoise dede and other suffrages of the chyrche done for hym be depured and clensed byfore that he shall be layed vppe for pure golde in the treasours of god And that saynt Austayne meaneth here none otherwyse then I do declare hym ye may well perceyue yf ye well aduyse his wordes whych I haue truely traÌ„slated And yet bycause ye shall the lesse doute therof saint Austayn shall him self declare y â— I truely declare you this place by his own very playn wordes in a nother place For in y â— .xxxii. sermon of the wordes of y â— apostle lo thus he sayth No man ought to doute but that wyth prayours of the chyrch and wyth the holsome sacryfyce and wyth almoyse that is geuen for the soules of them that are departed they are holpeÌ„ to be more mercyfully delt wyth of our lorde then theyr synnes haue deserued For this thynge by the tradycyon of the olde fathers the whole catholyque chyrche obserueth that ys to wyt that what tyme they that deceaced in the communyon and blood of Cryste at the tyme of the sacryfyce in they re place and order remeÌ„braunce made of them prayâ—ur shold be made for them and not that onely but also that specyall rehersall shold then be made that the same sacryfyce is offerd vp for them to Now when workes of mercy are done in commendacyon and fauoure of theym who can doute but that they are holpen therwyth syth prayour made for them vnto god is not frutelesse It is not in any wyse to be dowted but that these thynges succour releue them that are deceaced How be it onely suche men I saye as haue so lyued before theyr deth that these thynges maye do theym good after theyr deth For in relyefe of them that be departed out of the body wythout fayth workynge wyth cheryte â—nd wythout the sacramentes of the same suche deades of deuocyon are in vayne vsed the pledge or erneste peny of whyche deuocyon they lacked whyle they lyued here ether bycause they wold not receyue the grace of god or bycause they receyued it in vayne treasurynge and layenge vp for them selues not mercy but wrath wherfore wheÌ„ any good worke is done for them that are deceaced by theyr louers and frendes they meryte not of newe but these thynges are gyuen in rewarde as thynges consequent and well folowynge vppon theyr merytes whyche they deserued before whyle they lyued For it is not sayd that these thynges shold helpe them onely whyle they here lyue and not when they are deade And therfore euery man when he endeth thys lyfe can no thynge receyue but that onely whyche he hath deserued beynge here a lyue And in another place he sayth thus what thyng so euer of venyall synnys is not redemed of vs it must be purged wyth that fyre of whyche the apostle sayth that the worke shall appere by the fyre
and yf any mannes wurke burne he shall suffer the losse For eyther whyle we lyue in thys worlde we labour our selfe wyth penaunce or ellys truely bycause god so wyll or suffereth it we are punysshed wyth many trybulacyons for these synnys And then yf we gyue thankes vnto god we be delyuered whyche thynge is a thys wyse yf oure husbande or oure wyfe or oure sonne dye or yf our substauÌ„ce whyche we loue more then we shold do be taken from vs. For though we loue Chryste aboue that substaunce so that yf nede were we wolde rather lâ—se that substaunce than denye Chryste yet bycause as I haue afore sayd yf we loue that substaunce more than we shold and can not whyle we lyue or when we dye lese it wythout greate sorowe and yet for all that yf when we lese it we gyue thankes as good chyldren vnto god whych as a mercyfull father suffereth our substauÌ„ce to be taken froÌ„ vs yf we wyth very humylyte confesse that we suffer lesse punyshment than we haue deserued the synnys be in suche wyse purged in thys worlde that in the worlde to come the fyre of purgatory can fynde eyther no thynge or ryght lytell to burnâ— But then yf we neyther thanke god in our trybulacyon nor bye out our synnys with good workes we shal so longe abyde in that fyre of purgatory tyll the venyall synnys aboue named be consumed vp as wode hey and stubblys But some man wyll saye I force not how longe I there abyde so that I maye at the last go to the euerlastyng lyfe Let no man say thus my moste welbeloued bretherne for the fyre of purgatory is more sharpe then any payne y t in thys worlde can be sene or thought or felt c. Lo good chrysten reders ye maye clerely se by saynt Austayns wordes here that he mente not to deny purgatory there but affermeth it playnely syth he sayeth there is no dowt but that prayour and almoyse dede and the oblacyon of that holy sacryfyce offred for them in the masse maketh the