where sinners be â–ª that what soeuer they bouÌ„d should be bound and whatsoeuer they loosed should be loosed Moreouer euery man and woman that know Christ his doctrine haue the keyes and power to bynde loose man order and in their measure as tyme place and occasion geueth priuately May not a wife if her husband sinne agaynst God and her and take an other woman tell him his fault betwene him her secretly and in good maner humbly binde his conscience with the law of God And if he repent may she not forgeue him and loose him as well as the Pope Yea and better to as long as the sinne is secret in as much as hee sinneth specially agaynst her and not agaynst the Pope And so may the sonne do to hys father and a seruaunt to his master and euery man to his neighbour as thou seest in the sayd xviij chapter of Mathew Howbeit to bynde and lose in the conscience by open preachyng pertaineth vnto the officers that are appoynted therto And to bynde and lose open sinners and them that will not repent till they be complayned on vnto the congregation pertaineth vnto the congregation Finally there were many that preached Christ at Rome yer Peter came thether if he came euer thether as Paule and many other Had they not authoritie to bynde and lose Or els how did they conuert the people Peter also was an Apostle and went srom place to place as Paule dyd and as Paule ordeyned Byshoppes in euery place to teach the people so no doubt did Peter Why then might not those Byshops chalenge authoritie by Peter as well as they of Rome They say also in their own Legendes that Peter had his seate at Antioch first Dyd he runne to Rome leauing no maÌ„ behynde hym to teach the people at Antioch God forbid Why then myght not that Byshop chalenge Peters authoritie They will haply say sooner theÌ„ proue it that Peter dyed at Rome and therefore his authoritie is greatest there Then by that rule Christes power is no where so full as at Hierusalem But what hath Christes inuisible kyngdoÌ„e to do with places Where Christes Gospell is there is his power full and all his authoritie as well in one place as in an other Finally to get authoritie whence so euer they caÌ„ snatch it they ioyne Paule with Peter in their owne lawes Distinctio xxij saying By the authoritie of Peter and Paule Which is cleane agaynst themselues For they say in their awne lawe in the presence of the superior the power of the inferior ceaseth and is none at all Now if Peter be greater then Paule then by that rule where Peter is preseÌ„t there Paule is but a subiect and without authoritie And where Christ is present bodely and preacheth himselfe there the Apostles geue vp their authoritie and holde their peace and sit downe at hys feete and become scholers harkeÌ„ to Wherfore in that they ioyne Paule wyth Peter and chalenge their superioritie as well by the authoritie of Paule as of Peter there they make Paule fellow and equall wyth Peter And thus it is false that Peter was greater then his felowes But y t blinde owles care not what they houle seyng it is night and the day light of Gods worde shut vp that no man can spye them Moreouer with this terme Peters seat they iuggle a pase as with infinite other saying that Peters seat is the chiefe seat but what Peters seat is that they tell you not For wist ye that ye should soone perceaue that they lye Peters seat is no stoole or chayre for what hath the kingdome of Christ to do with such baggage but it is a spirituall thing Christ saith in the Gospell Math. xxiij The Scribes Phariseis sit on Moses seat What was Moses seat there a chayre or the temple or the châ—rches or sinagoge of the land Nay verely for Moses came neuer there But Moses seat was Moses lawe and doctrine EueÌ„ so Peters seat is Peters doctrine the Gospell of Christ which Peter taught And the same doctrine is Peters keyes so that Peters seat Peters keyes and Peters doctrine is all one thyng Now is Peters doctrine Paules doctrine and the doctrine of all the xij Apostles indifferently for they taught all one thing Wherefore it followeth that Peters keyes and Peters seat be the keyes seat of Paule also and of all the other xij Apostles and are nothing saue the gospell of Christ And thus as Peters doctrine is no better then Paules but one thing Euen so Peters seat is no greater nor hyer nor holier theÌ„ the seat of the other xij Peters seat nowe is Christs seat Christes gospel on which all the Apostles sat and on which this day sitteth al they onely y e preach christ truely Wherfore as Antichrist preacheth not Peters doctrine which is Christes Gospell so he sitteth not on Peters seat but on the seat of Sathan whose vicar he is and on the seat of his owne lawes and ceremonies and false doctrine wherunto he compelleth all men with violence of sworde Then he clame to Purgatory with the ladder of the sayd text whatsoeuer thou bindest in earth c. Purgatory sayth he is in earth wherefore I am Lord there to Neuerthelesse as he can proue no purgatory so caÌ„ he not proue that if there were any it should be in the earth It might well be in the element or spere of fire vnder the Mone as well as in the earth But to bynde and lose is as I haue aboue sayde to preach and to feede and with Christes doctrine to purge soules And they that be dead be not of the flocke which Christ bad Peter feede but they that lyue onely TheÌ„ clame he vp with the same ladder still ouer all vowes and professioÌ„s of all religious persoÌ„s and ouer othes made betwene man and man to dispence with them and ouer all mens testamentes to alter them For what thou makest an hospitall that will he shortly make a colledge of Priestes or a place of religion or what he lusteth TheÌ„ all maner Monkes and Fryers and like draffe tooke dispensations of hym for the ordinaunces of theyr olde fouÌ„ders And because as they thought they had prayed distributed for theyr soules inough to bring them out of purgatory they thrust theÌ„ out of theyr beadrolles and tooke dayly moe and moe But euer since they tooke dispensations of the Pope both for their rules and to deuide all among them they receaued in the name not of the poore but of purgatory to queÌ„ch the raging fire thereof which is as hote as theyr bellyes can fayne it and fooles be out of their wittes to beleue it promising a Masse dayly for xl shillinges by the yeare of which foundations wheÌ„ they haue gotten twenty they will yet with an vnion purchased of the Pope make
Christes Church 345. b Officer not the priuate person must aduenge 191. a Offryng dayes and priuey tithes 136. a ffrings what they meant 204. a. of ripe fruites 424. b. at first masses of Priestes 336. b. maintaine Po Opish miracles 159. b ffenders open openly to be rebuked 345. a Old translation 318. b Old commaundement what 403. b Old ceremonies preachers to the people 273. a Old Pharisaicall practise now practised by Papistes 340. a Old â—estament wherupon built 9. b Old man must be put of 80. b Old Adam byndâ—tl â–ª our consciences 47. a Opinions Popish waueryng how bred 329. a. and 170. b Opinions iij. touchyng the Sacrament of the last Supper 445. a Oppresâ—ion of sure doctrine 289. a Opportunitie 455. a. and b Orders 322. a. in teachyng 103. b. of iustifiyng 330. b. of Scholemen ouerthwart 103. b. of S. Paules doctrine 43. b Orders how euery man may preach and how not 198. a. Papall compared with orders Apostolical 354. b compared with Christes doctrine 353. b Ordinaries hangmen to the faithfull 319. a Ordinaunce of rulers 186. a Ornamentes 273. b Originall of good workes whence 10. b Oth of a witnes may be taken 309. b. vnlawfull may be broken 137. a agaynst charitie to be broken 315. b Otho kyng of Saxons 252. a Ouercommers of the world who 421. a Ouerthrow of our forefathers was freewill 16. a Oules and Papistes alike in abhorryng light 1. b Outward Popery is the worshyp of the vnfaythfull 422. b Outward signes required of Christ by the Iewes 457. b Outward deede fulfilleth not the law 117. a Outward oyle not auaylable 409. a P. PAce an Ambassadour 372. a Paâ—…e taking how delightsome to God 229. a Paphnutius his opinion concernyng mariage 317. b Papisticall schole doctrine corrupteth youth 103. b Papisticall Doctours repugnaunt 102. b. their argumentes 88. a. their gloses conâ—uted 474. b. their workes 79. a Papistes caÌ„ do miracles 300. b. teach with the mouth onely 267. b still purge their patientes 166. a. of the carnall opinion of the Iewes 459. b. cannot abide Scripture 287. b. 319. a. wrest the Scriptures 466. b. perâ—ert the Scripture ibid. suppressors of Scriptures 1. b. walke in shadowes 125. a Papistes great iugglers 201. a. persecutours 448. b. furious agaynst their aduersaries 447. a. persecutyng tyrauntes 319. b. blousheders 363. b. children of this world 268. b throw downe Kynges and Emperours â—27 a. heare not Christes voyce 126. b. fruites of their earthly Gods 126. b. why they will not haue Scriptures in English 128. a. preach woorkes for their owne profite 334. b. trust in workes as they should in Christ 246. a Papistes and Phariseis make sinne of no sinne 29. b Papistes will louse nothyng 305. a. forecasters of perils 370. a. make no accompt of periury 376. a. abolish the true doctrine of Sacramentes 422. a. enemyes to all good learning 278. a. know all other meÌ„s counsell 102. a Papistes haue a way of their owne to heauen 170. a. their malicious pratyng 475. b. haue robbeâ— many realmes of the Gospel and all goodnes 116. b. Churchtheiues 20. a. winne what others loose 165. b Papistes abuse the Sacramentes 13 b. agaynst the Popes lawes 341. a. hate Scriptures as oules do light 1. b. their contrary preachyng 102. b locke vp the Scripture that they onely may expounde the same 23. b. their grounde for vnwritten verities 473. b. cannot expounde their ceremonies 131. b. sworne to theyr wicked liuyng 305. a Papistes and peripatetiques theyr doctrine 88. b Parable how to vnderstaÌ„d it 78. b. of the Samaritane expounded 285. b Parcialitie in Erasmus 2. a Parcialitie in a preacher for feare of persecutioÌ„ odious 196. b. in iudges is wicked 122. b Pardons 173. a Pardons surer then the Popes pardon 223. a Parentes to vs in Gods stede 107. a how they trye their childrens loue 12. a Parish Priest 102. b Parliament 314. b. at Bury 363. b Paschall lambe 282. a. 273. b. figured the Lordes Supper 468. a. how spiritually fulfilled in Gods kyngdome 440. a Paschall lambe and Christes death compared together 440. a Patience in sufferyng 454. a. bryngeth libertie 119. a Paule 103. a. a persecutour 39. b. 275. a. a carefull preacher 402. a. describeth the Pope 290. a. aunswereth the Papistes concernyng iustification 44. knew not Masse 287. a. preached Christ and not him self 391. b. how he rebuketh hypocrites 44. a. condemneth all hypocrisie ibid. no preacher of worldly wisedome 170. b. gaue faythfull counsâ—… without vexyng mens consciences 129. a. teacheth mariage of Priests 312. b. calleth the Sacrament bread after the consecration 472. a. a fatherly instructor to Timothy 252. rebuked Peter to his face 344. b. his Epistles are the Gospell 127. a his traditions were the doctrine of the Gospell 286. b. the order of hys doctrine 43. b Paule and Peter equals 359. a. aboue Peter in Apostleshyp 126. a. his Apostleship how proued 126. a Paul excommunicated but Papistes burne 339. b. lacked Ministers 109. a. retayned not Onesâ—…us froÌ„ his master 109. a Pax. 276. a Peace makyng 193. b Peace of conscience 194. b Pelagius his heresie 407. b Penaunce 426. b. profitable to Papistes 254. a. abused by shauelyngs 397. b Penaunce put for repentauÌ„ce 146. a People of two sortes deceiued 379. b People why called to the teÌ„ple 282. a People beleue in the worke without the promise 153. a Persecution for the truth obtayneth lyfe 190 b Persecution of Papistes 195. a. at Rysellâ—s in Flaunders At Saint Luke 454. b Persecutors of the spirituall 308. a. of the word threatned 100. b Perfect Christians in no daunger 48. a Perfect kepyng of the law 40. a Perfection 216. b. ioyned with repentaunce and strong fayth 386. b Performance of mans pretense not of hym selfe but of God 17. a. of an euill oth double sinne 209. a Persuasions of Papistes 448. a. of hypocrites 341. b Partakers of Gods promise professe the law 185. a Pestilence of Princes what 123. a Peter his patrimonie 124. b. was neuer scholer in the Arches 135. b Peter rebuked openly of Paule 344. b Peter and Iohn their puttyng on of handes 152. b Peter shewed Gods power 344. a. called chief of the Apostles why 343. b. in what respect so called ibidem preached but so doth not the Pope 357. a. practised his keyes 123. b. sent to preach in Samaria 344. a. preached playne Scripture 170. b. his seat and his keyes are his doctrine 359. a. his seate Christes Gospell ibid. his submission to his brethren 344. a. prophesieth of the popes spiritualtie Epist 2. cap. 2. 55. a. his fayth strong 261. a. his possessions 352. a Pety pillage 136. a Phariseis applyed all to their deedes 205. condemned of Christ 17. a Phariseis nearer the true Churche then Papistes 201 b Phariseis rebuked 17. a. agree with Papistes in doctrine 17. b. clense their soules with theyr owne workes 30. a. their actes all outward 202. b. their freewill 16. b Pharao confessed his
the Lord. Teach thē to know Christ and set Gods ordinaunce before them saying sonne or daughter God hath created thee and made thee thorough vs thy father and mother and at his commaundement haue we so longe thus kindely brought thee vp and kept thee from all perils he hath commaunded thee also to obey vs saying childe obey thy father and mother If thou meekely obey so shalt thou grow both in the fauour of God man knowledge of our Lord Christ If thou wilt not obey vs at hys commaundement thē are we charged to correct thee yea and if thou repent not and amende thy self God shall sley thee by hys officers or punishe thee euerlastingly Nurtoure thē not worldly with worldly wisedome saying thou shalt come to honour dignitie promotion and riches thou shalt be better then such and such thou shalt haue iij. or iiij benefices and be a great doctoure or a Byshop and haue so many men wayting on thee and do nothing but hauke and hunte and lyue at pleasure thou shalt not neede to sweate to laboure or to take any payne for thy lyuing and so forth filling thē full of pride disdaine and ambition and corrupting theyr myndes wyth worldly perswasions Let the fathers and mothers marke how they themselues were disposed at all ages by experience of their owne infirmities helpe their children and keepe them from occasions Let them teach their children to axe maryages of their fathers mothers And let theyr elders prouide mariages for them in season teaching them also to know that she is not hys wyfe which y ◠sonne taketh nor he her husband which the daughter taketh wythout the consent and good wyll of their elders or them that haue aucthoritie ouer thē If their frends wil not marry thē then are they not to blame if they marry thēselues Let not y t fathers mothers alwayes take the vtmost of their authoritie of their children but at a time suffer with them and beare theyr weaknesses as Christ doth oures Seeke Christ in your children in your wiues seruants and subiectes Father mother sonne daughter maister seruaunt kyng and subiect be names in the worldly regiment In Christ we are all one thing none better then other all brethren must all seeke Christ and our brothers profit in Christ And he that hath the knowledge whether he be Lorde or kyng is bounde to submitte hymselfe and serue his brethrē and to geue hym selfe for them to winne them to Christ ¶ The office of an husband and how he ought to rule HUsbandes loue your wiues as Christ loued the congregation and gaue hymselfe for it to sanctifie it and clense it Men ought to loue their wiues as their owne bodyes For this cause shall a man leaue father and mother and shall continue with his wife and shall be made both one flesh See that euer one of you loue his wyfe euen as hys owne bodye All thys sayth Paul Ephe. v. and Collo iij. he sayth husbādes loue your wiues and be not bitter vnto thē And Peter in the thyrd chapter of hys first epistle sayth men dwell with your wiues according to knowledge that is according to the doctrine of Christ geuing reuerence vnto the wife as vnto the weaker vessell that is helpe her to beare her infirmities and as vnto them that are heyres also of y e grace of lyfe that your prayers be not let In many thynges God hath made the men stronger then the women not to rage vpon them to be tyrantes vnto then but to helpe thē but to beare their weakenesse Be curteous thereaefore vnto them and winne thē vnto Christ and ouercome them with kyndnes that of loue they may obey y ◠ordinaunce that God hath made betwene man and wife ¶ The office of a maister and how he ought to rule PAule Ephe. vi saith ye maisters do euen y e same thinges vnto thē that is be maister after y e example doctrine of Christ as he before taught y ◠seruauntes to obey vnto their maisters as vnto Christ putting away threanings that is geue thē fayre wordse exhort thē kyndely to do theyr dutie yea nurtour them as thine own sonnes with y ◠Lords nourtour that they may see in Christ a cause why they ought louingly to obey and remember saith he that your maister also is in heauen Neither is there any respect of persons wyth hym that is he is indifferent and not parciall as great in hys sight is a seruaunt as a maister And the third chapter to the Col. saith he ye maisters do vnto your seruaunts that which is iust and equal remembring that ye also haue a maister in heauen Geue your seruaunts kinde wordes fode rayment and learnyng Be not bitter vnto them rayle not on them geue thē no cruell countenaunce but according to the ensample and doctrine of Christ deale with them And when they labour sore cherishe them agayne When ye correct thē let Gods worde be by and do it wyth such good maner that they may see how that ye doe it to amende them onely and to bring them vnto the way which God biddeth vs walke in and not to auēge your selues or to wreke your malice on them If at a tyme thorough hastines ye exceede measure in punishing recompence it an other way and pardon them an other tyme. ¶ The dutie of Landlordes LEt Christen Landlordes be content wyth their rent and olde customes not reysing y ◠rent or fynes bringing vp new customes to oppresse their tenauntes neither letting two or three tenauntryes vnto one man Let them not take in their communes neyther make parkes nor pastures of whole parishes For God gaue the earth to men to inhabite and not vnto sheepe and wilde deare Be as fathers vnto your tenauntes yea be vnto them as Christ was vnto vs and shew vnto them all loue and kyndnes What soeuer busines is among thē be not parciall fauouring one more thē an other The complayntes quarels and strife that are among them counte diseases of sicke people and as a mercifull phisition heale them wyth wisdome and good councell Be pitifull and tender harted vnto them and let not one of thy tenauntes teare out an others throte but iudge their causes indifferently and compell them to make their diches hedges gates and wayes For euē for such causes were ye made landlordes and for such causes payde men rent at the beginning For if such an order were not one should sley an other and all should goe to wast If thy tenaunt shall labour and toyle all the yeare to pay thee thy rent and when he hath bestowed al his labour his neighboures cattell shal deuoure his frutes how tedyous and bitter should his life be Se therefore that ye doe your duties agayne and suffer no man to doe them wrong saue the kyng onely If he doe wrong then must they abyde Gods iudgement ¶
to mary and commauÌ„ding to absteine from meates which God hath created to be receaued wyth geuing thaÌ„kes Which two thynges who euer did saue y e Pope Rochesters God makyng sinne in the creatures which God hath created for maÌ„s vse to be receaued wyth thankes The kyngdome of heaueÌ„ is not meate and drinke sayth Paule but righteousnes peace and ioye in the holy Ghost For whosoeuer in these thynges serueth Christ pleaseth God and is alowed of men Rom. xiiij Had Rochester therfore not a coÌ„science marked wyth the hote yron of malice so that he can not consent vnto the will of God and glory of Christ he woulde not haue so alleaged the texte which is contrary to none saue themselues He alleageth an other text of Paule in the second chapter of his second epistle to the Thessalonians Erit dissessiâ— primum that is sayth Rochester before the comming of Antichrist there shall be a notable departing from the fayth And Paule sayth The Lord commeth not except there come a departing first Paules meaning is that the last day commeth not so shortly but that Antichrist shall come first and destroy the faith and sit in the temple of God and make all men worship him and beleue in hym as the Pope doth and then shal Gods worde come to light againe as it doth at thys tyme and destroy hym and vtter his iuggling and then coÌ„meth Christ vnto iudgement What say ye of this crafty coÌ„ueyar Would he spare suppose ye to alleage to wrest other doctours pestilently which feareth not for to iugle wyth y â— holy scripture of God expounding y â— vnto Antichrist which Paule speaketh of Christ No be ye sure But euen after this maner wise peruert they the whole scripture and all doctours wresting theÌ„ vnto their abhominable purpose cleane contrary to the meaning of the text to the circumstaunces that goe before and after Which deuelishe falshod lest the lay men should perceaue is the very cause why y â— they will not suffer the Scripture to be had in the Englishe tounge neither any worke to be made that should bring the people to knowledge of the truth He alleageth for the Popes authoritie Saint Ciprian Saint Augustine Ambrose Hierome and Origene of which neuer one knew of any authoritie that one Bishop should haue aboue an other And Saint Gregory alleageth he which would receaue no such authoritie aboue hys brethren when it was profered hym As the maner is to call Tully chiefe of Oratours for hys singular cloquence and Aristotle chiefe of Philosophers and Virgill chiefe of Poets for thir singular learnyng and not for any authoritie that they had ouer other so was it the maner to call Peter chiefe of the Apostles for his singular actiuitie and boldnes and not that he shoulde be Lord ouer his brethren contrary to hys owne doctrine Yet compare that chiefe Apostle vnto Paule and he is found a great way inferior This I say not that I woulde that any man shoulde make a God of Paule contrary vnto hys owne learning NotwithstaÌ„ding yet this maner of speaking is left vnto vs of our elders that when we say the Apostle sayth so we vnderstand Paule for hys excellency aboue other Apostles I would he would tel you how Hieroin Augustine Bede Origene and other doctours expound this texte vpon this rocke I wyll builde my congregation and how they enterpret the keyes also Thereto Pasce pasce pasce which Rochester leaueth without any Englishe signifieth not Polâ— shere and shaue Vpon which texte beholde the faithfull exposition of Bede Note also how craftely he would enfeoffe the Apostles of Christ with their wicked traditions and false Ceremonies which they themselues haue fayned alleaging Paule ij Thessal ij I aunswere that Paule taught by mouth such things as he wrote in his epistles And his traditions were the Gospell of Christ and honest maners liuing and such a good order as becommeth the doctrine of Christ As that a woman obey her husband haue her head couered keepe silence and goe womanly and christenly apparelled that children and seruauntes be in subiection and that the younge obey their elders that no man eate but he that laboureth and worketh and that men make an earnest thing of Gods word and of hys holy Sacramentes and to watch fast and pray and such lyke as the Scripture commaundeth Which thynges he that woulde breake were no christen man But we may well coÌ„playne and crye to God for helpe that it is not lawful for the Popes tyranny to teach y â— people what prayer is what fasting is and wherefore it serueth There were also certayne customes alway which were not commaunded in paine of hell or euerlasting daÌ„natioÌ„ as to watch all night and to kysse one an other which as soone as the people abused then they brake theÌ„ For which cause the Byshops myght breake many thynges now in lyke maner Paule also in many thynges which God had made free gaue pure and faythfull couÌ„cell without tangling of any mans coÌ„science and without all maner commaundyng vnder payne of cursing payne of excommunication payne of heresie payne of burnyng payne of deadly sinne payne of hell and payne of damnatioÌ„ As thou mayst see i. Cor. 7. Where he counceleth the vnmaried the widowes and virgines that it is good so to abyde if they haue the gift of chastitie Not to winne heaueÌ„ therby for neither Circumcision neither vncircumcision is any thyng at all but the kepyng of the commaundementes is altogether But that they might be without trouble and might also the better wayte on Gods worde and sâ—elyer serue their brethren And sayth as a faithfull seruaunt that he had none authority of the Lord to geue them any commaundement But that the Apostles gaue vs any blynd ceremonies wherof we should not know the reason that I denye and also defie as a thyng cleane contrary vnto the learnyng of Paul euery where For Paul commaundeth that no man once speake in the Church that is in the congregation but in a toung that all men vnderstand except that there be an interpreter by he coÌ„maundeth to labour for knowledge vnderstandyng and feelyng and to beware of superstition persuasions of worldly wisedome philosophy and of hypocrisie and ceremonies and of all maner disguising to walke in y â— playne and open truth Ye were once darkenes sayth he but now are ye light in the Lord walke therefore as the children of light Ephe. v. how doth Paul also wish them encrease of grace in euery Epistle How crieth he to God to augment their knowledge that they should be no more children waueryng with euery winde of doctrine but would vouchsafe to make them full men in Christ and in the vnderstandyng of the mysteries or secretes of Christ so that it should no be possible for any man to disceaue them with any entisyng reasons of worldly wisedom or to beguile them with blind
but within they are full of brybry excesse saith Christ Mat. xxiij Is that which our hypocrites eate and drinke and all their riotous excesse any other thyng saue robbery that which they haue falsly gotten with their lying doctrine Be learned therefore ye that iudge the world and compell them to make restitution agayne Ye blinde guides sayth Christ ye strayne out a gnat swalow a camell Math. xxiij do not our blinde guides also stomble at a straw and lepe ouer a blocke makyng narow consciences at trifles and at matters of weight none at all If any of them happen to swalow hys spitle or any of the water wherewith he washeth his mouth ere he goe to Masse or touch the Sacramēt with his nose or if the Asse forget to breath on him or happen to handle it with any of his fingers whiche are not annoynted or say Alleluia in stede of Laus tibi Domine or Ite Missa est in stede of Benedicamus Domino or poure to much wine in the chalice or read the Gospell without light or make not his crosses a right how trembleth he how feareth he what an horrible sinne is committed I cry God mercy sayth he and you my Ghostly father But to hold an whore or an other mans wife to bye a benefice to set one Realme at variaunce with an other and to cause xx thousand mē to dye on a day is but a trifle and a pastime with them The Iewes boasteth them selues of Abraham And Christ sayd vnto them Iohn viij If ye were Abrahams children ye would do the deedes of Abraham Our hypocrites boast them selues of the authoritie of Peter and of Paul the other Apostles cleane contrary vnto the deedes and doctrine of Peter Paul and of all the other Apostles Which both obeyed all worldly authoritie and power vsurpyng none to them selues and taught all other to feare the kynges and rulers and to obey them in all things not contrary to the commaundement of God and not to resiste them though they tooke away life and goodes wrongfully but paciently to abyde Gods vengeaunce This did our spiritualtie neuer yet nor taught it They taught not to feare God in his commaundementes but to feare them in their traditions In so much that the euill people which feare not to resist a good kyng and to rise against him dare not lay handes on one of them neither for defilyng of wife daughter or very mother When all men lose lyfe landes they remaine alwayes sure and in safetie and euer wynne somewhat For who soeuer cōquereth other mens landes vnrightfully euer geueth thē part with them To them is all thyng lawfull In all Councels and Parlamentes are they the chief Without them may no kyng be crowned neither vntil he be sworne to their liberties All secretes know they euen the very thoughtes of mens hartes By them all thinges are ministred No kyng nor Realme may thorough their falsehode liue in peace To beleue they teach not in Christ but in them and their disguised hypocrisie And of them compell they all men to buy redemptiō forgeuenes of sinnes The peoples sinne they eate thereof waxe fat The more wicked the people are the more prosperous is their common wealth If kinges and great men do amisse they must builde Abbayes Colledges meane men builde chauntreis poore finde trētals and brotherhodes and beggyng Friers Their owne heyres do men disherite to endote them All kynges are compelled to submitte them selues to them Read the story of kyng Iohn and of other kynges They will haue their causes auenged though whole Realmes should therefore perishe Take from them their desguising so are they not spirituall Compare that they haue taught vs vnto the Scripture so are we without fayth Christ sayth Iohn v. Chapter how can ye beleue which receaue glory one of an other If they that seke to be glorious can haue no fayth then are our Prelates faythlesse verely And Iohn vij he sayth he that speaketh of hym selfe seeketh his owne glory If to seke glorie and honour be a sure token that a man speaketh of his owne selfe and doth his owne message not his masters then is the doctrine of our Prelates of them selues and not of God Be learned therefore ye that iudge the earth lest God be angry with you and ye perish from the right way Be learned lest the hypocrites bring the wrath of God vppon your heades compel you to shed innocent blould as they haue compelled your predecessours to slay the Prophetes to kill Christ his Apostles and all the righteous y ◠sence were slayne Gods word pertaineth vnto all men as it perteineth vnto all seruaunts to know their masters will and pleasure and to all subiectes to know the lawes of theyr Prince Let not the hypocrites do all thing secretly What reason is it that myne enemy should put me in prison at his pleasure and their diet me and handle me as he lusteth and iudge me him selfe and that secretly and condemne me by a law of his owne makyng and then deliuer me to Pylate to murther me Let Gods word try euery mans doctrine and whom so euer Gods word proueth vncleane let him be taken for a leper One Scripture will helpe to declare an other And the circumstaūces that is to say the places that go before and after wil geue light vnto the middle text And the opē and manifest Scriptures will euer improue the false and wrong exposition of the darker sentences Let the temporall power to whō God hath geuen the sword to take vengeaunce looke or euer that they leape see what they do Let the causes be disputed before them and let him that is accused haue rowme to aunswere for him selfe The powers to whom God hath committed the sword shall geue acountes for euery droppe of bloud that is shed on the earth Then shall their ignoraunce not excuse them nor the saying of the hypocrites helpe them my soule for yours your grace shall do a meritorious deede your grace ought not to heare them it is an old heresy cōdemned by the Church The king ought to looke in the Scripture and see whether it were truly condemned or no if he will punish it If the king or his officer for him will slay me so ought the kyng or his officer to iudge me The kyng can not but vnto his damnatiō lend his sword to kill whom he iudgeth not by his owne lawes Let hym that is accused stand on the one syde and the accuser on the other syde and let the kynges iudge sit and iudge the cause if the kyng will kill and not be a murtherer before God Hereof may ye see not onely that our persecution is for the same cause that Christes was and that we say nothing that Christ sayde not but also that all persecution is onely for rebuking of hypocrisy
euerlastyng promises eternall Testament that God had made betwene man and hym in Christes bloud and the miracles dyd testifie also that they were true seruauntes of Christ Paul preached not him selfe he taught not any maÌ„ to trust in him or his holynes or in Peter or in any ceremonie but in the promises which God hath sworne onely yea he mightyly resisteth all suche false doctrine both to the Corinthians Galathians EphesiaÌ„s and euery where If this be true as it is true and nothyng more truer that if Paul had preached him self or taught any maÌ„ to beleue in his holynes or prayer or in any thyng saue in the promises that GOD hath made and sworne to geue vs for Christes sake he had bene a false Prophet why am not I also a false Prophet if I teach thee to trust in Paule or in hys holines or prayer or in any thing saue in Gods word as Paul dyd If Paule were here and loued me as he loued them of his tyme of whoÌ„ he was sent and to whoÌ„ he was a seruaunt to preache Christ what good could he doe for me or wishe me but preach Christ and pray to God for me to open myne hart to geue me his spirite to bring me vnto the full knowledge of Christ vnto which porte or hauen when I am once come I am as safe as Paule felow with Paule ioyntheyre with Paul of all the promises of God and gods truth heareth my prayer as well as Paules I also now could not but loue Paul wish him good and pray for him that God would strength him in all his temptations geue him victory as he would do for me Neuerthelesse there are many weake and young consciences alwayes in the congregation which they that haue the office to preach ought to teach and not to disceaue them What prayers pray our Clergy for vs which stoppe vs and exclude vs froÌ„ Christ and seke all the meanes possible to kepe vs from knowledge of Christ They compell vs to hyre Friers Monkes Nunnes Chanons and Priestes to buye their abhominable merites and to hyre the Saintes that are dead to pray for vs for the very Saintes haue they made hyrelynges also because that their offeryngs come to their profite What pray all those that we might come to the knowledge of Christ as the Apostles did Nay verely For it is a plaine case that all they which enforce to kepe vs from Christ pray not that we might come to the knowledge of Christ And as for the Saintes whose prayer was wheÌ„ they were a lyne that we might be grounded stablished and streÌ„gthed in Christ onely if it were of God that we should this wise worshyp them contrary vnto their owne doctrine I dare be bold to affirme that by the meanes of their prayers we should haue bene brought long a go vnto the knowledge of God and Christ agayne though that these beastes had done their worste to set it Let vs therefore set our hartes at rest in Christ and in Gods promises for so I thinke it best and let vs take the Saintes soran example onely and let vs do as they both taught and dyd Let vs set Gods promises before our eyes and desire him for his mercy and for Christes sake to fulfill them And he is as true as euer he was and will do it as well as euer he dyd for to vs are the promises made as well as to them Moreouer the end of Gods miracles is good the ende to these miracles are euill For the offerynges which are the cause of the miracles do but minister and maynteine vice sinne and all abhomination and are geuen to them that haue to much so that for very aboundance they â—ome out their owne shame and corrupt the whole worlde with the styuch of their filthines Therto what soeuer is not of fayth is sinne Roma xiiij Fayth commeth by hearyng Gods woorde Roma x. when now thou fastest or doest any thyng in the worship of any Saint beleuyng to come to the fauour of God or to bee saued thereby if thou haue Gods worde then is it true fayth and shall saue thee If thou haue not Gods woorde then is it a false fayth superstitiousnes and Idolatry and damnable sinne Also in the Collects of the Saintes with whiche we pray God to saue vs through the merites or deseruynges of the Saintes which Saintes yet were not saued by their owne deseruynges them selues we say Per Christ 〈◊〉 DominuÌ„ nostrum that is for Christ our Lordes sake We say saue vs good Lord thorough the saintes merites for Christes sake How can he saue vs through the Saintes merites for Christes sake and for hys deseruyng merites and loue Take an example A Gentleman sayth vnto me I will do the vttemost of my power for thee for the loue whiche I owe vnto thy father Though thou hast neuer done me pleasure yet I loue thy father well thy father is my frend and hath deserued that I doe all that I can for thee c. Here is a Testament and a promise made vnto me in the loue of my father onely If I come to the sayd Gentleman in the name of one of his seruauntes whiche I neuer saw neuer spake with neither haue any acquaintaunce at all with and say Syr I pray you be good master vnto me in such a cause I haue not deserued that he should so do Neuerthelesse I pray you doe it for such a seruauntes sake yea I pray you for the loue that you owe to my father doe that for me for such a seruauntes sake If I this wise made my petition would not meÌ„ thinke that I come late out of S. Patrikes Purgatory had left my wittes behinde me This do we For the TestameÌ„t and promises are all made vnto vs in Christ And we desire God to fulfill hys promises for the Saintes sake yea that he will for Christes sake do it for the Saintes sake They haue also martyrs which neuer preached Gods worde neither dyed therefore but for priuileges and liberties which they falsely purchased contrary vnto Gods ordinaunces Yea such Saintes though they be deade yet robbe now as fast as euer they did neither are lesse couetous now then when they were aliue I doubt not but that they will make a Saint of my Lord Cardinall after the death of vs that be aliue and know his iuggling and crafty conueiaunce and will shrine him gloriously for his mightily defending of the right of holy Church except we be diligent to leaue a commemoration of that Nimroth behind vs. The reasons wherewith they proue their doctrine are but fleshly and as Paule calleth them entising wordes of mans wisdome that is to witte sophistry and brauling argumentes of men with corrupt mindes and destitute of the truth whose God is their bellye vnto which idole whosoeuer offereth not the same is an heretike and worthy to be brunt The
lawes as to geue a man licence to put awaye hys wife to whom God hath bound him and to bynde them to chastitie which God commauÌ„deth to mary that is to wite theÌ„ that burne and can not liue chaste It is also a false power to bynde that whiche Gods worde maketh free makyng sinne in the creatures whiche God hath made for mans vse The Pope which so fast lowses and purgeth in Purgatory can not with all the lousinges and purgations that he hath either louse or purge our appe tites and lust and rebellion that is in vs agaynst the law of God And yet the purging of them is the right Purgatory If he can not purge them that are alyue where with purgeth he theÌ„ that are dead The Apostles knew no no other wayes to purge but through preachyng Gods word which worde onely is that that purgeth the hart as thou mayst see Iohn xv Ye are pure sayth Christ through the word Now the pope preacheth not to them whom they fayne to lye in Purgatory no more then he doth to vs that are a liue How theÌ„ purgeth he them The pope is kynne to Robin good fellow which swepeth the house washeth the dishes and purgeth all by night But when day commeth there is nothyng found cleane Some man will say the Pope byndeth them not they binde them selues I aunswere hee that byndeth him selfe to the pope and had leuer haue his life and soule ruled by the Popes will theÌ„ by the will of God and by the Popes word then by the worde of God is a foole And he that had leuer be bonde then free is not wise And he that will not abyde in the freedome wherein Christ hath set vs is also mad And he that maketh deadly sinne where none is and seeketh causes of hatred betwene him and God is not in his right wittes Furthermore no man caÌ„ bynde him selfe further then hee hath power ouer him selfe He that is vnder the power of an other man can not bynde him selfe without licence as sonne daughter wife seruaunt and subiect Neither canst thou geue God that which is not in thy power Chastitie canâ— thou not geue further then God lendeth it thee if thou can not lyue chast thou art bounde to mary or to be damned Last of all for what purpose thou byndest thy selfe must be sene If thou doe it to obtayne thereby that whiche Christ hath purchased for thee freely so art thou an infidell and hast no part with Christ and so forth If thou wilt see more of this matter loke in Deut. and there shalt thou finde it more largely entreated Take an other ensample of there false expounding the Scripture Christ saith Math. xxiij The Scribes and the Phariseis sit on Moyses seate what soeuer they byd you obserue that obserue and do but after their workes do not Lo say our sophisters or hypocrites lyne we neuer so abhominably yet is our authority neuer the lesse Do as we teach therfore say they and not as we do And yet Christ sayth they sit on Moyses seate that is as long as they teache Moyses doe as they teach For the law of Moyses is the lawe of God But for their owne traditions false doctrine Christ rebuked theÌ„ and disobeyed them and taught other to beware of their leuen So if our Phariscis sit on Christes seate and preache him we ought to heare them but wheÌ„ they sitte on their owne seate then ought we to beware as well of their pestilent docrine as of their abhominable lining Likewise where they finde mention maâ—e of asword they turne it vnto the Popes power The disciples sayd vnto Christ Luke xxij Loe here be two swordes And Christ aunswered two is inough Loe say they the Pope hath ij swordes the spirituall sword the teÌ„porall sword And therfore is it lawfull for hym to fight and make warre Christ a litle before he went to hys passion asked hys Disciples saying when I sent you out without all proiusion lacked ye any thyng And they sayd nay And he aunswered but now let hym that hath a walet take it with him he that hath a scrippe likewise and let hym that hath neuer a sword sell his coâ—e and by one As who shuld say it shall go otherwise now then theÌ„ Then ye went foorth in fayth of my word and my fathers promises and it fed you and made prouision for you was your sword and shilde and defender but now it shall go as thou readest Zacharias xiij I will smyte the shephearde and the sheepe of the flocke shal be scattered Now shall my father leaue me in the handes of theswicked and ye also shal be forsaken and destitute of faith and shall trust in your selues and in your own prouisioÌ„ and in your owne defence Christ gaue no coÌ„maundement but prophesied what should happen And they because they vnderstode hym not aunswered here are two swordes And Christ to make an ende of such babblyng aunswered two is inough For if he had commauÌ„ded euery man to by a sword how had two bene inough Also if two were inough pertained to the Pope onely why are they all commaunded to buy euery man a sword By the sword therefore Christ prophesied that they should be left vnto their own defence And two swordes were inough yea neuer a one had bene inough For if euery one of them had had ten swordes they would haue fied ere mydnight In the same chapter of Luke not xij lines from the foresayd text The Disciples euen at the last Supper asked who should be the greatest And Christ rebuked them and sayd it was an heathenish thyng and there should be no such thing among them but that the greatest should be as the smailest and that to be great was to do seruice as Christ did But this text because it is brighter then the sinne that they caÌ„ make no sophistrie of it therfore will they not heare it nor let other know it FOr as much now as thou partly seest the salshed of our prelates how all their study is to disceaue vs and to keepe vs in darknes to sit as Gods in our coÌ„scieÌ„ces haÌ„dle vs at their pleasure and to leade vs whether they lust therfore I read thee get thee to Gods word and therby trye all doctrine and agaynst that receaue nothyng Neither any exposition contrary vnto the open textes neither contrary to the generall articles of the fayth neither contrary to the liuyng practisyng of Christ and of his Apostles And when they cry fathers fathers remeÌ„ber that it were the fathers that blynded robbed the whole world and brought vs into this captiuitie wherein these enforce to keepe vs still Furthermore as they of the old tyme are fathers to vs so shall these foule monsters bee fathers to them that come after vs and the hypocrites that folow vs will cry of these and of their doynges fathers fathers as these cry
