onely in number exceedyng but in knowledge also excellyng both by preaching and Printing doe so garnishe the Church in euery respecte that it may seeme and so peraduenture wil be thought this time of ours to stand now in little neede of such bookes and momumentes as these of former antiquitie yet notwithstandyng I am not of that mynde so to thinke For albeit increasing of learning of tonges and sciences wyth quicknes of wit in youth and other doth maruailously shut vp as is to be seene to the sufficient furnishyng of Christes Church yet so it happeneth I can not tell how the farther I looke backe into those former tymes of Tyndall Frith and others lyke more simplicitie wyth true zeale and humble modestie I see wyth lesse corruption of affections in them and yet wyth these dayes of ours I finde no fault As by reading and conferring their workes togither may eftsoones appeare In opening the Scriptures what trueth what soundnes can a man require more or what more is to be sayd then is to be founde in Tyndall In his Prologues vppon the fiue bookes of Moses vppon Ionas vppon the Gospelles and Epistles of S. Paule namely to the Romaines how perfectly doth he hit the right sence and true meaning in euery thing In his obedience how fruitfully teacheth he euery person his dutie In his expositions and vppon the parable of the wicked Mammon how pithely doth he perswade how grauely doth he exhort how louingly doth he comforte simply without ostentation vehement without contention Which two faultes as they cōmonly are wont to folow the most part of writers so how farre the same were from him and he from them his replies and aunsweres to Syr Thomas More doe well declare in doctrine sound in hart humble in life vnrebukeable in disputation modest in rebuking charitable in trueth feruent and yet no lesse prudent in dispensing with the same and bearyng with time and with weakenes of men as much as he might sauing onely where mere necessitie constrayned hym otherwise to doe for defence of trueth against wilfull blyndnes and subtile hypocrisie as in the Practise of Prelates is notorious to be seene Briefly such was his modestie zeale charitie and painefull trauaile that he neuer sought for any thing lesse then for hymselfe for nothyng more then for Christes glory and edification of other for whose cause not onely he bestowed his labours but hys life and bloud also Wherfore not vnrightly he might be then as he is yet cauled the Apostle of England as Paule cauleth Epaphroditus the Apostle of the Philippians for his singular care and affection toward them For as the Apostles in the primatiue age first planted the Church in trueth of the Gospell so the same trueth beyng agayne defaced and decayed by enemies in thys our latter tyme there was none that trauayled more earnestly in restoring of the same in this Realme of England then dyd William Tyndall With which William Tyndall no lesse may be adioyned also Iohn Frith and D. Barnes both for that they togither with him in one cause and about one tyme sustayned the first brunt in this our latter age and gaue the first onset agaynst the enemies as also for the speciall giftes of fruitfull erudition and plentifull knowledge wrought in them by God and so by them left vnto vs in their writinges Wherfore accordyng to our promise in the booke of Actes and Monumentes wee thought good herein to spend a litle diligence in collecting and setting abroad their bookes togither so many as could be founde to remaine as perpetuall Lāpes shyning in the Church of Christ to geeue lyght to all posteritie And although the Printer herein taking great paynes coulde not paraduenture come by all howbeit I trust there lacke not many yet the Lord be thanked for those which he hath gotte and here published vnto vs. And woulde God the like diligence had beene vsed of our auncient forelders in the tyme of Wickliffe Puruey Clerke Brute Thorpe Husse Hierome and such other in searching and collecting their workes and writings No doubt but many thinges had remayned in lyght which now be lefte in obliuion But by reason the Arte of Printing was not yet inuented their worthy bookes were the sooner abolyshed Such was then the wickednes of those dayes and the practise of those Prelates then so craftie that no good booke coulde appeare though it were the Scripture it selfe in Englyshe but it was restrayned and so consumed Whereby ignoraunce and blyndnes so preuayled amonge the people tyll at the last it so pleased the goodnes of our God to prouide a remedy for that mischiefe by multiplying good bookes by the Printers penne in such sort as no earthly power was able after that though they did their best to stoppe the course thereof were he neuer so myghtie and all for the fartheraunce of Christes Church Wherefore receaue gracious Reader the Bookes here collected and offered to thy hand and thanke God thou hast them and reade them whilest thou mayst while time life and memory serueth thee In reading wherof the Lord graunt thou mayst receaue no lesse fruit by them then the harty desire of the setter forth is to wishe well vnto thee And the same Lord also graunt I beseech him that this my exhortation wishe so may worke in all that not onely the good but the enemies also which be not yet wonne to the worde of trueth setting aside all partialitie and preiudice of opinion woulde with indifferent iudgementes bestow some reading and hearyng likewise of these to taste what they doe teach to vewe their reasons and to trye their spirite to marke the expositions of Tyndall the argumentes of Frith the Articles and allegations of Barnes Which if they shall finde agreable to the tyme and antiquitie of the Apostles doctrine and touchstone of Gods worde to vse them to their instruction If not then to myslike them as they finde cause after they haue first tryed them and not before And thus not to deteine thee with longer processe from the reading of better matter I referre and commende thee and thy studies gentle reader with my harty wishe and prayer to the grace of Christ Iesu and direction of hys holy spirite desiryng thee lykewyse to doe the same for mee Iohn Foxe The Martyrdome and burning of William Tyndall in Brabant by Filford Castell Lord opē the K. of Englāds eyes Here foloweth the historie and discourse of the lyfe of William Tyndall out of the booke of Actes and Monumentes Briefly extracted FOr somuch as the lyfe of W. Tyndall author of this treatise immediately folowing is sufficiently at large discoursed in the booke of Actes and Monumentes by reason whereof we shall not néede greatly to intermedle with any new repetition therof yet notwithstanding because as we haue takē in hand to collect and set forth his whole workes togither so we thought it not vnconuenient to collecte likewise some briefe notes concerning the order of his
the text declareth It is good for a man not to touch a woman Now doth blessed S. Paule aunswere to this holy hypocrisie on this maner To auoyde fornication sayth hée notwithstandyng your holynesse let euery man mary a wyfe Now if blessed Saynt Paule had thought it vnlawfull to marry for any Christen man then would not hée haue sayde Let euery man marry Marke also that it is not agaynst the perfection of any Christen man for to marry but hée is rather boūde to marry if hée haue not the gifte of chastitie Farthermore note that S. Paule neither biddeth them that thought it holynes to bée vnmaryed to fast or to labour or to weare héere But alonely to marry as who shoulde say God hath ordayned and approoued a lawful and a laudable remedy against your sicknes My doctrine is that you shall heare your God and vse to your comforte those creatures remedies with thankes géeuing that God hath appointed and therewith bée you cōtent and recken not your selues wyser then God in helpyng and curyng your diseases For nothing can bée vnlawfull that God doth allowe and prooue And for vsing of Gods creatures and his ordinaunces in tyme and place requisite can no man bée blamed béefore God But for refusing of Gods remedies whē they bée necessary let no man thinke that hée shall auoyde Gods daunger As for an example Hée that wyll not eate and drinke when hée is hungry and thirsty but excogitateth some other remedie of his owne brayne so long that hée bringeth himselfe in vtter destruction let no man doubte but in this case before God hée is a murtherer and an homicide I thinke there is no learning to the contrary Wherefore I woulde that mē should well remember themselues in thys case thinke not that they cā inuent a thyng more pleasaunt vnto God then hée can doe hym selfe His pleasure is best knowen vnto himselfe For this cause I iudge it lawfull for euery Priest that hath not the gift of chastitie to vse the remedy that God hath ordayned and also sanctified Blessed S. Paule saith that mariage is honorable and the bedde of them is vndefiled but fornicatours and aduoulterers God shal iudge Marke that S. Paule caulleth it honorable and a cleane thyng What presumption is therefore in vs that recken it a dishonour and vncleannesse for priestes to vse maryage God sayth hée shall iudge whorekéepers and aduoulterers but not them that bée maryed Wherefore yet agayne after y e doctrine of S. Paule I exhorte all Priestes that can not liue chaste to receiue Gods remedie with thankes This is S. Paules doctrine where hée sayth I woulde that all men were as I my selfe am But euery mā hath his proper gift of God one after this maner an other after that I say vnto the vnmaryed men and wydowes it is good for them if they abide as I doe But and if they can not abstaine let them mary For it is better to mary then to burne I can not deuise a clearer text for my purpose then thys is Saint Paule woulde that euery man had the gifte of chastitie But in as much as all men hath not one gift therefore sayth S. Paule must euery man vse himselfe after his gifts And hée that hath not the gifte of chastitie S. Paule wyll plainely that hée shall mary Hée sayth not that hée shal chastice himselfe wyth labour and wyth payne to remedye that weakenes though I woulde bée contente for my parte gladly that men shoulde prooue all maner of lawfull remedies to helpe them to lyue sole But then if they can not so continue I wyll in no wise that they shall refuse maryage as a thyng vnlawfull and filthy but rather vse it and prooue it at the least wise as they haue done other remedies that they haue inuented séeing that God hath iustituted this as a thyng that hée iudgeth for a lawfull and principall remedy But note that S. Paule sayth it is better to mary then to burne S. Paules meanynge is that if man hath not the gifte to extincte the burnyng and ardent desire of nature that then hée must mary rather then bée subiecte vnto such concupiscence S. Paule sayth not rather mary then to kéepe whores But hys will is that wée shoulde bée so farre from all whoredome that wée should not suffer our selues so much as to burne The whiche precéedeth all whoredome and is lesse in very déede then whoredome And yet S. Paule wylling vs to auoyde this lesse thing commaundeth vs to mary how much more to auoyde open whoredome abhominable and detestable vncleannes that is now vsed shamelesse in the worlde I doe not reprooue that Priestes doth lyue sole I had rather thereto exhorte them But this I detestate that men had rather suffer and allow priestes to liue in whoredome and in all abhominable fornication then for to vse that lawfull remedy that God hath both ordayned and sanctified Wée haue no mention in any storye that euer any Priest was burned for kéepyng of whores but for mariage we haue séene and doe sée dayly how cruelly and violently men doth persecute them as though Gods blessed ordinaunce were rather to bée extincted and abhorred then that thyng y e both God nature reprooueth Where is there one man in England that hath so great loue and reuerence to the holy state of Matrimony that hée should kéepe a maryed Priest in hys house But Priestes that lyue vnlawfully agaynst Gods law and mans law and agaynst all honesty and morall vertue bée in euery mans houses company and rulers and coūsellers and controllers Alas for pitie what shall I say to the affectiōs of mens hartes that thus can winke I will not say alow at such abhominable thynges Yea and the selfe same men shall bée most extreme and cruell vnto a poore simple Priest that of a good hart towardes Gods ordinaunce maryeth a lawfull wife This Priest I say shall neither haue meate nor drinke of thē nor yet no office of charitye But the other sort shalbée exalted and set vp in all honour and kept in reuerence and estimatiō And why Bycause as they say they bée good and cleane felowes and loueth a péece of flesh well These blasphemous woordes haue I heard diuerse tymes and many And men sit and laugh at them haue a great reioysing in them So sore is Gods holy ordinaunce a morall vertue goodnes extincted in mens hartes O Lord God and thy mercy were not how were this world able to cōtinewe that thus abhominably and shamefully iudgeth of thy halowed sanctified workes But oh Lord haue thou mercy and pitie on vs for the swéete bloud of thy sonne Christ Iesus Loke not on our synnes oh lord God for who is able to abyde in thy syght But Lord of thine infinite mercy send downe thy spirit into y e harts of thy people that they may bée taught better to iudge of thy heauenly and Godly
