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
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
storyes lyke as mayster Lyly late mayster of Poulys scole broughte vp in London the ryght order in techynge of grammer lernynge of the latyn tong Thys is good reders the thyng that thys good scoler of Tyndale by the counsayle of hys mayster answereth But nowe good readers we must tell hym agayne that hys ensample of grammer and the laten tonge is nothyng lyke the mater of fayth that he resembleth it vnto For the laten tonge was no thynge that euer our lorde promysed to preserue for euer and therfore it myghte by chauncys occasyons of batayle and warre perysshe and be loste and the countrees compelled to leue it and râ—ceyue some other language in the stede therof But as for y â— fayth can neuâ—r fayle no more then canne the catholyke chyrche agaynste whyche our sauyour hath hym selfe promysed that all the heretykes that rebelle agaynste it nor all the tyrauntes vppon erth that insourge and oppugne it whyche two sortes be the gates of hell shall neuer obtayne and preuayle nor in lyke wyse all the deuyls of hell that are wythin hell or walkynge in thys world and bysy aboute the gates of hell shall neuer be able to destroye the fayth which our sauyour hath in lyke wyse promysed agaynste the deuyll that went about to syfte it out of hys chyrche sholde be preserued aâ—d kepte by the meane of hys owne specyall prayour And therfore syth grammer in the laten tong is a thyng that may fayle the trewe fayth is a thynge by the spyrite of god accordynge to Crystes promyse perpetually taught vnto hys chyrche and therfore canne neuer fayle no not though all the bokes in the worlde sholde fayle therfore hys symylytude of graÌ„mer lykened vnto fayth is no more lyke then an apple to an oyster Now as touchynge any such olde autentyke storyes as he speketh of whyche he sayth the chyrche had broughte a slepe wherwyth he sayeth that Luther and Tyndale and Huyskyn and Suynglius confounde our lyes I wolde very fayne here some one story by whyche he proueth that fastynge and prayenge and almoyse dedes done in fayth hope and cheryte be noughte worth nor neuer shall haue rewarde in heuen By what olde story proueth he that folke shold not pray for theyr frendes soules By what old story wyll he shew vs that crysten women be prestes and were wonte to synge masse By what olde storye can he make yt good that in the blessed sacrament is neyther fleshe nor bloode but onely bare brede and wyne And by what olde stories new founden out can he now make vs knowe that freres or monkes professed were of olde wonte to wedde nunnes and well alowed and myche commended therin we be very sure that in all these poyntes except the last we shall fynde vnto these folke many olde autentyque storyes prouynge theyr heresyes false Howe be yt as for the laste in dede I fynde not as farre as I can remembre any olde storyes agaynste yt For I suppose veryly that vntyll frere Luther now beganne of late there neuer was wreche so bestely that euer durste for very shame atteÌ„pte any such incestuouse maryage byfore but yf yt were onely Iulianus apostata whyche fell forthwyth fro the fayth and became a false paynym and persecuted the crysten folke and Cryste quyt hym there after and shortely sente shamfull deth and the wonder of all the worlde vppon hym whyle the worde standeth Nowe come we then to the scrypture For therin they make as though they reygned we alledge sayth Tyndale 〈◊〉 vs the scrypture elder then any chyrche that was these .xiiii. yeres Fyrste when Tyndale here sayth we I wolde wytte of hym whyche we we Lutheranys or we Huyskyns or we anabaptystes or we Swynglianys or of whyche rable of all the remanaunt of those hundred sectes of whych neuer one agreeth wyth other nor neuer a man wyth his felow but eche of them layeth the scrypture as well agaynste all the remanaunte of the sectes as agaynste the catholyque chyrche Bysydes this where Tyndale saith that they alledge for theym the scrypture we saye that some thynges there are that god wyll haue byleued were of his worde was delyuered vnto his chyrche wythout wrytynge in his chyâ—ch wythout wrytynge preserued by the selfe same spyryte that endyghted the wrytynge And this do we proue by olde autentyke bokes of olde holy doctours and by the authoryte of the catholyque chyrche and by the manyfolde myracles that styll contynue in onely the same chyrche for the comprobacion of the doctryne of the same and besydes all this yet by playne scrypture to as I haue clerely proued vnto Tyndale in the laste chapyter of my thyrde boke And sor his purpose in that poynt he hath not one text of scripture but suche as he may be a shamed so farre agaynst the ryght sence of theym to brynge them forth in place And ouer this for his fynall confusyon in that poynte ye haue your selfe herde in my fourth boke that the perpetuall vyrgynyte of oure ladye he hath