in the mayd of Kent TheÌ„ I pray you what thyng woorthy of so great prayse hath our Lady done Our Lady hath deliuered her of the holy ghost emptied her of much hygh learnyng which as a goodly Poetisse she vttered in Rimes For appose her now of Christ as Scripture testifieth of hym and thou shalt finde her cleane without rime or reason The maide was at home also in heauenly pleasures and our Lady hath deliuered her out of the ioyes of Orestes and brought her into the miseries of middell earth agayne The xvij Chapter AS for Doulia Hyperdoulia Lattia though he shew not with which of theÌ„ he worshypped the Cardinals hat is aunswered vnto him already The xviij Chapter IN the xviij where he would fayne proue that the Popes Churche can not erre he alledgeth thynges wherof he might be ashamed if he were not past shame to proue that the Byshops haue authoritie to lade vs with traditioÌ„s neither profitable for soule nor body He bringeth a false allegorie vppon the ouerplus that the Samaritane if it were layde out promised to pay when he came agayn for the Byshops traditions Nay M. More besides that allegories which euery man may fayne at his pleasure can proue nothing Christ interpreteth it him selfe that it betokeneth a kynde mynde a louyng neighbour which so loued a straunger that he neuer left caryng for him both absent as well as present vntill he were full whole and common out of all necessitie It signifieth that the Prelates if they were true Apostles and loued vs after the doctrine of Christ would sell their myters croses plate shrynes iuels and costly showes to succour the poore and not robbe them of all that was offered vnto them as they haue done to repare thinges fallen in decay and ruine in the common wealth not to begger the realmes with false Idolatry and imageseâ—uice that they haue not left them wherewith to beare the cost of the common charges And moreouer when the Scribes Phariseis taught their owne doctrine they sat not vpon Moses seate but on their owne And therfore Christ so far it is of that he would haue vs hearken vnto mans doctrine â—ayd beware of the leuen of the Scribes Phariseis Saduces which is their doctrine rebuked them for their doctrine brake it him selfe and taught his Disciples so to do and excused them and sayd of all traditioÌ„s that what soeuer his heauenly father had not planted should be plucked vp by the rootes And therto all the persecutioÌ„ that the Apostles had of the Iewes was for breakyng of traditions Our Prelates ought to be our seruauntes as the Apostles were to teach vs Christes doctrine and not Lordes ouer vs to oppresse vs with theyr owne Peter calleth it temptyng of the holy ghost Actes xv to lade the heatheÌ„ with ought aboue that which necessitie and brotherly loue required And Paul rebuketh his Corinthians for their ouer much obedience and the Galathians also and warneth all men to stand fast and not to suffer them selues to be brought into bondage And when he sayth Peter Paule commaunded vs to obey our superiours That is trouth they coÌ„maunded vs to obey the temporall sword which the Pope will not And they commauÌ„ded to obey the Byshops in the doctrine of Christ and not in their owne And we teach not to breake all thyngs rashly as M. More vntruly reporteth on vs whiche is to be sene in our bookes if men will looke vpon them Of traditions therfore vnderstand generally He that may be free is a foole to be bonde But if through wilinesse thou be brought into bondage then if the tradition hurt thy soule thy faith they are to bee broken immediatly though with the losse of thy lyfe If they greue the body onely theÌ„ are they to be borne till God take them of for breakyng the peace and vnitie Then how sore maketh he Christes burtheÌ„ If it be so sore why is M. More so cruell to helpe the Byshops to lade vs with more But surely he speaketh very vndiscretly For Christ dyd not lade vs with one sillabe more then we were euer bound to neither did he any thyng but interpret the law truly And besides that he geueth vnto all hys loue vnto the law which loue maketh all thinges easie be borne that were before impossible And when he sayth ye be the salt of the â—earth that it was spoken for the Byshops and Priestes onely it is vntrue but it was spoken generally vnto all that beleue and know the truth that they should be salt vnto the ignoraunt and the perfecter vnto the weaker ech to other euery man in his measure And moreouer if it be spokeÌ„ vnto the Prelates onely how fortuneth it y â— M. More is so â—usie to â—ault the world iâ— his hygt learnyng And last of all the salt of Prelates which is their readitions ceremonies without signification is vnsauery long a go therfore no more worth but to be cast out at the doores and to be troden vnderfoote And that he sayth in the end that a man may haue a good fayth with euill liuing I haue proued it a lye in an other place Moreouer fayth hope and loue be iij. sisters y â— neuer can depart in this world though in y â— world to come loue shall swalow vp the other twoo Neither can the one be stroÌ„ger or weaker then the other But as much as I beleue so much I loue and so much I hope ye and so much I worke The xix Chapter IN the xix hee proueth that praying to Saintes is good miracles that coÌ„firme it are of God or els the church sayth he doth erre It foloweth in dede or that the Popes Church erreth And when he sayth it is sinne to beleue to much I say we had the more neede to take heede what we beleue and to search Gods word the more diligently that we beleue neither to much nor to litle And when he sayth God is honoured by praying to Saintes because it is done for his sake I aunswere if it spraÌ„ge not out of a false fayth but of the loue we haue to God then should we loue God more And moreouer in as much as all our loue to God springeth put of faith we should beleue and trust God And then if our fayth in God were greater then our feruent deuotioÌ„ to Saintes we should praye to no Saintes at all seyng we haue promises of all thinges in our Sauiour Iesu and in the Saintes none at all The xxv Chapter IN y t xxv how iuggleth he to proue that all y â— perteyneth vnto the faith was not writteÌ„ alledging Iohn in the last that the world could not conteine the bookes if all shoulde be written And Iohn meaneth of the miracles which Iesus did and not of the necessary pointes of the fayth And how
of the worlde to enioye these worldly thinges Not withstandyng they are not ashamed thus falsly to laye it to the preachers charge and all because they would make your grace to mayntayne their maliciousnes So that vnder the pretence of treason they myght execute the tyranny of their harts For who is hée that would bee a traytour or mayntaine a traytour agaynst your most excellent and noble grace I thinke no mā yea I know surely that no man can doe it without the great displeasure of the eternall God For S. Paule cōmaundeth straightly vnto all christians to bee obedient in all thinges on this manner Let euery man submyt himselfe to the auctoryte of the higher power For whosoeuer resisteth the power resisteth y t ordinaunce of God And they that resist shall receiue to them selues damnation Also S. Peter confirmeth this saying Submit your selues vnto all manner of ordinaunce of mā for y t Lords sake whether it be vnto the king as vnto their chiefe head eyther vnto Dukes as vnto them that are sent of hym for the punishment of euell doers but to the prayse of them y e doe well wherfore if euery man had the scriptures as I would to god they had to iudge euery mans doctrine then were it out of question that the preachers therof eyther would or could make or cause to bée made any insurrection against there Prince séeyng the selfe same scriptures straytely commaundeth all subiectes to bée obedient vnto their Princes as Paule witnesseth saying warne them sayth hée that they submit them selues to Prynces and to powers to obey the officers Now how cā they that preach and exhort all men to thys doctrine cause any insurrection or disobedience against their prince But let vs goe further and consider the preachers which onely haue preached the word of God and marke if euer they were occasion of disobedience or rebellion agaynst princes First call to mind y e old Prophets and with a single eye iudge if any of thē eyther priuely or apertly sturred vp the people agaynst their Princes Looke on Christ if hée submitted not hym self to y e hye powers Payde hée not tribute for all hée was frée and caused Peter likewyse to pay Suffered not hée with all pacience the punishmentes of the princes yea death most cruell although they did hym open wrong and could finde him gilty in no cause Looke also of the Apostles which both taught and wrote the doctrine of Christ and in their liuing followed hys steppes and if euer they sturred by any occasion the people agaynst their princes yea if they themselues obeyed not to all princes although the most part of them were tyrauntes and infidels Consider likewyse those Doctors which purely and sincerely hath hādled the worde of God either in preaching or writing if euer by theyr meanes any insurrection or disobedience rise among the people agaynst their princes But you shall rather finde that they haue béen ready to lay downe their owne heades to suffer with all pacience whatsoeuer tyranny any power woulde minister vnto them geuing all people example to doe the same Now to conclude if neither the Scriptures neither the practise of the preachers thereof teacheth or affyrmeth that y e people may disobey their princes or their ordinaūces but contrarywyse teacheth all obedience to bée done vnto them it is playne that those Byshops or rather Papistes doe falsely accuse those true preachers and subiectes which thyng woulde appeare in euery mans sight if by their violence the word of God were not kept vnder Now is this y e doctrine that I doe preach and teach and none other as concerning thys matter God I take to recorde and all my bookes writinges that euer I wrote or made And onely I allow and fauour them whiche furthereth thys doctrine of Christ and of thys I am sure myne aduersaries or rather aduersaryes to Christes doctrine must beare mée witnesse But now as wée haue bréefly touched the doctrine that the true preachers preach to the people both by worde writing and practise of them So let vs somewhat touch y e doctrine and practise of the Pope and the Papisticall Bishops and then let euery man séeke out y e heretickes and traytors to their princes First where the preachers onely of the worde of God preacheth and teacheth all men to obey their princes and their ordinaunces according to the wordes of S. Peter There the Pope and the Papisticall Bishops contrary vnto the minde and facte of Saint Peter expoundeth S. Peters wordes saying that S. Peter meaned not hym selfe nor his successors but hys subiectes And by this false interpretatiō excludeth him selfe with hys frō all obedience to princes And yet not so content but craftely drawing all other subiectes from the obedience of their princes sayth to them also that y e wordes of S. Peter were not spoken as a cōmaundement but as a counsell And by this crafte if any prince espye hys falsehode and of conscience goe about to reproue him then by his false preachers and maintainers of hym he lightly withdraweth y e hartes of the commons from their prince affirming the cōmaundement of God to bée but a counsell and at the least wyse his authoritie to bée sufficient to dispence with all y e cōmaundementes of God And thus the people being ignoraunt because they lacke y e word of God to iudge euery doctrine by they delude their wittes And if any man that perceaueth their crafte of very loue that hée hath to God and hys commaundementes exhorteth the people to iudge the doctrine of those Papistes by the worde of God Anone they lay heresie vnto hys charge laying for thē there Gods lawe saying No man may iudge the Pope no mā also may géeue sentence aboue hys iudgement but hée shall iudge all men vpon earth Item the seate of Rome géeueth strength and might to all lawes but it is subiecte to none Item that the subiectes may bée disobedient to their own Lordes and that hee may depose kinges Item that hée hath authoritie to breake all othes bondes and obligations made betwéene any man of hye or lowe degrée Item that the Pope hath power to interprete declare and to lay forth the holy scripture after hys own will and to suffer no man to expound it contrary to hys pleasure Item that the Pope is a God vpon earth ouer all heauenly earthly ghostly and worldly and hée is all hys owne and no man may say to hym what doost thou Item though the Pope were so euill that hée lead innumerable mē by great heapes to hell yet shall no man reproue him therefore ¶ Now after that they had sytten in the consciences of men with these such like abhominable doctrines and had excluded mē frō y e scriptures as an vnlawfull thing to haue in their mother tonge lest they should espye their
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
of forgeuenesse of synnes through fayth in Christes bloud And now seing that fayth onely letteth a man in vnto rest and vnbelief excludeth him what is the cause of this vnbeliefe verely no sinne y t the world seeth but a Pope holinesse and a righteousnes of their own imagination as Paule sayth Roma x. They bee ignoraunt of the righteousnes wherewith God iustifieth and haue set vp a righteousnes of their owne makyng thorough which they be disobedient vnto the righteousnes of God And Christ rebuketh not the Phariseys for grosse sinnes whiche the world sawe but for those holy deedes whiche so blered the eies of the world that they were taken as Gods euen for long prayers for fastyng for tythyng so diligently that they lefte not so much as their herbes vntithed for their clennesse in washyng before meate and for washyng of cups dishes and all maner vessels for buildyng y e Prophetes sepulchers and for kepyng the holy day and for turnyng y t heathē vnto the fayth for geuyng of almes For vnto such holy dedes they ascribed righteousnes and therefore when the righteousnesse of GOD was preached vnto them they could not but persecute it the deuill was so strong in them Whiche thyng Christ well describeth Luke xj saying That after the deuill is cast out he commeth agayne and findeth hys house swept and made gay and then taketh seuen woorse then hym selfe and dwelleth therein and so is the ende of that man worse then the beginnyng That is whē they be a litle clēsed from grosse sinnes which the world seyth and then made gaye in their own sight with the righteousnes of traditions then commeth seuen that is to say the whole power of the deuill for vij with the Hebrues signifieth a multitude without number and the extremitie of a thyng and is a speach borowed I suppose out of Leuiticus where is so ofte mention made of seuen Where I would say I wil punish thee that all the world shal take an example of thee there the Iew would saye I will Circumcise thee or Baptise thee seuen tymes And so here by seuen is ment all the deuils of hel and all the might and power of the deuill For vnto what further blindnesse could all the deuils in hell bring them then to make thē beleue that they were iustified thoroughe their owne good workes For when they once beleued that they were purged frō their sinnes and made righteous thoroughe theyr owne holy workes what rowme was there left for the righteousnes that is in Christes bloudshedyng And therfore whē they be fallen into this blindnesse they can not but hate and persecute the light And the more cleare and euidently their deedes be rebuked the furiousser and maliciousser blinde are they vntill they breake out into open blasphemy and synnyng agaynste the holy ghost which is the malicious persecutyng of the cleare trouth so manifestly proued that they can not once hish agaynst it as the Phariseis persecuted Christ because hee rebuked their holy dedes And when he proued hys doctrine with the Scripture and miracles yet thoughe they could not improue hym nor reason agaynst him they taught y ◠the scripture must haue some other meanyng because his inter pretation vndermined their foundatiō and plucked vp by the rootes the sects which they had plāted and they ascribed also his miracles to the deuill And in lyke maner thoughe our hypocrites can not deny but this is the scripture yet because there can be no other sense gathered therof but that ouerthoweth their buildynges therefore they euer thinke that it hath some other meanyng then as the wordes sounde and that no man vnderstandeth it or vnderstode it since the tyme of the Apostles Or if they thinke that some that wrote vpon it since the Apostles vnderstode it they yet thinke that w◅ like maner as we vnderstand not the text it selfe so we vnderstand not the meanyng of the wordes of that Doctour For when thou layest the iustifying of holy workes and deniest the iustifying of fayth how canst thou vnderstand S. Paule Peter Iohn and the Actes of y e Apostles or any Scripture at all seyng the iustifying of fayth is almost all that they entēde to proue Finally concernyng vowes wherof thou readest in the xxx Chapter there may be many questions whereunto I aūswere shortly that we ought to put salt to all our offerynges that is we ought to minister knowledge in all our workes and to doe nothyng whereof we could not geue a reason out of Gods wordes We be now in the day light and all the secretes of God and all hys counsell and wil is opened vnto vs and he that was promised should come and blesse vs is come alredy and hath shed hys bloud for vs and hath blessed vs with al maner blessinges and hathe obtayned all grace for vs and in hym we haue all Wherfore God henceforth wil receiue no more sacrifices of beastes of vs as thou readest Hebr. 10. If thou burne vnto god the bloud or fatte of beastes to obtaine forgeuenesse of sinnes therby or that God should the better heare thy request then thou doest wrong vnto the bloud of Christ and Christ vnto thee is dead in vayne For in him God hath promised not forgeuenesse of sins onely but also what soeuer we aske to keepe vs from sinne and temptation with all And what if thou burne frankencens vnto him what if thou burne a candle what if thou burne thy chastitie or virginitie vnto him for the same purpose doest thou not lyke rebuke vnto Christs bloud Moreouer if thou offer gold siluer or any other good for the same entēt is there any difference And euen so if thou go in pilgrimage or fastest or goest wolward or sprynelest thy selfe with holy water or elles what soeuer dede it is or obseruest what soeuer ceremonie it be for lyke meanyng then it is lyke abhominatiō We must therfore bryng the salt of the knowledge of Gods word with al our sacrifices or elles we shall make no swete sauour vnto God therof Thou wilt aske me shall I vow nothyng at all yes Gods commaundemēt which thou hast vowed in thy Baptisme For what entent verelye for the loue of Christe which hath bought thee with his bloud and made the sonne heyre of God with him that thou shouldest wayte on hys will and commaundementes and purifie thy members accordyng to the same doctrine that hath purified thyne harte for if the knowledge of Gods word hath not purified thine hart so y t thou consentest vnto the law of god y t it is righteous and good sorowest y t thy members moue thee vnto the contrary so hast thou no part with Christ For if thou repent not of thy sinne so it is impossible that thou shouldest beleue that Christe had deliuered thee from the daunger therof If thou beleue not that Christ hath deliuered thee so is
it impossible that thou shouldest loue Gods commaundementes If thou loue not the commaundementes so is Christes spirite not in thee which is the earnest of forgeuenesse of sinne and of saluation For Scripture teacheth first repentaunce then fayth in Christ that for his sake sinne is forgeuen to them that repent then good workes whiche are nothyng saue the comaundement of God onely And the commaūdements are nothyng elles saue the helpyng of our neighbours at their nede and the tamyng of our members that they might be pure also as the hart is pure thorough hate of vice and loue of vertue as Gods word teacheth vs which workes must procede out of the fayth that is I must doe them for the loue which I haue God for that great mercy which he hath shewed me in Christ or elles I do them not in the sight of God And that I fainte not in y t payne of the slaying of the sinne that is in my flesh myne helpe is the promise of the assistance of the power of God and the comforte of the reward to come which reward I ascribe vnto the goodnesse mercy and truth of the promiser that hath chosē me called me taught me geuen me the ernest therof not vnto the merites of my doynges or sufferynges For all that I do and suffer is but the way to the reward and not the deseruyng thereof As if the kynges grace shoulde promise to defende mee at home in myne owne realme yet the way thether is thoroughe the Sea wherin I might happely suffer no litle trouble And yet for all that if I might lyue in rest when I come thether I would thinke and so would other say that my paynes were well rewarded which reward benefit I would not proudly ascribe vnto the merites of my paynes takyng by the waye but vnto the goodnesse mercyfulnesse and constant truth of the kynges grace whose gifte it is and to whō the prayse and thanke thereof belongeth of duety and right So now a reward is a gift geuen freely of the goodnesse of the geuer and not of the deseruynges of the receauer Thus it appeareth that if I vowe what soeuer it be for any other purpose thē to tame my members and to be an ensample of vertue and edifying vnto my neighbour my sacrifice is vnsauery and cleane without salt my lampe without oyle and I one of the foolishe virgines and shal be shut from y t feast of the bridegrome whē I thinke my selfe most sure to enter in If I vow voluntary pouertie this must be my purpose that I will be cōtent with a competent liuyng whiche commeth vnto me either by succession of myne elders or whiche I get truly with my labour in ministryng doyng seruice vnto the common wealth in one office or in an other or in one occupatiō or other because that riches and honor shall not corrupt my mind and draw myne hart from God and to geue an example of vertue and edifying vnto other and that my neighbour may haue a liuyng by me as wel as I if I make a cloke of dissimulation of my vow laying a net of fayned beggery to catch superfluous aboundaunce of riches and hye degree and authoritie and thorough the estimatiō of false holynesse to feede maintaine my slouthful idlenes with the sweate labour landes and rentes of other mē after the example of our spiritualtie robbyng them of their faythes God of his honour turnyng vnto myne hypocrisie that confidence which should be geuen vnto the promises of GOD onely am I not a wily foxe and a rauenyng wolfe in a lambes skinne and a paynted sepulchre fayre without and filthy with in In like maner thoughe I seeke no worldly promotion thereby yet if I doe it to be iustified therewith and to get an hyer place in heauen thinkyng that I doe it of myne owne naturall strength and of the naturall power of my freewill and that euery man hath might euen so to do that they doe it not is their faulte and negligence so with the proude Pharisie in comparison of my selfe despise the sinnefull Publicanes what other thyng do I then eate the bloud and fat of my sacrifice deuouring that my self which should be offered vnto God alone and his Christ And shortly what soeuer a man doth of his naturall giftes of his naturall witte wisedom vnderstandyng reason will and good entēt before he be otherwise and cleane contrary taught of Gods spirite and haue receaued other witte vnderstandyng reason and will is fleshe worldly and wrought in abhominable blindnesse with whiche a man can but seeke him selfe his owne profite glory and honour euen in very spirituall matters As if I were alone in a wildernesse where no man were to seke profite or prayse of yet if I would seeke heauen of God there I could of myne owne naturall giftes seke it no other wayes then for the merites and deseruyngs of my good workes and to enter therin by an other way then by the dore Christe whiche were very theft for Christe is Lord ouer all and what soeuer any man will haue of God he muste haue it geuen hym freely for Christes sake Now to haue heauē for myne owne deseruyng is myne owne praise and not Christes For I can not haue it by fauour and grace in Christe and by myne owne merites also For free geuing deseruyng can not stand together If thou wilt vow of thy goods vnto God thou must put salt vnto thys sacrifice that is thou muste minister knowledge in this dede as Peter teacheth 2. Pet. 1. Thou must put oyle of Gods worde in thy Lampe and do it accordyng to knowledge if thou wait for the comming of the bridegrome to enter in with hym into his rest But thou peraduenture wilt hang it about the image to moue men to deuotion Deuotion is a feruent loue vnto gods commaundementes and a desire to be with God and with hys euerlastyng promises Now shall the sight of such riches as are shewed at S. Thomas shryne or at Walsingham moue a mā to loue the commaundements of god better and to desire to bee loosed from his flesh and to be with God or shall it not rather make his poore hart sigh because he hath no such at home and to wishe part of it in another place The priest shall haue it in Gods stead Shall the priest haue it If the Priest be bought with Christes bloude then he is Christes seruaūt not his owne and ought therefore to feede Christes flocke with Christes doctrine and to minister Christes Sacramentes vnto them purely for very loue and not for filthy lucres sake or to be Lorde ouer them as Peter teatheth 1. Pet. v. and Paul Acts. xx Beside this Christ is oures and is a gift geuen vs and we be heyres of Christ and of all that is Christes Wherefore the Priestes doctrine is oures and we heyres of it it
fayth to God and loue and mercyfulnesse to our neighbours is all that y e law requireth therfore of necessitie the lawe must be vnderstand and interprete by them So that all inferiour lawes are to be kept obserued as lōg as they be seruaūts to faith and loue and then to be brokē immediatly if thorough any occasion they hurt either the fayth whiche we should haue to Godward in the confidence of Christes bloud or the loue whiche we owe to our neighbours for Christes sake And therfore when the blinde Phariseis murmured and grudged at him and his Disciples that they brake the Sabboth day and traditions of the elders and that he him self did eate with Publicanes and sinners he aunswered Math. ix allegyng Esayas y e Prophet Go rather and learne what this meaneth I require mercy and not sacrifice And Math. xij Oh that ye wist what this meaneth I require mercy and not sacrifice For onely loue and mercyfulnesse vnderstandeth the law and els nothyng And he that hath not that writtē in his hart shall neuer vnderstand the law no though al the angels of heauen went about to teache him And he that hath that grauen in his hart shal not onely vnderstand the law but also shall do of his owne inclinatiō all that is required of the law though neuer law had bene geuen as all mothers do of them selues without law vnto their children all that can be required by any law loue ouercommyng all payne grief tediousnesse or lothsomnesse and euen so no doubt if we had continued in our first state of innocencie we should euer haue fulfilled the law without compulsion of the law And bicause the law which is a doctrine throughe teachyng euery man his duetie doth vtter our corrupt nature is sufficiently described by Moses therfore is litle mention made therof in the new Testament saue of loue onely wherin all the law is included as seldome mētion is made of the new Testament in the old law saue here there are promises made vnto thē that Christ should come and blesse them deliuer them and that the Gospel and new Testamēt should be preached and published vnto all nations The Gospell is glad tidynges of mercy and grace and that our corrupt nature shal be healed again for christes sake and for the merites of his deseruynges onely Yet on that condition that we will turne to God to learne to keepe his lawes spiritually that is to say of loue for his sake will also suffer the curyng of our infirmities The new Testament is as much to say as a new couenaunt The old Testamēt is an old temporall couenaunt made betwene GOD and the carnall children of Abraham Isaac and Iacob otherwise called Israell vpon the deedes and the obseruing of a temporall law where the reward of the kepyng is temporall life and prosperitie in the land of Canaan and the breaking is rewarded with tēporall death and punishment But the new Testamēt is an euerlastyng couenaūt made vnto the children of GOD thorough faith in Christ vpon the deseruynges of Christ where eternall life is promised to all that beleue and death to all that are vnbeleuyng My deedes if I kepe the law are rewarded with temporall promises of this lyfe But if I beleue in Christ Christes deedes haue purchased for me the eternall promise of the euerlastyng lyfe If I cōmit nothyng worthy of death I deserue to my reward that no man kill me if I hurt no man I am worthy that no mā hurt me If I helpe my neighbour I am worthy that he helpe me agayn c. So that with outward deedes with whiche I serue other men I deserue that other men doe like to me in this world and they extēd no further But Christes dedes extende to lyfe euerlasting vnto all that beleue c. These be sufficient in this place concernyng the law and the Gospell new Testament old so that as there is but one God one Christ one faith one Baptisme euen so vnderstand thou that there is but one Gospell thoughe many write it and many preach it For all preache the same Christ bryng the same glad tidinges And therto Paules Epistles with the Gospell of Iohn and his first Epistle and the first Epistle of S. Peter are most pure Gospell and most playnly and richely describe the glory of the grace of Christe If ye require more of the law seke in the Prologue to the Romaines and in other places where it is sufficiently entreated of ¶ Repentaunce COncerning this word repētaunce or as they vsed penaunce the Hebrue hath in the old Testament generally Sob turne or be conuerted For which the translation that we take for S. Ieromes hath most part Conuerti to turne to be conuerted and somtime Agere poenitentiam And the Greeke in the newe Testament hath perpetually Metanoeo to turne in the hart and minde and to come to the right knowledge and to a mans right wit agayn For which Metanoeo s Ieromes trāslation hath sometime Ago poenitentiam I do repent sometime Poeniteo I repent sometime Poeniteor I am repentaunt sometyme Habeo poenitentiam I haue repentaunce sometyme Poenitet me it repenteth me And Erasmus vseth much this worde Resipisco I come to my selfe or to my right mynde againe And the very sence and signification both of the Hebrue also of the Greke word is to be conuerted and to turne to God with all the hart to know hys will to liue accordyng to his lawes and to be cured of our corrupt nature with the oyle of his spirite and wyne of obedience to his doctrine Whiche conuersion or turnyng if it be vnfayned these foure do accompany it and are included therin Confession not in the Priestes eare for that is but mans inuention but to God in the hart and before all the congregation of GOD how that we be sinners and sinnefull and that our whole nature is corrupt and inclined to sinne and all vnrighteousnes and therfore euill wicked and damnable and his law holy and iust by which our sinnefull nature is rebuked And also to our neighbours if we haue offended any person particularly Then contrition sorowfulnes that we be such damnable sinners and not only haue sinned but are wholy enclined to sinne still Thirdly fayth of which our old◠doctours haue made no mention at all in the description of their penaunce that God for Christes sake doth forgeue vs and receyue vs to mercy and is at one with vs and will heale our corrupt nature And fourthly satisfaction or amendes makyng not to god with holy workes but to my neighbour whom I haue hurt and the congregation of God whome I haue offended if any open crime be found in me and submittyng of a mans selfe vnto the congregation or churche of Christ and to the officers of the same to haue his lyfe corrected and gouerned henceforth of them
Christ and haue the earnest and beginning of the sprite God is so louyng fauourable vnto vs that he will not looke on such sinne neither wil counte it as sinne but will deale with vs accordyng to our belief in Christ and according to his promises which he hath sworne to vs vntyll the sinne be full slayne and mortified by death Faythe is not mans opinion and dreame as some imagine and fayne when they heare the story of the Gospell but when they see that there follow no good workes nor amendment of liuyng though they heare ye can bable many thyngs of fayth then they fall from the right way and say fayth onely iustifieth not a man must haue good workes also if he will be righteous and safe The cause is when they heare the gospell or glad tidinges they fayne of their owne strength certaine imaginations and thoughtes in their hartes saying I haue heard the gospell I remember the story loe I beleue and that they counte right fayth which neuerthelesse as it is but mans imagination and faining euen so profiteth it not neither followe there any good workes or amendmēt of liuing But right fayth is a thing wrought by the holy ghost in vs which chaungeth vs turneth vs into a new nature and begetteth vs a new in God and maketh vs the sonnes of god as thou readest in the first of Iohn and killeth the olde Adam and maketh vs altogether new in the hart mynde wyll lust and in all our affectiōs and powers of the soule and bringeth the holye gost with her Fayth is a liuely thing mighty in working valiant strong euer doyng euer fruitfull so that it is vnpossible that he whiche is endued therwith should not worke alwayes good workes without ceasing He asketh not whether good workes are to be done or not but hath done them already ere mention be made of them is alway doing for such is his nature for quicke fayth in hys hart and liuely mouyng of the sprite driue hym and stirre hym therunto Whosoeuer doth not good woorkes is an vnbeleuyng person faithles loketh roūd about him groping after faith good works woteth not what faith or good workes meane though he bable neuer so many thinges of faith good workes Fayth is then a liuely and a stedfast trust in the fauour of God wherewith we commit our selues altogether vnto god that trust is so surely grounded and sticketh so fast in our hartes that a mā would not once doubt of it though he should die a thousand tymes therefore And suche trust wrought by the holy gost through faith maketh a man glad lusty chereful true harted vnto God and vnto all creatures By the meanes wherof willingly and without compulsion he is glad and redy to do good to euery man to do seruice to euery man to suffer all thinges y t god may be loued and praysed which hath geuen hym such grace so that it is impossible to separate good workes from fayth euen as it is impossible to separate heat and burning from fire Therfore take hede to thy selfe and beware of thyne owne fantasies and imaginations which to iudge of fayth good workes wyll seme wyse when in dede they are starke blind and of all things most foolish Pray God that he wyll vouchsafe to worke faith in thine hart or els shalte thou remayne euermore faythlesse fayne thou imagine thou enforce thou wrastle with thy self and do what thou wilt or canst Righteousnes is euen such faythe and is called Gods righteousnesse or righteousnes that is of value before God For it is gods gift and it altereth a man and chaungeth him into a new spiritual nature and maketh him free and liberall to pay euery man his duety For through fayth a mā is purged of his sinnes and obteyneth luste vnto the law of God whereby he geueth God hys honor and payeth hym that he oweth hym and vnto men he doth seruice willingly wherwith soeuer he can and payeth euery man his duety Such righteousnes can nature freewill and our owne strength neuer bring to passe for as no man can geue himselfe faith so can he not take away vnbeliefe how then can he take away any sinne at all Wherefore all is false hipocrisie sinne whatsoeuer is done without fayth or in vnbeliefe as it is euident in the 14. chapter vnto the Romains though it appeare neuer so glorious or beautiful outwardes Fleshe and sprite mayest thou not here vnderstand as though flesh were onely that which pertayneth vnto vnchastitie and the spirite that which inwardly pertayneth to the harte but Paul calleth flesh here as Christ doth Iohn 3. All that is borne of fleshe that is to witte the whole man with lyfe soule body wit will reason whatsoeuer he is or doth within and without because that these all and all that is in man study after the worlde and the flesh Call fleshe therfore whatsoeuer as long as we are without y t spirite of GOD we thinke or speake of God of fayth of good workes and of spirituall matters Call fleshe also all works which are done without grace and without the working of the sprite howsoeuer good holy and spirituall they seeme to be as thou mayest proue by the 5. chapter vnto the Galathians where Paule numbreth worshipping of idoles witchcraft enuy and hate among the dedes of the flesh and by the 8. vnto the Romaines where he sayth that the law by the reason of the fleshe is weake which is not vnderstand of vnchastitie onely but of all sinnes and most specially of vnbeliefe which is a vice most spirituall and grounde of all synnes And as thou callest him whiche is not renewed with the spirit and borne agayne in Christ flesh all his dedes euen the very motions of his hart and minde his learning doctrine and contemplation of hye thinges his preaching teaching and study in the Scripture buildyng of Churches foundyng of Abbeyes geuing of almes Masse mattēs what soeuer he doth though it seme spiritual and after the lawes of God So contrarywise call him spirituall which is renewed in Christ and all his deedes whiche spryng of fayth seme they neuer so grose as the washyng of the Disciples feete done by Christ and Peters fishing after the resurrection yea and al the dedes of matrimony are pure spiritual if they procede of faith and what soeuer is done with in the lawes of God though it be wrought by the body as the very wiping of shooes and such like how soeuer grose they appeare outward With out such vnderstādyng of these wordes canst thou neuer vnderstand this Epistle of Paule neither any other place in the holy Scripture Take hede therfore for who soeuer vnderstādeth these wordes otherwise the same vnderstādeth not Paule what soeuer he be Now will we prepare our selues vnto the Epistle For as much as it becommeth the preacher of
be they good or badde and to suffer wrong of them as Christ suffred wrong for vs. In the 3. he teacheth the wiues to obey their husbandes ye though they be vnbeleuers and to apparell themselues godly and as it becommeth holynes And therto that the husbandes suffer and beare the infirmity of their wyues and lyue accordyng to knowledge with them And than in generall he exhorteth them to be soft curteous patient and frendly one to an other and to suffer for righteousnesse after the ensample of Christ In the 4. he exhorteth to flye synne and to tame the flesh with sobernesse watching and prayer to loue ech other and to know that all good giftes are of God euery man to helpe hys neighbour with such as he hath receiued of God and finally not to wonder but to reioyce though they muste suffer for Christes names sake seeyng as they be here partakers of hys afflictions so shall they be partakers of his glory to come In the 5. he teacheth the bishops priestes how they should lyue and fede Christes flocke and warneth vs of the deuil whiche on euery side lyeth in wayte for vs. A Prologue vppon the second Epistle of S. Peter by William Tyndall THis Epistle was written agaynst thē whiche thought y t thristen faith might be idle and with out workes when yet the promise of Christ is made vs vpon that condition that we henceforth worke the will of God and not of the flesh Therefore he exhorteth them to exercise themselues diligently in vertue and all good workes therby to be sure that they haue the true faith as a man knoweth the goodnes of a tree by hys fruite Then he commendeth and magnifieth the gospel willeth that men harken to that only and to mens doctrine not at all For as he sayth there came no prophetical scripture by the will of man but by the wil of the holy ghost which onely knoweth the will of God neither is any scripture of priuate interpretatiō that is to say may be otherwise expounded them agreyng to the open places and generall articles to the couenantes of god and all the rest of the scripture And therfore in the second he warneth them of false teachers that should come and throughe preachyng confidence in false workes to satisfie their couetousnesse withall shoulde denye Christ Which he threatneth with thre terrible examples With the fall of toe angels the floude of Noe and ouerthrowyng of Sodome and Gomorre and so describeth them with their insatiable couetousnes pryde stubbornnes and disobedience to all temporall rule and authoritie with their abhominable whoredome and hipocrisie that a blinde man may see that he prophecied it of the Popes holy spiritualtie which deuoured the whole worlde with their couetousnes liuyng in all lust and pleasure and raigning as temporall tyrantes In the third he sheweth that in the latter dayes the people through vnbeliefe and lacke of feare of the iudgement of the last day shall be euen as Epicures wholy geuen to the fleshe Which last day shall yet surely shortly come sayth he for a thousand yeres and one day is with God all one And he sheweth also how terrible that day shall be how sodenly it shall come therfore exhorteth all men to loke earnestly for it and to prepare themselues agaynst it with holy conuersation and godly liuyng Finally the first chapiter sheweth how it shold go in the tyme of the pure and true Gospell The second how it should go in the tyme of the Pope and mens doctrine The third how at the last men shoulde beleue nothyng nor feare God at all The Prologue vppon the three Epistles of S. Iohn by William Tyndall IN this first Epistle of Saint Iohn is contayned the doctrine of a verye Apostle of Christ and ought of right to follow hys Gospel For as in his gospell he setteth out the true faythe and teacheth by it only all men to be saued and restored vnto the fauour of God agayne euen so here in this Epistle he goeth agaynst them that boaste themselues of fayth and yet continue without good workes and teacheth many wayes that where true fayth is there the workes tary not behinde and contrary that where the workes followe not there is no true fayth but a false imagination and vtter darkenes And he writeth sore agaynst a secte of heretikes which then began to deny that Christ was come in the fleshe and calleth thē very Antichrists which sect goeth now in her full swinge For though they deny not openly with the mouth y t Christ is come in y ◠fleshe yet they deny it in y t hart w t their doctrine liuing For he that wil be iustified saued through his owne workes the same doth as much as he that denyed Christ to be come in fleshe seyng that Christ came only therfore in the flesh that he should iustifye vs or purchase vs pardon of our synnes bryng vs in the fauour of God agayne and make vs heyres of eternal life with his workes only and with his bloudshedyng without and before all our workes So fighteth this epistle both against them that will be saued by their owne good workes and also agaynst them that wyll be saued by a fayth that hath no lust to do workes at all and kepeth vs in y t middle way that we beleue in Christ to be saued by his workes onely and then to know that it is our duty for that kyndnes to prepare oure selues to doe the commaundement of God and to loue euery man his neighbor as Christ loued hym sekyng with our owne workes Gods honour and our neighbours wealth only and trustyng for eternall lyfe and for all that God hath promised vs for Christes sake The two last Epistles though they be short yet are goodly ensamples of loue and fayth and do sauour of the spirite of a true Apostle A Prologue vpon the Epistle of Saint Paule to the Hebrues by William Tyndall About this epistle hatheuer ben much doubting that amōg great learned men who should be the authour thereof diuers affirmyng that it was not Paules partly because the style so disagreeth and is so vnlike hys other Epistles and partly bicause it standeth in the second Chapter this learnyng was confirmed to vs ward that is to say taught vs by them that heard it them selues of the Lord. Now Paule testifieth Gala. 1. that he receyued not his Gospell of man nor by mā but immediatly of Christ and that by reuelation Wherfore say they seing this man confesseth that hee receiued his doctrine of the Apostles it can not be Paules but some Disciple of the Apostles Now whether it were Pauls or no I say not but permit it to other mens iudgementes neither thinke I it to be an Article of any mans fayth but that a man may doubt of the authour Moreouer many there hath bene which not onely haue denyed