wherewith y ◠hart is purified as fayth hope loue pacience long sufferyng and obedience could neuer be sene without outward experience For if thou were not brought sometime into combraunce whence God onely could deliuer thee thou shouldest neuer see thy fayth yea except thou foughtest sometyme agaynst desperation hell death sinne and powers of this worlde for thy faythe 's sake thou shouldest neuer know true fayth from a dreame Except thy brother now and then offended thee thou couldest not know whether thy loue were Godly For a Turke is not angre till he be hurt and offended but it thou loue him that doth thee euill then is thy loue of God likewise if thy rulers were alway kinde thou shouldest not know whether thyne obedience were pure or no but if thou canst paciently obeye euill rulers in all thyngs that is not to the dishonour of God and when thou hurtest not thy neighbours then art thou sure that Gods spirite worketh in thee and that thy fayth is no dreame nor any false imagination Therfore counceleth Paule Rom. xij recompense to no man euill And on your part haue peace with all men Dearely beloued auenge not your selues but geue rowme vnto the wrath of God For it is written vengeaunce is myne and I will reward sayth the Lord. Therfore if thy enemie hungre feede hym If he thurst geue hym drinke For in so doyng thou shalt heape coales of fire on his heed that is thou shalt kindle loue in him Be not ouercome of euil that is let not an other mans wickednesse make thee wicked also But ouercome euill with good that is with softenes kindnesse and all pacience winne him euen as God with kindnesse wonue thee THe law was geuē in thūder lightenyng fire smoke and the voyce of a trumpet and terrible sight Exod. xx So that the people quaked for feare and stode a farre of saying to Moyses Speake thou to vs and we wil heare let not the Lord speake vnto vs left we dye No eare if it be awaked and vnderstandeth the meanyng is able to abide the voice of the law except the promises of mercy be by That thunder except the rayne of mercy be ioyned with it destroyeth all and buildeth not The law is a witnesse agaynst vs and testifieth that God abhorreth the the sinnes that are in vs and vs for our sinnes sake In like maner when God gaue the people of Israell a kyng it thundred and rained that y ◠people feared so sore that they cryed to Samuell for to pray for them that they should not dye i. Reg. xij As the law is a terrible thing euen so is the kyng For he is ordeined to take vengeaunce and hath a sword in his hād and not pecockes feethers Feare him therfore and looke on hym as thou wouldest looke on a sharpe sword that hanged ouer thy head by an heare Heades and gouerners are ordeined of God and are euen the gifte of God whether they be good or bad And what soeuer is done vnto vs by them y t doth God be it good or bad If they be euill why are they euill verely for our wickednesse sake are they euill Because that whē they were good we would not receaue that goodnesse of the hand of God and be thankefull submitting our selues vnto his lawes and ordinaunces but abused the goodnesse of God vnto our sensuall beastly lustes Therefore doth God make hys scorge of them and turne them vnto wilde beastes cōtrary to the nature of their names and offices euen into Lyons Beares Foxes and vncleane Swine to auenge himselfe of our vnnaturall and blind vnkindnesse and of our rebellious disobedience In the Cvj. Psalme thou readest he destroyed the riuers and dryed vp the springes of water and turned y t fruitfull land into barennesse for the wickednesse of the inhabiters therein Whē the children of Israell had forgotten God in Egipt God moued the hartes of the Egiptians to hate them and to subdue them with craft and wilynes Psal Ciiij and Deuteronomiun iij. Moyses rehearseth saying God was angry wyth me for your sakes so that the wrath of God fell on Moyses for the wickednesse of the people And in the secōd Chap. of the second booke of kynges God was angry with the people and moued Dauid to number them when Ioab and the other Lords wondred why hee would haue them numbred and because they feared lest some euil should folow disswaded the kyng yet it holpe not God so hardened his hart in his purpose to haue an occasion to slay the wicked people Euill rulers then are a signe that God is angry and wroth with vs. Is it not a great wrath and vengeaunce that the father and mother should hate their children euen their flesh and their bloud or that an husband should be vnkinde vnto his wife or a master vnto the seruaunt that wayteth on his profite or the Lordes and Kynges should be tyrauntes vnto their subiectes and tenauntes which pay them tribute tolle custome and rente laboring and toyling to finde them in honour and to mainteine them in their estate is not this a fearefull iudgemēt of God and a cruell wrath that the very Prelates and shepheardes of our soules whiche were wont to feede Christes flocke with Christs doctrine and to walke before them in lyuyng there after and to geue their lyues for them to their ensample and edifiyng and to strengthē their weake faythes are now so sore chaunged that if they smell that one of their flocke as they now cal them and no lenger Christes do but once long or desire for the true knowledge of Christ they will slay hym burnyng him with fire most cruelly What is the cause of this and that they also teach false doctrine confirmyng it with lyes veryly it is the hād of God to auenge the wickednes of them that haue no loue nor lust vnto the truth of God when it is preached but reioyse in vnrighteousnes As thou maist see in the second Epistle of Paul to the Thessalonians Where he speaketh of the comming of Antichrist Whos 's commyng shal be sayth he by the workyng of Sathan with all miracles signes and wonders which are but lyes and in all deceanable vnrighteousnes among them that perish because they receaued not any loue to the truth to haue bene saued Therefore shall God send them strong delusion to beleue lyes Marke how God to auenge his truth sendeth to the vnthankefull false doctrine and false miracles to confirme them and to harden their harts in the false way that afterward it shall not be possible for them to admitte the truth As thou seest in Exod. vij and viij how God suffered false miracles to be shewed in y t sight of Pharao to harden his hart that he should not beleue the truth in as much as hys sorcerers turned their roddes into Serpēts and turned water into bloud and made frogges by their inchauntment so thought he
to minister to him Christes Gospel Wherfore if they say it is here or there in Saint Fraunces coate or Dominickes and such like that if thou wilt put on that coat thou shalt finde it there it is falfe For if it were there thou shouldest see it shyne abroad though thou creptst not into a sell or a monkes coule as thou seest y â— lightning without crepyng into the cloudes yea their light would so shine that men should not onely see y â— lyght of the Gospell but also their good workes which would as fast come out as they now runne in In so much that y â— shouldest see theÌ„ make theÌ„sel es pore to helpe other as they now make other poore to make theÌ„selues rich This lyght and salt pertayned not then to the Apostles and now to our Bishops and spiritualtie onely No it pertayneth to the temporall men also For all kynges and all rulers are bound to be salt and light not onely in example of liuing but also in teaching of doctrine vnto their subiects as wel as they be bounde to punishe euill doers Doth not the scripture testifie that kyng Dauid was chosen to be a shepeheard and to feede his people wyth Gods worde It is an euill scholemaster that cannot but beate onely But it is a good scholemaster that so teacheth that few neede to be beateÌ„ This salt and light therefore partayne to the temporaltie also and that to euery meÌ„ber of Christes Church so that euery man ought to be salt light to other Euery man then may be a common preacher thou wilt say and preach euery where by his owne auctoritie Nay verely No man may yet be a commoÌ„ preacher saue he that is called and chosen thereto by the commoÌ„ ordinaunce of the congregation as long as the preacher teacheth the true worde of God But euery priuate man ought to be in vertuous lyuing both light and salt to hys neighbour in so much that the poorest ought to striue to ouerrun the Byshop and to preach to hym in ensample of liuing Moreouer euery man ought to preach in worde deede vnto his houshould and to them that are vnder his gouernaunce c. And though no maÌ„ may preach openly saue he that hath the office committed vnto hym yet ought euery maÌ„ to endeuour himselfe to be as well learned as the preacher as nie as it is possible And euery man may priuatly enforme hys neighbour yea and the preacher and Byshop to if nede be For if the preacher preach wrong then may any man whatsoeuer he be rebuke him first priuately and then if that helpe not to complayne further And when all is proued according to the order of charitie and yet none amendment had theÌ„ ought euery man that caÌ„ to resist him and to stand by Christes doctrine to ieoparde lyfe all for it Looke on the olde ensamples they shal teach thee The Gospel hath an other fredome with her then the temporall regiment Though euery mans body and goods be vnder y â— kyng do he right or wroÌ„g yet is the auctoritie of Gods woorde free and aboue the kyng so that the worst in the realme may tell y e kyng if he do hym wrong that he doth nought and otherwise theÌ„ God hath coÌ„maunded hym and so warne hym to auoide the wrath of God which is the pacient aduenger of all vnrighteousnes May I then and ought also to resist father and mother and all temporall power wyth Gods worde when they wroÌ„gfully do or commaunde that hurteth or killeth the body and haue I no power to resiste the Byshop or preacher that wyth false doctrine slayeth the soules for which my maister and Lord Christ hath shed his bloud Be we otherwise vnder our Byshops then Christ and hys Apostles and all the other Prophetes were vnder the Byshops of the olde law Nay verely and therefore may we and also ought to do as they dyd and to aunswere as the Apostles dyd Act. v. Oportet magis obedire deo quà m hominibus We must rather obey God then men In the Gospell euery man is Christes Disciple and a person for himself to defend Christes doctrine in his owne person The fayth of the Byshop will not helpe me nor the byshoppes keeping the lawe is sufficient for me But I must beleue in Christ for the remission of all sinne for myne owne selfe and in myne owne person No more is the Bishops or preachers defending Gods woorde inough for me But I must defende it in mine owne person and ieopard lyfe and all thereon when I see neede occasion I am bouÌ„d to get worldly substauÌ„ce for my selfe for myne houshold with my iust labour and somewhat more for theÌ„ that cannot to saue my neighbours body And am I not more bouÌ„d to labour for Gods word to haue therof in store to saue my neighbours soule And when is it so much tyme to resiste with Gods word and to helpe as wheÌ„ they which are beleued to minister the true word do slea the soules with false doctrine for couetousnes sake He that is not ready to giue hys lyue for the maintenaunce of Christes doctrine agaynst hypocrites with what soeuer name or title they be disguised y â— same is not worthy of Christe nor can bee Christes Disciple by the very wordes and testimony of Christ Neuerthelesse we must vse wisedome pacieÌ„ce mekenes and a discrete processe after the due order of charitie in our defendyng the word of God least while we go about to amende our Prelates we make theÌ„ worse But when we haue proued all that charitie bindeth vs yet in vaine then we must come forth opeÌ„ly and rebuke their wickednes in the face oâ— the world and ieoparde life all theron Ye shall not thinke that I am come to destroy the law or the propheres no I am not come to destroy them but to fulfill them For truly I say vnto you till heaueÌ„ and earth perish there shal not one iote or one title of the law scape till all be fulfilled A litle before Christ calleth his Disciples the light of the world the salt of the earth that because of their doctrine wherewith they should lighten the blynd vnderstandyng of man and with true knowledge driue out y â— false opinions and sophisticall persuasions of natural reason deliuer the Scripture out of y â— captiuitie of false gloses which the hypocritishe Phariseis had pâ—â—ched therto and â—o out of the light of trueknowledge to styrre vp a new liuyng and to salt season the corrupt maners of the old blind conuersation For where false doctrine corrupt opinions and sophistical gloses raigne in the witte and vnderstandyng there is the liuing deuilish in the sight of God how soeuer it appeare in the sight of the blind world And on the other side where the doctrine is true and perfect there foloweth godly liuing of