hym selfe confessed that who so euer here yt taughte muste byleue yt and yet is yt not proued by holy scrypture And therfore must he nedys geue ouer that false feble heresye whych he was wont to holde that we be bounden to byleue nothynge but yf yt be wryten as Luther sayth euydeÌ„tly writen in scrypture How be yt in this that he sayth he alledgeth scrypture he dothe but walke aboute in a maase For well ye wote good reders and so doth hym selfe to that betwene these heretykes and the chyrche the questyon is not for the more parte in the wordes of the scrypture but vppon the ryght sentence and vnderstandynge of the scripture Now do we lay therin agaynste theym the olde auncyent doctours whose exposycyons they coÌ„temne For both for the reward of good workes and for fastynge and for the blessed sacrament and for vowes of chastyte yf they wolde stande vnto the exposycyons of the olde holy doctours vppon the scrypture they can neuer auoyde yt but that the scryptures be clere for our parte agaynste them or ellys as I haue often sayde let Tyndale tell vs some one of so many sayntes as synnes the apostles tyme haue wryten vppon the scrypture byfore Luthers days that expowned the scrypture in such wyse that yt were by his exposycyon lawefull for a frere to wedde a nunne Therfore in conclusyon as concernynge the scrypture Fyrste sor suche poyntes as god hath taughte his chyrche wythout scrypture as the artycle of the perpetuall vyrgynyte of our lady Tyndale can not teache his dyscyple that they allegge the scrypture for in scripture yt is not spoken of If he wyll saye that they be at lybertye and not bounde to byleue yt hym selfe hath in that artycle confessed the coÌ„trary byfore as ye haue seen in my fourth boke And also in all such other lyke yf he byleue not y e chyrch he might as well not haue byleued saint Poule
wesshed out all her spottes and strecched out all her wryncles made her gloriouse in heuen where as saynt Poule sayth who shall accuse the chosen of god as who say no man can ellys whyle she is yet here in erth not gloryfyed nor her spottes fully wesshed out but be in wesshynge nor her wryncles fully strecched out but be in strecchynge and whyle as faste as her husbande wassheth she spotteth and as faste as he streccheth she wryncleth I can not in good fayth se why saynt Peter sholde be afâ—rd or by what lawe it were vnlawefull for hym to saye for the tyme the thynge that for the tyme is trouth that is to wyt that she is not yet pure clene wythout spotte or wryncle And thus good reders yet ye se onys agayne that frere Barons proueth nothynge the chyrche that he promysed bnt when in stede of one pure and clene wythoute spotte or wryncle he bryngeth one not so clene but that she is spotted and wryncled he wolde wynne the felde wyth a face make saynt Peter aferde to call her spottes spottes or her wryncles wryncles But it wyll not be Barns it wyll not be For though saynt Peter whyle hym selfe was of y e very chyrch here in erth and therfore yet wryncled and spotted and so sore fered reprofe that at the worde of a woman he was aferd to loke a gyrle in the face yet now that he is gloryfyed in the chyrche in heuyn and all hys spottes wasshed clene out and all his wryncles clene streched out he is now so farre out of all fere of reprofe that the thonder of youre greate worde can not lette hym to saye trewe for any fere of your gargyle face that ye came dysguysed wyth at your laste resortynge hyther But now let vs consyder sumwhat of frere Barns holy prechynge by the waye whyther it be so holy as he wolde haue it seme The cause he sayth why thys chyrche is here so holy pure and clene wythout spotte or wryncle and yet hath he sayth euer spottes and wryncles whyle it is in this worlde is he sayth bycause god hath chosen it wythout any merytes of her and bycause she knowledgeth her fautes Here muste we consyder alway good reders that he putteth the chyrch to be all of good folke and none euyll nor dedely synners therin for that is ye remember well the dyfference bytwene the comon knowen catholyke chyrche and hys that the catholyke chyrche of Cryste here in erth hath in it bothe good and bad and frere Barons chyrche hath none in it but so good so clene and so pure that there is not an euyll man therin but though they neuer lacke spottes nor wryncles yet theyr spottes be no spottes nor theyr wryncles be no wryncles or at the leste wyse though they be yet saynt Peter maye not be so bolde to call them so bycause them selfe knowledge them to be so Now as for that he speketh of eleccion and merytes wâ— wyll not mych medle wyth hym For we agre that god cheseth by preuencyon of grace euery man y t he taketh to hym before the man maye any thynge meryte whyche can wyth out grace nothynge meryte But after may man by fre wyll wurke wyth grace and helpe to meryte rewarde in heuyâ— by good wurkes wrought in fayth and cheryte and not in fayth alone what so euer