Now without these and a thousand such lyke pointes couldest thou not vnderstand Scripture which sayth that righteousnes commeth by Christ and not of mans will and how that vertues are the fruites and the gift of Gods spirite and that Christ blesseth vs in tribulations persecution and aduersitie How I say couldest thou vnderstaÌ„d the scripture without Philosophy in as much as Paule in the second to the Collossians warned them to beware least any man should spoyle them that is to say robbe them of their fayth in Christ thorough Philosophy and deceitful vanities and thorough the traditions of men and ordinaunces after y e world not after Christ â–ª By this meanes then thou wilt that no man teach an other but that euery man take the Scripture and learne by hymselfe Nay verely so say I not Neuerthelesse seyng that ye wyll not teach if any man thyrst for the truth and read the Scripture by hymselfe desiring God to open the dore of knowledge vnto him god for his truthes sake wil and must teach hym Howbeit my meaning is that as a mayster teacheth his prentice to know all the poyntes of the mete yarde first how many inches how many feete and the halfe yarde the quarter and the nayle and then teacheth him to mete other things therby euen so will I that ye teach the people Gods lawe and what obedience God requireth of vs vnto father and mother mayster Lord King and all superiours and wyth what frendly loue he commaundeth one to loue an other And teach them to know that naturall vename and byrth poyson which moueth the very harts of vs to rebell against the ordinaunces and will of God and proue that no man is righteous in the sight of God but that we are all damned by the lawe And then wheÌ„ thou hast meeked them and feared them wyth the lawe teache them the testament and promises which God hath made vnto vs in Christ and how much he loueth vs in Christ And teach them the principles and the ground of the fayth and what the sacramentes signifie and then shall the spirite worke wyth thy preaching make theÌ„ feele So would it come to passe that as we know by naturall wit what followeth of a true principle of naturall reasoÌ„ eueÌ„ so by y e principles of y e fayth by y â— plaine scriptures by the circumstaÌ„ces of the text should we iudge all meÌ„s exposition and all mens doctrine and should receaue the best and refuse the worst I woulde haue you to teach them also the properties and maner of speakinges of the scripture and how to expound prouerbes and similitudes And then if they goe abroad and walke by the fieldes and medowes of all maner doctours and Philosophers they coulde catch no harme They should discerne the poyson from the hoonny and bring home nothyng but that which is holsome But now do ye cleane contrary ye driue them from Gods worde and will let no man come therto vntil he haue ben two yeres maister of art First they nosel them in sophistry and in benefundatum And there corrupt they their iudgementes with apparent argumeÌ„ts and wyth alleaging vnto them textes of Logike of naturall Pâ—…ia of metaphisike and morall Philosophy of all maner bookes of Aristotle and of all maner Doctours which they yet neuer sawe Moreouer one holdeth this an other that One is reall an other nominall What wonderfull dreames haue they of their Predicamentes vniuersales second intentions Quidities Hecseities and Relatiues And whether Species sundata in chimerae be â—…aspecies And whether this proposition be true 〈◊〉 eus est aliquid Whether eus be â—quiuocum or 〈…〉 â—ns is a voyce onely say some Ens is 〈…〉 saith an other and descendeth into ens creaâ—… â–ª and into eâ—s increatum per modâ—s inâ—…sâ—…os wheÌ„ they haue this wise brauled viij x. or xij or moo yeares and after that their iudgementes are vtterly corrupt then they beginne their diuinitie Not at the scripture but euery man taketh a sundry Doctour which Doctours are as sundry and as diuers the one coÌ„trary vnto the other as there are diuers fashions and monstrous shapes none like an other among our secres of religion Euery religion euery vniuersitie and almost euery man hath a sundry diuinitie Now what soeuer opinions euery man fyndeth wyth his Doctour that is his Gospel and that onely is true with him and that holdeth he all his life long and euery man to maintaine his Doctour with all corrupteth the Scripture fashioneth it after his owne imagination as a Potter doth his claye Of what text thou prouest hell will an other proue purgatory an other Lymbo pâ—trum and an other the assumption of our Lady And an other shall proue of the same text that an Ape hath a tayle And of what texte the Graye Fryer proueth that our Lady was without originall sinne of the same shall the blacke Fryer proue that she was conceaued in originall sinne And all this do they wyth apparent reasons with false similitudes and likenesses and with argumentes and perswasions of mans wisedome Now there is no other diuisioÌ„n or heresy in the world saue maÌ„s wisedome and when mans folishe wisedome interpreteth the scripture Mans wisedome â—â—atereth diuideth and maketh sectes while the wisedome of one is that a white coate is best to serue God in an other saith a black an other a graye an other a blew And while one saith that God will heare your prayer in this place an other saith in that place And while one saith this place is holyer and an other that place is holyer and this religion is holyer then that and this Saint is greater with God then that an hundred thousand like thinges Mans wisedome is plaine idolatry neither is there any other idolatry theÌ„ to imagine of God after mans wisdome God is not mans imagination but that onely which he saith of himselfe God is nothyng but hys law and his promises that is to say that which he biddeth thee to doe and that which he biddeth thee beleue and hope God is but his worde as Christ sayth Iohn 8. I am that I say vnto you that is to say that which I preach am I. My words are spirite and life God is that onely which he testifieth of himselfe and to imagine any other thing of God then that is damnable idolatry Therefore saith the 118. Psalme Happy are they which search y â— testimonies of the Lord that is to say that which God testifieth and witnesseth vnto vs. But how shall I that doe when ye will not let me haue his testimonies or witnesses in a touÌ„ge which I vnderstand Will ye resist God Will ye forbid hym to geue hys spirite vnto the laye as well vnto you Hath he not made y e English tounge Why forbidde ye hym to speake in the Englishe tounge then as well as in the Latine Fynally that
also no longer obey but resiste and rise agaynst their euill heades And one wicked destroyeth an other Yet is Gods word not the cause of this neither yet the preachers For though that Christ hym selfe taught all obedience how that it is not lawfull to resiste wrong but for the officer that is appointed thereunto and howe a man must loue his very enemy pray for them that persecute him and blesse them that curse hym and how that all vengeaunce must bee remitted to God and that a man must forgeue if hee wil be forgeuen of God Yet the people for the most part receaued it not They were euer ready to rise and to fight For euer when the Scribes and Phariseis wēt about to take Christ they were afraide of the people Not on the holy day sayde they Math. xxvj lest any rumour aryse among the people And Math. xxi They would haue takē him but they feared the people And Luke xx Christe asked the Phariseis a question vnto whiche they durst not aūswere lest the people should haue stoned them Last of all for as much as the very Disciples and Apostles of Christ after so lōg hearyng of Christes doctrine were yet ready to fight for Christe cleane agaynst Christes teachyng As Peter Math. xxvi drew his sword but he was rebuked And Luke ix Iames and Iohn would haue had fire to come from heauen to cōsume the Samaritanes and to auenge the iniury of Christe but were likewise rebuked if Christes Disciples were so long carnall what wonder is it if we be not all perfect the first daye Yea in as much as we bee taught euen of very babes to kil a Turke to slea a Iewe to burne an hereticke to fight for the liberties and right of the Church as they cal it yea and in asmuch as wee are brought in belefe if wee shed the bloud of our euen Christen or if the sonne shed the bloud of hys father that begat hym for the defence not of the Popes Godhead onely but also for what so euer cause it bee yea though it be for no cause but that his holynes commaundeth it onely that we deserue as much as Christ deserued for vs when he dyed on the crosse or if we be slaine in the quarel that our soules goe nay flye to heauen and be there ere our bloud be cold In as much I saye as we haue sucked in suche bloudy imaginatiōs into the bottome of our harts euen with our mothers milke and haue ben so long hardened therein what wonder were it if while we be yet young in Christ we thought that it were lawful to fight for the true word of god Yea and though a man were throughly persuaded that it were not lawful to resist his kyng thoughe he would wrongfully take away lyfe and goodes Yet might he thinke that it were lawful to resist the hipocrites and to rise not agaynst his kyng but with his kyng to deliuer his kyng out of bondage and captiuitie wherin the hipocrites hold hym with wyles and falsehode so that no man may bee suffered to come at him to tell him the trouth This seest thou that it is the bloudy doctrine of the Pope which causeth disobedience rebellion and insurrectiō For hee teacheth to sight and to defende hys traditions and what soeuer he dreameth with fire water and sworde and to disobey Father Mother Master Lorde Kyng and Emperour Yea and to inuade what so euer lād or natiō that will not receaue and admit his Godhead Where the peaceable doctrine of Christe teacheth to obey and to suffer for the word of God to remit the vengeaunce and the defense of the word to god which is mighty and able to defende it which also as soone as the worde is once openly preached and testified or witnessed vnto the world and when he hath geuen them a season to repent is ready at once to take vengeaunce of his enemies and shoteth arrowes with heades dipte in deadly poyson at them and poureth hys plagues from heauen downe vpon them and sendeth the moren and pestilence among them and sinketh the Cities of them and maketh the earth swalow them and cōpasseth them in their wyles and taketh them in theyr owne trappes and snares and casteth thē into the pittes whiche they digged for other men and sendeth them a dasyng in in the head and vtterly destroyeth them with their owne suttle councell Prepare thy mynde therefore vnto this litle treatise and read it discretly and iudge it indifferently and when I alledge any Scripture loke thou on the text whether I interprete it right whiche thou shalt easely perceaue by the circumstance and processe of thē if thou make Christ the foundation and ground and build all on him and referrest all to hym and findest also that the expositiō agreeth vnto the common Articles of the faith and opē scriptures And GOD the father of mercy whiche for hys truthes sake raysed our Sauiour Christ vp agayne to iustifie vs geue thee hys spirite to iudge what is righteous in his eyes and geue the strength to abyde by it and to mayntayne it withall patience and long sufferyng vnto the example and edifying of his congregation and glory of his name Amen The obedience of all degrees proued by Gods word and first of children vnto theyr elders GOd which worketh all in all thynges for a secrete iudgement and purpose and for hys godly pleasure prouided an houre that thy father and mother should come together to make thee throughe them He was present with thee in thy mothers wombe and fashioned thee brethed lyfe into thee and for y t great loue he had vnto thee prouided milke in thy mothers brestes for thee agaynst thou were borne moued also thy father and mother and all other to loue thee to pitie thee and to care for thee And as he made thee through them so hath he cast thee vnder the power authoritie of them to obeye and serue them in his stede saying honor thy father and mother Exo. xx Which is not to be vnderstand in bowyng the knee and puttyng of the cappe onely but that thou loue them with al thyne hart and feare and drede them and wayte on their commaundementes and seke their worshyp pleasure will and profite in all thynges and geue thy life for them counting them worthy of all honour remembryng that thou art theyr good and possession that thou owest vnto thē thine owne selfe and all thou art able yea and more then thou art able to doe Vnderstand also that what soeuer thou doest vnto thē be it good or bad thou doest vnto God Whē thou pleasest them y ◠pleasest god whē thou displeasest thē thou displeasest God whē they are angry with thee god is angry w t thee neither is it possible for thee to come vnto y ◠fauour of God againe no though all the aūgels of heauē pray for thee vntil thou
them whiche with their false doctrine and violence of sword enforce to quenche the true doctrine of Christe And as thou canst heale no disease except thou begyn at the roote euen so canst thou preach agaynst no mischief except thou begyn at the Byshops Kinges they are but shadowes vayne names and thynges idle hauyng nothing to do in the world but when our holy father nedeth their helpe The Pope contrarie vnto all conscience and agaynst all the doctrine of Christ which sayth my kyngdome is not of this world Iohn xviij hath vsurped the right of the Emperour And by policie of the Byshops of Almany and with corruptyng the Electours or chosers of the Emperor with money bryngeth to passe that such a one is euer chosen Emperour that is not able to make his partie good with the Pope To stoppe the Emperour that he come not at Rome he bringeth the French kyng vp to Milane and on the other side bryngeth he the Venetians If the Venetiās come to nye the Byshops of Fraunce must bryng in the French kyng And the Socheners are called and sent for to come and succour And for their labour he geueth to some a Rose to an other a cappe of mayntenaunce One is called most Christen king an other defender of the fayth an other the eldest sonne of the most holy seate He blaseth also the armes of other and putteth in the holy crosse the crown of thorne or the nayles and so forth If the Frēch kyng go to hye and crepe vp other to Bononie or Naples then must our English Byshops bryng in our kyng The craft of the Byshops is to entitle one kyng with an others Realme He is called kyng of Dennemarke and of England he kyng of England and of Fraunce Then to blinde the Lordes and the commons the kyng must chalenge his right Then must the lande be taxed and euery man paye and the treasure borne out of the Realme and the land beggerde How many a thousand mens liues hath it cost And how many an hundred thousand poundes hath it caried out of the Realme in our remembraunce Besides how abhominable an example of gatheryng was there such verely as neuer tyraunt sence the world began did yea such as was neuer before heard or thought on neither among Iewes Saresens Turkes or Heathen sence God created the Sunne to shyne that a beast should breake vp into the Temple of God that is to say into the hart and consciences of men and compell them to sweare euery man what hee was worthe to lende that should neuer be payd agayne How many thousandes forsware thē selues How many thousandes set them selues aboue their habilitie partly for feare lest they should be forsworne and partly to saue their credence When the pope hath his purpose then is peace made no man woteth how and our most enemy is our most frend Now because the Emperour is able to obteine his right French English Venetians and all must vpō him O great whore of Babylon how abuseth she the Princes of the world how dronke hath she made them with her wyne How shamefull licences doth she geue them to vse Nichromancy to hold whores to diuorse them selues to breake the fayth and promises that one maketh with an other that the confessours shall deliuer vnto the kyng the confession of whom he will and dispēceth with them euen of the very lawe of God whiche Christ him selfe can not do ¶ Agaynst the Popes false power MAthew xxvj Christ sayth vnto Peter put vp thy sword into his sheth For all that lay hand vpon the sword shal perish with the sword that is who soeuer without the cōmaundement of the temporall officer to whom God hath geuē the sword layeth hand on the sword to take vengeaunce the same deserueth death in the deede doyng God did not put Peter onely vnder the tēporall sword but also Christ him selfe As it appeareth in the fourth Chapter to the Galathiās And Christ sayth Math. iij. Thus becommeth it vs to fulfill all righteousnes that is to say all ordinaunces of God If the head be then vnder the tēporall sword how can the members be excepted If Peter sinned in defendyng Christ against the temporall sword whose authoritie and Ministers the Byshops then abused agaynst Christ as ours do now who can excuse our Prelates of sinne which will obey no man neither Kyng nor Emperour Yea who can excuse from sinne either the Kynges that geue either the Byshops that receaue such exemptions contrarie to Gods ordinaunces and Christes doctrine And Math. xvij both Christ and also Peter pay tribute where the meanyng of Christes question vnto Peter is if Princes take tribute of straungers onely and not of their children then verily ought I to be free whiche am the sonne of God whose seruaūtes and Ministers they are and of whom they haue their authoritie Yet because they neither knew that neither Christ came to vse that authoritie but to bee our seruaunt and to beare our burthen and to obey all ordinaunces both in right and wrong for our sakes and to teach vs therfore sayd he to S. Peter Pay for thee and melest we offend thē Moreouer though that Christ Peter because they were poore might haue escaped yet would he not for feare of offendyng other and hurtyng their consciences For he might well haue geuen occasion vnto the tribute gatherers to haue iudged amisse both of him and his doctrine yea and the Iewes might happely haue bene offended thereby and haue thought that it had not ben lawful for them to haue payd tribute vnto Heathen Princes and Idolaters seyng that he so great a Prophet payd not Yea and what other thyng causeth the lay so litle to regarde their Princes as that they see them both despised disobeyed of the spiritualtie But our Prelates whiche care for none offendyng of consciences and lesse for Gods ordinaunces will pay nought but when Princes must fight in our most holy fathers quarell and agaynst Christ Then are they the first There also is none so poore that then hath not somewhat to geue Marke here how past all shame our schole Doctours are as Rochester is in his Sermon agaynst Martin Luther which of this text of Mathew dispute that Peter because he payd tribute is greater then the other Apostles and hath more authority and power then they and was head vnto thē all cōtrary vnto so many cleare textes where Christ rebuketh them saying that is an Heathenish thyng that one should clyme aboue an other or desire to be greater To be great in the kingdome of heauē is to be a seruaunt and he that most humbleth hym selfe and becommeth a seruaunt vnto other after the ensample of Christ I meane his Apostles and not of the Pope and his Apostles our Cardinals and Byshops y e same is greatest in that kingdome If Peter in paying tribute became greatest how
a sundry countrey whether soeuer the spirite caried them and went with theÌ„ him self And as he wrought with Peter where he went so wrought he with the other where they went as Paul boasteth of him selfe vnto the Galathians Seyng now that we haue Christes doctrine and Christes holy promises and seyng that Christ is euer present with vs his owne selfe how commeth it that Christ may not raigne immediatly ouer vs as well as the Pope which commeth neuer at vs Seyng also that the office of an Apostle is to preach onely how can the Pope chalenge with right any authoritie where he preacheth not How commeth it also that Rochester will not let vs be called one congregation be the reason of one God one Christ one spirite one Gospell one fayth one hope and one Baptisme as well as because of one Pope If any naturall beast with hys worldly wisedome striue that one is greater then an other because that in congregations one is sent of an other as we see in the Actes I auÌ„swere that Peter sent no man but was sent him selfe and Iohn was sent and Paul Sylas and Barnabas were sent Howbeit such maner sendynges are not worldly as Princes send Ambassadours no nor as Friers send their limiters to gather their brethrenhedes which must obey whether they will or will not Here all thyng is free and willyngly And the holy ghost bringeth theÌ„ together whiche maketh their willes free and ready to bestow them selues vpon their neighbours profit And they that come offer theÌ„ selues and all that they haue or caÌ„ do to serue the Lord their brethreÌ„ And euery maÌ„ as he is found apt and meete to serue his neighbour so is he sent or put in office And of the holy Ghost are they sent with the consent of their brethren and with their owne conseÌ„t also And Gods word ruleth in that congregation vnto which word euery man confirmeth his will And Christ which is alway present is the head But as our Bishops heare not Christes voyce so see they him not present and therfore make them a God on the earth of the kinde I suppose of Aarons calfe For he bringeth forth no other frute but Bulles For as much also as Christ is as great as Peter why is not his seate as great as Peters Had the head of the Empire ben at Ierusalem there had ben no mention made of Peter It is verely as Paul sayth in the xj Chap. of the ij Epistle to the Corinthians The false Apostles are disceatful workers and fashion them selues like vnto the Apostles of Christ That is the shauen nation preached Christ falsly yea vnder the name of Christ preached them selues and raigne in Christes stede haue also taken away the keye of knowledge and haue wrapped y â— people in ignoraunce and haue taught theÌ„ to beleue in them selues in their traditions and false ceremonies so that Christ is but a vayne name and after they had put Christ out of his rowme they gate them selues to the Emperour and kyngs and so long ministred their busines till they haue also put theÌ„ out of their rowmes haue got their authorities from them and raigne also in their stede so that y â— Emperour and kynges are but vayne names and shadowes as Christ is hauyng nothyng to do in the world Thus raygne they in the stede of God and man and haue all power vnder them and do what they list Let vs see an other poynt of our great clarke A litle after the beginning of hys Sermon entendyng to proue that which is clearer then the sonne serueth no more for his purpose then Ite missa est serueth to proue that our Lady was borne without originall sinne he alledgeth a saying that Martin Luther sayth which is this if we affirme that any one Epistle of Paul or any one place of his Epistles perteineith not vnto the vniuersall Church that is to all the congregation of them that beleue in Christ we take away all S. Paules authoritie WherupoÌ„ sayth Rochester If it be thus of the woordes of S. Paule much rather it is true of the Gospels of Christ and of euery place of them O malicious blyndnes First note his blindnes He vnderstaÌ„deth by this worde Gospell no more but the foure Euangelistes Mathew Marke Luke and Iohn and thinketh not that the Actes of Apostles and the Epistles of Peter of Paul of Iohn and of other like are also the Gospell Paul calleth his preachyng the Gospell Rom. ij and. i. Cor. iiij and Gal. i. and. i. Timoth. i. The Gospel is euery where one though it be preached of diuers and signifieth glad tidynges that is to witte an open preachyng of Christ and the holy Testament gracious promises that God hath made in Christes bloud to all that repent and beleue Now is there more Gospell in one Epistle of Paule that is to say Christ is more clearely preached and moe promises rehearsed in one Epistle of Paul then in the. iij. first Euangelistes Mathew Marke Luke Consider also his maliciousnes how wickedly and how craftely he taketh away y e authoritie of Paule It is much rather true of the Gospelles and of euery place in them then of Paule If that which y e foure Euangelistes wrote be truer then that which Paule wrote then is it not one Gospell that they preached neither one spirit that taught them If it be one Gospell and one spirite how is one truer then the other Paule proueth his authoritie to y e Galathians and to the Corinthians because that he receaued his Gospell by reuelation of Christ and not of man because that when he comâ—â—ed wyth Peter and y e hye Apostles of hys Gospell preaching they coulde improue nothyng neither teach hym any thing and because also that as many were coÌ„uerted and as great miracles shewed by his preaching as at the preaching of the hie Apostles and therefore will be of no lesse authoritie theÌ„ Peter and other hie Apostles Nor haue his Gospell of lesse reputation then theirs Fynally that thou mayst know Rochester for euer and all the remnaunt by him what they are within y e skinne marke how he playeth bo pepe with y e Scripture He allegeth the beginning of the tenth chapter to the Hebrues Vmbram habens lex futurorum bonorum the lawe hath but a shadow of thynges to come And immediatly expoundeth the figure cleane contrary vnto the chapter folowing and to all the whole epistle making Aaron a figure of y t Pope whom the Epistle maketh a figure of Christ He allegeth halfe a texte of Paule i. Timoth. iiij In the latter dayes some shall depart from the faith geuing hede vnto spirites of error and deuilish doctrine but it foloweth in the text geuing attendaunce or hede vnto the deuilishe doctrine of them which speake false thorow hypocrisy and haue their consciences marked with a hote yron forbidding
a state or a degree ordeined of God and an office wherein the husband serueth the wife and the wife the husband It was ordeined for a remedy and to encrease the worlde and for the man to helpe the woman and the woman the man with all loue and kyndnes and not to signifie any promise that euer I heard or redde of in y ◠scripture Therfore ought it not to be called a Sacrament It hath a promise that we sinne not in that state if a man receaue hys wise as a gift geuen to him of God the wife her husband likewise as all maner meates and drinkes haue a promise that we sinne not if we vse them measurably with thankes geuing If they call matrimony a Sacrament because the scripture vseth the similitude of matrimonie to expresse the mariage or wedlocke that is betwene vs and Christ For as a woman though she be neuer so poore yet when she is maried is as rich as her husband euen so we whē we repent and beleue the promises of God in Christ though we be neuer so poore sinners yet are as rich as Christ all his merits are ours with all that he hath If for that cause they call it a sacrament so will I musterde seede leuen a net keyes bread water and a thousand other things which Christ and the Prophetes and all the scripture vse to expresse the kingdome of heauen and Gods worde wythall They prayse wedlocke wyth their mouth and say it is an holy thyng as it is verely but had leuer be sanctified wyth an whore then to come wythin the sanctuary ¶ Of Order SUbdeacon Deacō Priest Byshop Cardinall Patriarch and Pope be names of offices and seruice or should be and not Sacraments There is no promise coupled therwith If they minister their offices truly it is a signe that Christes spirite is in them if not that the deuill is in them Are these all Sacramentes or which one of them Or what thyng in them is that holy signe or Sacrament The shauyng or the annoynting What also is the promise that is signified thereby But what word printeth in them that charact that spirituall seale O dreamers and naturall beastes without the seale of the spirite of God but sealed with the marke of the beast and with cankred consciences There is a word called in Latine Sacerdos in Greeke Hiercus in Hebrue Cohan that is a Minister an officer a sacrificer or a Priest as Aaron was a Priest and sacrificed for the people and was a mediator betwen God them And in the English should it haue had some other name then Priest But Antichrist hath deceaued vs with vnknowen and straūge termes to bring vs into confusion and superstitious blyndnes Of that maner is Christ a Priest for euer and all we Priests thorough hym and neede no more of any such Priest on earth to be a meane for vs vnto god For Christ hath brought vs all into the inner temple within the vayle or forehanging and vnto the mercy stoole of God And hath coupled vs vnto God where we offer euery man for himselfe y e desires petitions of his hart sacrifice and kil the lustes appetits of his flesh with prayer fasting all maner godly liuing An other worde is there in Greeke called Presbiter in latin Senior in englishe an elder and is nothing but an officer to teach and not to be a mediator betwene God and vs. This nedeth no annointing of man They o◠y t olde testament were annointed with oyle to signifie the annointing of Christ and of vs thorough Christ with the holy ghost This wise is no man Priest but he that is chosen saue as in time of necessitie euery parson Christeneth so may euery man teach his wife housholde and the wife her children So in time of neede if I see my brother sinne I may betwene hym and me rebuke him and damne his deede by the lawe of God And may also comfort them that are in dispayre with the promises of God and saue them if they beleue By a Priest then in the new testament vnderstand nothing but an elder to teach the younger and to bring thē vnto the full knowledge and vnderstanding of Christ and to minister the Sacramentes which Christ ordeyned which is also nothyng but to preach Christes promises And by them that geue all their studie to quench the light of truth and to holde the people in darcknes vnderstand the disciples of Sathan and messengers of Antichrist what soeuer names they haue or what soeuer they call themselues And as concerning that our spiritualtie as they will be called make themselues holyer then the lay people and take so great landes and goodes to pray for them and promise them pardons and forgeuenes of sinnes or absolution without preachyng of Christes promises is falsehode and the woorkyng of Antichrist and as I haue sayd the rauenyng of those wolues which Paul Act. xx prophesied should come after hys departyng not sparyng the flocke Their doctrine is that marchaundise wherof Peter speaketh saying through coueteousnes shall they with fayned wordes make marchaundise of you ij Pet. ij And their reasons wherewith they proue their doctrine are as sayth Paul i. Timo. vj. superfluous disputynges arguynges or braulyngs of mē with corrupt mindes and destitute of truth whiche thinke that lucre is godlynes But Christ sayth Math. vij by their frutes shalt thou know them that is by their filthy couetousnes and shamelesse ambition and dronken desire of honor contrary vnto the example doctrine of Christ and of his Apostles Christ sayd to Peter the last Chapter of Iohn Fede my sheepe and not shere thy flocke And Pet. sayth i. Pet. v. Not being Lordes ouer the Parishes but these shere and are become Lordes Paul saith ij Cor. ij Not that we be Lordes ouer your faith but these will be Lordes compel vs to beleue what soeuer they lust without any witnes of Scripture yea cleane contrary to the Scripture whē the opē text rebuketh it Paul sayth it is better to geue thē to receaue Act. xx But these do nothyng in the world but lay snares to katch and receaue what so euer cōmeth as it were the gapyng mouth of hell And. ij Cor. xij I seeke not yours but you but these seeke not you to Christ but yours to thē selues and therfore lest their dedes should be rebuked will not come at the light Neuerthelesse the truth is that we are all equally beloued in Christ and God hath sworne to all indifferently According therfore as euery man beleueth Gods promises longeth for thē and is diligent to pray vnto GOD to fulfill them so is his prayer heard and as good is the prayer of a cobler as of a Cardinall and of a bocher as of a Byshop the blessing of a baker that knoweth the truth is as good as the blessyng of our most holy father the Pope And
soeuer we loose here is nothing excepted And an other text lay they of Christ in y e last of Mathew All power is geuen to me sayth Christ in heauen and in earth go therfore and preach c. Preachyng leaueth the Pope out and sayth loe all power is geuen me in heauen in earth And thereupon taketh vpon him temporall power aboue kyng and Emperour maketh lawes and byndeth them And like power taketh he ouer gods lawes and dispenseth with them at his lust makyng no sinne of that whiche God maketh sinne maketh sinne where God maketh none yea wypeth out Gods lawes cleane and maketh at his pleasure with him is lawful what he lusteth He bindeth where God looseth looseth where God bindeth He blesseth where GOD curseth and curseth where God blesseth He taketh authoritie also to bynde loose in Purgatory That permit I vnto him for it is a creature of his owne makyng He also byndeth the aungels For we read of Popes that haue commaūded the aungels to fet diuers out of Purgatory Howbeit I am not yet certified whether they obeyed or no. Vnderstand therrfore that to bynde and to loose is to preach the lawe of God and the Gospell or promises as thou mayst see in the third chapter of the second epistle to the Corinthians Where Paule calleth the preaching of the law the ministration of death and damnation and the preaching of the promises then ministring of the spirite and of righteousnes For when the law is preached all men are found sinners and therefore damned and when the Gospell glad tydinges are preached then are all that repent and beleue founde righteous in Christ And so expounde it all the olde doctours Saint Hierome sayth vpon this text whatsoeuer thou bindest the Bishops and Priestes sayth he for lacke of vnderstanding take a litle presumption of the Phareseis vpon thē And thinke that they haue authoritie to bynde innocentes and to loose the wicked which thing our Pope and Byshops doe For they say the curse is to be feared be it right or wrōg Though thou haue not deserued yet if y e Pope curse thee thou art in perill of thy soule as they lie yea and though he be neuer fo wrongfully cursed he must be fayne to buy absolution But Saint Hierome sayth as y e Priest of the olde law made the lepers cleane or vncleane so byndeth and vnbyndeth the Priest of the new law The Priest there made no man a leper neither clensed any mā but God and the Priest iudged onely by Moyses law who was cleane who was vncleane whē they were brought vnto hym So here we haue the law of God to iudge what is sinne and what is not and who is bounde and who is not Moreouer if any man haue sinned yet if he repent and beleue the promise we are sure by Gods word that he is loosed forgeuen in Christ Other authoritie then this wise to preach haue the Priests not Christes Apostles had no other thē selues as it appeareth thoroughout all the new testamēt Therfore it is manifest that they haue not Saint Paule sayth i. Corinth xv When we say all thinges are vnder Christ he is to be excepted that put all vnder hym God the father is not vnder Christ but aboue Christ and Christes head i. Corinth vi Christ sayth Iohn xij I haue not spoken of myne owne head but my father which sent me gaue a commaundement what I should say and what I should speake What soeuer I speake therefore euen as my father bad me so I speake If Christ had a law what he should doe how happeneth it that the Pope so runneth at large lawlesse Though that all power were geuen vnto Christ in heauen and in earth Yet had he no power ouer his father nor yet to raigne temporally ouer temporall Princes but a commaundemēt to obey them How hath the Pope thē such temporall authoritie ouer king Emperour How hath he authoritie aboue Gods lawes and to cōmaunde the Angels the saintes and God himselfe Christes authoritie which he gaue to his Disciples was to preach the lawe and to bring sinners to repentaunce and then to preach vnto them the promises which the father had made vnto all men for his sake And the same to preach onely sent he his Apostles As a kyng sendeth forth his Iudges and geueth them his authoritie saying What ye doe that doe I. I geue you my full power Yet meaneth he not by that full power that they should destroy any towne or Citie or oppresse any mā or doe what they list or should raigne ouer the Lordes and Dukes of his Realme and ouer hys owne selfe But geueth them a lawe with them authoritie to bynde and loose as farforth as the law stretcheth and maketh mention that is to punishe the euill that doe wrong and to auenge y e poore that suffer wrong And so farre as the law stretcheth will the king defend his Iudge agaynst all men And as the tēporall iudges binde loose temporally so doe the pristes spiritually and no other wayes How be it by falshod and subtiltie the Pope reigneth vnder Christ as Cardinals and Byshops do vnder kinges lawlesse THe Pope say they absolueth or looseth a poena et culpa that is from the faulte or trespasse and from the payne due vnto the trespasse God if a man repent forgeueth the offence onely and not the paine also say they saue turneth the euerlasting payne vnto a temporall payne And appointeth seuē yeares in purgatory for euery deadly sinne But the Pope for money forgeueth both and hath more power thē God and is more mercifull thē God This doe I saith the Pope of my full power and of y e treasure of the Church of deseruinges of martyrs cōfessours and mērites of Christ First the merites of the Saintes did not saue themselues but were saued by Christes merites onely Secondarily God hath promised Christes merites vnto all that repent so that whosoeuer repenteth is immediatly heire of all Christes merites and beloued of God as Christ is How thē came this foule monster to be Lord ouer Christes merites so that he hath power to sell that which God geueth freely O dreamers yea O deuils and O venimous scorpians what poyson haue ye in your tayles O pestilēt leauen that so turneth the sweete bread of Christes doctrine into the bitternesse of gall The Friers runne in the same spirite and teach saying do good deedes and redeeme the paines y ◠abide you in purgatory yea geue vs somewhat to doe good workes for you And thus is sinne become the profitablest marchaundise in the worlde O the cruell wrath of God vpō vs because we loue not the truth For this is the damnation iudgement of God to send a false Prophet vnto him that wil not heare the truth I know you saith Christ
fathers fathers of theÌ„ that are past And as we feele our fathers so dyd they that are past feele their fathers neither were there in the world any other fathers then such as we both see and feele this many hundred yeares as their Decrees beare recorde and the stories and Chronicles well testifie If Gods word appeared any where they agreed all agaynst it When they had brought that a sleepe then stroue they one with an other about their owne traditions and one Pope condemned an others Decrees and were sometyme ij yea thre Popes at once And one Bishop went to law with an other and one cursed an other for their owne fantasies such things as they had falsly gotteÌ„ And the greatest Samts are they that most defeÌ„ded the liberties of the church as they call it which they falsly gote with blynding kings neither had the world any rest this many hundred yeares for reformyng of Friers and Monkes and ceasyng of schismes that were among our Clergy And as for the holy Doctours as Augustine Hierome Cyprian Chrisostomus and Bede will they not heare If they wrote any thyng negligently as they were men that drawe they cleane contrary to their meanyng and therof triumphe they Those Doctours knew of none authoritie that one Byshop should haue aboue another neither thought or once dreamed that euer any such should be or of any such whisperyng or of Pardons or scouryng of Purgatory as they haue fayned And when they cry miracles miracles remember that God hath made an euerlasting Testament with vs in Christes bloud against which we may receaue no miracles no neither y â— preachyng of Paule him selfe if he came agayn by his own teaching to the Galathians neither yet the preachyng of the aungels of heauen Wherefore either they are no miracles but they haue fayned theÌ„ as is the miracle that S. Peter halowed Westminster or els if there be miracles that confirme doctrine contrary to Gods word theÌ„ are they done of the deuill as the mayd of Ipswich of Kent to proue vs whether we will cleane last to Gods word and to deceaue them that haue no loue to the truth of Gods word nor lust to walke in his lawes And for as much as they to deceaue with all arme them selues against theÌ„ with argumentes and periÌ„nasions of fleshly wisedome with worldly similitudes with shadowes with false Allegories with false expositions of the Scripture contrary vnto the liuyng practising of Christ and the Apostles with lyes and false miracles with false names domne ceremonies with disguising of hypocrisie with the authorities of the fathers and last of all with the violence of the temporall sworde therfore do thou contrariwise arme thy selfe to defende thee with all as Paule teacheth in the last chapter to y â— Ephesians Gyrde on thee the sworde of the spirite which is Gods word and take to thee the shilde of fayth which is not to beleue a â—ate of Robynhode or Gestus Romanorum or of the Chronicles but to beleue Gods woorde that â—asteth euer And when the Pope with his falshead chalengeth temporall authoritie aboue King and Emperour set before thee y â— xxv chapter of S. Math. Where Christ commanudeth Peter to put vp his sword And set before thee Paul ij Cor. x. Where he sayth the weapons of of our warre are not carnall thynges but myghty in God to bryng all vnderstandyng in captiuitie vnder the obedience of Christ that is the weapoÌ„s are Gods word and doctrine and not swordes of yron and stele set before thee the doctrine of Christ and of hys Apostles and their practise And when the Pope chalengeth anthoritie ouer his fellow Byshops and ouer all the congregation of Christ by successioÌ„ of Peter set before thee y â— first of the Actes where Peter for all hys authoritie put no man in the rowme of Iudas but all the Apostles chose two indifferently and cast lottes desiring God to temper them that the lot might fall on y e most ablest And Actes viij the Apostles sent Peter and in the xi call him to rekening and to geue accomptes of that he hath done And when the Popes law coÌ„maundeth saying though that the Pope liue neuer so wickedly and draw with hym through his euill ensample innumerable thousaÌ„des vnto hell yet see that no man presume to rebuke him for he is head ouer all and no man ouer him set before thee Gallates ij Where Paule rebuketh Peter openly And see how both to the CorinthiaÌ„s and also to the Galathians he will haue no superiour but Gods word hee that could teach better by Gods worde And because when he rehearsed his preachyng and hys doynges vnto the hygh Apostles they could improue nothyng therfore will he be equall with the best And when the Friers say they do more theÌ„ their dutie wheÌ„ they preach and more theÌ„ they are bound to to say our seruice are we bouÌ„d say they and that is our dutie to preach is more then we are bound to Set thou before thee how that Christes bloud shedyng hath bounde vs to loue one an other withall our might and to do the vttermost of our power one to an other And Paul sayth i. Cor. ix Wo be vnto me if I preach not yea wo is vnto him y â— hath wherewith to helpe his neighbour and to make him better and do it not If they thinke it more then their dutie to preache Christ vnto you then they thinke it more then their dutie to pray that ye should come to the knowledge of Christ And therefore it is no maruell though they take so great labour yea and so great wages also to kepe you still in darkenes And when they crye furiously hold the heretikes vnto the wall and if they will not reuoke burne them without any more a do reason not with theÌ„ it is an Article condeÌ„ned by the fathers Set thou before thee the saying of Peter i. Pet. iij. To all that aske you be ready to geue an aunswere of the hope that is in you and that with mekenes The fathers of the Iewes and the Bishops whiche had as great authoritie ouer them as ours haue ouer vs condemned Christ his doctrine If it be inough to say the fathers haue condeÌ„ned it theÌ„ are y â— Iewes to beholdeÌ„ excused yea they are yet in the right way and we in the false But if the Iewes be bound to loke in the Scripture and to see whether their fathers haue done right or wrong then are we likewise bound to looke in the Scripture whether our fathers haue done right or wrong and ought to beleue nothyng without a reason of the Scripture and authoritie of Gods word And of this maner defend thy selfe agaynst all maner wickednes of our spirites armed alway with Gods woorde with a strong and a stedfast fayth thereunto Without Gods word do nothing And to his word adde nothyng neither pull any