policy And finally marke one point in Luke 14. None of them that reâ—useth not al that he possesseth caÌ„ be my disciple that is he that casteth not away y â— loue of all worldly thinges can be no scholer of Christes to learne his doctrine TheÌ„ he addeth that salt is good but if the salt be vnsauery or hath lost his veâ—…e what can be seasoned therwith verely nothing Now by salt is vnderstand the doctrine and the meaning is if ye be couetous and loue worldly thinges it will corrupt y e salt of your doctrine so that whatsoeuer you powder therewith it shal be more vnsauery then before Where your treasure is there are your hartes If your treasure be in y e worlde so is the loue of your hartes And if ye loue the world the thynges of the world the loue of God is not in you and the loue of God is the loue of his commaundements and he that loueth not Gods commaundementes shall neuer preach them truely because he loueth them not But shall corrupt them with gloses that they may stand with that which his hart loueth and vntill they haue an other sence then euer God gaue them Ergo no couetous person can be a true Prophet It is not for nought then that Christ to oft and so diligently warneth his disciples to beware of couetousnes as of that thing which he wist well had euer corrupt the woorde of God and euer shoulde The light of thy body is thyne eye wherfore if thine eye be single all thy body shall be full of lyght But and if thine eye be wicked thaÌ„ shall thy whole body be darcke If therfore the light that is in thee be darcknesse how great is that darknesse Note the conclusion wyth a proper similitude The eye is the light of the body and by the light of the eye all other members see and are gouerned As long as the eye seeth hand foote do their duties neyther is there any feare that a man should sinnible or fall into fire or water But if the eye be blynde all the body is blinde and that so blinde that there is no remedy at al set a candle before him he seeth not geue hym a lanterne in hys hand and yet he goeth not straighte Bring him out into the sunne point hym vnto y t which thou wouldest haue hym see yt boteth not Euen so if couetousnesse haue blinded the spirituall eye peruerted the right entent of the lawe of God and of the workes commaunded by God and of the sacrifâ—ce ceremonies and sacramentes and of all other ordinaunces of God which entent is the spirituall eye then is all the doctrine darcke and very blyndnes yea and then how darke is the darcknes when that which is pure blindnes is beleued to be light how darcke is the doctrine of them that teach that a man may compell God wyth the woorkes of free will to geue them hys fauour grace or make God vnrighteous How darcke is the doctrine of them which to y e rebuke of Christes bloud teach that woorkes do iustifie before God and make satifaction for sinnes How blinde are they which thinke prayer to be the pattering of many wordes and will therefore not onely be praysed and payed of the world but also by the title thereof chalenge heaueÌ„ not by y e merites of Christes bloud How darcke is the doctrine of them whose fayth is onely and all together in appointmentes which they themselues haue fayned betwene them and God vnto which yet God neuer subscribed In which also they assigne what worke and how much they will do and what rewarde and how great God must geue them or chuse whether he will be vnrighteous How darcke is the doctrine of them that say stifly that the worke of the Sacramentes in it selfe not referring it to styrre vp the faith of the promises annexed to theÌ„ doth iustifie and affirme that bodely payne for the payne it selfe not referryng it either to the loue of y e law of god or of their neighbour doth please God How darcke damnable deuelish is the doctrine of them which not onely thinke lucre to be the seruice of God but also are so farre past all shame that they affirme they be the holy Church and cannot erre and all that they decree must be an article of our fayth and that it is damnable once to doubt or search the Scripture whether their doctrine will therto agree or no But say their decrees must be beleued as they sound how contrary so euer the Scripture be and the Scripture must be expounded and made agree to them They neede not to regarde the Scripture but to do and say as their holy Ghost moueth them and if the Scripture be contrary then make it a nose of waxe and wrest it this way and that way till it agree Faith of workes was the darcknesse of the false Prophets out of the which the true could not draw them Faith of workes was the blyndnesse of the phariseis out of the which neither Iohn Baptist nor Christ could bryng them And though Iohn Baptist pyped to them with reasons of the Scripture in uincible and Christ therto added miracles yet the Phariseis would not daunce For Iohn Baptist as they thought was to mad to lyue so strayte a life and to refuse to be iustified therby And as for Christ his Disciples the Phariseis were much holyer them selues fasted oftener and prayed thicker yea and vttered many mo wordes in their prayer then they Fayth of workes is that belefe of the Turkes Iewes which driueth them euer away from Christ Faith of workes hath ben that light of darcknes in which a great part of vs Christen haue walked euer sence Pelagius and Faustus well about xij C. yeares and euer mo and mo in which all our religious haue walked all and more to this foure or fiue hundred yeare in which the Priestes also haue walked a long season the Lord bryng them out agayne Finally how darcke is the darcknesse when a Pharisey and a very Pelagian standeth vp and preacheth agaynst the Phariseis the Pelagians and is alowed of al y e audience And in conclusion when the world euer sence it began hath doth of naturall blindnesse beleue in their owne workes theÌ„ if the Scripture be peruerted to confirme that errour how sore are their hartes hardened and how depe is that darckenesse No man can serue two masters for he shal either hate the one and loue the other or cleaue to the one and despise the other Ye can not serue God and Mammon Mammon is riches or aboundance of goods And Christ concludeth with a plaine similitude that as it is impossible to serue two contrary masters as it is impossible to be retayned vnto two diuers Lords which are enemies one to the other so is it impossible to serue God and Mammon Two
had as great loue to Christ as to other thinges to happen dayly vnto the shame of Christes doctrine among Priestes Fryers and Monkes partly with open whores partly with their sodometrie whereof they cast ech other in the teeth dayly in euery Abbey for the least displeasure that one doth to an other M. More might see what occasions of vnchasâ—itie be geuen vnto the Curates euery where by the reason of their office and dayly conuersation with the maryed And when he sayth neuer maÌ„ could finde that exposition till now there he sayth vntrue For S. Hierome hymselfe saith that he knew them that so expoâ—ded the text and rebuked them of Rome because they would not admit into the clergie them that had had two wiues the one before baptim and the other after saying if a man had killed xx men before his Baptime they would not haue forbidden him and why then should that which is no sinne at all be a let vnto him But the God of Rome would not heare him For Sathan beganne then to worke his misteries of wickednes And when he saith he that hath ten wiues hath one wife I say that one is taken by the vse of speaking for one onely As when I say I am content to geue thee one meaning one onely And vnto him that hath no helpe is there one helpe to looke for no helpe where one helpe is taken for one onely and many places els And when M. More sayth he that hath had two wiues one after an nother may not be Priest and that if a Priestes wife die he may not haue another or that if he were made Priest hauing no wife he might not after mary if he burnt I desire a reason of him If he say it hath bene so the vse then say I an whore is better then a wife for that hath bene y e vse of our holy father many hundred yeares But I affirme vnto M. More the contrary And I say first wyth Paule that the kingdome of God is not meate and drinke and by the same reason neither husband or wife but y t keeping of the commaundements and to loue euery man his neighbour as himselfe And therefore as meate and drinke were ordeined for mans necessitie and as a man may care drinke at all needes in all degrees so farre as it letteth him not to keepe the commaundementes and to loue his neighbour as himselfe euen so was the wife created for the mans necessitie and therefore may a man vse her at all hys neede in all degrees as farre as she letteth hym not to keepe Gods lawe which is nothing els by Paules learning then that a man loue hys neyghbour as himselfe Now I desire a reason of M. Mores doctrine what doth my second wife or my third hinder me to loue my neighbour as my selfe and to do him seruice against I come to be priest What let is your second wife to you to serue our holy father the Pope more then your first would haue bene And in like maner if my first wife die when I am a Priest why may I not loue my neighbour do hym as good seruice with the second as with y e first And againe if I be made priest hauing no wife and after burne and therfore mary why may I not loue my neighbour and serue hym wyth that wyfe as well as he that brought a wife with hym It was not for nought that Paule prophesied that some should departe from the faith attend vnto disceaueable spirites and deuelishe doctrine forbidding to mary and to eate meates which god hath created to be receaued with thankes of them that know the truth to buy dispeÌ„sations to vse lawfull meat and vnlawfull wiues And I aske M. More why he y t hath the second wife or hath had two wiues may not be a Priest or why if a Priestes first wife die he may not mary the second He will aunswere because the Priest must represent the misteries or secrete properties and vnion of Christ the onely husbande of his onely wyfe the church or congregation that beleueth in him onely That is as I haue in other places sayd the scripture describeth vs in matrimonye the mysteries and secrete benefites which God the father hath hid in Christ for all theÌ„ that be chosen and ordeyned to beleue and put their trust in him to be saued As when a man taketh a wife he geueth her himselfe his honour hys riches and all that he hath and maketh her of equall degree vnto himselfe if he be king and she before a beggers daughter yet she is not y e lesse Quene and in honour aboue al other If he be Emperour she is