frere Barns agaynst fre wyll and good wurkes bable to the contrary But now concernynge that he speketh of satysfaccyon and that Cryste is our satysfaccyon the wordes are good and trewe for Chrystes deth is able and sufâ—ycyent and so is the leste drope of hys bloude for the satysfaccyon of the synnys of all the whole worlde and many be wythout any other satysfaccyon saued as be all the chyldren that after baptysme dye in theyr cradels But god hath not so ordered yet that euery man which hath age dyscrecyon shold so trust vnto that satysfaccyon by whyche Cryste wyth his passyon satysfyed for all mennes synnes at onys that he sholde for hys owne synnes by the frutefull wurkes of penauÌ„ce make no satysfaccyoÌ„ hym selfe no more then he wold though Cryst be our aduocate pray for vs that we shold therfore be the more slacke remysse in prayenge also dylygentely for our selfe For he byddeth â— teacheth vs also to praye that without ceacyng fayntyng Nor he taketh it not for foly nor for synne y â— for the honour we bere to god we honour and praye to the sayntes also that are hys frendes to be intercessours for vs agaynste whyche frere Barons hath made as very a folysshe processe as euer dyd heretyke that spake on that parte syth that heresye fyrste beganne and no leâ—se folysshely speketh he in many places agaynst satysfaccyon agaynst all the sacrameÌ„t of penauÌ„ce And therfore where he sayeth that the chyrche is made clene and pure by knowledgynge her synnys it appereth well that though he speke the same wordes that saynt Austayne spake yet he meneth not as saynt Austayne ment For saynt Austayne in dyuerse other places declareth that a synner sholde knowledge hys dedely synnys by shryfte and confessyon and do satysfaccion and penaunce appoynted hym by the preste as he doth both in dyuers other placys and also at great length in hys boke de vera falsa penitentia where he sayth in thys wyse Therfore he that repenteth lette hym vtterly repente lette hym shewe hys sorow wyth tearys let hym represente and declare his lyfe vnto god by the preste lette hym preuent the iudgemeÌ„t of god by shryft For our lorde commaunded those that were made clene of theyr leprosy that they shold shewe them self to the prestes therby teachynge that the synys muste be confessed by bo +dely presence and not be shewed by a messenger nor by writynge And after in the .xv. chapyter Lette euery man put hym selfe vtterly in the power of the iudge in the iudgemeÌ„t of y e preste let hym reserue vnto hym selfe no power of hym selfe but that he be redy at the prestes coÌ„maundemeÌ„t to do for the repayrynge of the lyfe of hys soule all thynges that euer he wolde do for to fle the deth of hys body and y e wyth desyre to for bycause he getteth agayne infynite lyfe And thus it appereth as ye se good reders in what wyse saynt Austayne wolde a synner sholde knowledge hys dedely synnys that is to wytte by shryfte contrycyon and satysfaccyon not onely voluntary bysyde but also suche as sholde be enioyned by the preste And whyle frere Barons doth but mocke the sacrament of penaunce and bycause Cryste is our satysfaccyon wyll that men shall do none for them selfe it appereth well I saye therfore that though he speke in thys place as saynt Austayn doth in one place yet meneth he not as saynt Austayne ment in that place And therfore by frere Barns menynge a man nedeth no more but knowlege hym self a synner and
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
chyrche and of whyche we se dayly some performed in the same and the remanauÌ„t therby the more fastely confermed and byleued of the same And therfore in byleuynge the chyrche we put not I saye our trust in the men whom we byleue but we put our truste in god for whome and by whom we byleue the men And yet foloweth it nothyng the rather that there shold be any suche felynge fayth as Tyndale onely talketh of no pyece proueth of For there maye be and in dede is a ferme and faste bylyefe wythout any other felynge then by leuynge onely for as farre as concerneth onely fayth And the fayth of a ryght good man and a very electe maye be full faste at one tyme and at an other full feble ye and fall awaye and yet by grace and good wyll come to the man agayne And therfore is all thys chapyter of hys felynge fayth bryngynge no profe for hys purpose vtterly spent aboute nought And vnto as lytell purpose he spendeth an other peuysshe chapyter after in whyche bycause he wolde yet fayne haue it seme necessary that there sholde be suche a felyng fayth he telleth vs a longe tale that the fayth which dependeth vppon an other mannes mouth is weke And surely sauynge that in that chapyter he brawleth bygly and scoldeth strongely rayleth ryally lyeth puissauÌ„tly â—llys is all hys mater besyde meruelouse feble and weke Thys chapyter he spendeth all vppon rybawdouse raylynge so shamefull and abomynable that I wene for very shame and offendynge of honeste mennes