all that is corrupt must be salted And those personnes are of all other most corrupt and therfore may not be left vntouched The Popes pardons must be rebuked the abuse of the Masse of the Sacramentes and of all the ceremonyes must be rebuked and salted And selling of merites and of prayers must be salted The abuse of fastyng and of pilgrimage must be salted All idolatry false faith must be rebuked And those Fryers that teach men to beleue in S. Fraunces coate how that they shall neuer come in hell or purgatory if they be buryed therein may not be passed ouer with silence The payne griefe of salting made Monkes flee to their cloysture Nay say they we went thether of pure denotion to pray for the people Yea but for all that the more ye encrease and y e more ye multiply your prayers the worse the world is That is not our fault say they but theirs that they dispose not themselues but continue in sinne and so are vnapt to receaue the influence of our prayers O hipocrits if ye weee true salt and had good harts and loued your neighbours if dead men be neighbours to them that are aliue and woulde come out of your dennes and take payne to salt and season them ye should make a great many of them so apt that your prayers might take effect But now seyng as ye say they be so vnsauery that your prayers be to theÌ„ improfitable though their goods be to you profitable and yet ye haue no compassioÌ„ to come out and â—alt theÌ„ it is manifest that ye loue not them but theirs and that ye pray not for them but vnder the colour of praying mocke them and robbe them Finally salt which is the true vnderstandyng of the law of faith and of the intent of all workes hath in you lost her vertue neither be there any so vnsauery in the world as yeare nor any that so sore kicke agaynst true saltyng as ye and therfore are ye to be cast out and troden vnder foote and despised of all men by the righteous iudgement of God If salt haue lost his saltnesse it is good for nothing but to be troden vnder foote of men That is if the preacher whiche for his doctrine is called salt haue lost y e nature of salt that is to say his sharpnesse in rebukyng all vnrighteousnes all naturall reason naturall witte and vnderstandyng all trust and confidence in what soeuer it be saue in the bloud of Christ he is coÌ„demned of God and disalowed of all them that cleaue to the truth In what case staÌ„d they then that haue benefices preach not verely though they stand at the altar yet are they excommunicat and cast out of the liuing Church of almighty God And what if the doctrine be not true salt verely then is it to be troden vnder foote As must all werish and vnsauery ceremonies whiche haue losâ—e their significatioÌ„s and not onely teach not and are become vnprofitable do no more seruice to man But also haue obtained authoritie as God in the hart of man that maÌ„ serueth them and putteth in them the trust confidence that he should put in God hys maker thorough Iesus Christ his redemer Are the institutions of man better then Gods yea are Gods ordinauÌ„ces better now theÌ„ in the old tyme The Prophets trode vnder foote and defied the teÌ„ple of God and the sacrifices of God and all ceremonies that God had ordained with sastinges and prayinges and all that the people peruerted and committed idolatrie with We haue as straite a commaundement to salt and rebuke all vngodlinesse as had y e Prophetes Will they then haue their ceremonies honourably spokeÌ„ of then let them restore them to the right vse and put the salt of the true meanyng significations of them to theÌ„ agayne But as they be now vsed none that loueth Christ caÌ„ speake honourably of them What true Christen man can geue honour to that that taketh all honour froÌ„ Christ who can geue honour to that that slayeth the soule of his brother robbeth his hart of that trust and coÌ„â—â—deÌ„ce which he should geue to his Lord that hath bought him with his bloud â–ª Ye are the light of the world A Citie that is set on an hil caÌ„not be hid neither do men light a candle And put it vnder a bushell but on a caÌ„dlesticke and so geueth it light to all that are in the house Let your light so shine before meÌ„ that they may see your good woorkes and prayse your father that is in heauen Christ goeth forth and describeth y â— office of an Apostle and true preacher by another likenesse callyng them as before the salt of the earth EueÌ„ so here the light of the worldâ—… signifiyng therby that all y e doctrine all the wisdome and hie knowledge of the world whether it were Philosophy of naturall concâ—usions of maners and vertue or of lawes of righteousnes whether it were of the holy scripture and of God hymselfe was yet but a darcknes vntill the doctrine of hys Apostles came that is to say vntill the knowledge of Christ came how that he is the sacrifice for our sinnes our satisfaction our peace attonement and redemption our life therto and resurrection Whatsoeuer holinesse wisdome vertue perfectnesse or righteousnes is in y e world among men howsoeuer perfect holy they appeare yet is all dampnable darcknesse except the right knowledge of Christes bloud be there first to iâ—ftifie the hart before all other holinesse An other coÌ„clusion As a citie built on a hill can not be hid no more can the light of Christes Gospell Let the world rage as much as it will yet it wil shine on their sore eyes whether they be content or no. An other conclusion as men light not a candle to whelme it vnder a busshell but to put it on a candlesticke to light all that are in the house euen so the light of Christes Gospell may nor be hid nor made a seuerall thyng as though it pertayned to some certayne holy persons onely Nay it is the light of the whole world and pertaineth to all men and therfore may not be made seuerall It is a madnesse that diuerse men say the lay people may not know it except they can proue that the laye people be not of the world Moreouer it will not be hid but as the lightning that breaketh out of the cloudes shyneth ouer all euen so doth the Gospel of Christ For where it is truely receaued there it purifieth the hart and maketh the person to consent to the lawes of God and to beginne a new and a godly lyuing fashioned after Gods lawes and without all dissimulation And then it wil kendle so great loue in hym towarde his neighbour that he shall not onely haue compassioÌ„ on hym in hys bodely aduersitie but much more pitie him ouer the blyndenes of his soule and
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
necessitie For out of the inwarde beleue of the hart sloweth â–ª the outward conuersation of the members He that beleueth that hee ought to loue hys enemy shall neuer cease fightyng agaynst his owne selfe till he haue weeded aâ—… raÌ„cour and malice out of his hart But he that beleueth it not shall put a visor of hypocrisie on his face till he got oportunitie to aduenge him selfe And here he beginneth to teach them to be that light and that salt of whiche he spake and sayth Though the Scribes and Phariseis beare the people in hand that all I do is of the deuill and accuse me of breakyng the law and the Prophetes as they afterward rayled on the Apostles that they draue y â— people from good workes through preaching the iustifying and righteousnesse of fayth yet see that ye my Disciples â–ª be not of that belefe For heauen and earth shall sooner perish then one â—oâ—â— or tâ—…e of the law should be put out I come not to destroy the law but to repayre it onely to make it go vpright where it halteth and eueÌ„ to make croked strayght rough smoth as Iohn the Baptist doth in the wildernes and to teach the true vnderstandyng of the law Without me the law caÌ„not be fulfilled nor euer could For though the law were geuen by Moses yet grace and veritie that is to say the true vnderstandyng and power to loue it and of loue to fulfill it commeth and euer came through fayth in me I do but onely wype away the filthie and roten Gloses wherewith the Scribes and the Phariseis haue smered the law and the Prophetes rebuke their daÌ„nable liuyng which they haue fashioned not after the law of God but after their owne sophisticall gloses fayned to mocke out the law of God and to beguile the whole world and to leade them in blyndnesse And that the Scribes and Phariseis falsly belye me how that I go about to destroy the law and to set the people at a fleshly libertie and to make them first disobedient and to despise their spirituall Prelates and then to rise agaynst the teÌ„porall rulers and to make all coÌ„mon to giue liceÌ„ce to sinne vnpunished coÌ„meth only of pure malice hate enuie and furious impaciencie that their visures are plucked froÌ„ their faces and their hypocrisie discouered Howbeit what I teach and what my learnyng is concernyng the law ye shall shortly heare and that in few wordes Who soeuer breaketh one of these least commaundements and teach men so shal be called the least in the kingdome of heauen But he that doth them and teacheth theÌ„ the same shal be great in the kyngdome of heauen Whosoeuer studieth to destroy one of the commaundementes folowing which are yet the least and but childish thynges in respect of the perfect doctrine that shall hereafter be shewed of the misteries yet hid in Christ and teach other men euen so in woorde or ensample whether openly or vnder a colour and thorow false gloses of hypocrisie that same doctour shall all they of the kyngdome of heauen abhorre and dispise and cast hym out of their company as a sething pot doth cast vp her fome and scome and purge her selfe So fast shal they of the kingdome of heauen cleaue vnto the pure law of God without all mens gloses But whosoeuer shall first fulfill theÌ„ himselfe and then teach other and set all his studie to the furtheraunce and mayntaining of them that doctour shall all they of the kingdome of heaueÌ„ haue in price and folow hym and seke hym out as doth an Egle her pray cleaue to hym as burres For these commaundementes are but the very lawe of Moses the draffe of the Phareseis gloses clensed out interpreted according to the pure word of God and as the open text compelleth to vnderstand them if ye looke diligently thereon The kyngdome of heauen take for the congregation or church of Christ And to be of the kyngdome of heauen is to know God for our father and Christ for our Lord and sauiour from all sinne And to enter into this kingdome it is impossible except the hart of men be to kepe the commaundements of God purely as it is written Iohn vij if any man will obay his will that is to say the will of the father that sent me sayth Christ he shall know of the doctrine whether it be of God or whether I speake of myne owne head For if thyne hart be to do the will of God whiche is his commaundementes he will geue thee a pure eye both to discerne the true doctrine from the false the true Doctour froÌ„ the howlyng hypocrite And therfore he sayth For I say vnto you except your righteousnesse excede the righteousnesse of the Scribes and Phariseis ye can not enter into the kingdome of heauen The righteousnes of the Scribes Phariseis can not enter into the kyngdome of heauen The kyngdome of heauen is the true knowledge of God Christ Ergo the righteousnesse of the Scribes Phariseis neither knoweth God nor Christ He that is willyng to obey the will of God vnderstandeth the doctrine of Christ as it is proued aboue the Scribes and the Phariseis vnderstand not the doctrine of Christ Ergo they haue no wil nor lust to obey the will of God To obey the will of God is to seeke the glory of God for the glory of a master is the meeke obedience of his seruauntes the glory of a Prince is the humble obedience of his subiectes the glory of an husbaÌ„d is the chast obedience of his wife the glory of a father is the louyng obedience of his children the Scribes and the Phariseis haue no lust to obey y â— wil of God Ergo they seeke not the glory of God Furthermore the Scribes the Phariseis seke their owne glory they that seeke their owne glory preache their owne doctrine Ergo the Scribes and the Phariseis preach their owne doctrine The maior thou hast Math. xxiij the Scribes and Phariseis do all their workes to be sene of men they loue to sit vppermost at feastes and to haue y e chief seates in the Synagoges and salutations in the open markets and to be called Rabbi And y e minor foloweth the text aboue rehearsed Iohn vij he that speaketh of himselfe or of his own head seketh his owne glory that is to say he that preacheth hys owne doctrine is euer knowen by seekyng hys awne glory so that it is a generall rule to know that a maÌ„ preacheth his own doctrine if he seke his owne glory Some maÌ„ will haply say the Scribes and Phariseis had no other law then Moses the Prophetes nor any other Scripture and grounded their sayinges theron That is truth how theÌ„ preached they their owne doctrine verely it foloweth in the sayd seuenth of Iohn He that seeketh the glory of him that sent him the same is true and there is
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
That fayth haue they in theyr owne workes onely But the true hearers vnderstand the lawe as Christ interpreteth it here and feele thereby theyr righteous damnation and runne to Christ for succour and for remission of all their sinnes that are past and for all the sinne which chaunce thorough infirmities shall compel theÌ„ to do for remission of that the law is to stronge for their weake nature And upon that they consent to the lawe loue it and professe it to fulfill it to the vttermost of their power and then go to and worke Faith or confidence in Christes bloud without helpe and before the workes of the law bringeth all maner of remission of sinnes satisfaction Faith is mother of loue fayth accompanieth loue in all her workes to fulfill as much as there lacketh in our doing the lawe of that perfect loue which Christ had to his father and vs in his fulfilling of the law for vs. Now when we be reconciled then is loue fayth together our righteousnesse our keeping the lawe our continuing our proceeding forwarde in the grace which we stand in our bringing to the euerlasting sauing and euerlasting life And the woorkes be esteemed of God according to the loue of the hart If the woorkes be great loue little and colde then the woorkes be regarded thereafter of God If the workes be small and loue much and feruent the workes be taken for great of God And it came to passe that when Iesus had ended these sayinges the people were astonied at his doctrine for he taught them as one hauing power and not as the Scribes The Scribes and Phariseyes had thrust vp the sworde of the woorde of God into a scabbarde or shethe of gloses and therein had knit it fast that it coulde neither sticke nor cut teaching dead workes without fayth and loue which are the life and the whole goodnes of all workes and the onely thing why they please God And therefore their audience abode euer carnall and fleshly mynded without faith to God and loue to their neighbours Christes wordes were spirit life Ioh. vi That is to say they ministred spirite and life and entred into the hart and grated on the conscience and thorow preaching the lawe made the hearers perceaue their duties euen what loue they ought to God what to man and the right dampnation of all them that had not the loue of God and man written in their hartes and thorow preaching of fayth made all that consented to the lawe of God fele the mercy of God in Christ and certified them of their saluation For the worde of God is a two edged sworde that pearceth and deuideth the spirite and soule of man a sonder Heb. 〈◊〉 A man before the preaching of Godes woorde is but one man all fleshe the soule consenting vnto the lustes of the fleshe to follow them But the sworde of the worde of God where it taketh effect diuideth a man in two and serteth him at variaunce against his own selfe The fleshe haling one way and the spirite drawing another the fleshe raging to follow lustes and the spirite calling backe agayne to follow the lawe and will of God A man all the while â—e consenteth to the flesh before he be borne again in Christ is called soule or carnall But whe he is renued in Christ through y t word of lyâ—e and hath the loue of God and of hys neighbor and the fayth of Christ written in his hart he is called spirite or spirituall The Lord of all mercy send vs preachers with power that is to say 〈◊〉 expounders of the worde of God and speakers to the hart of man and deliuer vs from Scribes Phariseyes hypocrites and all false Prophetes Amen An aunswere vnto Syr Thomas Mores Dialogue made by William Tyndall 1530. ☞ First he declareth what the Church is and geueth a reason of certaine wordes which Master More rebuketh in the translation of the new Testament ¶ After that he aunswereth particularly vnto euery Chapter which semeth to haue any appearaunce of truth thorough all his foure bookes ¶ Awake thou that slepest and stand vp from death and Christ shall geue the light Ephesians 5. THe grace of our Lord the light of his spirite to see to iudge true repeÌ„taunce towardeâ— Gods lâ—we a fast fayth in the mercyfull prâ—…es y â— are in our sauiour Christ serueÌ„t loue toward thy neighbour after the exaÌ„ple of Christ his Saints be with thee O Reader with all that loue the truth loÌ„g for the redemption of Gods elect Amen Our Sauiour I esus in the 16. of Iohn at his last Supper when he tooke his leaue of his Disciples warned them saying the holy Ghost shall come and rebuke the world of iudgemeÌ„t That is he shall rebuke the world for lacke of true iudgement and discretion to iudge and shall proue that the tast of theyr mouthes is corrupt so that they iudge swete to be sowre and sowre to be swete the eyes to be blynd so that they thinke that to be the verâ— seruice of God which is but a blynd superstition for zeale of which yet they persecute the true seruice of God and that they iudge to be the lawe of God whiche is but a false imagination of a corrupt iudgement for blynd affection of whiche yet they persecute the true law of God and them that kepe it And this same it is that Paul sayth 1. Corinth ij how that the naturall man that is not borne agayne and created a new with the spirite of God be he neuer so great a Philosopher neuer so well sene in the law neuer so sore studied in the Scripture as we haue examples in the Phariseis yet hee cannot vnderstaÌ„d the thynges of the spirite of God but sayth he the spirituall iudgeth all thyngs and hys spirâ—e searcheth the deepe secretes of God so that what soeuer God commauÌ„deth hym to do he neuer leaueth searchyng till he come at the bottome the pith the quicke the lyâ—e the sâ—… the mâ—â—ow very cause why and iudgeth all thyng Take an example in the great commaundement loue God with all thyne hart y t spirituall searcheth the cause and looketh on the benefites of God and so conceaueth loue in his hart And when he is commaunded to obey the powers and rulers of the world hee looketh on the benefites which God sheweth the world through them and therefore doth it gladly And when hee â–ª is commauÌ„ded to loue his neighbour as hym selfe he searcheth that his neighbour is created of God and bought with Christes bloud and so forth and therefore he loueth hym out of his hart and if he be euill forheareth hym and with all loue and pacience draweth hym to good as elder brethren wayte on the youÌ„ger and serue them and suffer them when they will not come they speake fayre flatter and geue some gaye thyng and
maliciously resisted the open truth agaynst hys owne conscience sence the world began that euer I read For it is sinne agaynst y â— holy ghost which Christ saith shall neither be forgeueÌ„ here nor in the world to come whiche text may this wise be vnderstand that as that sinne shal be punished with euerlastyng daÌ„nation in the lyfe to come euen so shall it not escape vengeauÌ„ce here As thou â—eest in Iudas in Pharao in Balam and in all other tyrauntes whiche agaynst their consciences resisted the open truth of God So now the cause why our Prelates thus rage that moueth them to call M. More to helpe is not that they finde iust causes in the translation but because they haue lost their iugglyng and fayned termes wherewith Peter prophesied they should make marchaundise of the people ¶ Whether the Church were before the Gospell or the Gospell before the Church AN other doubt there is whether the Church or congregatioÌ„ be before the Gospell or the Gospell before the Church Which question is as hard to solue as whether the father be elder then the sonne or the sonne elder then his father For the whole Scripture and all beleuing hartes testifie that we are begotten through the word Wherfore if the word beget the congregatioÌ„ he that begetteth is before hym that is begotten then is the Gospell before the Church Paul also Rom. ix sayth how shall they call on him whom they beleue not And how shall they beleue without a preacher That is Christ must first be preached yer men can beleue in him And then it foloweth that the word of the preacher must be before the fayth of the beleuer And therfore in as much as the word is before the faith and faith maketh the congregation therfore is the word or Gospell before the congregation And agayne as the ayre is darke of it selfe receaueth all her light of the sonne euen so are all mens hartes of theÌ„selues darke with lyes and receaue all their truth of Gods word in that they consent therto And moreouer as the darke ayre geueth the sonne no light but contrarywise the light of the sonne in respect of the ayre is of it selfe and lighteneth the ayre purgeth it from darkenesse eueÌ„ so the lying hart of man can geue the word of God no truth but contrary wise the truth of Gods word is of her self and lighteneth the harts of the beleuers and maketh them true and clenseth them from lyes as thou readest Iohn xv ye be cleane by reason of the word Which is to be vnderstand in that the word had purged their harces from lyes from false opinions from thinking euill good and therfore from consentyng to sinne And Iohn xvij sanctifie them O father thorough thy truth And thy woorde is truth And thus thou seest that Gods truth dependeth not of man It is not true because man so sayth or admitteth it for true But man is true because he beleueth it testifieth and geueth witnesse in hys hart that it is true And Christ also sayth him selfe Iohn v. I receaue no witnesse of maÌ„ For if the multitude of maÌ„s witnesse might make ought true then were the doctrine of Mahomete truer then Christes ¶ Whether the Apostles left ought vnwritten that is of necessitie to be beleued BUt did not y â— Apostles teach ought by mouth that they wrot not I aunswere because that many taught one thyng and euery man the same in diuers places and vnto diuers people and confirmed euery sermoÌ„ wyth a sundry miracle therfore Christ his Apostles preached an â—…red thousaÌ„d sermons and did as many miracles which had bene superfluous to haue bene all written But the pith and substaunce in generall of euery thing necessary vnto our soules health both of what we ought to beleue and what we ought to do was written and of the miracles done to confirme it as many as were nedeful So that whatsoeuer we ought to beleue or do that same is written expresely or drawen out of that which is written For if I were bound to do or beleue vnder payne of the losse of my soule any thing that were written nor depeÌ„ded of that which is writteÌ„ what holpe me the scripture that is written And thereto in as much as Christ and all his Apostles warned vs that false prophetes shoulde come with false miracles euen to deceaue the elect if it were possible wherewith shoulde the true preacher confound the false except he brought true miracles to confound the false or els autenticke scripture of full authoritie already among the people Some man woulde aske how dyd God continue his congregation from Adam to Noe and froÌ„ Noe to Abraham and so to Moses without writing but with teaching from mouth to mouth I aunswere first that there was no scripture all the whyle they shall proue wheÌ„ our Lady hath a new sonne God taught Adam greater thynges then to write And that there was writing in the world long yer Abraham yea yer Noe do stories testifie Notwithstanding though there had bene no writing the preachers were euer prophetes glorious in doing of miracles wherwith they cofirmed their preaching And beyond that god wrote his testameÌ„t vnto them aâ—way both what to do and to beleue eueÌ„ in y e sacramentes For the sacrifices which God gaue Adams sonnes were no dumme popetrie or superstitious Mahometrie but signes of the testament of God And in them they red y e worde of God as we do in bookes and as we should do in our sacraments if the wicked Pope had not taken the significations away from vs as he hath robbed vs of the true sence of all the scripture The testament which God made with Noe that he woulde no more drowne the worlde with water he wrote in the sacrament of the rainebow And the appointment made betwene him and Abraham he wrote in the sacrament of circumcision And therefore sayd Steuen Act. vij he gaue them y â— testameÌ„t of circumcision Not that the outwarde circumcision was the whole testament but the sacrameÌ„t or signe there For circumcision preached Gods worde vnto theÌ„ as I haue in other places declared But in the tyme of Moyses when the congregation was encreased that they must haue many preachers also rulers temporall then all was receaued in scripture in so much that Christ and his Apostles might not haue bene beleued without scripture for all their miracles Wherefore in as much as Christes congregation is spred abroad into all the worlde much broader then Moses and in as much as we haue not the olde testament onely but also the new wherein all thinges are opened so richly and all fulfilled that before was promised in as much as there is no promise behinde of ought to be shewed more saue the resurrection yea and seyng that Christ and all the Apostles with all the Angels of
coÌ„myng of Christ as it is to see in the Gospell contrary vnto M. Mores deceitfull Poetry And agayn God reserued hym a litle flocke euer in Israell and had euer Prophets there some time openly and some time in persecution that euery man must hide hym selfe and keepe hys fayth secret and euen in the houses of the euill kynges both of Iewry and also of Israell he had good people and that among the hyghe officers but secretly as Nicodemus among the Phariseis So that the very Churche was euery where ofttymes in captiuitie and persecution vnder their brethren as we bee vnder ours in the kyngdome of the Pope Then he putteth no ieopardy to worshpp an vnconsecrated hoste But with what worshyp men should woorshyp the consecrated doth he not teach neither the vse of that Sacrament or any other nor how ought may be worshipped but teacheth onely that all thynges may be worshypped and sheweth not the right worshyp from the false Then he noteth Paul 1. Cor. 1. how he exhorteth vs to agree onely but not on the truth or on the good but onely to agree a great multitude together O this deepe blindnesse Dyd not Paule first teach them the true way And did hee not instruct them a new in the true way and in the said Epistle rebuke the false confidence that they had in men the cause of all their dissention and all errours that were among them Then he sayth the Iewes had Saintes in honour as the Patriarkes and Prophetes We teach to dishonour none But the Iewes prayed to none More Christ rebuked not the Phariseis for garnishyng the sepulchres of the Prophetes but for that they folowed the coÌ„ditions of theÌ„ that slew them Tyndale Yes and for their false trust in suche woorkes as we do you And ye Syr thinke that ye deserue heauen in worshyppyng the Saintes bones and be as ready to slea them that beleue teach and lyue as the Saintes dyd as your fathers were to slea theÌ„ besides that ye worshyp Saintes that folowed Christ after the example of your holy Cardinall of whom I doubt not but that ye will make a God in processe of tyme also Then repeateth he for forgettyng how Eliseus bones raised vp a dead body That was to confirme his preachyng onely For the Israelites as wicked as they were neither prayed to hym neither kissed his bones nor offered nor sticked vppe candels before hym Whiche thyng if they had done in the kyngdoÌ„e of y â— Iewes I doubt not but that some good kyng wold haue burnt his bones to ashes as wel as the brasen Serpent that was as great a relique as dead bones And Christ shewed miracles at the findyng of the crosse That was to stablish the faith of Christes death and that it should be a memory of his death not that we shuld trust in the wood as we do For which false abuse y t whole land where Christ dyd his miracles is destroyed Then he alledgeth the woman that was healed through touching of Christes coate because we should worshyppe it When Christ sayd her fayth hath made her whole not in the coate but in Christ And the miracle was shewed to prouoke to the worshyppyng of the preachyng and not of the coate Though to kepe the coate reuerently in the memoriall of the deede to prouoke vnto the fayth of Christ were not euill of it selfe And Paule by your doctrine sent hys napkin to heale y t sicke that meÌ„ should shrine his sneueled napkin and not to beleue his preachyng The x. Chapter THe x. chapter of Saint Walary is meete for the auctor and his worshipfull doctrine The xi Chapter IN the xi he iuggleth wyth thys misticall terme Latria I answere God is no vayne name but signifieth one that is almighty all mercifull all true and good which he that beleueth will goe to God to hys promises and Testament and not follow his owne imaginations as M. Mores doctrine teacheth He sayth that bodely seruice is not Latria No but bodely seruice done referred vnto hym â–ª which is a spirite is Idololatria He trusteth that men know the Image from the Saint I aske M. More why God did hide Moses body diuers other The Iewes would haue knowen y t Moses had not bene God and that Moses bones had not bene Moses And they knew that the braseÌ„ serpent was not God and that y t golden calues were not God that wod and stone were not God But Syr there is euer a false imagination by The world because they can not worship God in the spirite to repent of euill and to loue the lawe and to beleue that he wyll helpe at al neede therfore runne they vnto their owne imaginations and thinke that God for such seruice as they do to Images will fulfill their worldly desires for godly caÌ„ they nought desire Now God is a spirite and wil be worshipped in hys woorde onely which is spirituall and wil haue no bodely seruice And the ceremonies of the olde law he set vp to signifie his word onely and to keepe the people in mynde of hys testament So that he which obserueth any ceremony of any other purpose is an Idolater that is an Image seruer And when he sayth if men aske women whether it were our Lady of Walsingam or Ipswich that was saluted of Gabriel or that stoode by Christ when he hung on the crosse they wyll say neyther nother Then I aske hym what meaneth it that they say our Lady of Walsingam pray for me our Lady of Ipswich pray for me our Lady of WilsdoÌ„ pray for me in so much y â— some which recken theÌ„selues no small fooles make them roules of halfe an houre long to pray after that maner And they that so pray thou mayst â—e sure meane our Lady that stoode by the crosse and her that was saluted therto Then he rehearseth many abuses and how that womeÌ„ sing songes of ribaudry in processions in cathedral churches vnto which abhominatioÌ„s yet our holy church that caÌ„not erre coÌ„sent wyth full delectatioÌ„ For on the one side they will not amende the abuse And on the other side they haue hyred M. More to proue with his sophistry that y e things ought not to be put downe Then he bringeth in how the wilde Irish and the Welch pray when they go to steale And asketh whether because they abuse prayer we should put all praying downe Nay M. More it is not like Prayer is Gods commaundement where fayth is there must prayer needes be cannot be away How be it thynges that are but mens traditions and all indifferent thynges which we may be as well without as wyth may well be put downe for their dishonouring of God thorow y â— abuse We haue turned kissing in the Church into the Pax. We haue put downe watching all night in the church on saintes eues for
the abuse And Ezechias brake the brasen serpeÌ„t 4. King 18. for the abuse And euen so such processions and the multitude of ceremonies and of holydayes to might as wel be put downe And the ceremonies that be left would haue their significations put to them and the people should be taught them And on the Sondayes Gods woorde woulde be truely preached Which if hys holy church would do neyther the Irishe nor yet the Welshe woulde so pray By which praying and other like blyndnesse M. More may see that buzsing in Latine on the holy dayes helpeth not the hartes of the people And I wonder that M. More can laugh at it and not rather weepe for compassion to see the soules for which Christ shed hys bloud to perish And yet I beleue that your holy Church will not refuse at Easter to receaue y â— tithes of all that such blynde people robbe as well as they dispence wyth all false gotteÌ„ good that is brought them and wyll lay the ensample of Abraham and Melchisedeck for them The xii Chapter IN the xij he alleageth that S. Hierome and Augustine prayed to Saints and concludeth that if any secte be one better then an other they be the best I answere though he coulde proue that they prayed to Saintes yet coulde he not proue hymselfe thereby of the best sect nor that it were good therefore to pray to Saints For first the Apostles Patriarkes and Prophetes were sure to be folowed which prayed to none And agayne a good man might erre in many thynges and not be damned so that hys errour were not directly agayust the promises that are in Christes bloud neyther that he held them maliciously As if I beleued that the soules were in heaueÌ„ immediatly and that they prayed for vs as we do one for an other and did beleue that they heard al that we spake or thought and vppon that prayed to some Saint to pray for me to put hym in remeÌ„brance onely as I pray my neighbour and without other trust or confidence and though all be false yet should I not be damned so loÌ„g as I had no obstinacie therein for the fayth that I haue in Christes bloud should swalow vp that errour till I were better taught but M. More should haue alleaged the places where they prayed vnto saintes And then he alleageth agaynst hym selfe that the miracles were wrought by God to confirme hys doctrine and to testifie that the preacher there was a true messenger But the myracles that confirme praying to Saintes do not confirme Gods doctrine But mans imaginations For there was neuer man yet that came forth and sayd loe the sâ—ulâ—s of the Saintes that be dead be in heauen in ioy with Christ and God wyll that ye pray vnto them In token whereof I do this or that miracle And when he triumpheth a little after as though all were wonne saying if our olde holy doctours were false and their doctrine vntrue and their miracles fayned let them come forth and do miracles themselues and proue ours fayned Syr ye haue no doctours that did myracles to stablishe your worshippyng of Images and so forth Your doctrine is but the opinion of faythlesse people which to coÌ„firme y t deuil hath wrought much subtiltie And as for the myracles done at Saints graues and at the presence of reliques as long as true myracles endured and vntill the scripture was antentickly receaued were done to confirme the preaching y t such Saints had preached while they were aliue And therto the myracles which Witches do we confound not wyth other myracles but wyth scripture we proue them not of God but of the deuill to stablishe a false fayth to leade from God as your doctrine doth And likewise where we can confound your false doctrine with auteÌ„ticke manifest scripture there neede we to do no myracle We bryng Gods testament coÌ„firmed wyth myracles for all that we do ye ought to require no more of vs. And in like maner do ye first geue vs autenticke scripture for your doctrine If ye haue no scripture come forth and preach your doctrine and coÌ„firme it wyth a myracle And then if we bring not autenticke scripture agaynst you or confounde your myracle wyth a greater as Moses dyd the sorcerers of Egipt we wyll beleue you And when he speaketh of tryall of myracles what do ye to trie your myracles whether they be true or fayned And besides that Gods worde which should be the triall ye refuse and do all that ye can to falsifie it And when he speaketh of sectes of heretickes I answere that they which ye call heretickes beleue all in one Christ as the scripture teacheth and ye in all saue Christ And in your false doctrine of your owne fayning wythout scripture ye haue as many sundry sectes as all Monkes and Fryers and students in diuinitie in all your vniuersities For first yer ye come to diuinitie ye be all taught to deny the saluation that is in Christ And none of you teacheth an nother so much as the articles of your fayth But follow almost euery man a sundry doctour in y e scripture hys owue brayne framyng it euer after the false opinions whiche he hath professed yer he come at it And when he sayth that God would soone vtter fayned myracles I answere God hath had at all times one or another to improue yours wyth Gods woorde And I aske whether Mahometes fayned myracles haue not preuayled viij hundred yeares And your abhominable deedes worse then the Turkes testifie that ye loue the truth lesse then they And vnto them that loue not the truth hath God promysed by the mouth of Paule 2. Thess 2. to send them aboundaunce and strength of false myracles to stablishe them in lyes and to deceaue them and lead theÌ„ out of the way so that they cannot but perishe for their vnkindnesse that they loued not the truth to liue therafter to honour God in their members And wheÌ„ he saith the heretickes haue no miracles I answer they nede not so long as they haue autentickescripture And when he sayth God sheweth no myracles for the doctoures of the heretickes No more he nedeth not for all they preach is the scripture confirmed wyth myracles and receaued many hundred yeares agoe And therefore God nedeth not to shew myracles for them whyle they liue to strength their preaching And to shew myracles for them when they be dead to moue the people to pray to them and to put their trust in them as ye do in yours were to make them Idoles not Saintes And when he speaketh of myracles done in their churches in tyme of persecution I answere those were not the miracles of your Churche but of them that beleued the Scripture and suffered for it as y t heretickes do now For ye had neuer persecution for your false doctrine which
ye haue brought in besides the Scripture nor any that dyed for it But ye persecute and â—lea whosâ— euer with Gods woorde doth rebuke it And as for your owne miracles of which ye make your boast ye haue fayned them so grosly throughout al your Legendes of Saintes that ye be now ashamed of them and would fayne bee rid of theÌ„ if ye wist how with honestie and so would ye of a thousand thinges which ye haue fayned And the cause why heretickes fayne no miracles as ye doe is that they walke purely and entend no falsehead And why the deuill doth none for them is that they cleaue fast to Gods word whiche the deuill hateth and can do no miracles to further it But to hinder it as he doth with you Read the stories of your Popes and Cardinals see whether the deuill hath not holpe them vnto their highe dignities And looke whether your holy Byshoppes come any otherwise vnto their promotions then by seruing the deuil in setting all Christendome at variaunce in sheddyng bloud in bringyng the common wealth to tyraÌ„ny and in teaching Christen Princes to â—ule more cruelly then did euer any heathen coÌ„trary vnto the doctrine of Christ And as for the Turkes and Sarasenes that ye speake of I auÌ„swere that they were ChristeÌ„ once at the lest way for the most part And because they had no loue vnto the truth to liue their after as ye haue not God did send them false miracles to cary them out of the right waye as ye be And as for the Iewes why they hyde out is onely because they haue set vp their own righteousnesse as ye haue and therfore can not admit the righteousnesse that is in Christes bloud as ye can not and as ye haue forsworne it And when he sayth in that they haue miracles and the heretickes none it is a sure signe that they be the true Churche and the heretickes not Had ye Gods word with your miracles and the heretickes doctrine were without then it were true But now because ye haue miracles without Gods word to confirme your false imaginatioÌ„s and they whiche ye call heretickes haue Gods word coÌ„firmed with miracles fiue huÌ„dred yeares together it is a sure signe that they be the true church ye not in as much also as Christ saith that y â— deceauers shall come with miracles ye in his name therto as ye do For wheÌ„ christ saith there shal come in my name y t shal say he him selfe is Christ who is that saue your Pope that wil be Christes Vicare and yet maketh men to beleue in him selfe in his Bulles Calues skinnes and in what soeuer he listeth And who be those false annoynted that shall come with miracles to deceaue the elect if it were possible saue your Pope with his gresiamus And when he repeteth his miracles to proue that the olde holy Doctours were good men in the right belefe I aunswere agayne that the Doctours which planted Gods word watered it with miracles while they were alyue And wheÌ„ they were dead God shewed miracles at their graues to confirme the same as of Heliseus And that continued till the Scripture was full receaued and autenticke But ye can not shew nor shal any Doctour which beyng aliue preached your false doctrine confirmyng it with miracles as God doth his Scripture Then sayth hee God had in the olde TestameÌ„t good meÌ„ ful of miracles whose liuing a man might be bold to folow and whose doctrine a man might beleue by reason of theyr miracles and then iuggleth saying if God should not so now in the new TestameÌ„t haue Doctours with miracles to confirme their doctrine and liuynges but contrarywise should bryng to passe or suffer to bee brought to passe with false miracles that his church shuld take hypocrites for Saintes which exposided the Scripture falsly then should hee deceaue his Church and not haue his spirite present in his Church to teach them all truth as he promised them I aunswer God suffereth not his Church to be deceaued But he suffereth the popes Church because they haue no loue vnto the truth to lyue after the lawes of God but consent vnto all iniquitie as he suffered the Churche of Mahomet Moreouer y â— gift of miracles was not all way amoÌ„g the preachers in the old Testament For Iohn Baptist did no miracle at all The miracles were ceased longyer Christ And as for you in the Popes kingdome had neuer maÌ„ that either confirmed Gods doctrine or your owne with miracles All your Saintes be first Saints when they be dead and then do first miracles to confirme tithes and offeringes the Poetrie which ye haue fayned and not true doctrine For to confirme what preachyng doth S. Thomas of Canterbury miracles He preached neuer nor liued any other life then as our Cardinall and for his mischief dyed a mischieuous death And of our Cardinall if we be not diligent they will make a Saint also and make a greater relique of his shew then of the others And of your dead Saintes let vs take onâ— for an example Thomas de Aquino is a Saint full of miracles as Friers tell And his doctrine was that our Lady was borne in original sinne And Dunce doyng no miracle at all because I suppose no man wotteth where he lyeth improueth that with his sophistrie and affirmeth the contrary And of the contrary hath the Pope for the deuotioÌ„ of that the gray Friers gaue him ye may well thinke made an Article of the fayth And finally as for the miracles they are to make a man astonied to wonder and to draw him to heare the word earnestly rather then to write it in his hart For whosoeuer hath no other felyng of the law of God that it is good then because of miracles the saâ—…e shall beleue in Christ as did Symon Magus and Iudas and as they that came out of Egypt with Moyses and fell away at euery temptation shall haue good workes like vnto our Popes bishops and Cardinals And therfore when the Scripture is fully receaued there is no nede of miracles In so much that they which will not beleue Moses and the Prophetes when the Scripture is receaued the same wil be no true beleuers by the reason of miracles though one arose from death to lyfe to preach vnto them by the testimonie of Christ And agayne how doth S. Hierome Augustine Bede and many other old Doctours that were before the Pope was cropt vp into y e consciences of meÌ„ and had sent forth his daÌ„nable sectes to preach him vnder y t name of Christ as Christ prophesied it should be expounde this text thou art Peter and vppon this rocke I will builde my Church and this text Peter feede my sheepe and all power is geuen me in heauen and in earth and innumerable such textes cleane contrary vnto all those