Empresse and honoured of men as the Emperour and partaker of all Euen so if a man repeÌ„t and come and beleue in Christ to be saued from the dampnation of the sinne of which he repenteth Christ is hys owue good immediately Christes death paine prayer passion fastyng and all his merites are for that mans sinnes a full satisfaction and a sacrifice of might and power to absolue hym 〈◊〉 pena et a culp 〈◊〉 Christes enheritaunce his loue and fauour that he hath wyth God his father are that mans by and by and the man by that mariage is pure as Christ and cleane wythout sinne and honourable glorious weibeloued and in fauour thorow y t grace of that mariage And because that the Priest must represent vs this signification is the cause why a Priest may not haue the second wyfe say they which popishe reason hath deceaued many wise as who can be but deceaued in some thing if he receaue all his doctrine by the auctoritie of his elders except he haue an occasion as we haue to runne to Moses and the Prophetes there heare see with our owne eyes and beleue no longer by the reason of oure forefathers when we see them so shamefully beguild themselues and to beguile vs in a thousand things which the Turkes see Now to our purpose if this doctrine be true then must euery Priest haue a wife or haue had a wife For he that neuer had wife can not represent vs this And againe he that hath an whore or an other mans wife hath lost this property and therfore ought to be put downe And againe the second mariage theÌ„ of no man is or can be a SacrameÌ„t by that doctrine And yet I will describe you the mariage of Christ as well by his mariage that hath had ix wyues and hath now the tenth as by his that hath now the first O will they say his wyfe was no virgine or he when they were maried Sir the signification standeth not in y t virginitie but in the actuall wedlocke We were no virgines when we came to Christ but coÌ„mon whores beleuing in a thousand Idoles And in the second mariage or tenth and ye will the man hath but one wife and
neuer so perfect done with all loue then satisfie the law for the presente time and do our dutie vnto our neighbours and tame our owne flesh but not to make satisfaction to God for sinne that is once past The sinne that is once committed must God forgeue freely of a fatherly loue for Christes sake When God visiteth vs with sicknes pouertie or whatsoeuer aduersitie it be he doth it not of a tyrannous minde to satisfy his lust in our suffering of euyll to make satisfaction for the sinne that is past of which we repent and be sory But of a fatherly loue to make vs know our selues and feele his mercy and to tame our flesh and to keepe vs from sinning againe As no naturall father punisheth his child because he delighteth in tormenting of him to take satisfactioÌ„ for the sinne that is past but first teacheth kindly and suffreth and forgeueth once or twise and then at the last when he seeth the body so wanton that the childe can not continue in the right way for the rage of wild lustes he beateth to subdue the fleshe onely and to tame it that the doctrine of y â— father may haue her due course in the hart of the childe and shoulde not be choked with lustes Euen so is it of God if any of his children that haue professed his law and theÌ„ faith of our Sauiour bee negligent to tame hys flesh with prayer fasting and good dedes after the doctrine of Christ he wil surely scourge him to bring him into the right way agayne and to keepe him that the doctrine of his soules health perish not in him But he taketh not his mercy from vs nor thinketh on the sinne that is past after that we repent and be full conuerted but ablolueth vs both a poena culpa for Christes sake and is as mighty as mercyfull to do it for Christes sake as the Pope for money besides that he hath promised mercyfully so to do ¶ The knowledge of our baptisme is the key and the light of the Scripture ANd againe as he which knoweth his letters well and can spell perfectly can not but read if he be diligent and as hee whiche hath cleare eyes without impediment or let and walketh therto in the light and open day can not but see if he attende and take heede euen so who so euer hath the profession of baptisme written in his hart can not but vnderstand the scripture if he exercise him selfe therein and compare one place to an other and marke the maner of speach and aske here and there the meaning of a sentence of them that be better exercised For as the doctrine which we should be taught before we were baptized and for lack of age is deferred vnto the yeares of discretion is the key that bindeth and looseth locketh and vnlocketh the conscience of all sinners euen so that lesson where it is vnderstaÌ„d is onely the key that openeth all y e scripture and euen the whole scripture in it selfe gathered together in a narrow compasse and brought into a compendiousnes And til thou be taught that lesson that thine hart feele the sweetnesse of it the Scripture is locked and shut vp from thee and so darke that thou couldest not vnderstande it though Peter Paule or Christ himselfe did expound it vnto thee no more then a blinde man can see though thou set a candle before him or shewedst him the Sunne or poyntedst with thy finger vnto that thou wouldest haue him looke vppon Now we be all baptized But alas not one from the hyest to the lowest euer taught the profession or meaning thereof And therfore we remayne all blinde generally as well our great Rabines for all their hye learning which they seeme to haue as the lay people yea and so much the more blind are our great clerkes that where the lay people for a great number of them are caught naught at al they be all wrong taught and the doctrine of their baptisme is all corrupt vnto them with the lâ—uen of false gloses ere they come to read the scripture So that the light which they bring with them to vnderstand the scripture withall is vtter darknesse as contrary vnto the scripture as the deuill vnto Christ By reason wherof the Scripture is locked vp and become so darke vnto them that they grope for the dore and can finde no way in and is become a maze vnto them in which they wander as in a nust or as we say led by Robin Goodfellow that they can not come to the right way no though they turne their cappes and the brightnes thereof hath blinded their eyes with malice so that though they beleue not the Scripture to be false yet they persecute the right vnderstanding therof and can not beleeue it true in the playne sense which it speaketh to them in It is becomme a tuâ—nagaine lane vnto them which they can not goe thorough nor make iij. lines agree together And finally the sentences of the Scripture are nothing but very riddles vnto theÌ„ â—s the which they cast as the blind man doth at the Crow and expound by gesse an hundred Doctoures an hundred wayes and one man in xx sermons alleadging one texte after xx fashions hauing no sure doctrine to cleaue vnto and all for lacke of the righte knowledge of the profession of oure Baptisme ¶ He that hath the profession of his Baptisme written in his hart can be no hereticke AN other conclusion is this As he which euer creepeth a long by the grounde and neuer clymeth can not fall from an hygh Euen so no man that hath the profession of his Baptisme written in his hart can stomble in the Scripture and fall vnto heresies or become a maker of diuision and settes and a defender of wilde and vayne opinions For the whole and onely cause of heresies and sectes is pride Now the law of God truly interpreted robbeth all them in whose hartes it is written and maketh them as bare as Iob of all thyngs wherof a man can be moued to pride And on the other side they haue vtterly forsaken them selues with all their hyghe learnyng and wisedome and are become the seruauntes of Christ onely whiche hath bought theÌ„ with his bloud haue promised in their hartes vnfaynedly to folow hym and to take him onely for the author of their religioÌ„ his doctrine onely for their wisedome learning and to mainteine it in word and deede and to keepe it pure and to builde no straunge doctrine therupon and to be at the hyghest neuer but felow with their brethren and in that felowshyp to waxe euer lawer and lower and euery day more seruaunt then other vnto his weaker brethren after the example and Image of Christ and after his commaundemeÌ„t and ordinaunce and not in fayned wordes of the Pope This hee sayd because of them that say that the Scripture maketh men
one sayth so and an other thus confirming their assertions with glorious persuasions of wisedome but not after the wisedome of God whiche reasons an other denyeth with cōtrary sophismes so riseth brauling about vayne wordes without all certaintie And now litle children abide in hym that when hee shall appeare we may haue confidence and not bee made ashamed of hym at hys commyng Here are ij thinges to be marked one if we cleaue vnto Christ after the doctrine of the Apostles and as they built vs vpon him we shall be bolde sure of our selues at his comming As a seruaunt which in his maisters absence doth onely his maisters commaūdements cannot be confounded at his comming home againe But and if we folow mens doctrine how can we be bold yea how should we not be ashamed with our teachers vnto whome thē he shall say whē they boast thē selues how y t they haue bene his vicars I know you not depart from me ye that haue wrought wickednes and vnder my name haue brought in damnable sectes and haue taught your disciples to beleue in other thinges then in me Now the summe of all that the Apostles taught and how they built vs vpon Christ is the new testament But the popes doctrine is not there found but improued Confounded therefore shall he be which witting and willing shutteth his eyes at the true light and openeth them to beleue his lyes An other thing is this all the scripture maketh mentiō of the resurrectiō comming againe of Christ that all men both they that go before and they that come after shall then receiue their rewardes together we are cōmaunded to looke euery houre for that day And what is done with the soules frō their departing their bodies vnto that day doth the Scripture make no mentiō saue onley that they rest in y e Lord in their faith Wherfore he that determineth ought of the state of them that be departed doth but teach the presumptuous imaginations of his owne braine neither can his doctrine be any article of our fayth What God doth with them is a secreat layd vp in the treasury of God And we ought to be patient being certefied of the scripture that they which dye in the fayth are at rest ought no more to search that secret thē to search y e houre of the resurrection whiche God hath put onely in his owne power But this remember that the whole nature of mā is poysoned infected with sinne And y e whole life of sinne must be mortefied And the roote of al sinne and first vice we were infect with is that we would be wise where God hath not taught vs as ye see how Eue would haue ben as God in the knowledge of good bad And therefore hath God hid many thinges in his power and commaunded that we shall search none of his secrets further then he hath opened them in his scripture to mortefy this poyson of all poysons the desire to appeare wise that we be ashamed to be ignoraunt in any thing at all Wherfore they that violently make articles of the fayth with out Gods woord are yet aliue in the roote of all sinne and vice and grow out of the deuill and not out of Christ And their articles are of the blindnes of the deuill and not of the light of Christ for Christes light hath testimonie of the scripture euery where If ye know that he is righteous know that all that woorke righteousnes are borne of him Our nature is to worke wickednes and so blinde therto that it can see no righteousnes And then it foloweth that we must be borne a new in Christ ere we can either do or yet know what is righteous And in him we must first be made righteous our selues ere we can worke righteous woorkes which conclusion is contrary vnto the Pope for he sayth that the woorkes do make the man righteous And Christes doctrine sayth that the man maketh the workes righteous A righteous man springeth out of righteous woorkes sayth the Popes doctrine Righteous works spring out of a righteous man and a righteous