eares it were better burne it then reherse it How be it leâ—t some men mâ—ght happe to saye that I mysse reporte hym and wolde make menne wene that he were so bestely as to wryte such fylthy raylynge lyes as honeste eares myghte not well endure to here I shall of necessyte though I be loth therto be fayne to reherse you for a sample some parte of hys bestely knauery Lo thus he begynneth his chapyter Tyndale If I haue none other felynge then bycause a man so sayth then is my fayth faythlesse For yf I haue none other felyng that lechery is synne then that the pope so preacheth whome I se before my face set vppe in Rome a stewes of .xx. or .xx. thousande houres takynge of euery one trybute yerely and his byshoppes wyth all other dyscyples folowyng thensample myghtyly and the pope therwyth not content but set vppe a stewes of boyes also agaynste nature More Fye no ferther here is to mych all redy what honest eare can endure suche a bestely processe so full of abomynable fylthy lyes wherof theffecte and conclusyon is that syth the pope and all the whole clergye be suche in euery kynde of abomynacyon as this abomynable beste abomynably belyeth theym the fayth were faythlesse and frutelesse by whyche a man by theyr preachynge byleued that any vyce were synne But fyrste he forgeteth yet agayne the poynt to seke occasyon of raylynge he tourneth the questyon from the whole catholyke chyrche to the clergy alone and somtyme to the pope alone Bysydes this all be yt great synne yt is for any vycyouse person to take vppon hym thoffyce of a preacherâ— and to presume to tell other folke theyr fautes byfore he mende his owne for as mych as mych of his audieÌ„ce may take occasyon of his euyll lyuyng to haue the trouth in coÌ„tempte yet maye they that rather lyste to take good then harme fynd therin a great occasyon the more strongly to coÌ„ferme them in the trewth For yf a lechour dysprayse lechery and comende chastyte or the proude preache agaynste pryde prayse humylytie or the couetouse wreche rebuke auaryce and laude lyberalyte the gloton dyscomende glotony and exhorte all men to abstynenâ—e and so forthe in suche other lyke though these wordes sâ—me vnsyttynge in suche mennys mouthes yet maye he that lysteth well to consydre therin thâ— great strength of trouth and of vertue whyche expresseth his owne prayse oute of the mouth of his enmy and hym that takeh shame thereby and holdeth a torche lyght and bryght burnynge in his owne hande to lette the people the better beholde his fautes and the more to wonder on hym selfe in honouâ— of the trouth wold god yet that Luther the lâ—chour wold â—â—ys grow to y â— same faute and blame hym sâ—lfe and such other as be freres and wedde nuÌ„nes I wolde wene yt myght do good both to some other and hym selfe to For therby shold men se the thynge to be very nought when euen he that doth it can not but dysprayse yt and hym selfe shold at the worst way haue but one faute for twayne For now is he bothe a lechour and an heretyke to and then sholde be but the tone and yet myght therby grow to farther grace and after be neyther nother How be yt iâ— the clergy as there be bad of so be there also god be thanked good and men such excellent vertue that these heretykes hertes eueâ— freâ—e for enuye to se theym And syth they can in no wyse saye nayâ— there to they blaspheme all holy lyuynge And therfore he that lyste to lerne of good men when Tyndale haâ—h all belyed theym yet in the catholyke chyrch he may fyâ—d them Fynally to proue you that Tindale doth in this raylyng but proue hym selfe a fole ye wote well that oâ—â— mater is not of the lyuynge but of the doctryne And then can not hym selfe say nay but that in the poyntes wherin hym self and the catholyque chyrche varye we agre and he varyeth from all the old holy doctours synnys thapostles tyme to his own in whose holy lyuyng he neyther doth nor can fynde defaute And yf he saye that hym selfe agreeth wyth theym and not we let hym yet agayne fynde of theym all some one that euer helde yt lawfull for a frere to wedde a nunne And then as for the doctryne of the catholike chyrch for of the doctryne is our mater the trouth of that is so great and of such vygour and â—â—rength that those whych are in the ryght faythe therof and abydynge therin do preache and say the trouth and call the synne synne be the preacher neuer so synfull hym selfe all though his knowen syn ioyned vnto his preachynge shulde neuer so sore turne to his owne shame For neuer was there wyth vs â—o great a lechour that euer wolde preache that lechery wâ—s no syn But this is the prechyng of frere Luther frere Huyskyn frere Lambert and Swynglius and of this blessed apostle of these apostatas wyllyam Tyndale whych as they be of all abominable wreches the most shamefull so are of all abomynable bestes y â— most shamelesse aâ—owyng the breche of theyr vowys and theyr lecheâ—y wyth nunnysâ— mete for men of honestye and for good and lawefull matrymonye whyche thynge from Cristes deth vnto theyr owne dayes neuer was there heretyke so farre fallen in fylth no nor Turke I trow nor Sarasen nor Iew nor Paynem neyther that