new old holy doctours that haue made the Pope a God They knew of no power that man should haue in the kyngdome of Christ but to preache Christ truly They knew of no power that the Pope shoulde haue to send to Purgatory or to deliuer thence neither of any Pardon 's nor of any such confession as they preach and teach neither were many that are articles with you Articles of their faith They all preached forgeuenesse of sinnes thorough repentaunce toward the law and fayth in our Sauiour Christ as all the Scripture playnly doth and can no otherwise be taken and as all the hartes of as many as loue the law of God do fele as surely as the finger feeleth the fyre hoate An aunswere vnto Master Mores third booke IN his third boke he procedeth forth as before to proue that the opinions which the Popish teach without Scripture are of equal authoritie with the Scripture He asketh what if there had neuer bene Scripture written I aunswere God careth for his elect therfore hath prouided them of Scripture to trie all thynges and to defend them from all false Prophetes And I say moreouer that if there had ben no scripture written that God for his mercy fatherly loue and care toward his elect must haue prouided that there should neuer haue bene heresies or against all tymes when sectes should arise haue styred vp preachers to coÌ„found the he resies with miracles Take this example the Grekes haue the Scripture serue God therin much more diligently theÌ„ we Now let vs geue that there were no Scripture but that we receaued all our fayth by y e authoritie of our elders the Grekes by y e authoritie of their elders WheÌ„ I shall dispute with a Greke about the articles of the fayth which my elders taught me and his elders deny as eareconfession the holy pardons of the Pope and all his power that he hath aboue other Bishops many other thynges beside the Scripture which we hold for articles of our faith they deny If there be no other proofe of either part then to say my elders which caÌ„ not erre so affirme that he should aunswere his Elders which can not not erre so deny what reason is it that I should leaue the authoritie of my elders and goe beleue his or that he should leaue the authoritie of his elders and come and beleue myne none at all verely But the one partie must shew a miracle or els we must referre our causes vnto auteÌ„ticke scripture receaued in olde tyme confirmed wyth myracles and therewith trie the controuersie of our Elders And when he asketh whether there were no true fayth from Adam to Noe. I answere that god partly wrote their fayth in their sacrifices and partly the Patriarkes were ful of miracles as ye may see in the Bible And when More to vtter his darcknes and blynde ignoraunce sayth that they which were ouerwhelmed wyth No yes floud had a good faith and bringeth for hym Nicolaus de Lira I answere that Nicolaus de Lira delirat For it is impossible to haue a fayth to be saued by except a man consent vnto Gods law with all his hart and all his soule that it is righteous holy good and to be kept of all men and thereuppon repent that he hath broken it and sorow that his flesh moueth vnto the contrary and then come and beleue that god for his mercy will forgeue him all that he hath done agaynst the lawe wyll helpe hym to tame his flesh and suffer his weakenes in the meane season till he be waxed stronger which fayth if they that perished in Noyes floud had had they coulde not but haue mended their liuinges and had not hardened their harts thorow vnbeliefe and prouoked the wrath of God and waxed worse and worse an hundred twenty yeares which God gaue theÌ„ to repent vntill God could no loÌ„ger suffer theÌ„ but washed their filthines away with y e floud as he doth y e Popes shamefull abhominacions with like invndacions of water destroyed theÌ„ vtterly And wheÌ„ he asketh whether AbrahaÌ„ beleued no more theÌ„ is writteÌ„ of him I aske him how he will proue that there was no writing in Abrahams time that AbrahaÌ„ wrot not And againe as for Abrahams person he receaued his faith of God which to coÌ„firme vnto other myracles were shewed dayly And when he fayneth forth that they beleued onely because they knew their elders coulde not erre How could they know that without myracles or wryting confirmed wyth myracles more theÌ„ the Turke knoweth that hys elders so many hundred yeares in so great a multitude can not erre teach false doctrâ—ne to damne the beleuers And y e contrary doth M. More see in all y e Bible how after all was receaued in scripture confirmed with myracles though miracles ceased not but were shewed dayly yet y e elders erred fell to idolatry an huÌ„dred for one y t bode in the right way and led the younger in to errour wyth them so sore that God to saue the younger was faine to destroy the elders and to begin his testameÌ„t a freshe with the new generatioÌ„ He seeth also that y e most part were alway Idolaters for all the scripture and true myracles therto and beleued the false miracles of the deuill because his doctrine was more agreable vnto their carnall vnderstanding then the doctrine of Gods spirit as it now goeth wyth the Pope did not y â— Scribes Phariseis and Priestes which were the elders erre And when he asketh who taught the church to know the true scripture from false bookes I answere true miracles that confounded the false gaue authoritie vnto the true scripture And therby haue we euer since iudged all other bookes and doctrine And by that we know that your legendes be corrupt wyth lies As Erasmus hath improued many false bookes which ye haue fayned and put forth in the name of S. Hierom Augustine Ciprian Dionise and of other partly wyth autenticke stories and partly by y e stile and latine and like euident tokens And when M. More â—ayth vnto theÌ„ that beleue nought but y e scripture he will proue with y e scripture that we be bounde to beleue the church in thinges wherefore they haue no scripture Because God hath promised in the scripture that the holy ghost shall teach hys church all truth Nay that text wil not proue it For the first Church taught nought but they coÌ„firmed it with myracles which coulde not be done but of God till the scripture was autentickly receaued And the Church folowing teacheth nought that they will haue beleued as an article of the fayth but that which the scripture proueth and mainteineth As S. Augustine protesteth of his workes that men should compare them vnto the scripture therby iudge them and cast away whatsoeuer the scripture
they can not depart they seke a thousand gloses to turne it into an other sense to make it agree vnto their beastlynesse and where it will receaue no such gloses theyr they thinke that no man vnderstandeth it Then in the end of the Chapter M. More coÌ„meth vnto his wise conclusion and proueth nothing saue sheweth his ignoraunce as in all thyng He sayth we beleue the doctrine of the Scripture without Scripture as for an example the Popes pardons because onely that the Church so teacheth though no Scripture confirmeth it Why so because sayth he the holy ghost by inspiration if I doe my endeuour and captiuate mine vnderstandyng teacheth me to beleue the Church concernyng Gods worde taught by the Churche and grauen in mens hartes with out Scripture as well as he teacheth vs to beleue wordes written in the Scripture Marke where hee is now Afore hee saith the Scripture causeth vs not to beleue the Scripture for a man may read it beleue it not And much more the preacher maketh vs not to beleue y e preacher for a man may heare him and beleue him not also As we see the Apostles could not cause all men to beleue them For though the Scripture be an outward instrument and the preacher also to moue meÌ„ to beleue yet the chief and principall cause why a man beleueth or beleueth not is within That is the spirite of God teacheth his children to beleue and the deuill blyndeth his children and kepeth them in vnbeleffe and maketh them to consent vnto lyes thinke good euill euill good As the Actes of the Apostles say in many places there beleued as many as were ordeyned vnto euerlastyng lyfe And Christ sayth Iohn viij they that be of God heare Gods word And vnto the wicked Iewes he saith ye caÌ„ not beleue because ye be not of God And in the same place sayth he ye be of your father the deuill and his will ye will do and he bode not in the truth therfore will not suffer his children to consent to the truth And Iohn in y e x. saith Christ all that came before me be theeues murtherers but my shepe heard not theyr voyces That is all that preach any saluatioÌ„ saue in Christ murther y e soules Howbeit Christes shepe could not consent to their lyes as the rest caÌ„ not but beleue lyes so that there is euer a remanaunt kepte by grace And of this I haue sene diuers examples I haue knowen as holy men as might be as the world counteth holynesse which at the houre of death had no trust in God at all but cryed cast holy water light the holy candell and so forth sore lamentyng that they must dye And I haue knowen other which were despised as men that cared not for their diuine seruice which at death haue falsen so flat vppon the bloud of Christ as is possible and haue preached vnto other mightyly as it had bene an Apostle of our Sauiour and comforted them with comfort of the lyfe to come haue dyed so gladly that they would haue receaued no worlds good to bide still in the flesh And thus is M. More fallen vpoÌ„ predestination and is compelled wish violence of Scripture to confesse that which he hateth and studieth to make appeare false to stablish freewill with all not so much of ignoraunce I feare as for lucres sake and to get honour promotioÌ„ dignitie and money by helpe of our mitred monsters Take exaÌ„ple of Balam the false Prophet which gaue counsell sought meanes through like blynd couetousnesse to make the truth and prophesie which God had shewed him false He had the knowledge of y e truth but with out loue therto and therfore for vauntage became enemy vnto the truth but what came of hym But M. More pepereth his conclusioÌ„ lest men should feele the tast saying if we endeuour our selues and captiue our vnderstandyng to beleue O how betleblynd is fleshly reason the will hath none operation at all in the workyng of fayth in my soule no more then the child hath in the begettyng of hys father For sayth Paule it is the gift of God and not of vs. My witte must coÌ„clude good or bad yer my will can loue or hate My witte must shew me a true cause or an apparent cause why yer my will haue any workyng at all And of that peperyng it well appeareth what the Popes fayth is euen a blynd imagination of their naturall witte wrought without the light of the spirite of God agreing vnto their voluptuous lustes in which their beastly wil so deliteth that hee will not let their wittes atteÌ„de vnto any other learning for vnquietyng hym selfe and styrring from his pleasure and delectation And thus we be as farre a sunder as euer we were and his mighty argumentes proue not the value of a poding pricke M. More feeleth in his hart by inspiration and with his endeueryng him self and captiuatyng his vnderstandyng to beleue it that there is a Purgatory as whot as hell Wherein if a sily soule were appointed by God to lye a thousand yeares to purge him with all the Pope for the value of a groat shall commaunde him thence ful purged in the twinkelyng of an eye by as good reason if her were goyng thence kepe him there still He feeleth by inspiration and in captiuatyng hys wittes that the Pope can worke wonders with a Caiues skinne that he can commaunde one to eate fâ—esh though he be neuer so lusty and that an other eate none on payne of daÌ„natioÌ„ though he should dye for lacke of it and that he can forgeue sinne and not the payne as much and as litle of the payne or all if he lust and yet can neither helpe hym to loue the law or to beleue or to hate the flesh seyng he preacheth not And such thinges innumerable M. More feleth true and therfore beleueth that the Pope is the true Church And I cleane coÌ„trary fele that there is no such worldly and fleshly imagined Purgatory For I feele that the soules be purged onely by the word of God doctrine of Christ as it is written Iohn xv ye be cleane through the word saith Christ to his Apostles And I feele agayne that he which is cleane through the doctrine needeth not but to washe his feete onely for his head handes are cleane all ready Iohn xiij that is he must tame his flesh kepe it vnder for his soule is cleane all ready through the doctrine I feele also that bodyly payne doth but purge the body onely in so much that the payne not onely purgeth not the soule but maketh it more foule except that there be kynde learning by to purge the soule so that the more a maÌ„ beateth his soÌ„ne the worse he is except he teach him louingly shew him kindnesse besides partly to kepe hym from
things that do to thy brother whom thou hast offended and vnto God offer the repeÌ„taunce of thine hart and the satisfaction of Christes bloud M. Tyndall saith that the confessour vttereth the confessions of them that be rich But yet we see that both rich and poore keepe whores openly without paying peny Tyndall If they be very rich they be suffered because they may be good defenders of the spiritualty and if they be very poore because they haue no money to pay or els they fine with one or other secretly More Vppon that lye Tyndall buildeth the destruction of the sacrament of penaunce Tyndall Sacrament is a signe signifiyng what I should do or beleue or both As Baptim is the signe of repeÌ„taunce signifiyng that I must repent of euill and beleue to be saued therfroÌ„ by the bloud of Christ Now Syr in your penaunce describe vs which is y e signe and the outward sacrament and what is the thing that â–ª I must do or beleue and then we will ensearch whether it may be a sacrament or no. More Tyndall saith that confession is the worst inuention that euer was Tyndall As ye fashion it meane I and of that filthy priapishe confession which ye spew in the eare wherewyth ye exclude y e forgeuenes that is in Christes bloud for all that repent and beleue therein and make the people beleue that their sinnes be neuer forgeuen vntill they be shriuen vnto the Priest and theÌ„ for no other cause saue that they haue there tolde them and for the holy deedes to come which the confessour hath enioyned them more proâ—itable ofttimes for himselfe then any man els More Neuer man had grace to spie that before Tyndall Tyndall Yes very many For many nacions neuer receaued it And the Greekes when they had proued it and saw the baudery that folowed of it put it downe agayne For which cause and to know all secretes and to leade the consciences captiue the Pope falsely maintaineth it M. What fruit would then come of penaunce Tyndall â–ª Of your iugglyng terme penaunce I can not affirme But of repentaunce would come this fruit that no man that had it should sinne wyllingly but euery man should continually fight against his fleshe More He teacheth that the sacrament hath no vertue at all but by faith onely Tynd. The fayth of a repeÌ„ting soule in Christes bloude doth iustifie onely And the sacrameÌ„t standeth in as good stead as a liuely preacher And as the preacher iustifieth me not but my faith in the doctrine euen so the signe iustifieth not but the faith in the promise which the sacrament signifieth preacheth And to preach is all the vertue of the sacrament And where the sacramentes preach not there they haue no vertue at all And sir we teach not as ye do to beleue in the sacrament or in holy church but to beleue the sacrament and holy church More He teacheth that fayth suffiseth vnto saluation without good workes Tyndall The Scripture sayth that assoone as a man repenteth of euill beleueth in Christes bloud he obtayneth mercy immediatly because he should loue God and of that loue do good woorkes and that he tarieth not in sinne stil till he haue done good workes and then is first forgeuen for hys workes sake as the Pope beareth his in hand excluding the vertue of Christes bloud For a man must be first reconciled vnto God by Christ and in Gods fauour yer his workes can be good and pleasaunt in the sight of god But we say not as some damnably lye on vs that we should do euill to be iustified by faith as thou maist see Rom. iij. how they sayde of the Apostles for like preaching M. He calleth it sacrilege to please god with good workes Tyndall To referre the worke vnto the person of God to buy out thy sin therewith is to make an Idole of god or a creature But if thou referâ—e thy worke vnto thy neighbours profite or taming of thine owne fleshe then thou pleasest God therwith More Item that a man can do no good woorke Tyndall It is false But he sayth a man can do no good woorke till he beleue that his sinnes be forgeuen hym in Christ and till he loue Gods lawe and haue obtayned grace to woorke with And then sayth he that we caÌ„ not do our workes so perfectly by the reason of our corrupte fleshe but that there is some imperâ—ectnes therein as in the workes of them that be not their craftes master Which is yet not reckoned because they do their good willes and be scholers goe to schole to learne to do better M. Item that the good and righteous man sinneth alway in doing well Tyndall In all his woorkes there lacketh somewhat and is a faulte vntil he do theÌ„ with as great loue vnto his neighbour as Christ did for him and as long as there is more resistaunce in his flesh then was in Christes or lesse hope in God and then no lenger M. Item that no sinne damneth a man saue vnbeleffe Tyndall What soeuer a man hath done if he repent and beleue in Christ it is forgeuen him And so it foloweth that no sinne daÌ„neth saue there where there is no belefe M. Item that we haue no frewill to do ought therewith though the grace of God be ioined therto and that God doth all in vs both good and bad and we doe but suffer as waxe doth of the workemaÌ„ Tyndall First where hee affirmeth that we say our will is not free to doe good and to helpe to compel the members when God hath geuen vs grace to loue his lawes is false But we say that we haue no frewill to captiuate our wittes and vnderstandyng for to beleue the pope in what soeuer he saith without reason geuing when we find in the Scripture contrary testimonie and see in hym so great falsehead and deedes so abhominable and thereto all the signes by which the Scripture teacheth vs to know Antichrist And we affirme that we haue no frewill to preuent God his grace before grace prepare our selues thereto neither caÌ„ we consent vnto God before grace be come For vntil god haue preueÌ„ted vs powred y e spirit of his grace into our soules to loue his lawes and hath graueÌ„ theÌ„ in our harts by the outward ministration of his true preacher and inward workyng of his spirite or by inspiratioÌ„ onely we know noâ— God as he is to be knowen nor feele y e good nesse or any swetnesse in his law How then can we consent thereto â–ª Sayth not the text that we can do no good while we be euill and they which seke glorie and to clyme in honour aboue their brethren can not beleue the truth and that whores theues murtherers extortioners such like haue no parte
a signe of y e loue of myne hart which reioyseth and is glad that he is come home safe and sounde And euen so is this but the memoriall of the very sacrifice of Christ once done for al. And if ye wold no otherwise meane ye shal haue my good will to call it so still or if ye can shew me a reason of some other meanyng And therfore I would that it had bene called as it in deede is and as it was commaūded to be Christes memoriall though that I doubt not but that it was called Masse of his He brue woord Misach which signifieth a a pension geuyng because that at euery Masse mē gaue euery man a portiō accordyng vnto his power vnto the in stentation of the poore Which offering yet remayneth But to a false vse and profite of them that haue too much as all other thinges are peruerted Finally it is the same thinge that it was when Christ institute it at hys last supper If it were then the very sacrificing of Christes body and had that same vertue and power with it that his very passion after wrought why was he sacrificed so cruelly on the morow and not holde excused therwyth seyng he was there verely sacrificed M. Item that there remayneth bread and wine in the sacrament Tyndall Improue it What is that that is broken and that the Priest eateth wyth hys teeth ayre onely if a childe were fed with no other foode he should wax haply as long as his father Wherof then should his body his flesh and bones grow wherof should that come with reuerence I speake it that he pisseth and so forth all by miracle will they say O what wonderfull miracles must we faine to saue Antichristes doctrine I might wyth as good reason say that the hoste is neyther rounde nor white but that as my mouth is deceaued in the tast of bread euen so mine eyes are in the syght of roundnes and so is there nothing at all Which all are but the disputations of men with corrupt myndes without spirite to iudge Neuer the later when the Priest hath once rehearsed the testament of our sauiour thereon I looke not on bread and wine but on the body of Christ broken and bloud shed for my sinnes and by that fayth am I saued from the damnation of my sinnes Neyther come I to Masse for any other purpose then to fet forgeuenes for Christes deathes sake nor for any other purpose say I Confiteor knowledge my sinnes at the beginning of Masse And if ye haue other doctrine teach vs a reason leade vs in light we will follow Christ sayth Iohn xi it is the spirit that quickeneth the flesh profiteth nothing at all the woordes which I speake saith he are spirite and lyfe That is the fleshely eatyng and drinking of Christes body and bloude profit not as his carnall presence profited not by the reason of his presence onely as ye see by Iudas and y ◠Phariseis and the souldiours that touched hym and how his bodely presence did let the disciples to vnderstand spiritually But to eate and drinke in the spirite that is to harken vnto his wordes and with a repenting hart to beleue in hys death bringeth vs all that Christ can do for vs. More Item that the masse auaileth no man but the Priest Tyndall If ye speake of the prayers his prayers helpe vs as much as ours him If ye speake of y e sacramēt it helpeth as many as be present as much as hym if moued therby they be leue in Christes death as well as he If they be absent the sacrament profiteth them as much as a sermon made in the church helpeth them that be in y ◠fieldes And how profiteth it the soules of the deade tell me vnto whome it is no signe If ye meane the carnall eating and drinking then it profiteth the Prieste onely for he eateth and drinketh vppe all alone and geueth no man parte wyth hym More Item that a man should not be howseled till he lay a dying Tynd. That is to shamelesse a lye M. Item that men and women should not spare to touch it Tynd. A perillous case Why Because the Pope hath not oyled them Neuerthelesse Christ hath annointed them wyth hys spirite and wyth hys bloud But wot ye why The Pope thinketh if they should be too busie in handeling it they woulde beleue that there were bread and for that cause to strength their faythes he hath imagined little prety thinne manchetes that shine thorow and seeme more lyke to be made of paper or fine Parchement then of wheate floure About which was no smale question in Oxforde of late dayes whether it were bread or none some affirming that the floure with long lying in water was turned to starch and had lost his nature M. Item that the sacramēt should not be worshipped Tyndall It is the Sacrament of Christes body and bloud And Christ calleth it the newe and euerlasting testament in hys bloud and commaunded that we shoulde so do in the remembraunce of hym that hys bodye was broken and his bloude shed for our sinnes And Paule commaundeth thereby to shewe or preach the Lords death They say not pray to it neither put any fayth therein For I may not beleue in the sacramēt but I must beleue the Sacrament that it is a true signe and it true that is signified therby which is the onely worshippyng of the Sacrament if ye geue it other worship ye plainly dishonour it As I may not beleue in Christes Church but beleue Christes Church that the doctrine which they preach of Christ is true If ye haue any other doctrine teach vs a reason and lead vs in light and we will follow More Item that a Christē is not bound to keepe any lawe made by man or any at all Tynd. You say vntruely a Christē man is bound to obey tyranny if it be not agaynst hys fayth nor the lawe of God vntill God deliuer him thereof But he is no Christen man that byndeth hym to any thing saue that which loue and his neighbours necessitie requireth of them And when a lawe made is no longer profitable Christen rulers ought to breake it But now a dayes whē tyraunts haue gotten the simple people vnder they compell thē to serue theyr lustes and wyly tyranny without respect of any common wealth Which wyly tyranny because the truth rebuketh it is the cause why they persecute it least the common people seing how good they should be and feeling how wicked they are shuld withdraw their neckes frō their vnrighteous yooke As ye haue ensample in Herode in the Scribes and Phariseis and in many other More Item that there is no Purgatory Tyndall Beleue in Christ and thou shalt shortly finde purgatoryes inow as ye now make other feele M. Item that all soules lye and sleepe
as we haue sinned be in sinne or do sinne or shal sinne so farforth must faith in Christes bloud iustifie vs onely and els nothing To loue is to be righteous so farforth as thou louest but not to make righteous nor to make peace To beleue in Christes bloud with a repēting hart is to make righteous and the onely makyng of peace and satisfaction to Godwarde And thus because termes be darcke to them that be not expert and exercised we alway set out our meaning wyth cleare ensamples reporting our selues vnto the hartes and consciences of all men M. The blasphemous wordes of Luther seme to signifie that both Iohn Baptiste and our Lady were sinners Tyndall Iohn Baptiste sayde to Christ Mat. 3. I had neede to be baptised of thee and commest thou to me Wherof did Iohn confesse that he had nede to be washed purged by Christ of his holynes and good deedes When Iohn saide beholde y e Lambe of God that taketh away the sinne of y e worlde he was not of that sorte nor had any sinnes to be taken away at any time nor any part in Christs bloud which dyed for sinners onely Iohn came to restore all thyng sayth Christ That is he came to enterprete the law of God truely and to proue all fleshe sinners to send thē to Christ as Paul doth in the beginning of y e Romanes Which lawe if M. More coulde vnderstand how spirituall it is and what it requireth of vs he woulde not so dispute And if there were no imperfectnesse in our Ladies deedes why dyd Christ rebuke her Iohn 2. when he ought rather to haue honoured his mother and why did he make her secke him three dayes Chrisostomus dare say that our Lady was now and then taken with a little vayne glory She ioked for the promises of him that should come and blesse her from what She beleued to be saued by Christ from what This I graunt that our Lady Iohn Baptiste Isaac Iacob Ioseph Moses and many like did neuer consent to sinne to follow it But had the holy ghost from the beginning Neuer the later while they folowed the spirite and wrought their best yet chaunces met them by the way and temptations that made their woorkes come sometimes vnperfectly to passe as a potter that hath his craft neuer so wel meteth a chaunce now and then that maketh him fashion a pot a misse So that I thinke the perfectest of them all as we haue ensamples of some were compelled to say with Paul that good that I would I do not and that euill that I would not that I do I would not sweare on a booke that if our Lady had bene let slip as we other were and as hard apposed with as present death before her eyes that she would not haue denyed somethinges that she knew true ye but she was preserued by grace that she was not No but though she were kept by grace from y e outwarde deede yet if there were such wickednes in her fleshe she had sinne And the grace was that she knew it and was meeke to beleue in Christ to haue it forgeuen her and to be preserued that it should not bud forth Iohn the Euangelist when he was as holy as euer was Iohn the Baptist sayd if we say we haue no sinne we deceaue our selues Then he compareth fayth deedes together and will that fayth shoulde stand in no better seruice of right then deedes Yes for the deedes be examined by the lawe and therfore it is not inough to do them onely or to do thē with loue but I must do them wyth as great loue as Christ did for me and as I receaue a good deede at my nede But faith is vnder no lawe and therfore be she neuer so feeble she shall receaue according to the truth of the promiser M. What thing coulde we aske God of right because we beleue him Tyndall Verely all that he promiseth may we be bolde to aske of right and dutie and by good obligation More Ferman sayd that all workes be good inough in thē that god hath chosē Tyndall I am sure it is vntrue for their best be not good inough though God forgeueth them their euill of hys mercy at y e repentaunce of their harts Then he endeth in his schole doctrine contrary vnto all the scripture that God remitteth not the sinne of hys chosen people because that he hath chosen thē not of his mercy but of a towardnes that is more in one then in an other saying God saw before that Peter should repent and Iudas woulde dispaire and therefore chose Peter If God chose Peter because he did repent why chose he not Iudas to which repented as much as he knowledged his sinne and brought the money agayne O this blindnesse as God had wrought nothing in the repentaunce of Peter Sayde not Christ before that Peter should falle And sayd he not that he had prayed for him that he shoulde be holpe vppe agayne Christ prayed a strong prayer for Peter to helpe hym vp agayne and suffered a strong death thereto And before his death he committed them vnto his father saying I haue kept them in thy name and I depart keepe them now from euill Peter had a good hart to God and loued his lawe and beleued in Christ had the spirite of God in him which neuer left him for all his falle Peter sinned of no malice but of frailtie and sodaine feare of death And the goodnesse of God wrought his repentaunce and all the meanes by which he was brought vp againe at Christes requeste And Iudas was neuer good nor came to Christ for loue of his doctrine but of couetousnesse nor did euer beleue in Christ Iudas was by nature and birth as we all be heyre of the wrath of God in whome the deuill wrought his will and blinded his hart with ignoraunce In which ignorannce and blindnes he grew as he grew in age and fell deeper and deeper therein and thereby wrought all his wickednesse and the deuilles will and perished therin Frō which ignoraunce God purged Peter of his mercy and gaue him light and his spirite to gouerne him and not of any towardnesse that was in Peter of hys owne byrth but for the mercy that we haue in the birth of Christes death And how will M. More proue that God chuseth not of his goodnes but of our towardnes What good towardnes can he haue and endeuour that is altogether blinde and caryed away at the will of the deuill till the deuill be cast out Are we not robbed of all towardnes in Adam and be by nature made the children of sinne so that we sinne naturally and to sinne is our nature So that as now though we would do well the flesh yet sinneth naturally neither ceaseth to sinne but so farforth as it is kept vnder with
violence euen so once our hartes sinned as naturally with full lust and consent vnto the fleshe the deuill possessing our hartes and keeping out the light of grace What good towardnesse and endeuour can we haue to hate sinne as long as we loue it What good towardnes can we haue vnto the will of God while we hate it and be ignoraunt therof Can the will desire that the witte seeth not Can the will long for and sigh for that the witte knoweth not of Can a maÌ„ take thought for that losse that he wotteth not of what good endeuour can the Turkes children the Iewes children and the Popes infantes haue when they be taught all falshead onely with like perswasions of worldly reason to be all iustified with workes It is not therefore as Paule saith of the running or willing but of the mercy of God that a man is called and chosen to grace The first grace the first fayth and the first iustifiyng is geuen vs freely sayth M. More which I would faine wete how it will stand with his other doctrine whether he meane any other thyng by chosyng them to haue Gods spirite geuen me and fayth to see the mercy that is layd vp for me to haue my sinnes forgeuen without all deseruyng preparyng of my self God did not see onely that the these that was saued at Christes death should come thether but God chose him to shew his mercy vnto vs that should after beleue and prouided actually wrought for the bringyng of him thether that day to make him see and to receaue the mercy that was layd vp for him in store before the world was made The xij Chaptâ—… IN y t xij in chaffyng himself to heape lye vpon lye he vttereth his feleable blindnesse For he axeth this question wherfore serueth exhortatioÌ„s vnto faith if the hearers haue not libertie of their frewill by whiche together with Gods grace a man may labour to submitte the rebellion of reason vnto the obedieÌ„ce of faith and credence of the worde of God Wherof ye see that besides his graunt that reason rebelleth agaynst fayth coÌ„trary to the doctrine of his first booke he will that the will shall compell the witte to beleue Whiche is as much to say as the carte must draw the horses and the sonne beget the father and the authoritie of the Church is greater theÌ„ Gods word For the wil can not teach the wit nor lead her but foloweth naturally so that what soeuer the witte iudgeth good or euill that the will loueth or hateth If the witte see and leade straight the will foloweth If the witte be blynde and leade amisse the will foloweth cleane out of y t way I can not loue Gods worde before I beleue it nor hate it before I iudge it false and vanitie He might haue wiselier spoken on this maner wherfore serueth the preachyng of fayth if the wit haue no power to draw the will to loue that whiche the wit iudgeth true and good If the will be nought teach the wit better the will shall alter and turne to good immediatly Blindnesse is the cause of ali euil and light the cause of all good so that where the fayth is right there the hart can not consent vnto euill to folow the lustes of the flesh as the popes fayth doth And this conclusion hath he halfe a doseÌ„ tymes in his boke that the will may compell the witte and captiuate it to beleue what a maÌ„ lusteth Verely it is like that his wittes be in captiuitie and for vauntage tangled with out holy fathers sophistrie His doctrine is after his owne feelyng and as the profession of his hart is For the Popish haue yelded theÌ„ selues to folow the lustes of their flesh compel their witte to absteine froÌ„ looking on y e truth lest she should vnquiet them and draw them out of the podell of their filthy voluptuousnesse As a carte that is ouerladen goyng vp an hill draweth the horses backe and in a tough mire maketh them stand still And then the carter the deuill whiche driueth theÌ„ is euer by and whistelleth vnto them and biddeth them captiuate their vnderstaÌ„dyng vnto profitable doctrine for which they shal haue no persecution but shal reigne and be kynges and enioy the pleasures of the world at their owne will The xiij Chapter IN the xiij hee sayth that the Clergie burneth no man As though the pope had not first fouÌ„d the law as though all his preachers babled not that in euery Sermon burne these heretickes burne them for we haue no other argument to conuince them and as though they compelled not both Kyng Emperour to sweare that they shall so do yer they crowne them Then hee bringeth in prouisions of Kyng Henry the v. Of whom I aske M. More whether he were right heyre vnto England or held hee the land with the sworde as an heathen tyraunt agaynst all right Whom the Prelates lest he should haue had leysure to hearken vnto the truth sent into Fraunce to occupie his mynde in warre and led hym at their will And I aske whether his father slew not his leige kyng and true inheritour vnto the crowne and was therefore set vp of the Byshops a false kyng to mainteine theyr falshead And I aske whether after that wicked deede folowed not the destruction of the comminaltie and quenchyng of all noble bloud The xiiij Chapter IN the xiiij he affirmeth that Martine Luther sayth it is not lawfull to resiste the Turke I wonder that hee shameth not so to lye seyng that Martine hath written a singular treatise for the contrary Besides that in many other workes he proueth it lawfull if he inuade vs. The xvi Chapter IN the xvi he alledgeth Councels I aske whether Councels haue authoritie to make Articles of the faith with out Gods worde yea and of thynges improued by Gods word He alledgeth Augustine Hierome Cypriane Let him put their workes in English and S. Prosperus with them Why damned they the vnion of Doctours but because the Doctours are agaynst them And when he alledgeth Martyrs let him shew one and take the calfe for his labour And in the end he biddeth beware of theÌ„ that liue well in any wise As though they whiche lyue euill can not teach amisse And if that be true then they be of the surest side M. When Tyndall was apposed of his doctrine yer hee went ouer see he sayde and sweare he ment no harme Tyndall He sware not neither was there any man that required an othe of him but he now sweareth by him whoÌ„ â—e trusteth to be saued by that hee neuer ment or yet meaneth any other harme then to suffer all that God hath prepared to be leyd on his backe for to bryng his brethreÌ„ vnto the light of our Sauiour Iesus which the Pope thorough falshead and corruptyng such Poetes as ye are ready vnto
Christe which wist all thyng before hand sayth Math. xviij Wo be vnto the world by reason of occasions of euill and sayth also that it caÌ„ not be auoyded but that occasions shall come therfore it caÌ„ not be chosen but that many shall ouer fall when a weake brother hath trespassed by what law shall he be punished verely by the law of loue whose properties thou readest in the 1. Cor. xiij If the loue of God whiche is my professioÌ„ be written in myne hart it will not let me hate my weake brother when hee hath offended me no more then natural loue wil let a mother hate her child when it trespasseth agaynst her My weake brother hath offended me he is falleÌ„ his weakenesse hath ouerthroweÌ„ him it is not right by the law of loue that I should now fall vpon hym and treade him downe in the myre and destroy him vtterly But it is right by the law of loue that I runne to him helpe him vp agayne By what processe we should go to law with our trespassers Christ teacheth vs Math. xviij Tell him his faulte betwene him and thee with all mekenesse remembring thou art a man and mayst fall also If he repent and thou loue him ye shal soone agree and then forgeue him And when thou forgeuest thy neighbour theÌ„ thou art sure that God forgeueth thee thy trespasses by his holy promise Math. vj. If hee heare thee not then take a neighbour or two If he heare them not then tell the congregation where thou art and let the preacher pronounce Gods law against him and â—et the sad and discrete men rebuke him and exhorte him vnto repentaunce If he repent and thou also loue him accordyng to thy professioÌ„ ye shall soone agree If he heare not the congregation then let him be taken as an heathen If he that is offended be weake also theÌ„ let them that be stroÌ„g go betwene and helpe them And in lyke maner if any sinne agaynst the doctrine of Christ and the profession of a Christen man so that he be a dronckard and an whore keper or what soeuer open sinne he do or if he teach false learnyng then let such be rebuked opeÌ„ly before the congregation and by the authoritie of Scripture And if they repent not let them be put out of the congregation as heathen people If they theÌ„ be not ashamed we haue no remedy but pacieÌ„tly to abide what God wil do and to pray in the meane tyme that God will open their hartes and geue theÌ„ repentaunce Other law then this Christes Gospel knoweth not nor the officers therof It is manifest therfore that the kingdome of Christ is a spirituall kingdom which no man can minister well and a teÌ„porall kingdome to as it is sufficieÌ„tly proued because that no man whiche putteth his hand to the plow and looketh backe is apt for the kyngdome of heauen as Christ aunswered Luke ix vnto him y t would haue folowed hym but would first haue take leaue of his houshold If a man put his haÌ„d to the plow of Gods worde to preach it and looke also vnto worldly businesse his plow will surely go awry And therefore sayth Christe vnto an other that would likewise folow him but desired first to go and bury his father Let the dead bury the dead but come thou and shew or preach the kyngdome of God As who should say he that will preach the kingdome of god which is Christs Gospell truly must haue his hart no where els What officers the Apostles ordeined in Christes Church and what their offices were to do WHerfore the Apostles folowyng and obeyng the rule doctrine commaundement of our Sauiour Iesus Christ their master ordeined in his kyngdome and congregation two officers One called after the Breeke worde Byshop in English an ouersear which same was called Priest after the Greeke Elder in English because of his age discretioÌ„ and fadnesse for he was as nigh as could be alway an elderly maÌ„ as thou seest both in the new and old Testament also how the officers of the Iewes be called the Elders of the people because as thou mayst well thinke they were ouer old men as nigh as could be For vnto age do men naturally obeye and vnto age doth God commauÌ„de to geue honour saying Leuâ— xix Rise vp before the horehead and reuerence the face of the old man And also experience of things and coldnesse without whiche it is hard to rule well is more in age theÌ„ in youth And this ouersear dyd put hys handes vnto the plow of Gods worde and fed Christes flocke and tended theÌ„ onely without lookyng vnto any other businesse in the world An other officer they chose and called him Deacon after the Greke a minister in English to minister the almes of the people vnto the poore and nedy For in the coÌ„gregation of Christ loue maketh euery mans gift goods commoÌ„ vnto the necessitie of his neighbour Wherfore the loue of God beyng yet hoate in the hartes of men the rich that had the substauÌ„ce of this worldes goodes brought of their aboundaunce great plentie vnto the sustentation of the poore deliuered it vnto the haÌ„ds of the Deacons And vnto the helpe of the DeacoÌ„s were widowes of lx yeare old holy vertuous and destitute of frendes chosen to tende wayte vpon the sicke and to wash the Saints fete that came from one congregation vnto an other whether for any businesse or for feare of persecution And those common goodes of the Churche offered for the succour of the poore grew in all Churches so excedyngly that in some congregation it was so much that it was sufficient to mayntaine an host of men In so much that tyrauntes did oft tymes persecute the Christen for those common goodes as thou seest in the life of S. Laurence the Deacon of Rome And moreouer the couetousnes of the Prelates was the decay of ChristeÌ„dome and the encreasing of the kyngdome of Mahomete For by the first springing of the empyre of Mahomete the Emperours Kynges and great Lordes of Christendome had geuen their treasure so mightely vnto the Church what after great victories what at their deathes that their successours were not able to maintaine battell against the Saracenes Turkes for the world was not yet in such captiuitie that they coulde make theyr subiectes sweare on bookes what they were worth rayse vp taxes at their pleasure so that a certayne writer of stories sayth â–ª The prelates gaped wheÌ„ the laye meÌ„ would take the warre vppon them agaynst the Turkes the laye men looked when the Prelates woulde lay out their money to make the warre withall and not to spend it in worse vse as the most part of them were wont to do spending the money that was gotten with almose bloude of martyrs vppon goodly plate and great vesseles of golde
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