man springeth out of Christ sayth Christes doctrine The workes make y t man righteous which before was wicked sayth the Pope The woorkes declare that the man is righteous sayth Christes doctrine but the man was first made righteous in Christ and the spirite of Christ taught him what righteousnes was and healed his hart made him consent therto to haue his lust in righteousnes and to worke righteouslie Chap. 3. BEholde what loue the Father hath shewed vs that we shold be called the sonnes of god For this cause the worlde knoweth you not because it knoweth not him Dearely beloued now wee are the sonnes of God though yet it appeareth not what we shall be But we know that when he shall appear we shall be like him for we shall see him as he is The loue of God to vs ward is exceeding great in that he hath made vs his sonnes without al deseruing of vs and hath geuen vs his spirite through Christ to certifie our hartes thereof in that we feele that our trust is in God that our soules haue receaued health and power to loue the law of God which is a sure testimonie that we are sonnes vnder no damnation Neyther ought it to discourage vs or to make vs thinke we were lesse beloued because the world hateth vs and persecuteth vs for the world knoweth vs not Neyther any maruell for y t world could not know Christ him selfe for all his glorious commyng with miracles and benefits in healing the sicke and raysing the dead But for al the oppression of the world we are yet sure that we are Gods sonnes And in like maner though the glory that we shall be in appeare not yet we are sure that we shall be like him when he appeareth As darknes vanisheth away at the cōming of the sunne and the worlde receaueth a new fashion and is turned in to light and suddenly made glorious Euen so when he appeareth and we shall see him as he is we shal with the sight of him be chaunged into the glory of his image and made like him And then shall the world both know him and vs vnto their shame and confusion And all that haue thys hope in him purge thēselues as he is pure The fayth and hope of a Christen man are no dead idle or barren thinges but liuely woorkes and fruitfull For when the law through conscience of sinne hath slayne the soule thē hope and trust in Christes bloud thorough certefying of the conscience that the damnation of the law is taken away quickeneth hir agayne maketh hir to loue the law which is the purifying of the soule and hir life and seruing the law in the inner man And then the sayde giftes of hope and fayth stretch them selues forth vnto the members dead with
full satisfaction for our sinnes 50. b. his body not naturally in the Sacrament 469. b. how he is in many places and how not at one instant 461. b. his bloud blesseth vs from curse of the law 77. a. he consecrated no bread 465. b. satisfied for our sinnes after afore Baptisme 32. a. sacrificed once for all 310. b. he boroweth figures of the old Testament and why 14. b. his prayer is heard praying for vs. 401. b. his treasures who vnderstand not 69. b Christ why not embraced 162. a. dishonored 18. a. vnder the temporall sword 115. b. a vayne name in respect of the Popes name 127. a. hys prophesie must be fulfilled how terrible soeuer it be 132. b. he prophesied why Antichrist should come 151. b. not tyed to Antichristes eare 149. a. not disguised 408. a. accused of insurrection 105. a. his prophesie fulfilled in the papistes 132. a. commaundeth Scriptures to be searched 102. a. alloweth allegories aptly applyed 467. a. onely fulfilleth the law 40. a Chrisostome calleth the Sacrament a signe of Christes body 474. b. his saying of our Lady 336. b Christian man onely suffreth 119. b. receiueth ibid. hath Christes spirite 83. b. how farre bosid to suffer 327 a. wherunto called 98. b. what requisite for hym 34. a. seketh Christes honor 292. a. seeketh his saluation onely of Christ 292. a. seeketh to Christ 329. b Christian loue of whō reiected 116. b Christian patience 260. a Christian doctrine sufficiently conteyned in Paule to the Romanes 49. b Christian kyng who 349. b Christenyng of Belles 152. a Churche 200. a. what it is 257. a. 〈◊〉 word of diuerse significatiōs 249. a. without sinne 294. a. contayneth good euill 291. a. a place of prayer 282. b. why first ordeyned 87. b. cannot erre 360. a Church of God how taken in Scripture 250. a. repugnaunt to Gods law erreth 201. b. hath a double signification 291. a. why translated into this word congregation 250. b Churche must yeld a reason of theyr doctrine 288. a. Papall persecuteth neuer suffreth 289. b. erreth if the Pope be head therof 375. a Church carnall sinneth 294. b Churlishnes 290. b Churchwardēs their office in tymes past 373. b Cyprian 332. b Circumcision 273. a. a figure of baptisme 467. b. the seale of Gods couenaunt with vs. 437. a. not vsed in xl yeares 248. a. without fayth auayleth not 441. a Circumspect Prelates 369. b Citations 134. b Ciuile orders for fastyng 136. a Clergy 339. a Clergy of the Pope 293. a. are lyers 341. b. robbe God of all honor 165 b. secret conspiratours 363. a. murtherers 341. a. persecutours 262. a Clergy discharged 374. b Climyng vp of the Pope 347. b Cloister loue is bely loue 164. b Comparisō betwen Ionas Christ 27. b. contrariety betwene Christ the Pope 353. b. betwene the olde passeouer Christes last Supper 467. b Comparison betwene Thomas Becket and Thomas Wolsey 361. b Competent liuyng sufficient 20. a. it cōmeth by folowyng Christ 235. b Compassion for Christes sake must be shewed 84. b Commodities folowyng couetouse rich men 231. a Common wealth 23. a Common goodes 346. a Compulsion that Priests should put away their wiues 314. a Comminalty what to bee required of by the Prince 179. b Common saying of Papistes 360. b Comfort agaynst desperation 4. a Commaundementes of whom kept 76. b Comfort agaynst carnall weakenes 454. a Condemnation not vnder three witnesses 23. a Condemnation of the law 57. a Confirmation of childrē 276. b. how it came first into the Church 276. a Congregatiō how vnderstode 205. b it must order vs. 441. a. what perteineth to them 358. b Confession 115. a. 290. b. 173. a Confession the nurse of treason 155. b. what an intolerable burden 140 a. robbeth the Sacramentes 157. b. stablisheth the Popes kingdome 180. b Confessiō due to them whō we haue offended 148. b Confession with repentaunce 392. b. knowledgeth her sinnes hartly to God 147. a Confessiō of thy fayth in Christ with out carnall feare assureth thee of saluation 147. a Conquest of the world what 405. a Conquestes of fayth 421. b Conscience how pacified ibid. b Conscience accuseth not the worker 413. b Consciēces must be examined before the communion be receiued 472. b Consideratiō of two thinges in Sacramentes 468. a Constancy 454. a Constantines gift fayned 356. a Correction of God a token of loue 25. a Corpors ecloth 277. b Contemners of the law who 380. a Contempt of the world 7. b Contempt or loue shewed to Christ as to our brethren 163. a Contentes of the old Testamēt and new 377. b Controuersies concernyng saluation to be stode vnto 1454. a. betwene Iames and Paule 130. b Continuaunce to the end in the Gospell maketh vs blessed 52. b Conuersation of Christ and his Apostles to be considered in expoūdyng Scriptures 172. b Couenaunt of God 186. b. to be kept with hym 23. a. a sure absolution 224. a Couenaunt of Gods promise 432. a. of hys bindyng him selfe to vs. 224 ▪ b. of the Iewes 436. a Couent 192. b Couetousnes 189. b. 267. b. 290. b. 205. b Couetousnes a plague 230. a. blyndeth our eyes 406. a. blindeth Religion 19. b. blyndeth the spiritualtie 107. b. roote of all euill 215. b Couetousnes bewrayeth a false Prophet 189. b. maketh a false prophet 231. b. the end of false doctrine 173. a. of Prelates decayed Christendome 346. a. of shauelynges must not be restrayned 406. a Councels 295. a. general 314. b. how they should conclude 288. a. put downe all Images in Grece 323. b Councell of Papistes dānable 108. a Craft of the Pope 369. b. of his Legates 366. b. of Prelates 135. a. of hypocrites 134. a Crosse 186. b. 219. a. 326. a Crosse borne in procession 135. a Crosse of Christe purgeth all vices 165. a. foloweth a true Christian 209. a Crueltie of Papistes 309. b. 363. b Curse 110. a Curse of God vppon law breakers 23. b Curse of the Pope a fearefull bugge 150. a Cursed who 195. b Cursyng the meanyng therof 174. b Curiositie reproueth 23. b. to be auoyded 409. b Curiositie in searching Gods secrets 329. a Custome of walshe people 152. b Cut of from Christ who 165. a Cup of Christes bloud what 443. b Cup of Christ the deuill how they differre 472. a. and b. D. DAmnation of Princes 112. a Damnation not due to them that are in Christ 42. a Darkenes 232. b. of the Popes doctrine 232. b Darknes caused through couetousnes 232. a Dauid 260. a. would not aduenge hym selfe 110. b. slue not Saule why 111. a Dauncyng in Paris 375. b Dayly bread expounded 222. b Dayly vse of the Sacramentes commaunded by God 442. a Deacon 345. b. what it signifieth his office 133. b Deacons how admitted of the Apostles 146. a. their office in the primitiue Church 345. b Deacons were the first corruption of the Church 346. b Deacons of Christ and of the Pope differre 310.
virginitie agaynst his will nor hée would not make virginitie a thyng of necessitie Wherefore it must néedes folow First that the Pope byndyng men to virginitie doth lay a snare for them both nothyng els except they haue the gift of chastitie but bryng men in daunger of damnation Secōdarily hée maketh a thyng of necessitie that y e holy ghost in blessed s Paul durst not nor would not doe Thyrdly that thyng that S. Paule reckened onely to conduce and helpe to quietnes in this present lyfe that same thyng maketh the Pope a Sauiour and a helper to heauē the which is a great blasphemy to Christes holy bloud and also a peruerse vsing of Gods blessed creatures Now let euery Christen mā iudge if this bée charitably done of the pope yea whether hée hath authoritie this to doe or not Let no man I beseche hym iudge in this matter after parcia litie but euen as hée will aunswere béefore God After this blessed S. Paule goeth farther as cōcernyng them that haue a purpose a promise between God and them to kéepe their charitie hys woordes bée these Hée that purposeth surely in hys hart hauyng no néede but hath power ouer his owne wil hath so decréed in his hart y t hée will kéepe hys virginitie doth well Here note first that S. Paule compelleth no man to vow but hée letteth euery man stand to his owne will Farthermore blessed S. Paul willeth what soeuer hée bée that decréeth in his hart to kéepe virginity that bée must first consider whether it lyeth in his power to kéepe his decrée or not If it bée in his power then sayth S. Paule doth hée better to kéepe his virginitie thē to marry But if it lye not in his power to bée chast doth body soule then willeth S. Paule that hée marry Note here that S. Paul notwithstandyng mans decrée and purpose which hée made to kéepe virginity willeth that hée doe marry if hée cā not kéepe his decrée purpose How cōtrary is this to the popes doctrine whiche rather suffereth his Priestes to liue in all vnclennes by y t reason of their foolish promise made vnto hym then hée would suffer them to marry wyues after S. Paules holy doctrine Yea the Pope is not ashamed more cruelly to punishe a poore woman for marying then hée doth if shée were a whore For a Nunne if shée marry sayth hée shall neuer bée admitted to receyue the blessed Sacrament of Christ But if shée bée an whore then sayth hée may shée after penaunce bée admitted to the Sacramēt What is abhorryng of Mariage if this bée none For to compare it yea and to make it worse thē whoredome what if shée haue vowed chastitie hath shée not also vowed to flye fornication Now is shée bounde vnto virginitie but by mans law But for to auoyde fornicatiō and whoredome is Gods commaundement Wherfore sée how hygh that the Pope will set hym selfe aboue God and his holy ordinaunce Furthermore S. Paule sayth that the will of God is that we should abstayne from fornicatiō and that euery one of vs should know to kéepe his vessell in sanctifiing and honour Marke S. Paules saying First that it is the will of God that we should abhorre fornication Who will now resiste the will of God not regarde