euer sayd such a thyng or durste for very shame so that all the world therby may well perceyue and se that of all shamefull shamelesse sectys that the deuyll can dyuyse these be the botome of the draffe tubbe and the moste poysoned dregges But now doth Tyndale after this to proue that the credence geuen vnto the catholyque chyrche muste nedes be weke feble brynge in the Turkes the Iewes agaynst vs in this maner wyse Tyndale The Turkes beynge in â—omber fyue tymes mo then we knowlege one god and byleue many thynges of god moued onely by the authoryte of theyr elders and presume that god wyll not let so great a multytude erre so longe tyme. And yet they haue erred and ben faythlesse this .viii. hundred yeres And the Iewes byleue thys daye as myche as the carnall sorte of theym euer byleued moued also by the authoryte of theyr elders onely and thynke that yt is impossible for theÌ„ to erre beyng Abrâ—hams seed and the chyldren of theÌ„ to whom the promysses of all that we byleue were made And yet they haue erred and ben faythlesse thys .xv. hundred yeres And we of lyke blyndneâ—â—e byleue only by the authoryte of our elders and of lyke pryde thynke that we can not erre beynge such a multytude And yet we se how god in the olde testament dyd let the great multytude erre reseruynge alwaye a lytle floâ—ke to call the other backe agayne and to testyfye vnto them the ryght waye More Lo good chrysteÌ„ reders in these wordes Tindale geueth a specyall goodly doctryne y t yf we byleue the doctryne of the catholyke chyrch of Cryste then haue we no more suertye of our fayth then the Turkes haue of theyrs or y â— Iewes of theyrs consyderynge that the Turkes excede vs so farre in nomber and the Iewes matche vs in tyme. I meruayle myche that Tyndale addeth not vnto them the Paynems also as his mayster Luther dyd in the same argument For the Paynems passed bothe the catholyque Chrysten chyrche and the false Iewes and Turkes and Sarasyns and the false heretyqâ—es to as wâ—ll in tyme as nombâ—â— But yet I meruayle myche more that he hath so lytle wyt as to wene that the bryngynge in any of them all were any thynge at all to purpose For well ye wote good crysten reders that as I haue touched all redy we haue in geuynge credence vnto the catholyke chyrche two maner of mocions one kynde of outwarde causes such as myght yf the mater were wordely moue maÌ„nys reason to the full agrement and consent therof And that the tother mocyon is in them that byfore theyr baptysme haue vse of reason the goodnesse of god fyrste preuentynge them wyth the occasyons of some outwarde mocyon and then walkynge and workynge wyth theyr confyrmable wyllys into the coÌ„sent of that godly treuth and therwyth geuynge theym by baptysme that grace to is rewardable wyth glorye but yf some other synne be the let vpon theyr part And in such as are baptised yong y e inwarde mocyon is the same goodnes of god preuentynge theym with the habytuall fayth infouÌ„ded in the sacrament of baptysme Uppon the seed wherof wyth the good helpe of goddes grace there spryngeth after in the good and well appliable wyll of man the frute of credence and bylyefe whyche they geue vnto crystes catholyke chyrche accordyng to his owne commaundement vppon the preachyng of the same chyrch in the reasons whyche the same chyrche by goddes good ordynaunces geueth as outwarde meanes of credence and enducynge to the bylyefe both of yt selfe and of the scrypture of euery part of fayth as I byfore spake of and shall hereafter speke more Now as for thys inwarde cause we can not bynde the hethen by For though we tell yt theym they wyll not byleue vs or peraduenture tell vs the same tale of them selfe and saye that god moueth theym But vn the tother syde vnto all good crysten men thys thynge muste nedes make yt open that Tyndale in bryngynge forth for his part the Iewes the Turkes to make vs byleue that we maye be as well deceyued in byleuynge the catholyke chyrche syth Crystes days hyther to that the bokes of the new testameÌ„t be the trew scrypture of god as the Iewes in theyr Talmud or the Turkes in theyr Alcharon are deceyued in the beleuynge of theyr elders is a very frantyke blyndenesse For syth amonge all crysten men this is a playne bylyef that the chyrche of Criste is gouerned by the spyryte of god in y â— trewth that all those other chyrches are gouerned be the deuyll in theyr falsed now is to good chrysten people Tyndals argument none other then euen thys The chyrches that are gouerned in falsshed by the deuyll that ledeth them into falsshedâ— maye be deceyued and erre ergo the chyrche that is gouerned in trewth by the spyryte of god that ledeth it into all trouth maye be deceyued and erre in lyke wyse syth they be not so many as