soulys that are departed to be the more mercyfully delt wythall and theyr paynes to be releued In whyche fewe wordes saynt Austayn wytnesseth agaynst mo of theyr heâ—esyes than one For he not onely affermeth purgatory agaynst yong father Fryth and affermeth also that almoyse dede and prayour maye releue the soulys therin but ouer that he techeth vs agaynst all these newe sectes that good wurkes be merytoryouse not onely for hym selfe that doth them but also to other folke And yet ouer that he techeth vs that we maye here meryte deserue in thys lyfe y t other folkes good dedes may meryte for vs and serue vs whan we be dede It foloweth also y â— syth we maye praye for the soules that haue nede they maye also praye for vs whyche haue yet more nede than they not for our present peyne teÌ„porall but for auoydynge of perpetuall syth soynt Iamys sayth Orate pro inuicem vt salâ—emini Saynte Austayne affermeth here also that the blessed body and bloude of Cryste in the masse is a sacryfyce and an oblacyon to god agaynst Luther all hys adherentes Fynally he techth vs here that the tradycyon of the fathers and the comune obseruaunce and custume of the catholyke chyrche is for the certyfycacyon of a trouth a sure vndowted authoryte Now good chrysten reders yf ye lyke to take so myche labour as to rede saynt Austayns wordes agayne in such wyse as Barns reherseth them in hys boke and than to coÌ„pare them wyth hys very wordes in dede as I haue trewly translated them ye shall merueyle mych to se what wylynesse he hath vsed therin yet what lacke of wyt therwithâ— For Barns hath as ye maye se taken pecys of saynt Austayne pached theym to gyther wyth a worde or twayne of hys owne some where bytwene as thoughe the wordes laye so to gyther in the text as he reherseth them where as he leueth out by the waye the very chyefe poynte of all by whyche saynt Austayne excepteth them from forgyuenesse at theyr deth that than haue dedâ—ly synne that is to saye them y t do dye therin And Barns leueth of before he come to the poynt leâ—t we sholde se that they whyche be forgyuen so clene at theyr deth muste vse suche wayes therto as not euery man so suffycyently vseth to be so soone so clene forgyuen that yet dyeth in the state of grace and shall be layd vp at last for pure gold in the treasures of god but he shall in the furnace of the fyre of purgatory be purely fyned fyrst Also where as saynt Austayne hauynge hys whole wordes well vnderstanden sayth no more but that euery suche man of the chyrche as dyeth out of dedely synne and wyth helpe of god in the vertue of Crystes passyon by faythfull prayour contâ—ycyon and great heuynesse of harte wyth dylygence vsed in auoydynge synne and doynge good vertuouse workes in hys lyfe before shall at hys deth be fully forgyuen and layed vp pure golde in the treasures of god Frere Barns reherseth his wordes in such wise as though saynt Austayne had sayed that euery man of the very chyrche wythout any excepcyon sholde passe hense pure clene and forthwyth go to god as though no man of thys chyrch coulde dye in dedely synne wherof saynt Austayne in these wordes quae talia habebat vt dimiterentur declareth playnely the contrary Barns also concludeth wherfore by thys meane the chyrche of god is in the treasures of god without spotte or wryncle whyche wordes whaÌ„ I redde sowned vnto myne vnderstandyng so haue they to many that I know haue redde them that the chyrche is in the treasures of goddes foreknowledge and predestynacyon alwaye pure and clene where as saynte Austayne sayth nor meneth no more but that as many of the chyrch as be forgyuen thoughe many be not forgyuen bycause they be the lette of theyr forgyuenesse them self for lacke of dew desyrynge yet they that be shall whan the be be layed vp pure golde in goddes treasory in one or other of those good shoppys where shall neuer be more tryall pressynge nor strechynge put vnto them Barns leueth out also these wordes of saynte Austayne that god is the moste cunnynge wuâ—keman goth aboute the clensynge of our spottes stretchyng out of our wryncles dylygently but yet in thys world in the course of oure lyfe he is alwaye in doynge of it and hath not fully done it tyll we parte hense by deth These wordes of saynt Austayne whyche Barons here leueth out or purposely leueth of ere he come at theym do playne full agre wyth that exposycyon that I gaue you here in thys boke agaynst Barns of saynt Poâ—lys wordes that Barns brought in for hym you men loue your wiues as Cryste loued the chyrche and hath gyuen hym selfe for her that he myghte sanctyfye her and clense her in the fouÌ„tayne of