the thyng that God will haue done I trust no Christen man Furthermore the will of God is y t euery man should kéepe his vessell in honour Now if Priestes bée men and haue not the gift of chastetie then are they bounde to regard this commaundement For hée sayth euery man Marke also that blessed S. Paule calleth the vessell of maryed men honorable and sanctified Wherfore thē shuld it bée vnlawful for a priest to vse a sanctified an holy vessell To possesse other mens vessels in vnclennes is agaynst God and man But it is lawfull for any man here by this text to possesse a vessell of hys owne the which God hath sanctified and honored How can man now for any occasion curse that thyng that God hath sanctified or make it vncleane that God hath purified S. Paule hauing y t spirite of God did prophecie that there should come men in the latter dayes which should forbid men to marry and these men should speake lyes in holy hipocrisie Nowe marke the texte Men shall forbyd maryage and that in the latter dayes The trueth is that no mā hath forbidden any certayne state of men to marry but the Pope onely Wherefore this texte must néedes touch his kingdome séeing that hée is also in the latter dayes There were certayne heretickes called Taciani which did condemne fully and wholy all maner of maryage And though Saynt Paule speaketh against them yet in very déede the Popes doctrine is not excepted séeing it is contayned in these latter dayes For though there were twenty heresies more thē Taciani yet must the texte bée applied agaynst them all that doth cōdēne or els despise mariage in the whole or in the parte For the text is against them all that doth forbid maryage and specially in the latter dayes But hée that doth forbid his priests to marry doth forbid for so much mariage therefore the texte maketh agaynst the Pope Note also that these men that shall forbid mariage shall haue an holy colour of hypocrisie Now hath the Pope forbidden hys Priestes to marry vnder the colour of holynes béecause as hée sayth that his Priestes must bée pure and cleane As who shoulde say that maryage were vncleane and vnpure for priestes to vse What can bée holy hypocrisie if this bée not hypocrisie Here is the holy and pure institution of God condemned as a thyng vncleane for his holy Priestes to vse Moreouer the Taciani did not forbid mariage vnder the colour of holynes but they said it was fully wholy an vnlawfull thynge The which doctrine had no maner of colour But the Pope sayth that mariage is good and laudable in it selfe but his priests bée to pure and to holy for to vse that simple thyng For it is not a thynge sayth hée that doth become y t state of perfecte mē but it belōgeth to weake vnperfect men Now iudge good reader which of these heresies eyther Taciani or Papacy doth pretende y t greatest colour of holynes And yet I am sure y t the holy Ghost in S. Paul did speake both against the greatest also smallest hypocrisie For hée alloweth no maner of fayned holynes There were other certayne heretikes called Marciani These did receiue no man to bée a Christen man excepte hée woulde refuse mariage Marke what diuersitie is betwéene these heretickes and the Popes learning The Pope receiueth no priests except they forsweare maryage The Marcianites they receiue no man to bée a Christen man excepte hée forsweare maryage So that there is no diuersitie betwéete the heretikes and the Pope but that these heretikes doth excepte a greater number then y
had commaunded his aūgels to beare thée vp in their armes Wherefore sayth the deuill it shall bée a great honour to God and also a great declaration to thy power if thou descende frō the height of the temple otherwise then any other man can doe And if thou goest downe by the steyers God shal no more bée glorified in thy fact then in other mens nor thou shalt not bée taken for the man that thou art and wouldest bée Moreouer thou néedest not doubt but God will helpe thée For the scripture speaketh of thée whiche can not bée false Notwithstandyng all this our M. Christ calleth it temptyng of God when men will séeke vnto hym for other remedyes then hée hath appoynted And therfore our M. Christ doth clearely declare that the same Scripture which the deuill bryngeth for him maketh not for his purpose For though that God doth promise to helpe Christ all his yet will hée bée glorified in his creatures will that we shal vse them with thankes to the entent purpose y t hée hath ordeined them for And then if there bée any thing lacking vnto our health saluation hée will that we shal both pray trust in hym With what boldenes cā I desyre of God to helpe mée and am not concent to receiue his creatures that hée hath instituted to helpe mée Whereby shall God helpe mée If I dispise his ordinaūces and creatures that hée hath alreadye ordeyned to my helping Is it reason that God at my instaunce shal make a new ordinaūce and new remedies for my diseases Why am I not content if I will bée helped at Gods hand with those remedyes that bée all ready instituted It was but a small thynge and a vyle thyng in a maner for Christ to descēd by the steyers from the heyghte of the temple séeyng that the deuill required hym by Gods honour also by his owne to shew some speciall power If I weare diseased and sycke and would not vse the counsell of Phisicions nor of other medecines y t God hath instituted but wil fast and pray and watch and doe almes déedes thynke you that men would recken mée wise And if I did thus dye were not I a despiser of God and of his good ordinaunces God hath apoynted Phisicions and geuen vertue to hearbes and other creatures to help my disease Whèrefore I am bounde with méekenes and with thankes to receyue them and to pray to God y t hée will fortifye and strengthē the natures of these creatures and that they may haue vertue and effecacy in me This is a Christen man bound to do For if this reason of these men shall haue strength thē will we vse no māner of creatures or remedies y t God hath ordeined but agaynst hunger and thirst heate and could agues and pestilences pouertie and necessitie swoordes and gonnes agaynst all maner of diseases against all manner of misfortunes will we vse nothing but all onely pray or fast or els geue almes as we shall thinke best So that we will teach God what thing is best to the helpyng of all imperfections I thanke you good Maysters for your good doctrine I praye God rewarde you Fynally I haue great meruayle why that prayer and fastynge shall all onely get Priestes to the gift of chastitie and not all other men And if other mē may haue the gift of chastitie through their prayer why bée not all men moued to lyue chaste séeing y t chastitie in very déede is a higher state then matrimony is Why bée priestes more bounde to pray for the gift of chastetie then other Christen men bée Nowe marke this doctrine If a lymme of the deuyl would come now and preach vniuersally to all men the ercellencye of chastitie and to shew what a greate quiet lyuing it is and what a plesaūt state it is before God And contrarywise of mariage would say that it weare a sorowfull state full of troubles full of cares full of heanines and as the Pope sayth a fleshely and a carnall state and that séemeth to haue in it self any vnclenenes and by these reasōs and perswasyons with many moe that hée might bring would exhort all manner of mē in England to lyue sole and vnmaried And would also teach them to pray and to fast for the gift of chastity and not to doute but that God of his liberalitie would géeue it thē I would fayne know of learned men ▪ if this man were gods frend and the kings How much hée is gods I will not dispute But I am sure there could not bée a greater traytour to the kinges grace thē hée is For if hée might bring to passe that hée intendeth by his doctrine Fyrst he should destroy y t kyngs succession Secondarily hée should within this seuen yeres make y t king a Lorde of a fewe subiectes or none and fynally of none indéede And all this would they doe by fasting and praying But what thing so euer they tell vs of their fasting and praying I am sure that they fall to getting of childrē as sone as other men doe and all is with fasting and praying Alas what thing can not the deuill misuse But let no mā take mée as though I condemned fasting and praying For surely I would that they should bée vsed and that diligently But I would haue them vsed in tyme and place convenient and for the intent and purpose that God hath ordayned them But yet I would not that other remedies and gyftes of God should bée thought vnlawfull also bée despised for them Now most gracious Prince here haue I shewed vnto your grace fyrst myne obedience willyng that euery man should both so learne and so doe Secōdarylye I haue shewed my learning in certaine articles for y t which there is a variēce in the world at this day protesting vnto your grace that I haue sayde nothing but I trust bée true and agreeable with Gods holy worde and with the learning of the Doctours ▪ Notwithstanding if there bée any man within your realme that can prooue by good learning the cōtrary so that your grace shall alowe it to agrée with Gods word and to bée suffycient béefore Gods dreadfull iudgment I shall bée content to submyt my selfe to your graces determination and to doe that thing that béecōmeth a Christen man a true subiecte to doe Thus our Lord Iesu Christ y e purchasour of all grace and goodnes euer preserue your grace in al vertue and honour Amen That it is against the holy Scripture to honour Images and to pray to Saintes IF men had the verye true faith in Christe Iesus that béelongeth to Christē mē to haue this article were open of it selfe without any farther probation for if men did béeléeue first that Christ were God and omnipotent and mighty to géeue all thinges Secondarily that hée were mercifull gracious louing towarde vs and so louing that wée coulde desire nothing of hym
shamefully abuseth the holy Church 243 Popes Church glory in trash 251 Popes Clergy is condemned by S. Augustine as heretickes 264 Pope and Christ are contrary 284 Pope and his Clergye are the very Antechristes 288 Pope a persecutour of holy church 242 Pope selleth God and all hys ordidinaunces 265 Popes condeÌ„ned for heretickes 247 Popes own lawes both agaynst him selfe and his Clergy 305 Pope defameth Priesthode 324 Pope and his Clergye feare not to breake Christes institution 306 Pope forbyddeth mariage 315 Pope accompteth whoredome matrimony to bee all one 321 Popes doctrine condeÌ„ned by a CouÌ„cell 322 Popes lawes agaynste mariage of Priestes 316 Pope alloweth y t kepyng of whores 317 Pope wil not suffer any persoÌ„s maryed to bee Byshops 320 Pope is a renter and tearer of the Scriptures 334 Pope maketh a hotchpot of mariage ibidem Pope accompteth whoredome better then Matrimony 335 Pope a blasphemer of God ibidem Practise of Prelates 203 Practises of Papistes to cause Images to worke miracles 343 Preachers of true doctrine teach obedience 185 Preachers of true doctrine are sufferers 184 Preachers of false doctrine are persecuters 184 Preachers agaynst the Pope are accompted heretickes 205 Prelates caÌ„not vse obedience to their Prince 202 Prelates are blynd guides ibidem Prelates will obey the pope but not the Prince 203 Priestes rore and mumble out their Diriges and Masses 216 Priestes may marry wyues by the law of God lawfully 309 Priestes must marry for auoydyng of fornication 310 Prophetes neuer styrred the people agaynst the Prince 184 ProtestaÌ„tes and Papistes how they differre 191 Power temporall described 292 R. REason deuotion that is agaynst the will of God is mere blyndnes 307 Righteous man lyueth by fayth 233 Rochester agaynst Winchester 206 Rochesters great iudgement ibidem Rochesters vayne distinction 237 Rochesters rule to know the difference betweene the Pope and the Councell 247 Rochesters wordes vppon Christes wordes 303 S. SAcrament forbydden to bee receaued in both kyndes 301 Sacrament vnder both kyndes 305 Saintes can obteine nothyng for vs. 347 Saintes how they ought to bee honored 349 Saintes are boly but they are no Gods 351. Scriptures are to be read of all men 182 Scriptures in the common tounge teach all obedience 184 Scriptures iudge the true Church 250 Scroupe Richard Archbyshoppe of yorke a rebell 188 Scriptures are the iudges of Councels 248 Scriptures not suffered by the Popes Clergye to bee in the mother toung 283 Scriptures teache the commaundementes of God 288 Scripture is profitable to bee read 289 Scriptures is to bee made knowen to all men 291 Solutions and argumentes to the Scriptures 236 Spiritualtie ready to helpe the pope 194 Spirituall power 297 Stafford George a learned maÌ„ 22â— Stokesly Byshop of London a foolish and malicious Papist 291 Stockes and stones the Papistes honor as Goddes 342 Subiectes must obey and in what maner 294. 