the false Turkes be nor haue not coÌ„tynued so longe as the false Iewes haue Is not thys a substancyall reason trowe you fyrste for the inwarde causes of our fayth and theyrs whiche causes arre bytwene vs and them more farre vnlyke thenne are theyr fayth and oures And then as for the outwarde causes of our fayth Tyndale maketh as though we had none other but lengthe of tyme or nomber of peple wherin some fase sectes passe vs. But surely yf we were now to talke wyth eyther Turke oâ— Iewe as we be to talke wyth these heretykes we wolde haue outwarde causes inough to laye wherfore the catholyke chyrche ought of reason to be byleued before any of theyrs and agaynste them all to and yet mo good causes haue we for that poynt to lay agaynst these heretykes then agaynste all the tother But Tyndale wyll happely saye to me therin as Luther answered the kynges grace that the Turke wolde laughe at all our reasons But thys is a wyse answere surely that we sholde be ashamed of euery reason that the Turke wolde laugh at and laye forâ—â— none but suche as we be sure the Iewes and turkes woâ—â— allowe Then must our sauyour Cryste haue holde hys pâ—ace for the Iewes alowed not hys But lyke wyse as though all wolde not yet many dyd and euyn so sholde they now I dowte it not And lyke wyse as though the remanâ—uÌ„t wolde not yet had they causes inough shewed them why they sholde so shold these now haue to But syth Tyndale wyll in no wyse agre that for the catholyke chyrche we coulde lay any causes vnto the Iewes or Turkes wherfore they sholde of reason gyue any credence to it and vppon the credence of it to take the newe testament â—â—r scrypture as saynt Austayne sayth that hym selfe dyâ— then yf we wolde any sende thyther to preche the trewe â—â—â—ypture amonge them and make them fyrste pâ—rceyue and byleue which bokes be the very scrypturys
and bere nor to recouer and gete agayne the money that he spent about hys prentynge of hys booke and hys comynge hyther and goynge ouer agayne wherfore syth he maye not saufely tary here but muste excepte he wolde be burned go gete hym ouer agayne both that good syster and all the holy congregacyoÌ„ and hym selfe also whyche is as sory to parte from theym as they from hym muste conforme theyr wylles on all sydes vnto the wyll of good and as for the absence bodyly he wold recompense vppon hys part wyth beynge myndefull of them in hys prayour to the lorde and trusted they wolde in lyke wyse do and so wolde he praye theym to do praye to the lorde for hym so sholde eyther parte by theyr prayeng eche for other accordyng to the counsayle of saynt Iamys myche more eche profyt other then yf our lady all the sayntes in hâ—uyn yf there be any there wolde praye for them bothe bycause the sayntes be all departed hense dede and be no lenger of our funccyon And yet wolde he for hys parte to theyr ferther consolacyon make and sende them ouer some new bokes of the euangelycall doctryne in theyr mother tonge for the better edyfyenge of theyr sely symple soules And thys wolde he saye for the comforte of the hole fraternyte and sororyte in generall And then for answere to y e good syster in specyall he wold peraduenture aduyse her to take the new testament of Tyndales translacyon and other bokes of his and of his owne and of George Iouy and therin sholde she fynde the trouth wherunto yf she sayde that she might not for fere of her husbandes losse and her own parell aduenture to kepe these bokes bycause of the kynges proclamacyon he wolde tell her and persuade her playnely that the bokes of the scrypture she must nedes kepe spyght of all the prynces proclamacion to dye therfore For that he wryteth playnely all redy but as for y e tother bokes he layeth not expressely so sore a charge vppon them wherfore he wold enioyne her at the lest wise to kepe the scrypture in englysh and tell her that therin she sholde lerne all trouh But then is yt lykely that she myght say that the scrypture is hard for her to vnderstaÌ„d therfore shew him y t the thyng whyche she desyreth of hym is to know of hym syth hym self goth away how she myght be sure to haue a good trew teacher that myght in euery necessarye poynte of bylyefe expowne the scrypture and teache yt her trewly Then wolde he peraduenture assygne her some specyall spedde man in the sectes and tell her she may lerne of hym But then were she lykely to say that he myght happely be dreuen awaye for fere of persecucyon ye or peraduenture dye byfore she shold be fully lerned and instructed in the necessarye trouthes by the scrypture whyche she coulde not thynke her selfe to be tyll she dyd in euery suche trouth vnderstande all the places of scryptures that eyther made for yt or semed to saye agaynste And therfore wolde she fayne know nowe of hym by what meane she myghte alwaye be sure of a trew teacher Then wolde he peraduenture tell her that who so euer preache truely the worde of god accordynge to that