ignoraunce of Christ and of his owne sinne and without repentaunce faith that his sinnes be forgeuen him in Christ and therefore is mercilesse vnto hys brother whom Christ commaunded him to pitie and loue And in that ignoraunce he walketh that is worketh euill and loueth the thinges of the worlde and seeketh in them the lustes of the â—lesh which are the quenching of the spirite and death of the soule for loue of them hateth his brother And this ignoraunce of Christ which is vnbeleef is the cause of all the wickednes that we do vnto our brethren I write vnto you little children that your sinnes are forgeuen you for hys names sake I write vnto you fathers that ye know him that was from the beginning I write vnto you yong men how that ye haue ouercome the wicked I write vnto you that are yong in the fayth and yet weake and therefore fall now and then how that your sinnes are forgeuen you as soone as ye repent and reconcile your selues vnto your brethren whom ye haue offended euen for his names sake onely and not for our owne deedes whether afore or after or for any other mans deedes or satisfaction saue for his onely I write vnto you that are fathers in the doctrine of God to teach other how that ye know him that was from the begynnyng is no new thing though he newly receaued our nature And through knowledge of him which is the onely light and the dore vnto the knowledge of God ye are become fathers in the Scriptures Or els ye had neuer vnderstand it though ye had studied neuer so much as it appeareth by the indurate Iewes and also by oure owne new Pharisies which persecute the scripture and the true sence therof because they be drowned in the ignoraunce of Christ as their deedes and contrary liuing well testifie I write vnto you yong meÌ„ that are strong in suffering persecutions and fight for your profession not with the sword but with suffering how that ye haue ouercome that wicked which poisoned the world at the beginning and yet woorketh in the children of darcknesse and vnbeleefe and that in beleuing the woorde of truth as it foloweth anone after I write vnto you yong children howe that ye knowe the Father I write vnto you fathers howe that ye know him that was from the beginning I write vnto you young men that ye be strong and the woorde of God dwelleth in you and that ye haue ouercomme the wicked I write vnto you yong children how that ye know the Father whome yee loue thorough knowledge of the Sonne or els you had neuer knowne him as a father but as a Iudge and a tyrant and had hated him I write vn to you fathers as before howe ye are fathers of all trueth in knowing the Sonne Or els ye had euer continued in darknesse remedilesse I write vnto you youÌ„g men how y t ye are strong and that your strength is the word of God which dwelleth in your brest through fayth in which ye haue ouercome the wicked deuill and all his pompe as it foloweth chapt v. this is the victorye that ouercommeth the world euen our fayth Loue not the worlde nor the thinges that are in the worlde If a man loue the worlde the loue of the Father is not in him For all that is in the worlde as the lust of the fleshe the lust of the eyes and the pride of good are not of the Father but are of the world And the worlde vanisheth away and the lust thereof But he that doth the will of God abideth euer The loue of the world quencheth the loue of God Balaam for the loue of the world closed his eyes at the cleare light which he well saw For loue of the world the olde Pharisies blasphemed the holy Ghost and persecuted the maniâ—est truth which they coulde not improue For loue of the world many are this day fallen away and many which stood on the truthes side and defended it a while for loue of the worlde haue gotten them vnto the contrarye parte and are become the Popes mamalukes are waxed the most wicked â—…s vnto the truth and most cruel agaynst it They know the truth but they loue the worlde And when they espyed the truth could not stand wysh the honoures which they sought in the world they hated it deadly and both wittingly and willingly persecuted it sinning against the holy Ghost Which sinne shall not escape here vnpunished as it shall not be without damnation in the world to come but shall haue an ende here with confusion and shame as had the glory of our right reuerend father in God Thomas Wolfse late cardinall and legate a latere c. whome after his shitten death as the saying is his owne seruauntes which before exalted his glory haue sent to hel with grace and priuiledge By the lust of the flesh is vnderstaÌ„d lechery whiche maketh a man altogether a swine and by the lust of the eyes is vnderstoode couetousnes which is the roote of all euil and maketh â—o erre from the fayth 1. Tim. vlâ— And then followeth pride whiche three are the world and captaines ouer all other vices and occasions of all mischief And if pride couetousnes and lechery be the world as S. Iohn sayth then turne your eyes vnto the spiritualtie vnto the pope cardinals bishops aâ—bates and all other prelates and see whether suche dignities bee not the world and whether the way to them be not also the world To get the olde abbats treasure I thinke it be the readiest way to be the newe How fewe come by promotion except they buy it or serue long for it or both To be wel skilled in war and in polling to maintaine war and lustes and to be a good ambassadour is the onely way to a bishopricke or to pay truely for it See whether pluralities vnions totquets and chainging the lesse benefice bysshoprike for the greater for the contrary chainge I trow was neuer â—ene may be without couetousnes pride And then if such thinges be the world and the world not of God how is our spiritualtie of God If pride be seking of glory and they that seeke glory can not beleue Ioh. 5. How can our spiritualty beleue in Christ If couetousnes turne men from the fayth how are our spiritualty in the fayth If Christ when the deuill proferred hym the kyngdomes of the world and the glorie thereof refused them as thynges vnpossible to stande with hys kyngdome whiche is not of the worlde of whom are our spiritualtie whiche haue receyued them If couetousnes be a traytour and taught Iudas to sell his maister how should he not in so long time teache oure spiritualtie the same craft namely when they be of all kinges secretes and the ambassadours of their secretes and haue thereto thoroughout al ChristeÌ„dome a secret couÌ„sell of their
own of the which neuer lay man was partaker and with which they turne the end of all appointments vnto their owne honour and profite Couetousnes hath taught theÌ„ to bring in damnable sectes according vnto the prophecy of Peter and to corrupt the Scripture with false gloses to turne euery good ordinaunce that had a vertuous begynnyng vnto vicious ende The promocioÌ„s of the spiritualtie corrupt their mindes while they be yet in the shel and vnhatthed For they come thether but for couetousnes and to auoyd the crosse of Christ in the world except them that be compelled of theyr frendes or be so simple that they mark not their falshode beforehande Who knowing the truth louing it would put his head in the popes halter that so moseleth mens mouthes that they can not open them to defend any truthe at all When the temporall kinges were in their hye authoritie then the generall Counsell repressed the enormities of the spiritualtie But since the Pope cardinals and bishops were exalted the emperour and kings became their seruauntes they would suffer nought to be determined in their counsels that should reforme the worlde of their demilish pride insatiable couetousnes stincking lechery which may stand w t no godly vertue But the world which is not of God shall at the last haue an end with confusion and they onely abide that do y e will of the Father which will is that we beleeue in the Sonne and loue one an other Let them therfore that haue y e worlds good I might say the worldes God vse it but not loue it that they may be ready to bestow it at the pleasure of God And let them which haue it not desire it not for it blindeth the eyes of the seeing Seut 1â— But let them put their trust in God which shal not fayle them nor leaue them destitute of rayment and foode which Paule counselleth to be content with The ritch as Iames sayth persecute the true beleuers The 〈…〉 neuer stand forth openly for the 〈◊〉 of God If of x. thousand there 〈◊〉 Nichodemus it is 〈◊〉 great thing Little children it is now the last houre and as ye haue heard that Antichrist shoulde come euen so now are many Antichristes come already whereby we know that it is the last houre They went out of vs but were none of vs for had they bene of vs they had continued with vs. But that fortuned that it might appeare how they were not all of vs. Houre is here taken for tyme the last houre is as much to say as the last tyme. Though the Apostles might not know when the last day shal be how long the world should endure yet this was shewed them and vs by theÌ„ that Antichrist should first come not onely come but also prenayle and be receaued after a worldly maner and raigne ouer all and set vp a long continuyng kyngdome with damnable sectes and wonderfull kyndes of hypocrisie that is to say falshead cloked vnder a contrary pretence as testifieth Paule and also Peter Whiche Antichrist began with the Apostles and sue his doctrine among the doctrine of the Apostles preachyng many thynges as the Apostles dyd and addyng euer somwhat of his owne that the weeds might euer grow vp together with the corne Of which Iohn gathered a signe that the last day drew nye though he could not be sure how long it were therto Antichrist is one of the first that seeth the light and commeth and preacheth Christ a while and seeketh his glory in Christes Gospell But when hee eâ—pyeth that there will no glory cleane vnto that preachyng theÌ„ he getteth him to the coÌ„trary partie and professeth hym selfe an open enemy if hee can not disguise him selfe and hide the angle of his poysoned heresie vnder a bayte of true doctrine The Apostles were cleare eyed and espied Antichrist at once and put hym to flight and weeded out his doctrine quickly But wheÌ„ charitie waxed cold and the preachers began to seke them selues and to admit glory and honour of riches then Antichrist disguised him selfe after the fashion of a true Apostle and preached Christ wylyly bryngyng in now this tradition and now that to darkeÌ„ the doctrine of Christ and set vp innumerable ceremonies and Sacramentes and imagerie giuyng them significations at the first but at the last the significations layd a part preached the worke as an holy deede to iustifie and to put away sinne and to saue the soule that men should put their trust in woorkes in whatsoeuer was vnto his glory and profite and vnder the name of Christ ministred Christ out of all together and became head of the coÌ„gregation him selfe The Pope made a law of hys owne to rule his church by and put Christes out of the way All the Byshops swere vnto the Pope and all Curates vnto the Byshops but all forswere Christ and his doctrine But seing Iohn tooke a signe of the last day that he saw Antichrist begyn how nye ought we to thinke that it is whiche after viij hundreth yeares raignyng in prosperitie see it decay agayne and his falshead to be disclosed and him to be slayne with the spirite of the mouth of Christ that is with that old doctrine that proceded out of Christes mouth for Paule sayth wheÌ„ Antichrist is vttered theÌ„ commeth the end But ye haue anoyntyng of that holy and knowe all thyng I write not vnto you as though ye knewe not the truth but as vnto them that know it and how that no lye is of truth Christ in the Scripture is called the holy because he onely sanctifieth haloweth vs. And he is called Christ that is to say annoynted because he annoynteth our soules with y e holy ghost and with all the giftes of the same Ye are not annoynted with oyle in your bodyes but with the spirite of Christ in your soules which spirite teacheth you all truth in Christ and maketh you to iudge what is a lye and what truth and to know Christ from Antichrist For except he taught your soules with in the powring in of woordes at your cares were in vayne For they must be all taught of God Iohn vj. And the thyngs of God no man knoweth saue the spirite of God and the carnall man knoweth not the thinges of the spirite of God when contrary the spirituall that is annointed with the spirite iudgeth all thynges i. Cor. ij And therfore we are forbidden to call vs any Master vpon earth Math. xxiij seyng we haue all one Master now in heauen which onely teacheth vs with his spirite though by the administration and office of a faithfull preacher Whiche preacher yet can not make hys preachyng spryng in the hart no more then a sower can make his corne grow nor can say this man shall receaue and this not but soweth the word onely committeth the growyng to God whose spirite bretheth where
hee listeth and maketh the grounde of whose hart he lusteth fruteful and chooseth whom he will at his own pleasure and for no other cause knowen vnto any man Who is a lyer but he that denyeth that Iesus is Christ The same is Antichrist that denyeth the father and the sonne For asmuch as Antichrist and Christ are two contraries the study of Antichrist is to quēch the name of Christ how can the Pope his sectes be Antichrist when they all preach Christ How was say I agayne to thee Pelagius whose doctrine the Pope defendeth in the hyghest degree Antichrist and all other heretickes Verely Syr the Pope seketh hym selfe as all heretickes dyd and abuseth the name of Christ to gather offeringes tithes and rētes in his name to bestow them vnto his owne honour and not Christes and to bryng the conscience of the people into captiuitie vnder hym through superstitious feare as though he had such authoritie giuen hym of Christ And euery sillable that hath a soūde as though it made for his purpose that he expoundeth falsly and fleshly and therwith iuggleth bewitcheth the eares of the people maketh them his owne possession to beleue what hym lusteth as though it made no matter to them whether hee preached true or false so they beleue and do as he biddeth them But all the textes that shew his dutie to do he putteth out of the way and all the textes therto that set the consciences at libertie in Christ proue our saluation to be in Christ onely And with Pelagius hee preacheth the iustifying of workes whiche is the denying of Christ He preacheth a false bynding and losing with eare confession whiche is not in the trust and confidence of Christes bloud shedyng He preacheth the false penaūce of dedes not to tame the flesh that we sinne no more but to make satisfaction to redeme the sinne that is past Which what other cā it be saue the denying of Christ whiche is the onely redemption of sinne He maketh of the workes of the ceremonyes which were wont to be lignes and remembraunces of thinges to be beleued or done image seruice vnto God hys Saintes whiche are spirites to purchase with the merites of them what soeuer the blynd soule imagineth whiche all are the denying of Christ For if thou wilt receaue any annoyntyng of grace or mercy any whence saue of hym he is no longer Christ vnto thee Christ is called Iesus a Sauiour he is called Christus kyng annoynted ouer all men of whom they must hold and whose benefite must all they haue He is called Emanuel God is with vs. For he onely maketh God our God our strength power sword and shield shortly our father He is called Sanctus that is holy that haloweth sanctifieth and blesseth all natiōs And these be his names for euer be no names of hypocrisie as we some time call him Thomas Curteis which is but a churle and as we call them Curates whiche care for their Parishes as the Wolfe for the flocke and them Byshops that are ouersears which will so ouer see that they will suffer nought to be prosperous saue their owne cōmō wealth as some call them selues dead which liue in all voluptuousnes and as some call them selues poore without hauing any thing proper and yet lyue in all aboundance and as they shaue and disguise them selues with garmentes and ornamentes to signifie euer a contrary thyng then that they be Nay Christ is no hypocrite or disguised that playeth a part in a play and representeth a person or state which he is not But is alway that his name signifieth he is euer a Sauiour euer annyonteth with grace euer maketh God with vs and euer sāctifieth Neither is there any other to saue and sanctifie frō sinne or annointe with grace or to set God at one with men And these thynges which his name signifie doth he euer vnto all that haue trust confidence in his bloud assone as they repēt of the sinne whiche they desire to be saued and sanctified from Now though the Pope his sectes giue Christe these names yet in that they robbe hym of the effect and take the significations of his names vnto them selues and make of hym but an hypocrite as they them selues be they be right Antichristes and deny both the father and sonne For they deny the witnesse that the father bare vnto his sonne and depriue the sonne of all the power and glory that hys father gaue hym Whosoeuer denyeth the sonne the same hath not the father For no man knoweth the father but the sonne to whom the sonne sheweth hym Math. xj Moreouer if thou knowe not the mercy that God hath shewed thee in Christ thou canst not know hym as a father Thou mayst wel besides Christ know hym as a tyraunt And thou mayst know hym by his woorkes as the old Philosophers did that there is a God but thou canst neither beleue in his mercy nor loue his lawes which is his onely worship in the spirite saue by Christ Let therefore abide in you that which ye heard at the beginning If that which ye heard at the beginning shall remayne in you then shall ye continue in the Sonne and in the Father And this is the promise that he hath promised vs euerlasting life If we abide in thold doctrine which the Apostles taught and harken to no new then abide we in the Sonne for vpon the Sonne build they vs and in the Father thorough confidence in the Sonne are heires of euerlasting life These thinges haue I written vn to you because of them that deceiue you And the anointing that ye receiued of him dwelleth in you and ye need not that any man teache you but as that annoynting teacheth you of all thinges and is true and is no lye Euen as it hath taught you so abide therein When a true preacher preacheth the spirite entreth the hartes of the elect and maketh them feele the righteousnes of the law of God and by the law the poyson of their corrupt nature and thence leadeth them thorough repentaunce vnto the mercy that is in Christes bloud and as an oyntment healeth the body euē so the spirite through confidence and trust in Christes bloud healeth the soule and maketh her loue the law of God and therfore is called annoynting or an oyntment and may well be signified by the oyle of our sacrament But outward oyle can neyther heale the soule nor make her feele saue as a signe or as a bush at a tauern dore quencheth a mans thirst neither is it a thing to put trust in Let vs ther fore folow the teaching of the spirite which we haue receiued as Paule sayeth an earnest to certifie our hartes and to make vs feele the thinges of God and not cleaue to the traditions of men in which is no feeling but that
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
came to destroy the workes of the deuill in vs to giue vs a new byrth a new nature and to sow new seede in vs that we should by the reasoÌ„ of that byrth sinne no more For the seede of that byrth that is to wete the spirite of God and the liuely seede of his word sowen in our hartes kepeth our harts that we can not consent to sinne as the seede of the deuill holdeth the hartes of his that they can not consent to good This is coÌ„trary vnto the Pope in two poyntes in one that he sayth that our good deedes make vs first good and teacheth vs not to beleue in Christes bloud there to be washed made first good And in an other that he sayth God choseth vs first for our good qualites properties and for the enforcement and good endeuour of our frewill What good endeuour is there where the deuill possesseth the whole hart that it can consent to no good And finally there is great difference betwene the sinne of them that beleue in Christ vnfaynedly and the sinne of them that beleue not For they that beleue sinne not of purpose and of coÌ„sent to wickednesse that it is good castyng and compassyng afore hand without grudge of coÌ„science to bryng their purpose about As ye see our hypocrites haue vexed all Christendome this xx yeares to bryng a little lust to effect Their fathers conceiued mischief viij hundreth yeares ago And the sonnes consent vnto the same haue no power to depart therefrom And therfore their sinne is deuilishe and vnder the damnation of the law But if he that beleueth sinne he doth it not of purpose or that he consenteth vnto the life of sinne But of infirmitie chauÌ„ce and some great temptation that hath ouercome him And therefore his sinne is veniall and vnder mercy and grace though it be murther theft or adulterie and not vnder the daÌ„nation of the law So that his father shall scourge hym but not cast hym away or damne hym Marke in the sinne of Saule of Dauid Saule euer excused his sinne and could not but persecute the will of God And Dauid confessed his sinne with great repentauÌ„ce at the first warnyng whensoeuer he forgot him selfe All that worke not righteousnes are not of God Nor hee that loueth not his brother For this is the tydinges which ye heard at the begynnyg that we should loue one an other and not be as Cain which was of the deuill and slew his brother And wherefore slew he him for his deedes were euill and hys brothers righteous Maruell not my brethren thoughe the worlde hate you The law of righteousnes is that we loue one an other as Christ loued vs and he that hath not this law liuyng in his hart and when the tyme is bringeth not forth the frutes therof the same is not of God but of the deuill whose byrth and properties of the same ye see described in Cain how he resisted God and persecuted the childreÌ„ of God for their belefe workes therof And as ye see in Cain and his brother Abell so shall it euer continue betwene the children of God and of the deuill vnto the worldes ende Wonder not therefore thoughe the worlde hate you We know that we are translated from death to life because we loue the brethren He that loueth not his brother abydeth in death All that hate theyr brethren are murtherers and ye know that no murtherer hath eternall lyfe abydyng in hym If thou loue thy brother in Christ and art ready to do to suffer for him as Christ dyd for thee then thou art sure thereby that thou art the sonne of God and heyre of life and deliuered froÌ„ death and damnation So haue Christen men signes to know whether they be in the state of grace or no. And on the other side he that hath no power to loue his brethren may be sure that he is in the state of death and damnation An other is this let euery man looke vpoÌ„ his hart and be sure that he which hateth his brother hath slayne hym before God is a murtherer And murtherers shal not obteine the kingdome of God Gala. 5. But are Caines brethren and the deuils children and are heyres of death and euer vnder damnation Compare the regiment of the spiritualtie which haue had the temperall sword in their handes now aboue viij hundreth yeares vnto this doctrine of Iohn Iudge whether they haue led vs truely after the steppes of Christes doctrine Hereby we are assured of loue because hee left his lyfe for vs and therfore ought we to leaue our lyues for our brethren He then that hath the substaunce of the worlde and seith his brother haue neede and shutteth vp his compassion froÌ„ him how dwelleth the loue of God in hym If we felt the loue of Christes death it would sure set our hart on fire to loue hym agayne and our brethren for his sake and should neuer cease to sâ—ay our resisting members vntill we could not onely be wel content that our brethren were in a more prosperous state then we but also vntill we could blesse them wheâ—â— they curse vs and pray for them when they persecute vs and to suffer death for theÌ„ to testifie the worde of their soules health vnto them and with loue to ouercome them and to wynne them vnto Christ If now euery Christen man ought to haue this rule of his profession before his eyes to learne it that hee should loue his brother as Christ dyd hym to depart with his lyfe for his brothers example how farre are they of from good scholers that can not finde in their hartes to depart with a litle of the aboundaunce superfluitie of their temporall goodes to helpe their neighbours neede My litle children let vs not loue in worde nor with the toung but with the dede and of a truth For thereby we know that we be of the truth and so shall we certifie our hartes in his sight If we haue power to worke then doth the worke certefie our hartes that our fayth in Christ and loue to God and our neighbour for his sake are vnfayned and that we are true children and no hypocrites And then are we bold in our coÌ„science before God And this is it that Peter meaneth 2. Pet. 1. where he biddeth vs minister in our fayth vertue godly liuing and all maner of good workes and therewith to make our vocation and election or our calling add chosing sure For the sight of the worke doth certify vs that God hath called vs and chosen vs vnto grace and mercy But and if when the time of woorking is come I fly and haue no power to worke then will our conscience accuse vs of sinne and transgressioÌ„ within the hart before God and so for feare of the rodde we dare not be bolde but draw backe and stand alooâ—e Let a childe haue neuer so mercifull a father yet if
taught and vnderstand and receiued a right Hereof ye see also that as the Hebrues wrote their stories in couenaūts and signes giuyng their signes such names as could not but keepe them in mynde so God the father dyd follow the example of the people or they followyng hym and commaunded hys promises couenaunts and prophecies to be written in gestures signes and ceremonies geuyng them names that could not but kepe his couenauntes in mynde Euen so Christ wrote the couenaunt of his body bloud in bread and wine geuyng thē that name that ought to keepe couenaunt in remembraunce And hereof ye see that our Sacraments are bodyes of stories onely and that there is none other vertue in thē thē to testifie and exhibite to the senses and vnderstanding the couenauntes promises made in Christs bloud And here ye see that where the Sacramēts or ceremonies are not rightly vnderstād there they be cleane vnprofitable And as the Circumcisiō in the flesh their hartes still vncircumcised hating the law of God and beleuyng in their owne imaginations were Circumcised to their damnation And as the Baptised in the fleshe onely the hart still vncleane neither beleuyng in Christ for the forgeuenes of their sinnes neither louyng their neighbour for Christes sake are Baptised also vnto their greater damnatiō For though God haue right to al mē because he hath created and made mā yet to all such persons by reason of the signe and badge and of their owne cōsent graunt and promise he hath more right to the callyng of them to the keepyng of his law if they trust in hym onely or to damne them bicause when they know their duety or might if they would the signe mouyng them and giuyng them an occasiō to aske the rather and yet do it not Euē so all that come to the Sacrament for any other purpose then it was ordeined and instituted for that is to say to seke absotion of their sinnes with a set purpose to sinne no more as nigh as they 〈…〉 to cal to me 〈◊〉 y e benefite of the passiō of Christ with y t meditatiō to weaken the flesh to strēgth the spirite Agaynst her to giue thankes agayne that is to say to call to mynde how much hee is bounde to loue his neighbour to helpe his neede and to 〈◊〉 his infirmitie and to forgeue him 〈◊〉 haue offended and desire forgeuenes promising to amēde whereunto Christ bindeth all that wil be partakers of his bloud All such as are not thus prepared come to their greater damnation I passe ouer with silence the wicked 〈◊〉 damnable doctrine of these seruauntes of Mammon whiche for lucre peruert the true vse of the Sacrament and hide it from the people for theyr gayne teachyng it to be a sacrifice instituted of God to helpe the soules of the dead in Purgatorie and that it wil make men rich and bring them to such promotion as Christ neuer promised his Disciples but forbad it them Some will say This Sacrament needed not Baptisme is inough Baptisme is a receiuyng into Religiō and there is the couenauntes made what we shall do and what we shall haue And baptisme is a signe wherby God hath right to vs and we to God and to Christ and wherby euery man hath right to call other to do their dueties and to rebuke them that will not Neither our saluation so greatly standeth in that or any other Sacrament that we could not be saued without them by preachyng the word onely Neuerthelesse God hath written his will to haue his benefites kept in memorie to his glorie and our benefite and namely this benefite of all benefites wherin onely the pith of our saluation resteth therfore though the effect of it be signified by Baptisme and though we be baptised to beleue in y t death of Christ and to dye with him by the mortifieng of the flesh yet doth this Sacrament through y t rehearsing of the couenaūt and breakyng of the bread and powryng out of wine much more lyuely expresse the whole storie kept it better in memorie by dayly repeatyng therof and hath more might and vehemencie to heale the conscience stong with fresh sinne For the nature of mā is so weake so feble and so frayle that he can not but sinne as there is no mā that liueth and sinneth not And when he is so fallen then the law looketh vpon him with so terrible a countenaunce so thundereth in hys eares that he dare not abide but turneth his backe and to go but the enemie still assayleth him on the other side to persuade him that GOD hath cast him away saying they that be Gods haue power to kepe his law thou hast not but breakest them Ergo thou art a cast away a damned creature and hell gapeth and setteth opē her mouth to deuoure him the flesh also wrestleth with the spirit to kepe him down and to take prisoner and to stoppe his mouth that he crie no more vpon her that she might sinne at pleasure without all feare The careles swyne that consent vnto sinne feele not these thinges neither the hypocrites that haue put a visard on their face of the law and make her looke with such a coūtenaunce as pleaseth thē but the poore folkes that haue the eyes open and consent and fayne would do the law they feele that can not be expressed with toung Neither is there liuyng any man that feeleth the vertue and power of the bloud of Christ whiche hath not first felt the strong paynes of hell Seyng then that this mā is so sicke so prone and ready to fall and so cruelly inuaded whē he hath sinned of the feende the flesh and the law that he is oft put to flight and feared and made to runne away from his father Therfore hath the God of all mercy and of his infinite pitie and bottomlesse compassion set vp this Sacrament as a signe on an high hill whence it may be sene on euery side a farre and neare to call againe them that be fled and runne away And with this Sacramēt he as it were clocketh to them as an henne doth for her chickens together them vnder the wynges of his mercy And hath commaunded his Sacrament to be had in continuall vse to put them in mynde of mercy layd vp for them in Christes bloud and to witnesse and testifie it vnto them and to be the seale therof For the Sacrament doth much more vehemētly print lyuely the fayth and make it sinke down into the hart then do bare wordes onely As a man is more sure of that he heareth seeth feeleth smelleth and tasteth then that he heareth onely Now when the wordes of the Testament and promises are spoken ouer the bread This is my body that shal be broken for you This is my bloud that shal be shed for you they confirme the faith but much
make aunswere to thus Supper of the Lorde bringyng â—o â—or them their vnwritteÌ„ wordes dedes dreames for we haue compelled More with shame to flitte froÌ„ the Scripture strewed with their vame straunge termes which Paul damneth and geueth Timothe warning of I shall by gods grace so set the almighty word of God against them that all Christen shall see falshead and deceite in this SacrameÌ„t and so disclose theyr deuilish doctrine and fleighty iugglyng that all that can read Englishe shall see the trouth of Gods word openly beare downe their vnwritten lyes For it is verely the thyng that I desire euen to be written agaynst in this matter for I haue the solutions of all theyr obiections ready And know right well that the more they styrre this Sacrament the broder shall theyr lyes be spread the more shal theyr falsehead appeare and the more gloriously shall the trouth triumph as it is to see this day by long contention in this same and other lyke Articles which the Papistes haue so long abused and how More hys lyes vtter the truth euery day more and more For had he not come beggyng for the Clergy from Purgatory with his supplication of soules and Rastel and Rochester had they not so wysely played theyr partes Purgatory peraduenture had serued them yet another yeare neither had it so soone haue bene quenched nor the poore soule and Proctour there bene with his bloudy Byshop ChristeÌ„â—atte so farre coniured into hys owne Vtopia with a sachell about hys necke to gather for the proude Priestes in Synagoga Papistica When Christ was ascended into heauen and had sent his Apostles the spirite of truth to leade them into all truth perteinyng vnto our saluation euen â—nto hym that sayd I am the truth of whiche truth hee instructed them after his resurrection Luke xxiiij and they had preached the same truth nowe at IerusaleÌ„ Actes ij at which preachyng there were that receiued their wordes and were Baptised about iij. M. hys Apostles remembryng how their maistâ—â— Christ at his last Supper did institute and leaue them this holy Sacrament of his body and bloud to be celeâ—â—ated and done in his remembraunce among such as had receiued his Gospell were Baptised had professed hys fayth and would perseuer in his Religion dyd now in this first congregation celebrate the Lordes Supper breakyng the bread and eatyng it as Christ dyd teach them which Supper Luke and Paule called afterward the breakyng of the bread As Actes ij saying That they which gladly had now received Peters acte were baptised were perseuering in the doctrine of the Apostles and in the communioÌ„ and in the breakyng of the bread and in prayer whiche Sacrament was now a token of the perseueraunce in theyr Christen Religion now professed Of this breakyng of bread Luke writyng of Paule commyng vnto Troades sayth also that their vpon a Sabboth day when the Disciples were come together vnto the breakyng of the bread Paule made a Germon duryng to mydnight c. And that this was no common nor prophane vse but an heauenly Sacrament and a reuerent rite and vsage the circumstaunces of the action declare both in Luke and Paule shewyngit to be the very institutioÌ„ that Christ ordeyned at his Supper Paule thus recitynge this breakyng of the breake saying The bread whiche we breade is it not the felowshyp of the body of Christ y t is to say doth it not signifie vs to be the body of Christ that is hys congregation and people as doth the wordes folowyng declare Paule addyng the cause saying For we beyng many are all together siguified by the one loafe to be one body for that we be partakers of the same bread Also before he calleth in the same Supper the cup of thankes geuyng the felowshyp of the bloud of Christ that is to say the congregation redemed with Christes bloud The holy Sacrament therefore would God it were restored vnto the pure vse as y e Apostles vsed in it their tyme. Would God the secular princes which should be the very pastours and head rulers of their congregations coÌ„mitted vnto their cure would first coÌ„maunde or suffer the true preachers of Gods woorde to preache the Gospell purely and playnly with discrete libertie and constitute ouer eche particulare Parish such Curates as caÌ„ and would preach the word and that once or twise in the Weeke appoyntyng vnto theyr flocke certeyne dayes after their discretion and zeale to Godward to come together to celebrate the Lordes Supper At the which assemble the Curate would propone and declare them first this texte of Paule i. Corinthians xj So oft as ye shall eate this bread and drinke of this cuppe see that ye be ioyous prayse and giue thankes preachyng the death of the Lord c. whiche declared and euery one exhorted to prayer he would preach them purely Christ to haue dyed and bene offered vpon the altare of the Crosse for theyr redemption whiche onely oblation to be sufficieÌ„t sacrifice to peace the fathers wrath and to purge all the sinnes of the world Then to excite them with humble diligence euery man vnto the knowledge of hym selfe hys sinnes and to beleue and trust to the forgyuenesse in Christes bloud and for this so incomparable benefite of our redemption whiche were sold bondemen to sinne to geue thankes vnto God the father for so mercyfull a deliueraunce through the death of Iesu Christ euery one some singyng and some saying deuoutly one or other Psalme or prayer of thankes gyuyng in the mother toung Then the bread and wyne set before them in the face of the Churche vpon the table of the Lord purely and honesty layed let hym declare to the people the significations of those sensible signes what the action and deede moueth teacheth and exhorteth them vnto and that the bread and wyne be no prophane common signes but holy Sacramentes reuerently to be considered and receiued with a depe fayth and remembraunce of Christes death and of the shedyng of his bloud for our sinnes those sensible thynges to represente vs the very body and bloude of Christ so that while euery man beholdeth with his corporall eye those sensible Sacraments the inward eye of his fayth may see beleue stedfastly Christ offred and dying vppon the Crosse for his sinnes how his body was broken and his bloud shed for vs and hath giuen hym selfe whole for vs hym selfe to be all ours and what soeuer he dyd to serue vs as to bee made for vs of hys father our righteousnes our wisedome holynesse redemption satisfaction c. Then let this preacher exhort them louyngly to draw neare vnto this table of the Lord and that not onely bodely but also their hartes purged by fayth garnished with loue and innoceney euery man to forgyue eche other vnfaynedly and to expresse or at least wise to endeuour them to folow that loue whiche Christ dyd set before our
the poore become Peters patrimonie 352. b Altar 277. b Alteration of Gods word intollerable 23. a AlteratioÌ„ of bread into Christs body not proued by any scripture 465. b Alteration of thynges for the abuse therof 299. b Ambition 290. b. altereth her masters message 201. a Ambitious personnes haue neither fayth nor can doe good message 141. b Amendement of lyfe foloweth true faith 303. b. the same to be wished for 177. b Amendement may be in all thinges 393. a Amice 277. b Anger how no sinne 203. a Anker of our saluation 188. b Annoyntyng 408. b Annoyntyng of the head 227. a. and of Priestes sincerely 133. a Answere of the Popishe Churche 292. b. of Cloysterers to the poore 243. a Answere to the Papistes by Paule concernyng iustification 44. b Anselmus the Popes Chapleine 362. b Antichrist 406. b. What it signifieth 60. a. who it is 407. b Antichrist is knowen 286. b Antichrist his Churche 290. a. his properties 60. b Antichrist beleueth Christ to be commen in the fleshe 415. a. wresteth Scriptures 357. a Antichrist sendeth hys soorth with false names and signes 134. a Antichrist hath reigned among vs long tyme. 60. b. 407. a. subuerteth all thynges 162. b. turneth the roote vpward 130. a Antithesis betwene Christ and the Pope 175. b. betwene the Popes Church and Christes 292. b Antioch Peters see 358. b A poena culpa 151. a Apostles alledge not their owne authoritie 344. a. their fayth rayled on by Papistes 422. b. all had like authoritie of Christe 257. b. all sent out 358. a Apostles howe they blessed vs. 157. a. gaue vs no blynde ceremonies 129. a Apostles doubtfull 261. a. their ignoraunce 26. a Apostles howe they first celebrated the Lordes Supper 476. a. neither shauen shorne nor annointed 133. a. knew not the Popes vsurped authoritie 392. b Apostles taught thynges they write not 255. b. they taught obedience 340. preached Christ and not Peter 125. b. their doctrine is firme 256. b. must be cleaâ—ed vnto 40â— a Apostles preached repentauÌ„nce to the Iewes 28. a. made heretikes of the pope with their master Christ 265. a Apparaunt godlynesse in Popishe Decrees 312. a Appearaunce of godlynes 291. a Application of vowes 21. a Argumentes Popishe to bee noted 260. a. to know false Prophetes by 403. a Argumentes prouyng our saluation in Christ 432. a. Worthy notyng touchyng the Sacrament of the Lordes Supper 447. b Aristotle 103. a beleued of Papistes before Christ 61. b Aristotle and Plato cannot vnderstand the Scriptures 88. a Armour of the Popishe spiritualty 176. b. of a Christian man 423. a Armes sent into Fraunce 371. b A true story 369. a Attrition a new seyned word 148. b Auarice 405. a Aungels bound of the Pope 150. a Authority of Peter 358. b. of his successour onely is to preache 173. b. not aboue the rest 343. b Authoritie of the Pope 149. b. chalenged ouer God and man 150. a Auricular contession opened all secretes 116. b. standeth not with Gods Testament 155. b Austen his opinioÌ„ of the SacrameÌ„t Calleth it a signe of Christes body 474. b Austen his place of the Churche expouÌ„ded 266. a. he complayneth one hys tyme. 277. b B. BAdges of sundry fashions among the shauelynges 140. a Badge of loue 417. b Baggages superstitious 271. b Baggage all the Popes doctrine 248. b Balaam 251. a. 254. b Balaam an example 306. a Baptisme 14. b. 187. b. 226. a. description therof 14. b Baptisme figured by Circumcision compared with CircumcisioÌ„ 467. b. is euerlastyng 148. a. to vs as Circumcision to the Iewes 437. b Baptisme inward of the soule what 187. b â–ª Baptisme to what ende 411. a. teacheth repentaunce 14. b. what it woorketh in vs. 441. b. without fayth not auaylable ibidem Baptisme 〈◊〉 y t SacrameÌ„t of Christes Supper are most necessary 467. b Barren fayth without loue 332. b Bâ—…le betwene the spirite and the flesh 46. a Beauty of the tabernacle 9. a Beggers in times past not suffred to runne abroad 133. b Beggers Friers 355. a Begynnyng of penaunce and Purga toâ—… 97. b. of the Popes authoritie 352. b Behauiour in readyng Scriptures and Doctours 106. b Beleâ— in Christ what 131. a. in God and contempt of the world 7. b. of Christes humanitie and diuinitie 390. b Belefe in Gods promise iustifieth 117. b. in Christ 390. b Belefe must be takeÌ„ heede to 286. b Beâ—… of the resurrection is an article 〈◊〉 our fayth 431. b Belefe in Christ and that he dyed not alâ—â—e 130. b Belefe in God 238. b Beleuers in God whom 287. b. in man cursed 267. a Beleuers in Christ must folow him 132. b Beleuing remissioÌ„ of sinnes in Christ 321. a Belly Gods reproued of Christ 457. a Bels christined 152. a Benefite of Christes death of whom receaued 443. b Beren garius kyng of Lombardy 352. a â—…wyng of benefices wickedly 360. a Bibles searched for to bee burned 454. b 〈…〉 straunge worde to Popishe Curates 102. a 〈…〉 warnyng to y â— godly 454. b Byndyng lowsing 123. by the meanyng therof 174. a. and 150. a. b Byndyng and lowsing commeth thoroâ—…chyng 15. a. are of one 〈…〉 174. a Bâ—… 1â—4 a. and â—4â— b. ouerse 〈◊〉 〈◊〉 a. why ordayned 251. b Byshop described â—4 a Bysâ—… of Fraunce 114. b. of â—yn 〈…〉 b. 〈◊〉 Alâ—…e 114. b. of 〈…〉 â—â—essed downe the 〈◊〉 1â—… a 〈…〉 of Rome 〈◊〉 the proue 〈…〉 Their ofâ—… in primitiue 〈…〉 346. b 〈…〉 must not be â—â—gitiue 2â—2 a. 〈◊〉 should be 〈…〉 and not 〈…〉 285. b Bâ—â—hops 〈…〉 all 〈◊〉 b. they perseâ—… 114. b 〈…〉 not swâ—… 〈◊〉 kynges but 〈…〉 to them 〈◊〉 b. they 〈…〉 141. a 〈…〉 thâ—◠〈…〉 or reach false doctrine none of Gods annoynted 135. b Bishop of Durham 374. a Birdes and beastes examples of securitie 334. a Blasing of armes 113. a. and of hypocrites 291. b Blasphemy of Christes death by papistes 16. b Blessed who 34. b Blessednes through whom 394. a Blessyng 110. a. of God to Abraham 436. b. of Bishops 157. a Blessyng what it meaneth 145. a Blindnes through Allegories 14. a. of the Iewes 457. a. of our nature 44. a Bloud of Christ in whom lost 132. b Bloud of fayth feedeth Christ Gospell 453. b Bloud of Christ washeth away actual sinne 32. a. maketh perfect our workes 31. a Bloud sacrifices 424. b Bodyly exercise 280. a Bodyly seruice satisfieth not God 184. b. and 284. a. nor purgeth the soule 306. b Bodyly eatyng of Christe profiteth not 464. b Body of Christ spirituall in the Sacrament 310. b. naturally not in the Sacrament 316. b Body and bloud of Christ how to be receiued 316. b Body subiect to the Prince soule to God 271. b Boldnes of spirite in Christes cause bringeth immortalitie 454. a Bones not to be worâ—hypped 281. b Boniface the thyrd 347. b Bootes 134. b Borne of God all that loue hym 416. a Borowed spech 397. a Bountifulnes towarde our neighbour 383.