295 Supplication made by D. Barnes to kyng Henry the viij 183 Supersâ—â—tion of the Monkes of the Charterhouse 299 T. TRaditions agaynst God are to be rooted vp by the rootes 298 Tunstall Byshop of London 215 V. VIrginitie is a state indiffereÌ„t 313 Vncharitable sutes are to bee reproued 209 Vniuersall Church is not a generall Councell 248 Vowes that haue vnlawfull conditions are not to bee obserued 319 Vrbane Pope agaynste Clement Pope 193 W. WOrkes which bee of greatest value and are accompted for the best 228 Workes are good and helpe to iustification 231 Workes without fayth are but sinne 233 Workes of the new law 234 Whoredome is lawfull in no case 311 ¶ FINIS AT LONDON Printed by Iohn Daye and are to bee sold at hys shop vnder Aldersgate An. 1572. ¶ Cum gratia Priuilegio Regiae Maiestatis A liuely picture describyng the authoritie and substaunce of Gods most blessed word weyghing agaynst Popish traditions ☞ Iudgement indifferent How light is chaffe of Popish toyes if thou desire to trye Loe Iustice holdes true beame without respect of partiall eye One ballance holdes Gods holy word and on the other parte Is layde the dregs of Antichrist deuisde by Popish arte Let Friers and Nunnes and baldpate Priestes with triple crowne of Pope The Cardinals hatt and deuill him selfe by force plucke downe the rope Bryng bell booke candle crosse beades and mitred Basan bull Bryng buls of leade and Popes Decrees the ballance downe to pull Yet shall these tares and filthy dregs inuented by mans brayne Through force of Gods most mighty word be fouÌ„d both light and vayne Magna est veritas preualet Great is the trueth and preuayleth 3. Esdra 4. Tyndall a vertuous and godly man Wilfull malice agaynst opeÌ„ trueth The authors that Popishe Pristes doe studie Vniust dcaling of the Papistes Notorious blasphemy of a Papist Tyndall remoueth from M. Welshe Tyndall sueth to be with Tonstall Byshop of London but coulde not obtayne The Scripture in the vulgare tongue a speciall manifesting of the trueth IgnorauÌ„ce of Scripture cause all mischife erroures in religion The reprobate are alwayes offended at y e trueth Henry Phillippes a wicked and dissembling Iudas Tyndals simplicitie pitied of the officers Tyndals godly zeale to his Prince A testimony of Tyndals godly life euen by his aduersarye The fayth of Tyndall shewed by a manifest myracle The reason that the papistes make agaynst the translation of the scripture into English A subtile shift of the popes clergy to couer their euill How the Papistes were vexed with Tindals translation of the new testament The Papistes shamed not to wrest the scriptures The Papistes haue wrought wonderfully to haue suppressed y â— scripture As owles abide not the brightnes of the day so cannot the papists abide the lyght of the gospell What first moued W. Tyndale to translate y â— Scripture into englssh This bishop of LoÌ„don was then Tunstall which afterward was bishop of Durham The popes chaplens pulpet is the alâ—house Christes apoitles dyd mekely admonish but the Popes sectaryes dyd braule and skold Parcialitie sometyme in men of great learnyng How Tindale was deceaued Roome enough in my Lordes house for belly chere but none to translate the new testament Tindale could get no place in the bishop of LondoÌ„s house Tyndals submission is to all such as submit themselues to God Not the toung but the life proueth a true Gospeller The truest touchestone or Religion is Christes Gospell The scripture of god is y â— sworde of the Spirite TribulatioÌ„ is the gifte of God What we ought to seeke in the Scriptures A goodly comfort agaynst desperation EnsaÌ„ples of their euils not to bolden vs but to feare vs froÌ„ sinne and desperation Howe we ought to prepare our selues to the reading of the scriptures Fayth our surest shield in all assaultes We may not trust in our workâ— but in the word and promise of God God burdened with hys promise The holy ghost breateth where and when it pleaseth hym Conscience of euill doynges fyndeth out 〈◊〉 ‑ 〈◊〉 men Of
is built Bindyng and losyng how it is to be vnderstand The keyes Behold here Antichrist how he wresteth the Scriptures Christes power is 〈◊〉 saue sinners Of this maner iuggleth â—ee with all textes At the sufferyng of Christ the offeryng of sacrifices ceremonies â–ª ceassed for Christ offered hym selfe once for all Christ gaue all his Apostles like authoritie To bynde and lose is to preach Christ sent out all hys Apostles not Peter â—â—â—nâ— Note We are bound to forgeue our neighbours aswell as Peter was Christ builded his Churche vpon the confession of Peter not vppon Peter A woman hath power to bynd How 〈…〉 man may bynde and lose To bynde the conscience and to reproue opeÌ„ sinners perteineth to the congregation Reasons that Peter was not y â— greatest by authoritie geuen hym of Christ Peter had first his seate at Antioche Christes power is in the Gospel Paul is called to helpe In the presence of the greater the power of the lesser doth 〈◊〉 Paule is made equal felow with Peter Peters seate what it is Peters seate Peters doctrine Peters keyes are all but one thyng Peters seate is Christes Gospell The Pope sitteth in thâ— deuils seate whose Vicare he is Purgatory The Pope sayth that Purgatory â—s in â—arth Vowes Othes TestameÌ„ts The Pope altereth meÌ„s willes testameÌ„ts at his pleasure The popes marchaundise Vnion The great and shamefull abuse of â—bbeyes DispeÌ„sations purchased of the Pope Choppyng and chaungyng vsed by the pope The wicked bestowing of benefices by the Pope The church can â—ot erre The Pope sayth that the Scripture is true not of it selfe but because he alloweth 〈◊〉 approueth it A similitude This doctrine the papistes vsed in those dayes The câ—â—mon and 〈◊〉 and â—…ching of â—he Papistes The Abbotes keep the monks in ignoraÌ„ce and the bisshops y e priestes â—alne ioyned w t pain maketh â—â—yne nothing The vse of vniuersities â–ª Prouiso S. Tho. de Aquino Saintes Thomas of Canterbury Tho. â—eâ—ket Tho. Wolsey copared together The Pope rewardeth his seruaÌ„ts highly wheÌ„ they be dead Policie The practise of little master parson K. Herold Robert of CaÌ„terbury Remission of sinnes to conquere England Note here how well Christ and the pope agre Christ biddeth saue the pope biddeth kill The pope is a cruell mercilesse tyrant Anselmus a chapleine of y e popes ☜ The pope is well pleased to admit priestes to haue whores but not wiues Note here the pryde and wickednes of the Pope Remission of sinnes to coÌ„quere England Thomas Arundell Practise of Prelates The popes clergy are secret and subtile conspirators ☞ A trayterous practise ☜ The Papistes are styrers vppe of warres sheders of bloud Duke HuÌ„frey Papistes are cruell A Parliament kept at Bury The death of Homfrey Duke of Gloucester protectour of the Realme of England This is Syr Tho. More The Clergy cannot abyde them that can iudge talse miracles Thre causes why the Duke of Gloucester was murthered The Pope is the whore of Babylon An other practise of Prelates Popes haue deposed Emperours and lykewise Emperours haue deposed Popes No man may rebuke the Pope for any mischief that he doth Venetians The Pope may geue and take agayne at hys will pleasure The Venetians â—aâ—e not for the popes cursing nor blessing FrenchmeÌ„ EnglishmeÌ„ The practise of the pope with all kinges princes The pope a breaker of peace The abuse of the sacrament How y â— sacrament should be broken betwene kinges and princes The Pope would not haue the Emperour to strong Remission of sinnes cleane deliuerance out of puâ—gatoâ—ye A frier Forest or a vicar of Croiden Popish practises Dissembled â—ruce Henry v. K. Henry v. conquered more then the prelates thought he would do Henry vi The crafty practise of the popes legate The mariage of king Henry vi The Duke of Glocester trayterously murthered ☜ Frier Bongaye Cruel war betwene k. Henry and the erle of Warwike Confession in the eare was a wicked inuention Lycence of the Pope for xiiij to study Nicromancy A subtile practise of Prelates He meaneth Cardinal Wolâ—ey Leut. 2â— Deut. 28. 29. A practise of the Prelates with their poore Priestes Thomas Wolffe The description of Cardinall Wolsey The kings byrth calked by the Cardinall Byshops talke kings natiuities Kyng Henry the viij had Cardinall Wolsey in great estimation The maner practise of Cardinal Wolsey The kyng is betrayed The quene is betrayeâ— Note this deuilish practise The Byshop of Lyncolne Cardinall Wolsey ruled altogether K. Lewes Pope Iulye This is a true story The new Thomas Maximilian the Emperour was K. Henry 〈◊〉 his souldier Remission of sinnes Note here the subtletie craft of the pope Now King Henry 8. with aâ— his army was abused The Prelates see euer before-hand what is like to folow Papistes are great forecasters of perils Practise The kinges sister 〈◊〉 to Fraunce Traiterous Prelates ☜ The pomp and apparell of the Cardinall his chapâ—aines passed the xij Apostles Prelates SalutatioÌ„ Cardinall Wolsey was a subâ—… worker A certaine secreat Milane Turnay The Emperor came thorough England Nurturing of kinges Practâ—â—e The french king sendeth a defiance to K. Henry viâ— Armies sée into stance The Cardinal was the Emperours freÌ„d openly and the french kinges secreatly The sege of Pauie Pauie A false pope and leud Cardinall Pace the 〈◊〉 of Englands Ambassadour Burbon The Emperour setteth vpon y â— french king by night These shippes were english Angels of gold At the taking of the french king Te Deum was song and great triumph made in England Subtile practises of the Cardinall The marte shold haue bene at Cales A ruffelar The pride and arrogancie of Cardinall Wolsey Cardinall Wolsey a great traytor Cardinall Wolsey coÌ„mitted treason agaynst the Emperour Cardinall Wolsey preferred More to he Chauncelour Treason layd to the Cardinall charge Mortunries probate of Testamentes Pluralitie of benefices Tithes The Churchewardens haue bene accustomed to gather the tithes and to geue the Paâ—â—o his reasonable stipend and to geue the reâ— to the poore Princes haue herein much to aunswere The loane first forgeuen by the Clergie The loane forgeueÌ„ by the temporalitie The Byshoprieke of DurhaÌ„ Tunstall Byshop of Durham brent the new Testament A Bishopricke is a superfluous honor and a lew de liberty The Carnall clearely discharged DefeÌ„der of the fayth The title of the defeÌ„dour of the fayth came froÌ„ Rome The Popishe and vayne glorious maner of Cardinal Wolsey The Cardinals hat The falsest and vainest Cardinall that euer was The chirch erreth if y â— pope and bishops be the chirch Marten Luther submitted him self to king Henry viij More is proued a lyer Sir Thomas HittoÌ„ A daunce in Paris Here Tindal prayeth for y â— ceasing of persecution Tindall proâ—eth the vnderstanding of such as of right should succeed to the crowne Tindall warneth al the Cardinals secretaries to repent and turne to God A generall exhortation to all kinds of people Popish