scrypture â— she myght be sure that he were a trew preacher and of hym she myght surely lerne But vnto that she were lykely to say Father Barons This same scrypture is very hard and in the moste necessary poyntes dyuerse preachers expowne yt diuersly some for the sacramentes some agaynste theym some for the vowe of chastyte and some agaynste yt some for good workes and some for fayth alone some for purgatorye some agaynste yt and so in suche other thynges so that excepte I may be sure of the trew teacher vnto whose credence I may truste in the construccyon I shall alway remayn styll in lyke doute and not vnderstande the scrypture And therfore shall I not be able by the scrypture to trye the trew prechour but must by y e knowledge of the trew preachour trye whyche is the vnderstandynge of the scrypture And therfore I wolde haue the trew preachour to teache me truely to vnderstande the same scrypture And for that intente wold I know hym to th end that I myght by that I know hym for a trew preacher be sure that by his teachyng I do not damnably mysse vnderstand the scrypture but am truely taught yt And now you tell me that who so teche the scripture trewly is a teacher And then muste I by this tale of yours brynge wyth me to hym or ellys I can not knowe hym the thyng y t I can not gete but yf I know hym fyrst what were frere Barns here lykely to say to this womaÌ„ that myghte resonably satysfye her In good fayth I can not say takyng an vnknowen chyrch as he doth For yf he wolde saye good doughter the goodnes of god shall euer suffycyently prouyde you a trewe teacher as he prouyded saynte Peter for Centurio she myght tell hym that Centurio was warned by god that he was a trew precher and yf I hadde suche warnynge of any that shall come then were I satysfyed If Frere Baroâ—s wolde saye when so euer the trewe preacher commeth ye shall knowe hym and perceyue hys doctryne to be trewe by the inwarde vnccyon of the holy goste that shall teache you inwardly as sayth saynt IohnÌ„ for as our lorde sayeth They that are myne heare my voyce and heare not the voyce of a strauÌ„ger and I knowe myne and myne knowe me and of this hauâ— we a sample of Ennuchus whyche as he was redynge in the scrypture and coulde not vnderstande yt by hym selfe god prouâ—ded that saynte Philyppe shold go by hym and teche hym and a non Ennuchus byleued hym and was crystened howe dyd Enuchus knowe that Philyppe was a trew preacher but by the inwarde vnccyon and inspyracyon of god and so good syster shall you be moued inwardely to perceyue the trew scrypture surely me thynketh that vnto this the woman were well lykely to hym that one ensample at one tyme of one maÌ„nys dede as Enuchus was geueth vs not for euery man in euery time a generall rule For though he were therin not deceyued then yet some other that wold so redly now take for y e trew preachour euery man y t cam fyrst to hand myght be sore deceyued therin and wene that god gaue hym the mocyon when yt came of the suggestyon of his enymy For at that tyme yt was vell lykely that Enuchus hadde herd of Cryste and of his lyuynge and of his myracles and of his deth and of his resurreccyon to lyfe and such thynges as were then done and passed byfore the metynge hadde betwene saynt Philyp and hym And then was that prophecye wyth dyuerse other whych Phylyppe there expowned vnto hym so playne and open with his doctryne his deth his
rysyng agayne and his myracles and his other conuersacyon in his lyfe so clere to make yt open that Cryste was he that was comen to saue the worlde and teache the trouth and sholde and ought to be byleued that god inwardely workynge wyth those good outwarde occasyons he reioyced hyghly the meâ—ynge wyth Crystes dyscyple that hadde so well knowen hym and ben so conuersauÌ„t wyth hym But nowe hath god establyshed his fayth and his doctryne by the space of .xv. hundred yere and sendeth not lyghtely any suche one man to preache and teache as was saynte Phylippe that can in teachyng make the scrypture so playne and open to me as saynt Philyppe dyd vnto Eunuchus not that hath lerned yt so fully and so surely as the postles hadde of the mouth of the great mayster Cryste And therfore shold I not haue so great occcasion to byleue and to take for the trewe teacher any one man that wolde constre me the scrypture nowe namely constrewynge yt in such wyse many of his owne felowes professyng the fayth of Cryste as he doth wyll say that he constreweth yt false whyche happed not in the construccyons that saynte Phylyppe made Enuchus And therfore though our sauyour say that such as are his do heare his voyce and not the voyce of straungers he semeth to meane there in to geue vs warnynge do so that is to wyt that we shold heare and obay hym and not other agaynste hym For who so wyll heare heretyques and not hym be none of his And that the vnccyon and inwarde inspyracion of god techeth vs and maketh vs perceyue that is very trew