towardes God 22. b. of ignoraunce 277. a Fulnes of all goodnes Christ 424. a Fulfillyng the law what 240. b. obtayned by fayth 44. b Foundations of man feeble 92. a Foundation of loue 416. a. of the old Testament 9. b. of Abbeyes and Purgatory 309. a Fury of the Popish Clergy 93. a G. GAine ioyned with payne easeth the same 361. a Gainefull Gospell loued of shaue lynges 406. b Geldyng of Priestes 317. b Generation of two sortes 415. b Generation of Serpentes 340. b George Ioy writeth to the kyng for licence to traÌ„slate the Bible 454. b Gildas 28. a. a preacher and a Prophet 101. a Gift what it is 42. a Giftes of grace our brothers aswell as ours 384. b Giltles nede no pardon 318. b Glory 200. b Glorious names of the Popes Clergy their estimation 140. b Gloses 200. a. Pharisaicall 264. b God described 431. a. what he is 104 a spirite 294 b. inuisible 417. a. what he requireth 26. a. onely to be beleued 22. b. geueth all thyngs 24. b. alwayes most gracious 119. b. defendeth his doctrine hym selfe 97. a. teacheth vs if man wil not 103. b. seeketh vs. 294. a. pardoneth vs of his mercy 74. b. draweth vs to Christ 458. a. heareth prayer at all tymes 20. b. receiueth the humble 85. b. worketh by grace in vs before repentauÌ„ce come 321. b. biddeth vs be bold with hym 297. b. rewardeth all obedience 110. a. mercyfull to the ignoraunt 377. a. forgeueth our frailty 293. b. reserueth a litle flocke 298. a. what worke he requireth 457. a. maketh vs blessed in Christ 90. b God is light 392. a. the chief Phisitian 297. a. can not lye 170. b. in whom dwellyng 417. b. how rightly serued 86. a. how truly worshypped 180. a. whoÌ„ he receiueth 101. a God who he will plague 35. b. poureth vengeaunce vpon the vnrepeÌ„taunt 28. a. aduengeth his doctrine 106. b. aduengeth disobedience 107 b. and 110. a. plagueth hys enemies and helpeth his seruauÌ„tes 7. b. will not be tempted 171. a God forbyddeth Images 8. b. lyke him selfe euery where 282. a God who he reiecteth 25. a. taketh away the wicked 111. a. warneth before he strike 105. a. destroyeth one wicked by an other 110. b. punisher of secret sinnes the kyng of open 122. b God worketh backward 98. a. no lyer 462. a God worketh vppon all creatures as he will 80. b. respecteth not persoÌ„s 122. a. a iust iudge ouer kyng all degrees 142. a. onely taketh vengeaunce on the kyng 111. a. how he is at one with vs. 72. b. burdened with his promises 4. b God sometymes weakeneth his elect and why 101. a. scourgeth whom he loueth 8. a and 186. a. trieth hys childrens fayth 98. a. is fatherly to his elect 293. b. kepeth a litle flocke 268. a God first loued vs. 88. b. and 333. b. fighteth for vs. 98. b. receiueth vs for Christes sake 42. a. worketh in vs by faith 415. b. loueth vs not for our works sake 162. b. to vs as we shuld be to our neighbour 73. b. stroÌ„ger theÌ„ all his enemyes 98. a. defeÌ„der of all estates 341. b. pardoÌ„neth all simple for Christes sake 346. a God in the name of Iesus must be called vpon in all aduersities 425. b. reioyceth in an acceptable receiuer asmuch as in a liberall geuer 244. b Gods will is we shoulde doe good workes 75. a Gods childreÌ„ cannot sinne 423. b. his loue howe to be vnderstode in vs. 89. a. his promise reacheth to all Abrahams posterity 437. b. his promises are all comfort 100. a. his fauour at what tyme from vs. 34. b. his two Testamentes 9. b Gods spirite 392. a. where it is 41. a his word may not be altered 23. a. his gentle correctioÌ„ 287. b. his children vnder chastising 100. a. hys forgiuenes 395. a. his goodnes to mankynd 234. a. his glory set forth by true miracles 475. a. his kyndnes moueth vs to loue hym 67. b. his mercy styrreth vp fayth in vs. 45. a. his generall couenaunt with vs. 33. b. his word pith of all goodnes 290 â—a not the cause of euill 105. b. ought to iudge 14. a. how to vnderstand the same 142. a. must season all thynges 121. b. must be heard and done 75. a Gods spirite hath spoken the Scriptures 80. a. his truth worketh woÌ„ders 97. b. fighteth for vs. 98. a Gods grace must be exercised in vs. 68. a. his Sacramentes preach his promises 162. a. his promise saueth vs. 52. a. his mercy saueth vs. 45. a. his mercy toward the penitent 22. a Gods promises iustifie 51. b. his promises in Christ belong onely to the penitent 31. a. his will sought out onely of a true Christian 102. a Gods worde sighteth agaynst hypocrites 97. b. persecuted 97. a. hys Churche called heretickes 291. a. his true church who are 268. a. his true seruice 217. a Gods workes supernatural 21. b. his omnipotency not to curiously to be dealt withall 462. b. his presence in all places alike 287. a. his wonderfull care for his 164. a Goods 212. b Good woorkes where 78. a. where true fayth is 45. b. and 55. b Good woorkes how farre forth they please God 54. a. significations of true fayth 44. b. fruites of fayth 45. b Good men may erre and not be damned 300. a Goodnes must be shewed to euill persons 71. a Gospel 36. b. 387. a. what it signifieth 127. a. comforteth 77. b. promised by the Prophetes 378. a. a true touchstone 3. a. the ministration of of righteousnes 62. a. why writteÌ„ of the Apostles 288. b Gospell and the Popes doctrine differ 475. b. slaundered by Papistes 320. b Gothes 351. b Gouernement of Gods Ministers 344. a Goyng to law 212. b Grace what 157. b. how to be vnderstode 42. a Grace truth come through Christ 199. b. receiued onely by fayth 45. b. continueth by keepyng the law 185. b Grammarians vnderstand not Latin 268. b Grecians 303. a. refuse the Popes tyranny 347. b Gregory 325. b Gregory the fifth ibidem Greuous sinne not rebuked 426. b Grosse worshyppyng of God 424. b H. HAm and the Pope like 170. a Handy craftes commaunded by God 244. a Hatred 204. a. and 404. a Hart must ioyne with prayer 239. a. worshyppeth God 284. a Hart of man Gods true temple 87. b Hart containeth the word of the law and Christes promises 31. b Headynes â—90 b Heathen repent at Ionas preachyng 30. b. moued by miracles to know God 27. a Hearyng the word causeth repeÌ„tance 321. b Hearyng Gods worde prouoked by true miracles 284. a Heauen commeth by Christ 112. b Heires of God by sayth 257. b Helizeus 281. b Helpe commeth al from aboue 433. a Helpe towarde our neighbour must be in a readynes 78. b Hell foloweth euill workes as good workes folow fayth 70. a Henry the second 190. a Henry the fourth set vp 28. b Henry the fifth 28. b. a great conquerour 366. a Henry the vi 28. b. and 366. b Heresie
that pray to them 433. b Saint Bartholomew 285. a Sanctuaries 112. a Salt 196. b. 277. b. meanyng therof 197. a Salt of the word vnsauery through couetousnes 231. b Salt of Papistes vnsauery 280. a Salutation 370. b Saluation certified in writyng 255. b. is within vs. 155. a. by grace 395 b. by fayth 34. a. commeth by the word 18. b Salue Regina 326. a Sathan an enemie to man 442. a Satisfaction what how we should make it 37. b. onely for our sinnes what 257. b. Christes bloud 394. a. true fayth 387. b Satisfaction may bee made to our neighbour 133. a Scala coeli 139. b Scriptures 103. a. how they speake 87. b. haue sene God 417. b. wisedome thereof 99. a. contentes and methode therof 169. a. how to bee searched 3. b. how locked vp 184. b. and 388. b. how to be read 30. b. how to be vnderstode 7. a. 33. a. of whom vnderstode 319. a. the right touchestone 103. a. teache the truth 388. b. must be kept sincerely 22. a Scripture teacheth the truth 388. b. chief of the Apostles 344. b. declareth gods good wil nedeth no miracles 301. a. authorised with true miracles ibidem 304. a. testifieth of the right Church 293. b. containeth our saluation wholly 256. a. causeth belefe of Scripture 304. a Scripture hath body and soule 23. b. calleth signes thyngs signified 469 b. deliuered first to the people in the vulgare toung 319. a. ought to bee knowen of all men 142. a. ought to be in English 101. a. should be in euery language 377. a Scriptures caused of God to auoyde heresies 303. a. must trye the Papistes 288. a. corrupted by the pope and why 256. b. hidde by the pope and Papistes 1. a. 304. and 394. b. wrested by Papistes 24. a. 446. a. locked vp by Papistes and why 23. b. suppressed by Papistes 1. b Scripture resisteth Popish doctrine 304. b Scriptures speake diuersly 79. b. full of hidde misteries 440. a. opened with two keyes 31. a. containe three principall thynges 23. b. not grosly to be vnderstode 80. a. haue but one sense 166. a Scholes of Diuinitie 104. a Schole doctrine of Papistes corrupt 171. a Scholemasters take great wages and teach not 101. b Scribes Phariseis and elders erred 303. b Scribes and Phariseis what they were 201. b. were very Antichrists 60. b Scoffyng 313. a Secretes 371. a. of God knowen to few 12. b Sectaries Papish are scoulders and braulers 2. b Sectes through mans wisedome innumerable in Popery 300. b. damnable amongest Papistes and heretiques 173. a Sâ—â—ge of Pauie 371. b Seruice of God 177. b. of Christ passeth seruice of Saintes 295. b Seruauntes all in Christ 121. a Seruauntes must be taught to know Christ 121. b Seruaunts of Mammon not Christes Church 233. b Shauelings winne whosoeuer loose 141. b. put downe Christ 127. a. are the world 405. b. desire to be sanctified with an whore rather then a wife 144. a. chalenge onely Gods spirite to them selues 137. b Shauyng borowed of the heathen oylyng of the Iewes 134. a Sheepes clothyng 241. b Sheryng what it signifieth 135. b Sheild of fayth inuincible 4. b Shippes saylyng by laÌ„d a. M. miles 372. a Shrift a woorke of Sathan 147. b. put downe among the Grecians for knauery 147. b Shrinyng of Saintes 351. b Shuttyng the chamber doore expouÌ„ded 220. b Sicke comforted by Papistes with a Latin Gospell 135. a Signes euident of the latter day 53. a Signe of y e cros truly beholdeÌ„ 282. b Signes are called commonly by the names of thynges signed 447. a Signe of Christes body called by the name of Christes body 444. b Significations of thynges must bee sought 248. a Significations of Sacramentes taken away by the Pope 256. a SignificatioÌ„ of our Baptisme 386. b Similitude 332. a. 360. b. 380. a. of what force 12. a. aptly applyed 18. b 109. b Similitude of woorkes 69. b. of a mother 421. a. of an earthly kyng 432. b Similitudes their vse 170. a. proue weakely 171. a Similitudes and reasons of mens wisedome 170. b Similitudes of well and euill doyng 219. a Simon Magus his fayth 95. b Sinne. 41. b. 321. a. defined 410. b. how farre it extendeth 113. b. vnder grace 186. b. vnder the law ibidem encreased by the law 40. b. all with out fayth 153. a. when it chiefly raigneth in vs. 40. a. paine therof 307 b. must be wrestled withall 397. a Sinne called in Scriptures vnbelefe 41. b. agaynst the holy ghost 254. b. cannot stand with fayth 258. a. the best marchaundize 151. a Sinne all of our selues goodnes all of God 384. b Sinnes accompsed no sinne â—5 a. are of our selues 32. a. veniall 186. b. beadly 187. a. all forgeuen for Iesus sake 387. a. washed away 13. a. how knowen to be forgeuen 47. b Sinners must be holpen of vs or els we must perish with them in their sinne 203. b Sinners all in generall 44. a Sinners all forget not God 260. b. must repent spedely 334. b Sinners saued all by Christes power 357. b Sinceritie required in all 104. a Sir Thomas Hitton 294. a. murdered 375. a Sâ—eigh practises 367. a Sâ—â—res of Papistes 316. a Solution of doubtes 240. a. of Popish reasons 262. a Sophisters 168. a. say the litterall sense killeth 168. a Soules departed rest at Gods pleasure 324. b Soundnes in fayth bryngeth knowledge in Scriptures 38â— a Spirices 414. b Spirite of God maketh a man spirituall 40. b Spirite of God accompanieth fayth 65. b contrary to the â—lesh 48. a Spirite resisted by our byâ—… remainyng in vs. 165. a Spirite vncleane 35. a Spirit of God â—o guide to Popistes 148. a Spirite 〈◊〉 188. b Spech boâ—… 166. b Spirituall 〈◊〉 1â—4 a Spirituall â—…ers why â—…ned 1â—… Spiâ—… 247 b Spirituall â—…ce of God what 443. a Spirituall â—…ng onely â—…eth 464 â–ª b Spirituall vnderstandâ—ng of Chrisâ—… 460 â–ª b Spirituall and tempâ—ral reâ—… 〈◊〉 〈…〉 〈…〉 woulâ— not that sâ—… 3â—8 a 〈…〉 desâ—…sed 〈◊〉 a 〈…〉 â—45 〈…〉 with coâ—… â—07 〈…〉 for Châ—… vs. 〈◊〉 〈◊〉 〈◊〉 â—…ure 〈◊〉 〈◊〉 〈…〉 〈…〉 and temporâ—… 201. 〈◊〉 〈…〉 workes true â—ayth 41. b 〈…〉 402. b Sâ—… the fourth â—ope 〈◊〉 b 〈…〉 the second Pope â—48 〈◊〉 〈◊〉 277 â–ª b â—…e 24â— b â—…ctrine 29◠〈◊〉 〈…〉 the â—…ers 143 a â—…ed how 〈◊〉 be applyed to 〈…〉 31. b Submission to Christ â—â—1 a Suffraunce with Christe bryngeth ioy 342. a Suffraganes why ordained 152. a Summe of Gods law 410. b Supper of Christe howe instituted 470. a. a memortall of his death 441. b. why geuen vs. 323. a Superstition odious 401. b. furthered by Papistes 279. a Superstitious obseruations 248. b Superstitious fast God abhorreth 274. b Suttletie of the Pope to enlarge hâ—â— kingdome 356. a. of Allegorâ—es 1â— b. of the Popes Clergy 〈…〉 Suttle conueyaunces of Papistes 3â—6 a Sute in law without offence â—45 a Swarmes of Popishe sectes 280. a. 〈…〉 Swearyng 30â— b. by God 〈…〉 how lawfull 〈…〉
scholes of slaundering rayling and gesting Deare brother if it had bene so that I had spoken certayne wordes in déede which mighte haue séemed in your eyes to be rayling detracting and slaundring as I haue not sauing a little gesting woulde you disproue my doctrine thereby What will you then say to S. Iohn baptist which calleth the pharisies then heades of the church as are now our doctoures generation of vipers would you therefore conclude that his doctrines were naught I thinke you be not so chyldish And it séemeth this one sentence to be more rayling and slaundering then all that I haue written What wil you say to Christ which called the scribes and pharisies hypocrites Math. 15. 16. 22. And in the 13. he séemeth to rayle aboue measure where he calleth theÌ„ hypocrites and blinde guides paynted sepulchers whych outwardlye appeare righteous but within are full of hypocrisie serpents and generation of Vipers Besides that he calleth Herode Foxe Luc. 13 and the Iewes he called a froward and aduouterous generation Math. 12. 16 and in the 17. he sayth O vnfaythfull and ouerthwart nation woulde you thinke it should excuse the Iewes which refused his doctrine to say that he rayled and that no reasonable man woulde thinke those things to be pointes belonging to vertue but rather spices and braunches of pride and that hée shewed not hym selfe charitable but malicious nor no wisedome therein but folie would it excuse them to say as you do to me that if he had bene one halfe yeare at schole of discretion and charitie he should more haue prospered in vertuous learning and that he had bene at the scholes of sclanderyng rayling and iestyng Finally S. Paule in your eyes might appeare to rayle and slaunder and to be cleane destitute of Gods spirite which as Luke saith replenished with the holy Ghost sayd to Clemas that resisteth hym Actes 13. O thou ful of all suttelty deceite thou sonne of the deuill and enemy of all righteousnes ceaseth not to peruerte the rightwayes of the Lord. I can bryng many â—â—o such sayinges of Peter Iohn Iames and Iudas and yet I thincke you will not improue their doctrine thereby but because I studye to be shorte I shall count it sufficient to haue warned the reader of this Notwithstanding peraduenture Rastell wil not yet be aunswered but will say that albeit I haue touched inough as concernyng those thynges that appeare railyng and slanderyng in his eyes yet I brought none that iest as I do whereunto I may aunswere and alledge for me Helias the Prophet which both mocked the false Priestes and iested with them saying call loude vnto your Gods for peraduenture they are a sléepe and caÌ„ not here or els they be gone out of towne I cannot inough meruell that my brother Rastell would vse such maner of reasoning with me as to improue my doctrine because of my raylyng and iestyng For ther with he hath made a foule hole in his kinsmans best coate for euery maÌ„ perceiueth that M. More his bookes are so full of rayling gestyng and baudye tales that if the furious Momus Venus had take out theyr partes there should be very little left for Vulcanus After this Rastell dissenteth to the purpose of his matter would proue that my expositions of Scripture are not good because they are an occasion to bryng y t people to boldnes of sinne and to moue the people to delite in other mens faultes and to laugh therat and to put you an exaÌ„ple he sayth if I should take vpon me the expositioÌ„ of this text In principio erat verbum verbum erat apud deum c. and expound it after this maner In the begynnyng of this yeare Iohn Frith is a noble Clerke He killed a mylstone with his spere Keepe well your geese your dogges do barke I trowe sayth Rastell all wise men would thinke that this were a fonde exposition yet this exposition would please childreÌ„ fooles and mad men as well as the exposition of S. Austen or S. Hierome or any other Doctor of y e Church because it would make them to laugh so sayth Rastell Frith maketh such expositioÌ„s with iestyng and rayling to make the people laugh not regardyng to edifie the people nor to prouoke them to vertue mekenes or charitie nor to leaue their sinne but rather geueth them boldnes to beleue that there is no Purgatory nor hell but mocketh and iesteth at those reasons that bee made for proofe of Purgatory Now as touchyng the first part where he saith that my expositions be an occasion to bryng the people to boldnes of sinne I aske hym why his aunswere is because I geue theÌ„ boldnes that there is no Purgatory nor yet hell thereto Rastell by his leaue maketh a fitten I dare not say hee maketh a lye for that hee would call rayling for I neuer denyed hell but affirme in many places of my booke eueÌ„ in the first side of myne aunswere agaynst him I affirme hell and perpetuall damnation but when ye come to the proofe of his wordes then you shall sée how wisely the maÌ„ coÌ„cludeth for he thinketh that ab inferiori ad suuÌ„ superius confuse distribue men shall thinke it a good consequent as if I should say that we lacke fire in prisoÌ„ then would he coÌ„clude that there lacked fire in all Middlesex Or if I wold say their were no wit in Rastels head then would hee conclude that there were no witte in no maÌ„s head but he hath so long studyed Philosophy that hee hath cleane forgotten his principals of Sophistry notwithstandyng we wil forgeue him this faute for the man is somewhat aged and therfore I thinke it is loÌ„g since he read them and that they are now out of his memory neuerthelesse he will say that hys argument is not soluted for although I denye not hell yet I denye Purgatory and so I geue the people an occasioÌ„ to sinne because they feare not Purgatory whereunto I haue so sufficiently aunswered in Rastels vij argument that I wonder that hee is not a shamed to bryng the same agayne but he trusteth that my bookes shall neuer be read and his may go surely abroad and therefore he may say what he will onely hee careth not what he saith so he hold not his peace And where hee reporteth that I make expositions to make the people to delite to heare of other meÌ„s fautes and to laugh thereat therto will I say nay till he be at laysure to proue it and where he sayth if he should take vppon hym to expounde In principio erat verbum in this maner In the begynnyng of this yeare Iohn Frith is a noble Clerke He killed a mylstone with his spere Keepe well your geese the dogges do barke Saying that all wise men would say that this were a fonde exposition Therto I aunswere that saying for the ryme
be turned bodely into Christes bloud then is it also neâ—essarye that the water which is admixed be bodely turned into the bloud of the faythfull people For where as is one consecration must follow one operatioÌ„ And where as is lyke reason there must followe lyke mystery But whatsoeuer is signified by the water as concerning the faythfull people is taken spiritually Therefore whatsoeuer is spoken of the bloud in the wine must also néedes be taken spiritually Thys reason is not myne but it is made by one Bartram vppon a 700. yeares since when thys matter was first in disputation Whereupon at the instance of great Charles the Emperor he made a booke professing euen the same thyng that I do and proueth by the olde Doctors faythfull fathers that the Sacrament is Christes body in a mystery that is to say a signe figure or memoriall of hys body which was broken for vs and not hys naturall body And therefore that doctrine is new which other wyse teacheth not mine which is not myne but the doctrine of Christ and of the olde fathers of Christes Church till Antichrist began to sit and reigne in the temple of God Besides that Cyprian sayth that the people is annexed in the Sacrament through the mixture of water Therefore I maruell me much that they are so contentious and will not sée that as the water is the people so the wyne is Christes bloud that is to say in a mystery because it representeth Christes bloud as y e water doth the people Furthermore Eusebius sayth DuÌ„ in sacramentis vino aqua miscetur Christo fidelis populus incorporatur iungitur quandam ei copula perfecta charitatis vnitur That is to say Whiles in the Sacrament water is admixte with the wyne the faythfull people is incorporate and ioyned with Christ and is made one with hym with a certayn knot of perfite charitie Now where he sayth that we are ioyned and incorporate with Christ what fondnesse were it to contend sith we are there onely in a mystery and not naturally to contend I say with such pertinacitie that hys naturall bodye must be there and not rather that he is ioyned with vs as we are ioyned with hym and both in a mystery by the knot of perfite charitie The young man perceaueth well inough that an allegorie vsed in some place is not a cause sufficient to leaue the proper significations of Gods word in euery other place and seeke an allegorie and forsake the playne common sense For he confesseth that he would not so do saue for necessitie because as he sayth that the coÌ„mon literall sense is impossible For the thing he saith that is ment therby caÌ„ not be true That is to witte that the very body of Christ can be in the sacrament because the sacrament is in many diuers places at once and was at the Maundy that is to witte in the handes of Christ and euery of his Apostles mouthes And at that time it was not glorified And then he sayth that Christes body not being glorified could no more be in two places at once then his owne can And yet he goeth after further and sayth no more it can wheÌ„ it is glorified too And that he proueth by the saying of Saint Austen whose wordes be that the bodye with which Christ arose must be in one place c. Hetherto hath M. More reasoned reasonably but now he beginneth to decline from the dignitie of diuinitie into the dirtie dregges of vayne sophistrye For where I say that I must of necessitie séeke an allegorie because the literall sense is impossible and caÌ„ not be true meaning that it can not stand with the processe of Scripture but that other textes doe of necessitis constrayne me to construe it spiritually There catcheth he thys worde can and thys worde impossible and woulde make men beleue that I ment it coulde not bee true because reason can not reach it but thinketh it impossible And there he triuÌ„pheth before the victory and would know what article of our fayth I coulde assigne in which reason shall noâ—driue awaye the strength of my proofe and make me leaue y e literall sense wherin my proofe shoulde stand and send me to séeke an allegorye that might stand with reason and driue away y e fayth But now deare brethren sith I speak not of the impossibilitie of reason but of the impossibilitie to stand with other textes of Scripture ye may sée y t thys royall reasoÌ„ is not worth a rush TheÌ„ would he fayne know the place where S. Austen so sayth which thing although it were harde for me to tell sith I haue not hys bookes to looke for it yet I thanke God my memorye is not so bad but I caÌ„ shew hym where he shall finde it And because I thinke that hee is more accustomed to the Popes lawes then to Saint Austens workes sith hee is become the Prelates proctour and patrone I say he shall not fayle but find it in hys lawes de consecratione And where as hee would wrest the words of S. Austen which sayth that the bodye in which Christ arose must néedes bee in one place saying that he might meane not that hys body myght not be in diuers places at once but that it muste be in one place that is to say in some one place or other he speaketh sayth M. More nothyng of the sacrament nor sayth not hys body with which he rose must néedes be in one place that it can by no possibilitie be in any moe Thys seemeth to some a goodly glose and yet it shall proue but a vayne euasion For if a man woulde saye that the kings graces body must be in one place and then an other woulde expound y e notwithstaÌ„dyng hys wordes hys graces body might be in two places at once I thinke meÌ„ myght soone iudge that he delighted to delaye and myght say what néede bee to determine that he must be in one place except he thought in deede y â— he myght be in no moe but onely one And though men myght so argue on other mens words yet of S. Austens words thys must néedes follow for he bringeth them in as God would by a contrary Antithesis saying Corpus in quo resurrexit in vno loco esse oportet veritas autem eius vbique diffusa est That is to say Hys body wherein he rose must be in one place but hys truth is dispersed in all places Where he plainly concludeth by the coÌ„trary Antithesis that as hys truth is dispersed in all places so must hys body néedes be in one place onely As by example if a man shoulde say The kyng hys graces bodye must needes be in one place but hys power is throughout hys realme Where no maÌ„ doubteth but that in saying one place he meaneth one place onely And therefore though in some place y e worde must doth
speake This the old Doctours and faythfull fathers so taught or thought as ye fayne of them is very false For S. Austen as I haue shewed maketh wholly for vs. Besides that there is none of the old fathers but they call it a Sacrament a misterie and misticall meate whiche is not eaten with tooth or bely but with eares fayth And touchyng the honour and worshyp done vnto it I say it is playne Idolatry And I say that he falsely reporteth on the old holy doctours For they neuer taught men to worship it neither cā he alledge one place in any of them all which would haue men to worshyp the Sacrament Peraduenture he may alledge me certaine new fellowes for his purpose as Dunce Dorbell Durand such draffe which by their doctrine haue drenched the world with damnable Idolatrie But I speake of the old holy fathers Doctors as S. Austē Ambrose Hierom Cyprian Cirille Chrisostome Fulgentius and such other these I say do not teach mē to worshyp it and by that I dare abide Of this point I am so sure that I will vse it for a contrary argument that his naturall body is not there present For if the holy fathers before named had taken this text after the letter and not onely spiritually then in there woorkes they would haue taught men to worshyp it but they neuer taught men to worshyp this Sacrament therfore it foloweth they tooke not the text after the letter but onely spiritually Now do I prouoke you to séeke a proofe of your purpose Neuerthelesse I will not deny but y ◠these holy Doctors in diuers places do call it his body as Christ and Paule do so do we likewise and say also that his very body is there eaten But yet we meane that it is eaten with fayth that is to say by beleuing y t his body was brokē for vs and haue his body more in memory at this maundy then the meate that we there eate And therfore it hath the name of his body because the name it selfe should put vs in remembraunce of his body and that his body is there chiefly eaten euen more through fayth then the meate with the mouth And so are they also to be vnderstand Yet one great pleasure he doth vs in that he putteth vs all at libertie that we may without perill of damnatiō beleue as we did before that is to witte that in the blessed Sacrament the whole substance of the bread and the wine is transmuted chaunged into the very body and bloud of Christ For if we may without perill of damnation beleue thus as him selfe graunteth that we may then graunteth hee that we may also without perill of damnation beleue that him selfe lieth where hee sayth the truth of that beleefe is impossible The beleuing of thys poynt is of it self not damnable as it is not damnable to thinke that Christ is a very stone or a vine because the litterall sense so sayth or if you beleue that you ought to preach to fishes and goe Christen them an other while as ye do belles And I insure you if there were no worse mischiefe that ensued of thys beléefe then it is in it selfe I would neuer haue spoken agaynst it But now there followeth vppon it damnable idolatry For through the beléefe that thys body is there mē fall downe and worship it And thinking to please God do damnably sinne agaynst hym Thys I say is the cause that I so earnestly write agaynst it to auoyde the idolatry that is committed through it Part of the Germanes do thinke that his naturall body is present in the Sacrament and take the woordes fleshly as Martine taught them But none of them worshyp it for y ◠Martine forbyddeth both in hys wordes and workes and so blessed be god they auoyde that ieoperdy which thyng if you will also graunt and publish but this one proposition that it ought not to bee worshypped I promise you I will neuer write agaynst it For then is the ieoperdy taken away and then I am cōtent that your mastershyp thinke I lye But in the meane seasō I must thinke that ye fill the world with damnable Idolatry And thus haue you also aūswere vnto y e conclusion which you alledge out of the kynges graces booke For I say in your way is no hurt as lōg as you do but onely beleue the bare wordes of the text as S. Fraunces dyd whē he preached to fishes But if through the occasion of those wordes ye fall into the worshypping of it then I say that in your way is vndoubted damnation And so is there great ieoperdy in your way none at all in ours For though he were there in déede yet doe not we sinne if we worshyp it not for we are not commaunded to worshyp the Sacrament But if he be not there then do you commit damnable Idolatry ¶ The consecration of the Sacrament NOwe as for an other quietnes of euery mās conscience this young man biddeth euery mā be bold whether the blessed Sacrament be consecrate or vnconsecrate for though he most especially speaketh of the wyne yet he speaketh it of both byddeth vs not care but take it for all that vnblessed as it is because the Priest hee sayth can not deceiue vs nor take from vs the profit of Christes institution whether hee alter the woordes or leaue them all vnsayd Is not this a wonderful doctrine of this young man We wotte well all that the Priest can not hurt vs by his ouersight or malice if there be no fault vpon our owne partie for that perfection that lacketh on the Priestes part the great mercy of God as we trust of his owne goodnes supplyeth And therfore as holy Chrisostome sayth no man can take harme but of him selfe But now if we see the thyng disordered our owne selfe by the Priest and Christes institution broken if we then wittyngly receiue it vnblessed vnconsecrated care not whether Christes institutiō be kept and obserued or no but rekon that it is as good without it as with it then make we our selues partakers of the fault and leese the profit of the Sacramēt and receiue it with damnation not for the Priestes fault but for our owne I had thought that no Turke wold haue wrested a mans woordes so vnfaythfully for hee leaueth out all the pith of my matter for my wordes are these I will shew you a meanes how ye shall euer receiue it accordyng to Christes institution although the Priest would withdraw it from you First ye néede to haue no respect vnto the Priests wordes which ministreth it For if ye remember for what intēt Christ dyd institute this Sacrament and know that it was to put vs in remembraunce of hys body breakyng bloud shedding that we might geue hym thankes for it and bee as sure of it through fayth accordyng to his promises as we are sure
of the bread by eatyng of it if as I say ye remember this thyng for which intent onely the Priest speaketh those wordes then if the Priest leaue out those wordes or part therof he can not hurt you For you haue all ready the effect and final purpose for y e which he should speake them And agayne if he should wholy alter them yet he caÌ„ not deceiue you For then ye be sure that he is a lyer and though you sée the Priest bryng you the wyne consecrated yet neuer sticke at that For as surely shall it certifie your conscience and outward senses though he consecrate it not so thou consecrate it thy selfe that is to say so thou know what is ment therby and geue hym thankes as though hee made a thousand blessynges ouer it And so I say that it is euer coÌ„secrated in hys hart that beleueth though the Priest consecrate it not And contrarywise if they consecrate it neuer so much and thy consecration be not bye it helpeth thée not a rishe For except thou know what is meant therby and beleue geuyng thankes for hys body breakyng bloudshedyng it can not profite thée Now where you say that if we see the thyng disordered by the Priest and Christes institution broken and wyttingly receiue it we make our selues partakers of the cryme I aunswer that if the reformation thereof laye in our handes then sayd you truth but sith it is written to priuate persons which may not reforme this matter and that the reformation therof resteth onely in y e hand of your Prince and Parlament for y e erroure consisteth not in the misordering of the matter by one Priest only but rather of the doctrine of them all sauing such as God hath lightened to these priuate persons I say y â— your doctrine should soner be the occasion of an insurrection which we labour to eshew then any quieting of them by Christes doctrine And therefore sith there is an other waye to wood sauing all vpright we will auoyde that perylous path But when ye sée Christes institution broken and the one kinde left out vnto the laye people why are ye pertaker thereof How beit as for his beleife that taketh it no better but for bare bread wine it maketh him litell matter consecrated or not sauing that the better it is consecrated the more it is euer noyous to him that receiueth it hauing his conscience combred with such an execrable heresie by which well appeareth that he putteth no difference betwene the body of our Lord in the blessed sacrament and the comon bread that he eateth at his dinner But rather he estemeth it lesse for the one yet I thinke or he begyn if he lack a priest he will blesse it him selfe the other hee careth not as he sayth whether it be blessed or no. What I reacon it more theÌ„ bread and wine I will shew you here after in declaring the minde of S. Paule vppon this sacrament that in the conclusion of this boke And in the meane season I will say no more but that he belyeth me And as for their blessinges consecracion profit not me except I consecrate it my selfe with fayth in Christes bloud with geuing him prayse thankes for his inestimable goodnes which when I was his enemy recoÌ„ciled me vnto his father by his own death This consecration must I set by if I will haue any profit of his death which y e sacrament representeth vnto me And if I my selfe do thus consecrate it then shal I be sure of y e fruite of his death And I say agayne that as y e Priestes doe now vse to consecrate it it helpeth not the poore comens of a rishe For their consecracion should stand in preaching vnto them the death of Christ which hath deliuered theÌ„ out of the Egipt of sinne from y e fiery fornace of Pharao the deuill And as for their wagging of their fingers ouer it and saying vj. or vij wordes in latten helpeth them nothing at all for how can they beleue by y e meanes of his wordes when they know not what he sayth And as touching the common bread that I eate at my dynner whether I haue a Priest or not I blesse it with my hart and not with my fingers and hartly geue God thankes for it For if I haue an hundreth Priestes to blesse it yet am not I excused therby For except I blesse it my selfe it profiteth me no more then if it were vnblessed And if I blesse it my â—elfe then I care not what the Priest prate For as long as I vnderstand him not it profiteth me nothing but in good fayth I wene the bishops and their proctour wote not what a blessing meaneth Therefore deare bretheren hearken to me To blesse God is to geue him prayse and thankes for his benefites To blesse a king or a prince is to thanke him for his kindnes and to pray to God for him that he may long raigne to the laude of God wealth of his comens To blesse a mans neighbour is to pray for him and to do him good To blesse my breade or meate is to geue God thankes for it To blesse my selfe is to geue God thankes for his benefites that I haue receiued of him to pray God that of his infinite goodnes he will increase those giftes that he hath geuen me finishe his worke which he hath begone in me vnto his laud and prayse and as touching this fleshe to fulfill his will in it and not to spare it but scurge cut and burne it onely that it may be to his honour glory This is the forme of blessing and not to wag two fingers ouer them But alacke of this blessing our Byshops be ignorant But as for those that are good and faythfull folke and haue any grace or any sparcle of reason in their heades will I verely thinke neuer to be so farre ouerseene as in this article the truth wherof God hath him selfe testified by as many open miracles as euer he testified any one to beleue thys younge maÌ„ vpoÌ„ his barren reasons against the fayth and reason both of all old holy writers and all good Christen people this xv C. yeares As for the miracles I maruell not at them neither may they make me the sooner to beleue it for Christ told vs before that such delusions shoulde come y â— if it were possible y â— very elect should be deceaued by them And S. Paule exhorteth vs to beware of such signes and wonders And therefore I do as Moses teacheth me when I heare of such a wonder then straight I looke on the doctrine that is annexed with it If it teach me to referre all the honor to God and not to creatures and teach me noghyng but that will stand with Gods worde then will I say that it is of God But if it teach me