vsed of Christ Iohn 6. The olde passeouer compared with the Supper of our Lord. Baptisme compared with Circumcision 1. Cor. 10. 11. and 12. Rom. 6. Ephes 4. Eucharistia thaÌ„kes giuyng 1. Cor. 10. and 11. 1. Tim. 1. Baptisme was figured by Circumcision and the Lordes Supper by the paschall lambe Luke 12. 1. Cor. 5. Exod. 12. Luke 22. The Paschall lambe eaten and the Sacrament instituted Twoo thynges to be considered in the Sacramentes The matter and substaunce of of the SacrameÌ„t and the signes of the 〈◊〉 â–ª The signe is called the thyng Gene. 17. Exod. 12. The scripture calleth the signe by the name of the thing that it signifieth The bread in the SacrameÌ„t called the body of Christ the wyne called the bloud of Christ â—st is takeÌ„ for significat Gene. 40. The figuratiue speches vsed in the scripture 〈◊〉 Pet. 2. Ezech. 5. The maner of speakyng in the scripturo Iohn 3. The naturall body of Christ is not in the SacrameÌ„t â–ª The Sacrament is to be receaued with thankes geuyng The vse of the supper Luke 22. Note here the whole circumstaunce of the maner and institution of the SacrameÌ„t of Christes body Luke 22. 1. Cor. 11. Iohn 6. Abacuk 2. Christ declared to his disciples that he would leaue this world 〈◊〉 go to his father in heauen Scriptures are many that shewe Christ as touchyng his natural body is gone and is not here Actes 2. Christ asceÌ„ded into heauen Iohn 14. and. 16. Christ â—â—playne wordes declareth his bodely departure out of this world Christ playnlye shewed vnto the disciples that he must depart from this world to his father in heauen Christes â—…rified body is in heauen Christes 〈◊〉 scention was witnessed by many The here 〈◊〉 of Marcâ—… what it was 1. Timo. 6. 2. Timo. 2. 1. Timo. 〈◊〉 1. Cor. 11. The Supper of the Lord is the commemâ—ration and memoriall of Christes death S. Paule calleth the SacrameÌ„t bread after the consecration By one loafe of bread we are fignified to bee one body in Christ The cup of the Lord 〈◊〉 the cup of the deuill how they differte Who they are that eate of the bread and drinke of the cup vnworthely Euery 〈◊〉 did eate his own supper and not the Supper of the â—â—rd We must firste examine out stlues and theÌ„ come to the table of the Lord. Loke more of this in the Epistle to the reader If we come not thankfully and charitably vnto y t Lordes borde we eate and drinke our damnation S. Paule calleth the poore the Church of God This place the Papistes alledge to proue vnwritten be ritie More belyeth Decolampâ—dius and Zuingitus Loke more of this in the Epistle to the reader Tertulian The worâ—es of Tertulian AusteÌ„ cap. xij against â—dimâ—nt Gene. 6. Leui. 7. Deut. 12. Austen calleth Sacrament the signe of his body Homâ— 83. operitiâ— imperfectâ— Chrisostome calleth the sacrameÌ„t the signe of Christes body The confutatioÌ„ of the Papistes gloses The Papistes are wreâ—ters peruerters of the scriptures The Papistes say that the traÌ„ substantion is done by miracles All true miracles are done to let forth the glory of God Christ dyd miracles to declare hâ—m selfe to be both God and man 〈…〉 〈…〉 1. Thes 2. 1. Iohn 2. 〈…〉 scriptures The conteÌ„tious and wicked doctrine of y â— Papistes hath prouoked the lyght of gods truth to be set forth to the vnderstandyng of the people How the 〈…〉 Aâ—…â—2 The Sacrament is not vsed in these dayes as it was in the tyme of the Apostles A good doctrine for al such ministers as haue cure of soules to vse to his flocke Thankes geuyng The bread and wyne are not prophane but Sacramentes to holy vse 1. Cor. 1. A wholesome and good lesson namely for all ministers Rom. 5. At the ministration of the Sacrament let the minister exhorte all men to haue faith and lone to pray for grace I good and necessary exhortatioÌ„ to be mate to y â— people of the tâ—… they receaue the communioÌ„ None may come to the commuâ—… without y â— weddyng germent 〈◊〉 â—ayth Iohn 13. Thankesgeuyng to God Those wordes of his are in his booke that he made for y t pore soules in Purgatory Marke 42. Not who speaketh but that whiche is spoken is to be weyed most 1. Tim. 4. The holy ghost inspireth where when and on whom he pleaseth Actes 2. 1. Cor. 12. The talent of our learnyng is to be employed to the edifiyng of Christes congregation Wilfully to resist Gods worde is sinne agaynst the holy ghost Ezech. 33. Obiection Aunswere 1. Thess Our imperfection forgeuen thorough faith in Christes bloud The Byshop of Rochesters owne opinion concernyng the vnderstandyng of the scriptures in his time and long a forâ— that Actes 17. The cause of our blindnes and grosse errours 2. Thess 2. Rom. 15. Voluntary ignorauÌ„ce not to bee excused The cause of Iohn Frithes writyng against Purgatory Mans reason must be obedient to the Scriptures Aulus Gelius The rebuke of an open enemy better then the sclender prayse of a frend M. More my Lord of Rochester can not agree The Purgatoryes that God hath ordeyned Iohn 15. The Purgatory of the hart The Purgatory of the hart is fayth The Purgatory of the members Heb. 12. The Purgatory of the meÌ„bers is the crosse of Christ Psal 89. God nayleth vs to the crosse to heale our infirmities So euill was the life of the Papistes that they imagined a Purgatory for them selues The wisedome of the world foolishnes afore God Symon Fishe the maker of the booke of the Supplication of Beggers Our riches is to be bestowed on the poore Either there is no Purgatory els the Pope is mercylesse Whereat M. More first began to fume agaynst such as denye Purgatory Rastell foloweth M. More The names of the disputers in the matter of Purgatory The soÌ„me and contentes of Rastels iij. Dialogues An aunswere to Rastels Dialogue Rastels booke is either true or false If naturall reason conclude agaynst the Scripture then is naturall reasoÌ„ false Roma 5. Iohn 11. 2. Rastels boke clearely quickly confouÌ„ded Rastel beaten to the wall The first chief reason made for Purgatory Rastell Aunswere to the first argument Psal 81. 1. Thess 4. Question Math. 24. The confutatioÌ„ of Rastels first chief argument 1. Iohn 1. 1. Cor. 15. 1. Thess 4. Ephes 1. and. 5. Rastell ouerthroweÌ„ in his owne turne 3. Hebr. 1. Christ is the onely Purgatory and purger of our sins 4. Ephe. 5. A frutefull and excelleÌ„t argument 5. Ephe. 1. Christ by his election doth purge and clense vs. 6. 1. Iohn 1. Ephe. 1. Gallat 5. Roma 7. Roma 8. Roma 5. Roma 4. Psal 31. Iustification freely doth exclude Purgatory Roma 3. Obiection In aunswere to the first obiection Obiection 1. In aunswere to the second obiection 2. The Pope â—elleth Christes merites for money 3. We may not robbe God of his honour 4. Blasphemy to say Christes bloud is not full
not lawfull Israelites Gods peculiar people SacrameÌ„tes and figures thereof grossely vnderstode breede errors Roma 〈◊〉 Gods church largely taken what it is Math. 13. Math. 25. Gods elect Church is without spotte and onely knowen to God Man is vncertaine of his election vntill the holy ghost working in hym assure hym therof Good and bad are of the sensible Church Math. 〈◊〉 Luke 〈◊〉 Infanteâ— may be â—â—ptised because they be partakers of the promise although they as yet haue no fayth The second thyng to be considered in Baptisme Roma 6. Dipping in the water and liftyng vp agayne of intantes what it signifieth The whole course of mans life is a continuall Baptisme Galat. 3. Tit. 3. Baptisme is the fountaine of our new byrth The signification of Baptisme that is to say banishyng the old maÌ„ and puttyng on the new acquired onely by fayth Iohn 3. The wicked distrustyng in Gods promises dispayre Iohn 5. Christes bloud is the streÌ„gth of our Baptisme Roma 5. Matthew the last Math. 28. Causes why the SacrameÌ„t of Baptisme shold bee had in great reuerence Sundry sortes of meÌ„ which we haue conuersation withall diuersly affected Ceremonies of some sortes are as guides vnto the knowledge of God Actes 15. The perfection of man Math. 15. Tit. 1. 1. Cor. 8. Weake consciences eyther by breaking of any auncient custome or neglecting ceremonies not to be offended 1. Cor. 8. The obstinate which put trust in thinges not needefull to saluation must be resisted Actes 8. Philip the Apostle vsed not so many outward ceremonies in Baptisme as papistes doe Ministers must be circumspect in the vses abuses of ceremonies â—…i 33. Exod. 20. Deut. 5. Exod. 31. Sabaoth abrogated for feare of superstition Gallat 4. Sabaoth kept on the Sonday Coll. 2. Exod. 13. Deut. 4. and. 5. Ezech. 3. and. 30. Math. 7. 1 â–ª Cor. 11. 2. Timb 3. Exod. 8. Iohn 4. Math. 8. Iohn 6. Iohn 6. Iohn 17. Iohn 13. Luke 22. Phil. 2. Math. 21. Math. 10. Luke 22. Math. 14. and. 15. Math. 8. Math. 21. Luke 2. Math. 11. Math. 21. Mark 16. Iohn 19. Math. 5. Iohn 19. Ca. ConstaÌ„t dist â—â—vi Math. 10. Luke 23. Math. 10. Iohn 19. Exod. 16. Heb. 9. Math. 25. Math. 18. Iohn 21. Math. 8. Marke 1. Luke 5. Math. 5. Math. 8. 17. Iohn 22. Luke 2. Math. 5. Actes 2. Math. 3. Iohn 12. Iohn 9. Luke 10. Iohn 19. Math. 19. Luke 22. Math. 23. Marke 9. â—ath 17. Iohn 14. Marke 11. Math. 4. Math. 5. Math. 17. Math. 11. Luke 12. Math. 23. Math. 17. Math. 26. Math. 26. Iohn 15. Math. 19. 1. Cor. 7. Math. 15. Roma 14. Collos 2. Tit. 1. Math. 16. Math. 18. Iohn 15. Luke 17. Oh abhomination Math. 2â— Osea 〈◊〉 Math. 9. Roma 4. Iohn 11. 1. Iohn 2. Iames. 5. Math. 5. Roma 13. Ephe. 1. Collos 1. 1. Cor. 10. 2. Pet. 2. 2. Timo. 3. Tit. 1. Iohn 19. Luke 6. Luke 〈◊〉 Math. 5. Luke 6. Math. 23. Math. 23. Acte 7. Esay 66. 2. King 7. 1. Cor. 3. Actes 17. Exod. 20. Iohn 5. Iohn 1. Dist. xxij ca. sacrosancta Math. 10. 1. Timo. 3. Tit. 1. The order that Iohn Frith kepeth in shewyng his mynde in the Sacrament of the body bloud of Christ The occasioÌ„ that moued Iohn Frith to write on the Sacrament The spirituall eatyng of the Sacrament is by fayth The Sacrament to be the naturall body of Christ is no article of our fayth necessary to be beleued vpon payne of damnation Obiection Solution Obstinate defendyng of any cause is worthy of reprehention The foundation of Iohn Frithes first treatise vppon the Sacrament It is no article of our fayth to beleue it to be the naturall body of Christ The same fayth saueth vs that saued our fathers Adam Gene. 3. How our fathers did eate the body of christ and dronke his bloud Abraham Gene. 12. Circumcision was the Sacrament of Gods couenasit made with Abraham AbrahaÌ„ by fayth dyd eate and drinke Christes body and bloud Iohn 8. The spirituall eating drinkyng of Christ shall saue vs. Manna was to the Israelites the same that the SacrameÌ„t is to vs now August de vtilitate poenicentiae Aug. super Ioan. tract 26. A goodly saying of S. Augustine Beda suter 1. Cor. 10. To eate the SacrameÌ„t by fayth spiritually is to eate the body of Christ c. There is no cause why we should accompt the SacrameÌ„t to be Christes naturall body for that were to grosse an imaginatioÌ„ We are not boundâ— to beleue vpoÌ„ payne of daÌ„natioÌ„ more then our fathers beleued Gene. 1. Psal 1. Esay 7. Acte 3. Actes 2. Psal 16. We must beleue the articles of our fayth vpon payne of damnation but in the other there is no perill Aug. contra Faustum Lib. 19. cap. 11. There be thre causes why y e Sacramentes were instituted The first is necessity August ad MarcellinuÌ„ The second cause of the institution of Sacramentes How diligently Christ set forth y e Sacrament of hys body bloud that we might by that outward signe assure our fayth that his very true body was crucified for our sinnes The thyrd cause of the institution of Sacramentes The sacrament is profitable to none but to such as vnderstaÌ„d the doctrine therof An example of the Alepole The true significatioÌ„ of the sacrament of the body and bloud of Christ The sacrifices of the Iewes as loÌ„g as they were rightly vsed were well accepted More Frith 1. Pet. 2. Luke 22. Ephes 6. Math. 10. Mich 5. Iohn 6. Math. 10. 3. Cor. 11. Ioh. Frith mette with false brethren 2. Cor. 10. An exhortation to stand manfully by the profession of Gods word More Frith BrethreÌ„ is an auncient name in the scripture Amos. 8. Math. 11. Luke 18. Roma 1. Actes 24. More Frith Ioh. Frith feared not death Frith wisheth all his workes to be seene More Frith He that seeth his brother in peril of ieoperdy must warn him therof Deut. 12. Note here the earnest zeale of Frith An offer made to the Clergie by Io. Frith More Frith 2. Thes 2. 1. Iohn 4. Actes 20. The propâ—esie of S. Paule â—the latter times Siluester when corruption entred into y e Church Bishoprickes wer not gredely sought in y e primitiue Church for then it was a charge and not a Lordship Math. 27. Mark 15. Iohn 19. A great alteration in the church sithen the time of Christ and hys Apostles 1. Cor. 11. A litle flock is left that are not corrupted More Frith 1. Cor. 10. Paule calleth the Sacrament bread 1. Cor. 11. Actes 2. Luke 22. Nature sayth there is bread in the Sacrament The wyne will waxe sowre if it be kept loÌ„g The Doctors proue that bread remayneth in the Sacrament Gelasius a Pope Contra Eutych Nestorium This is the saying of Gelasius a Pope Wickleffe Wickleffe buried xv yeare and then brent Math. 10. Malach. 2. Oecolampadius Tyndall Tyndall declareth his innocency Zwinglius Zwinglius slayne in a iust and righteous cause