For god inwardly worketh with the will of man walkyng with god in well vsynge and applyenge conuenyent occasyons towarde yt outwardely geuen by god But yt meaneth not that by and by vppon euery thynge that we heare we shold wythout consyderacyon geue our selfe to the consent of the tone syde or the tothâ—r in mater of eternall deth or euerlastynge lyfe and thynke that what so euer we forthwyth vnaduysely lyste to bylyefe is the vnccyon of the spyryt and in spyracyon of god For god byddeth vs that we shold not be lyght of bylyefe nor by and by byleue euery spyryte but proue the spyrytes whether they be of god And then yf we be not only symple as douys but also prudent and wyse as serpentes his inwarde vnccyon wyll worke wyth our dylygeÌ„ce but not yf we be slouthfull or wyll be willyngely begyled and suffer the deuyll make vs madde folys And therfore he sayth not byleue at aduenture but byddeth vs take hede and be well ware that we be not begyled by false prophetes y â— wyll come to vs in such wyse that outwardly they shall seme shepe and inwardely be rauenouse wolues To this wold frere Barns say For soth dere doughter in the lorde those wolues be these monkes and freres and prestes that be the comen preachers of this carnall chyrch that they falsely call the catholyque chyrch whych do techâ— bysyde the scrypture dampuable dremes of men and make men byleue that dome sacramentes and ceremonyes and good workes sholde do good to the soule whych false prechers wyth all theyr carnall chyrch that hath now ben this viii hundred yere ledde out of the ryght way we new preachers of the very trew chyrche whych is spyrytuall do now by the worde of god wryten in holy scrypture conuycte and reproue To this were she well lykely to say agayne veryly father Barns here ye bryng me now euen to the very poynt For syth that the apostles of Cryste begonne that lerned of his owne mouth no one man lefte now nor neuer synnes theyr tyme whome men myght so surely take for an vndouted teacher as them yt semeth that god hath lefte the sure credeÌ„ce of doctryne in no one man but in his whole chyrch And therfore that man whych agreeth in doctryne with the very chyrche I maye reken sure that his doctryne is very trew in the necessary exposycyon of scrypture not for hys owne authoryte of suerty of his person nor for the suertye that I can haue that his doctryne agreeth well wyth scrypture for I can not know that but by that I know hym for for a trew techer but for y â— surty that I haue that the doctryne of the hole catholyke very trew chyrch wyth whiche hys techyng agreeth can not be false For yf it myght then were there no sure trewe chyrch at all that must there nedes be as all sortes of sectes agre as I here saye And therfore this trew chyrche beyng knowen yf you shew me how I may get a techer whose techyng agreeth wyth that then dare I byleue hym well els it wyll be harde for any suche as I am to thynke with reason that she sholde gyue sure credence to any man or that she can be by the scripture sure of so many sectes of contrary consterers which one constreweth trewly when all the tother say nay and be all redy to swere that he constreweth false And therfore good father Barns wyll she say I lyke it well that ye declare so well at length which is the very chyrch bycause we shold not be deceyued with the false prophetes of the fals chyrch of whom Cryst bode vs take hede beware For the very trew chyrche onys knoweÌ„ we shall as our sauyour sayth yf we take good hede know these false prophetes by theyr frutes For loke they nâ—uer so symplely speke they neuer so sayntely yet yf theyr lyuynge or theyr techyng be contrary to the doctryne of the very trew holy chyrch it is than very trew that theyr frute is rotten false and them selfe false prophetes of some false chyrch for all theyr shepyshe semblauÌ„ce outwardly ryght rauenouse woluys are they within And therfore good father Barns I wolde haue wyshed that ye had taken a lytell more payne in declaryng and makyng open by what meanes the very trew holy chyrch whiche ye do assygne myghte be perceyued and knowen to the entent that by the knowlege of her of her prechers whych must nedes haue credence and be knowen for trew techers bycause they be membres of her that is trew and theyr doctryne agrâ—eth with hers whom god wyll not suffer to saye dampnably false we may perceyue repreue the false pre +chers oâ— all other chyrches For I am sure good father Barons y â— whan ye went about to gyue vs tokens wherby we myght haue some knowledge of this chyrche ye perceyued well that of necessyte it is a thyng y â— nede were to be knoweÌ„ for the good that maye folow yf it be knowen the harme that wolde ensew yf it remayned vnknowen For ellys ye wolde haue taken no labour about it to seke vs out suche tokens by whyche we myghte haue knowledge of it And surely me thynketh that the chyefe commodyte that I can haue of the knowledge of it is thys