the fayth and many a sléepe and haue lost their fayth in Christes bloud for lacke of remembraunce of his body breaking bloud shedding yea not that onely but many were weake and sicke euen striken with bodelye diseases for abusing y e sacrament of his body eating the bread with their téeth and not his body with their hart and minde and peraduenture some slayne for it by the stroke of God which if they had truely iudged and examined thē selues for what intent they came thither and why it was instituted should not haue béene so iudged and chastened of the Lorde For the Lorde doth chasten to bring vs vnto repentaunce and to mortifie our rebellious mēbers that we may remember hym Here ye may shortly perceyue the mynde of Paule An Epitome and short rehearsall of all this booke shewing in what poyntes Frith dissenteth from our Prelates NOw to be short in these thrée poyntes Frith dissenteth frō our Prelates and from M. More which taketh vpon hym to be their proctor 1. Our Prelates beléeue that in the Sacrament remaineth no bread but that it is turned into the naturall body of Christ both fleshe bloud and bones Frith sayth that it is no article of our Crede and therefore let them beléeue it that will And he thinketh that there remayneth bread still and that he proueth thrée maner of wayes First by y e scripture of Paule whiche calleth it bread saying the bread which we breake is it not the fellowship of the body of Christ For we though we bee many are yet one body and one bread as many as are partakers of one bread And againe he sayth as often as ye eate of thys bread or drinke of thys cup you shall shew the Lordes death vntil he come Also Luke calleth it bread saying in the Actes they continued in the fellowship of the Apostles and in the breaking of the bread prayer Also Christ called the cup the fruite of a vyne saying I shall not from hence forward drinke of the fruite of the vyne vntill I drinke that new in the kingdome of my father Furthermore nature doth teache you that both the bread and wine cōtinue in their nature For the bread mouldeth if it be kept long yea and wormes bréede in it and the poore mouse will runne away with it and eate it ' which are euidence inough that there remayneth bread Also the wine if it were reserued would waxe sower as they confesse them selues and therefore they housell the lay people but with one kinde onely because the wine can not continue nor be reserued to haue ready at hand when néede were And surely as if there remayned no bread it could not mould nor waxe full of wormes euen so if there remayned no wine it could not waxe sower And therefore it is but false doctrine that our prelates so lōg haue taught and published Finally y e there remayneth bread might be proued by the authoritie of many Doctors which call it bread and wine euen as Christ and hys Apostles did And though some sophisters would wrest their saying and expoūd them after their owne phantasie yet shall I alleage thē one Doctor which was Pope that maketh so playne with vs that they shall neuer bee able to auoyde them For Pope Gelasius writeth on thys maner Certe sacramenta quae sumimus corporis sanguinis Christi diuinae res sunt propter quod per eadem diuinae efficimur consortes naturae Et tamen non desinit esse substantia vel natura panis vini sed permanet in suae proproprietate naturae Et certe imago similitudo corporis sanguinis Christi in actione mysteriorum celebrantur That is to say Surely the Sacrament of the body and bloud of Christ which we receaue are a godly thing and therefore through them are we made partakers of the godly nature And yet doth it not cease to bee the substance or nature of bread and wine but they continue in the propertie of their owne nature And surely the image and similitude of the body and bloud are celebrated in the acte of the mysteryes Thys I am sure that no man can auoyde it nor so wrest it but that all men shall soone espye hys folly and therefore I may conclude that there remayneth the substaunce and nature of bread and wine The second poynt wherin Frith dissenteth from our Prelates and their Proctor THe Prelates beléeue that hys very fleshe is present to the téeth of them that eate the sacrament and that the wicked eate hys very body Frith sayth that it is no article of our Créede and therefore hée reckoneth that hee is in no ieoperdy though hee beleeue it not And hee thinketh that his fleshe is not present vnto the téeth of them that receaue the Sacrament For hys flesh is onely in one place at once And y t hée proueth both by y t authoritie of S. Austen ad Dardanum and also by the authoritie of Fulgentius ad Thrasuuandum lib. 20. as before appeareth in y t booke And Frith sayth that the wicked eate not hys very fleshe although they receaue the sacrament And that hée proueth by the Scripture Doctors and good reason grounded vpon the scriptures The Scripture is this hée that eateth Christes body hath euerlasting life but the wicked hath not euerlasting life ergo then the wicked eate not his body Agayne the Scripture sayth hée that eateth Christes fleshe and drinketh hys bloud abydeth in Christ and Christ in hym but y t wicked abyde not in Christ nor Christ in him ergo the wicked eate not hys fleshe nor drinke hys bloud Thys may also bée confirmed by good authoritie For S. Austen sayth hée that abydeth not in Christ and in whom Christ abydeth not without doubt hée eateth not hys fleshe nor drinketh hys bloud although hée eate and drinke the sacrament of so great a thing vnto hys damnation And euen the same wordes hath Beda vpon the x. chapter of the first Epistle to the Corinthians Agayne S. Austen sayth hée that abydeth not in me and in whom I abyde not let hym not say nor thinke that hée eateth my body or drinketh my bloud And euē the same wordes hath Beda vpon the vi chapter of the first Epistle to the Corinthians And euen y e same sentēce hath Ambrose and Prosper and Beda vpon the xi chapter of the first Epistle to the Corinthians Finally thys may bée proued by good reason grounded vpon the scripture Christ would not suffer Mary though shée loued hym well to touch hym because shée lacked one poynt of fayth and dyd not beléeue that hée was equall with his father And therfore by reason it must follow that hée will not suffer the wicked which neither haue good faith nor loue towards hym both to touch hym and eate him into their vncleane bodyes Now sith thys is proued true that the
agaynst hym and when hée might saye and doe what he would And as your lawe commaundeth no man so hardye to aske hym why hée doth so Then began decrées ordinances depocytions disposycyons reseruations prouysions with like shamefulnes sor to spring and there is no remedy but they must contynue And why Because you are sworne to kéepe them your selfe and to compel other men also to kéepe them And out of the kéepinge of this part of your othe springeth out an other sentence that foloweth which is this All heretykes sysmatikes and rebelles towardes our sayd Lorde y e Pope to my power I shall persecute and withstand This is the cause that hath made vs poore men so great heretykes For it can neuer bée proued that euer we spake agaynst God or our king and yet bée we heretikes And why Forsooth because the Byshops are sworne to the Popes decrées the which condemneth all them for heretikes that speaketh against his holynes though hée bée as holy as my horse For hée sayth hym selfe in his lawe that hée nedeth not to bée holy hym selfe but it is sufficient that hée sytteth in an holy seat These be his wordes who doubteth but hée is holy y e which is exalted to so great a dignitie In whō though good workes of his owne merites be wantinge yet are those good workes sufficyent the which were done by his predecessours Vpon the which texte their glose sayth that if it bée openly knowen that the Pope bée an aduoulterer or a murderer yet ought hée not to bée accused c. Now we poore men can not suffre such myscheuous vyces wherefore we must bée heretikes But why because my lords y e byshops are sworne to persecute vs. But neuertheles I trust to Gods grace and the Kinges that my Lordes the Byshops wyll not bée so hard in this poynt of their othe as they haue béene And why Because mē may nowe come to their aunswere Surely there bée many clauses in his last othe added that bée cleare iniury vnto princes against Gods lawe and mans lawe And yet our Byshops will swere them yea that which is worst of all they will accuse other men of treason rebelliō And there is no mā sworne to treason nor rebellion but they onely ¶ Wherfore most gracious prince with all mekenes and lowlynes that is due to soe noble a prince and also that doth béecome a true subiecte to doe I lowly and méekely require and desire your grace to Iudge betwéene the Byshops and me whiche of vs is trewest and faythfullest to God and to your grace I speake all onelye of those that hath and also would nowe if they durste defende the Pope and his lawes Agaynst them I make this supplication and agaynst them haue I declared the learning and doctrine that I haue both taught and wrytten And as for my factes déedes what I haue done agaynst God and your grace I require them to say their vttermost that they can proue or elles by your gracious fauour I am bere presente and offer my selfe to proue thē lyars And that vnder any maner of payne that your grace shal assigne And agaynst them I haue declared the learnyng and doctrine of theyr Churche and also brought examples of their factes and déedes with the whiche they haue put theyr doctrine in exercise Nowe if they bée gréeued or thinke thē selues wrongfully handled of mée then I require no more of your grace but indifferētly and graciously to here both them and me the which thing no doubt as your grace doth knowe our heauēly father doth require of you who preserue your highnes in all honor dignite Amen The cause of my condemnation MOste gracious Prince y e your grace shoulde knowe what cause of heresye the Byshops had agaynst me for y e which they so vncharitablye and so cruelly hath cast me away Therefore haue I set out y e articles y e were layde agaynst me And as they were layd agaynst me as I will bée reported by their owne actes and bookes The which articles doubtles were vncharitably falsly gathered agaynst me in a sermon y e I made in Cābridge in S. Edwardes Churrh Wherfore I will beséech your grace with all méekenes lowlynes to bée my gracious Lord Prince And not to suffer me thus shamefully cruelly agaynst all law conscience vtterly to bée vndone cast away But of your most highe goodnes to suffer me to come to mine aunswere and then if I can not iustifie my cause I will be at your gracious commaundement to bée punished after right and conscience IF thou beléeue that thou art more boūd to serue God to morow which is Christmas day or of easter day or of whitsonday for an holynes that is in one day more then in an other then art thou no faythfull christean man but supersticious And S. Paule is against thée saying You doe obserue dayes yeares monthes and tydes For vnto a faythfull christean man euery day ought to bée Christmas day Easter day and whitsonday The which thinge the fathers considering that thou diddest not obserue yea that thou wouldest neuer obserue if it were lefte to thy iudgmēt because thou art geuen so much to worldly businesses For that cause they haue assigned thee certaine dayes to come to the certayn dayes to come to y e church to pray togither to heare the worde of God togither and to receaue the blessed sacramēt togither what faulte fynde you in this article because I say that one daye is not holyer then an other I pray you what is y e cause or what nature is in one day that is not in an other wherby that it should bée holyer then the other Because you will say that we halowe the remembraunce of Christes birthe and of Christes resurrection in one day and not in an other This thing I say must you doe euery daye for Christe is euery day borne euery day rysen euery day ascended vp And this must you beléeue euery day stedfastly This must you sanctifie in your hartes dayly and not one day ¶ Now vary we but in this thing You say that we are bound to sanctifie but one Christmas day in the yeare and that is supersticiousnes heresy say I not that I condemne your one day but that you set it to one daye all onely that we are bound to do euery daye Briefely my Lord of Rochester alowed this article saying he would not condemne it for heresy for an C. li. this was a great sūme of money but it was folishely sayde quod hée to preach this afore the butchers of Cambryge As who say they were all butchers that were at the sermon And not y e most parte of y e vniuersity But the byshop of Bathe asked me whether we mighte labour on the holy dayes or not séeing it is written Thou shalt obserue thy holy day I aunswered
And if they had not so great possessions I am sure an C. would speake agaynst them where now dare not one for losse of promotion As for this article I will ouercome you with the witnes of all the world you may well condemne it for heresie but it is as true as your Pater noster Iudas solde our maâ—…ter but once and you sell him as often as hée commeth in your handes But I would it were that yée coulde proue mée a lyer and that you folowed any of the Apostles sauing Iudas onely Yea I woulde that yée were in certayne pointes as good as Iudas was It had béene better for you that you had not medled against mée in these matters For now I am compelled to speake many thinges which I would for shame of the worlde neuer haue spoken But now that you will haue it so take it to you and make the best you can of it THere is not the greatest Pharisie in this Church but I am sure I pricke him with these wordes and hée knoweth that they bée true though hée say the contrary and that doe I well know This article did I speake because of Doctour Rydle which on a tyme graunted in maister Doctour Buttes house that the Byshoppes were cleane out of order And therefore I say that I know it THese ordynary Byshops and prelates doe followe that false Prophet Balaam For they woulde curse the people but by the prouision of God they were compelled to blesse them that is to say to teach them to liue well though they theÌ„selues liue most mischeuously And so the Asses which they ride vpoÌ„ that is the common people haue their liues in abhominaiton This is the haynous heresie For it speaketh against the holy fathers which bée almost as holy as Balaams Asse that did once speake the worde of God to a good purpose And so doe they neuer But I graunt that I did offende in caulling you ordinary Byshops for I shoulde haue called you inordinate butchers And as for that that I compared you to Balaam it is your owne lawe 2. quest 7. Secuti sunt And cap. Nos si And as for your liuing all the worlde knoweth it I coulde tell here many holy pointes of Byshops liuinge as kéeping of mens wiues and daughters but I will not for I shoulde bée reckened vncharitable But you may doe them breaking not your holy charitie THey set vp an Idoll to deceaue y e people withall whiche is called Baall Peor or Baall Phegor that is interpretated gasping as their lawes and constitutions the which gaspe and gape to maintayne theyr worldly honour They cause vs to do sacrifice by fayre women that is by their carnall affections and swéete wordes so that God of Israell is forgotten And thus by their swéete wordes and benediction they deceiue the simple These bée y e false maisters that Saint Peter speaketh of These bée the fountaines without water for they geue no good doctrine to the people Where is the heresie in this because I coÌ„pare your lawes to Baall But looke whether the interpretation of the worde doe agrée wyth the nature of your lawes or not What doe all your lawes but minish the auctoritie of Princes and of all other Lordes and exalte yours onely Call you not that a gasping Idoll Let this article stand till you be able to proue it heresie NOw they sell vs they sell the people they sell holy orders they sell church halowing there is no better marchandise in Chepeside Wilte thou knowe what is the price of a Church halowing no lesse than xl shillinges They sell pardons and remissioÌ„s of sinnes as opeÌ„ly as a Cow and an Oxe is solde for they neuer graunt them without money The Suffragan of Ely did aske of maister Iohn Purgolde xl s. and the offring for halowing of S. Edwardes in CaÌ„brige yea and hée woulde not doe it so good chepe quoth hée but because he had a Goddaughter buryed in the churchyarde But this may bée proued by examples ynough For bryng yée forth one church in all Englande that you haue halowed without money or without hope of money and I will graunt my conclusion false And as for your pardons all the worlde knoweth your handlyng I dare say it is the best marchaundise in the worlde as you handle it But was it not a maruaylous blindnes and a great presumption so cruelly to handle mée for these articles was there no middell to haue punished mée for speaking agaynste you but that I must néedes be an hereticke I dare say there is not one among you so shameles y e dare come forth now at this day and proue these articles heresie agaynst mee But doubtles as long as I liue and am not restored to my name and fame againe which you haue violently taken away from mée will I bée vnto you a deuill and a pestilence I require nothing of you but my good name and fame to the which I haue right and to the which you ought of your charitie restore mée though I neuer required you I thinke you haue punished mée inough for speaking of a foolishe worde or twayne against you WIlte thou know what their benedictions is worth They had rather géeue thée then benedictions then one halfepeny Is not this a sore heresie You ryde thorowe stréetes and townes blessing man and stone but you neuer géeue halfepenye to man nor childe NOwe is come a pardon wherby they say that they haue power to sende an hundreth soules to heauen And if they may so doe without any further respect then may they likewise sende an other 100. to hell For it foloweth in the text Quodcunque ligaueris that is what so euer thou byndest Is not this a sore heresye to say that you may not rule this matter at your iudgment But this is a marueylous texte Quodcunque ligaueris for it bindeth in hell and loseth in heauen and openeth mens purses cofers in earth it deposeth Princes it interditeth landes it looseth a man out of his coote yea and often tymes it loseth a man from his wife yea and the horse out of the carte And all is done by this texte Quodcunque ligaueris Is not this a merueilous text that hath so greate a power I know not such an other in all the Bible IT is abhominable to heare howe they preach and teach that they may absolue a poena and a culpa which I am sure is impossible as they vnderstand it Make of this what you can and looke of your owne scholasticall doctours The which learneth boldlye that the keyes of the church hath none auctorite ouer sinne nor yet ouer eternall payne But all onely hath auctorite to chaunge euerlasting payne vnto a temporall payne that the pope may chauÌ„ge take away at his pleasure And amoÌ„g all temporall paynes you reken purgatory y e greattest Ouer the which y t pope hath full power This is
of workes is excluded and yet will you boaste your workes Heare you not playnely S. Paules sentence that iudgeth clearely wyth fayth and agaynst all workes How can this bée auoyded Is it not cleare What can bée aunswere to it Is not thys Paules proposition that hée tooke to prooue faith onely iustifieth It were but lost labour for Paule to proue that workes did helpe to iustification For that the Iewes did graunt and required no more but that workes might not bée clearely excluded They were Christened and content to receiue Christ for their sauiour but not onely and alonely This was the contentation In so much that they gloryed agaynst the Gentiles which had no maner of workes and for that dispised them as people vnworthy to bée iustified But paraduenture here wyll bée sayde that Paule condemneth the workes of the olde lawe but not the workes of the newe lawe Are you nowe satisfied in your conscience Thinke you that you haue well assoyled S. Paules argumeÌ„t Thinke you that this is sufficient to auoyde Saint Paule that hath takeÌ„ so great labour to prooue this cause Thinke you that you shall bée thus discharged afore God If you doe then goe boldly into the straite iudgement of God with this euasion and doubt you not but there shall you finde S. Paule as stifly and as strongly against you and your newe workes as euer hée was agaynst the Iewes and theyr olde workes And if hée did condemne the works of the law that were instituted by the mouth of God and the best workes that euer were Thinke you that those workes that you haue inuented shal be there alowed Briefely what workes can you doe or excogitate that bée good which bée not in the olde lawe and of the olde lawe Ergo hée speaketh of all maner of workes for the lawe includeth all workes that euer God instituted The highest and the best and most of perfection of all workes bée Opera decalogi the workes of the ten Commaundementes And these bée the workes of the olde lawe and can not iustifie after your owne saying Nowe what workes haue you of the nowe lawe other then these or better then these Our mayster Christ sheweth that in fulfilling ij of these Commaundementes bée all workes included What workes then bée of the newe lawe that were not commaunded in the olde Paraduenture you will say All those workes that Christ speaketh of in the v. of Math. bée of the newe lawe and not of the olde For Christ sayth I say vnto you He that calleth his brother foole or that looketh on a woman to desire her and such like doth offend These séeme to bée workes of Christ and not of Moyses Ergo there bée works of the newe lawe that were not coÌ„maunded in the olde and against theÌ„ disputeth not S. Paule say yée To this I aunswere that our maister Christ doth there reprooue y t false interpretation that the Scribes and Pharysies did set to the lawe but hée teacheth no newe workes nor is no geuer of any newe lawe For Saint Iohn sayth The lawe is geuen thorough Moyses but grace and veritie came by Iesus Christ Hée is the géeuer of grace and mercy as all the prophetes testifieth and not an other Moyses And therfore to purchace vs fauour hée dyed on the crosse and so did not Moyses But hée commaundeth vs to doe this and doe that But Christ sayth hange thou on my doing beléeue thou that I haue done for thée for thée and not for mée Now to our purpose Christ I say doth interprete and declare the olde lawe agaynst the Scribes and Pharyses which learned that the lawe was fulfilled and content wyth outwarde workes and that was their iustification This false doctrine doth our mayster Christ reprooue And sayth that the lawe doth require a pure and a cleane hart and will haue hys workes fulfilled out of the hart and not alonely wyth hand and séete and toothe and nayle as the Pharyses sayth and teacheth So that our mayster Christ teacheth no new workes but alonely expresseth the vertue of the olde lawe And thus doth holy Doctours declare this v. chapiter of Math. and specially S. Augustine Wherfore out of that place caÌ„ not bée prooued that there bée certayne workes of the new law that were ueuer commaunded in the olde Moreouer looke in the olde lawe whether these thinges bée forbidden or commaunded and you shall finde that the wordes of the law and Christes exposition doth agrée So that our mayster teacheth no newe thyng nor yet any newe workes But now graunt that there bée certayne workes of the new lawe which bée not of the olde yet haue you not nor caÌ„ not prooue that those shall iustifie For there can bée no more goodnesse in workes then were in workes of the olde lawe for they were to Gods honour and to the profite of our neighbour What goodnes can works haue more And yet you graunt that they can not iustifie How then shall your newe workes iustifie Blessed Saint Paule disputeth agaynst them that were Christened and had both workes of the olde lawe and also of the newe And yet concludeth hee that Christ alonely was their iustifier Marke his argument if righteousnes coÌ„meth of the law then is Christ dead in vayne As hée woulde say if the lawe helpe to iustifie for that was the opinion of the Iewes then is not Christ alonely your iustifier If hée be not your iustifier alonely then is bée dead in vayne How will S. Paule proue this consequent On this maner Eyther Christ doth thys thyng alone or els hée is dead in vayne for hée will haue no helper Thys must néedes bée the meaning of hys argument there Now will I take this argument of S. Paule and likewise dispute agaynst your newe woorkes If newe woorkes doe helpe to iustifie then is Christ deade in vayne But Christ is not dead in vayne Ergo new workes doe not helpe to iustify The first part is Paules The second you graunt Therfore the third must â—â—edes folow But let vs sée how S. Paule proueth this preposition by an example not of the olde lawe as though hée disputed alonely agaynst the works of the ould lawe But by that holy and excellent Patriarch Abraham whoÌ„ no maner of workes coulde iustifye but fayth onely Thynke you y t S. Paule doth speake here of the workes of the ould lawe nay doubtles For how could AbrahaÌ„ doe y t works of lawe there was no lawe geueÌ„ 400. 30. yeares after wherefore S. Paule constrayneth you to conclude that no maner of good workes though they bée soe good as Abrahams workes can helpe to iustificacion Note also S. Paules argument AbrahaÌ„ was instified so many yeares before y t lawe was geuen Ergo saith hée the lawe doth not iustifie So like wise dispute I agaynst your newe workes Men were sufficiently and perfectly iustifyed alonely by fayth afore any new workes were geuen or
haue charitie but y e iustified mā hée is a frée seruaunt vnto God for the loue y e hée hath vnto him The which loue séeketh not in God his owne profit nor his owne aduaūtage for then were hée wicked but séeketh alonely the wyll of God and the profite of other men and worketh neyther for loue of heauen nor yet for feare of hell For hée knoweth well that heauen wyth all the ioyes thereof is prepared from the begynnyng of the world not by hym but by hys father And it must néedes folow as contrariwyse the Infidell and the wicked man doth not worke hys wicked déedes because hée woulde haue hell or euerlasting dampnation to hys rewarde but hée woulde rather the contrary Notwithstandyng hell and euerlasting dampnation must néedes follow his wicked déedes Finally a righteous man is a frée seruaunt of Gods and worketh not as an hyerelyng For if it were possible that there were no heauen yet woulde hée doe no lesse good for his respecte is to the maker of the worlde and the Lord of all rewardes There is also an other argument and that is thys Fayth is a worke but workes doth not iustifie Ergo fayth doth not iustifie Aunswere Truth it is that we doe not meane how that fayth for his owne dignitie and for hys owne perfection doth iustifie vs. But the Scripture doth say that fayth alonely iustifieth because that it is that thyng alonely whereby I doe hange of Christe And by my faith alonely am I partaker of y e merites and mercy purchased by Christes bloude and fayth it is alonely that receaue the promyses made in Christ Wherefore wée say with blessed S. Paule that fayth onely iustifieth imputatiue that is all y e merites and goodnes grace and fauour and all that is in Christ to our saluation is imputed and reckoned vnto vs because wée hange and beléeue of hym and hée can deceaue no man that doth beléeue in hym And our iustice is not as the schoole men teacheth a formal iustice which is by fulfillyng of the lawe deserued of vs for then our iustification were not of grace and of mercy but of deseruing and of duty But it is a iustice that is reckened imputed vnto vs for y e fayth in Christ Iesus and it is not of our deseruyng but clearely and fully of mercy imputed vnto vs. Now most honorable gracious Prince I haue declared vnto your highnes what faith it is that doth iustifie vs before God and also brought for my sentēce not alonely the blessed word of God the which were sufficient in this cause but the exposition of holy Doctours that your grace might sée that I am not moued to this opinion of a light cause nor that this doctrine of myne is so new as men hath noted it Moreouer I haue declared vnto your grace how that I woulde haue good workes done would not haue a Christen mans life to bée an idle thyng or els a life of vncleannes but I would haue them to bée chaunged into all vertue and goodnes and to liue in good workes after the commaundement will of God So that your grace may well perceiue that myne aduersaries hath not reported truely on me when they haue sayd how that I would that men should neither fast nor pray nor geue almes nor yet bée penitent for their sinnes I haue neuer sayd it nor yet taught no lyke sentence I take God to recorde my workes and my déedes and all my writynges that euer I wrote or made Wherfore I doubt not if it please your grace graciously to here me but that I wil proue them vntrue in this cause many other mo This doth almighty God know to bée true Who euer preserue your moste royall maiestie in honour and goodnes Amen What the Church is and who bee therof and whereby men may know her THe name of the holy church haue those mē of long tyme vsurped presumptuouslye and w t out all shame they were the greatest enemyes that holy church could haue in earth For they did no more agrée w t the maners of holy church then darknes and light then God and y t deuyll For where holy church hard no man but Christ onely They would heare all manner of men sauing Christ and neuer heare him except it weare to to their profit or glory Where as holy church was ruled in this world they would rule all the world where as holy church would bée holy by Christ onely they would bée holy by their owne helpe And where as holy church was allwayes despised and persecuted of the world They would bée honored of y t world and persecuters of all men And where as holy church was inwardly decked with spiritual vertues they would bée outwardly shinyng in spirituall araye And where as holy church would bée chaste in spryte they would with their mouthes vow chastite and spend all their liues in whore dome And where as holy church dyd allwayes shew méekenes in the worlde they would bée so proude y t hart could deuise no more Breifely whatsoeuer thing y e was agreable with the church of that had they neuer a crumme but allonely by violence vsurped the name of holy church So that if a man had had a crowne or a long goune and a white smock ouer his gowne thē was there no remedy but hée must nedes bée of the church yea and holy church her self So y e if a Barber had made a Bul a crowne a Taylor Iack napes a lōg gowne brought an Asse forth in a white rochet thē no mā might dout but y e there were holy church euerye man must fall downe to receyue clene remission a poena and a oulpa toties quoties for there came the successours of Peter Paule and they that haue the despensatiō of Christes bloud and the merites of holy saints and y e suffrages of holy church to distribute and the key bearers of heauē and hell Who can denye but this is truth It is to opē to néede an probation for wee sée it dayly before our eyes So that if a man will compare our M Christ y t is y e very head of holy church vnto these Prelates that call them selues his viccars hée shall finde but smale agréement betwéene the person and the vicar and hée that will consider S. Peter and S. Paule withall other Apostels shall think that eyther they were none of holy Church or els our prelals for they agrée in nothing Yea hée may reckē that S. Peter S. Paule were starke fooles ryght mad men that liued so despectuous a lyfe What néede me to make many wordes or to tell their names that I speake of There is no doubt but that galde horse will béewray hym selfe But shortly if the deuyll would come in his owne person disguised tell me how it were impossible that hée could bée more contrary to Christ and hys apostels
hée haue better reasōs and Scriptures of the newe and olde testament for hym then the Pope hath Neyther it can helpe to say that the counsell can not erre because y e Christ did pray that the fayth of the church should not fayle For I aunswere to thys that though the generall counsell doe represent the whole vniuersall church yet neuerthelesse in very déede there is not the vniuersall church but representatiue For the vniuersall church standeth in the election of all faythfull men throughout the whole worlde whose head spouse is Christ Iesus And the Pope is but the Vicar of Christ and not y e very head of the church Thys is the Church that can not erre c. Here sayth this Doctour that same sētence of the church that I sayd I brought also for the same purpose the saying of Augustine whose words bée these Those counsels that be gathered in euery prouince must without doubt geue place to the auctoritie of the full counsels which bée gathered of all christendome And also those full coūselles oftentymes must bée amended by the full counselles that come afterwarde if any thing bée opened by experience that was before shutte and if any thing bée knowne tha◠was before hydden And this must bée done without any shadow of superstitious pride without any boasted arrogācy without any contention of malicious enuy but wyth holy méekenes with holy peace and with Christen charitie c. Here S. Augustine sayth plainly that the full counselles may erre and may bée refourmed After this I did declare how a mā should know this church by what fignes and tokens sayd that where as the worde of God was purely and sincerely preached and the sacramēts orderly ministred after the blessed ordinaunce of Christ and where as mē did patiently suffer for the veritie the hearers did apply their lyuing to Christes doctrine and with méeknes receaued the holy sacaments These I sayde were good and perfect tokens to iudge vppon that there were certayne members of Christes church And to prooue this I brought also S. Augustine saying Our holy mother the church through all the world scattered farre and wyde taught in her true head Christ hath learned not to feare the contumelies of the Crosse nor yet of death But more more is shée strengthened not in resisting but in suffering Also Chrisostomes wordes bée these They that bée in Iudea let them flye vp to the mountaines that is to say they that bée in Christendome let them géeue themselues to scriptures Wherfore commaunded hée that all christen men in that tyme should flie vnto scriptures For in that tyme in the which heresies haue crepte into the church there can bée no true probation of christendome nor no other refuge vnto christen men willing to know the verity of fayth but the scriptures of God Before by many wayes was it shewed which was y e church of God and which was the congregation of y e Gentiles But now there is none other waye to them that will knowe whiche is the very true Churche of Christ but alonely by scriptures By workes first was y e church of Christe knowne when the congregation of christen men eyther of all or of many were holy the which holynes had not the wicked men But now christen men bée as euill or worse then heretikes or Gentiles yea and greater continencie is founde amonge them then christen men Wherefore hée that will know which is the very church of Christ how shall hée know it but by scriptures onely And therfore our Lorde considering that so great confusion of thynges shoulde come in the latter dayes for that cause commaundeth hée that christen men willing to reserue y ◠stedfastnes of true fayth shoulde flée vnto none other thyng but vnto scriptures For if they haue respect vnto other thynges they shall bée sclaundered and shall pearishe not vnderstandinge which is the true church c. Maister More hath no great thing in this pointe agaynst mée sauynge that hée sayth these sayinges are none of Chrisostomes but of an other mā written in Chrisostomes name Neuerthelesse I let it passe let other men iudge betwéene vs both Afterwarde because that I sawe so great persecution vsed by the popes church agaynst all maner of sortes of good men whome M. More caulleth heretikes more for his pleasure then for theyr deseruynge For this cause I say I brought a saying of Hilarius to prooue that they that did exercise such tyranny were more to bée compared to the Arians then to Christes church his saying is this The church doth threaten with banyshmentes imprisonmentes and shée compelleth men to beléeue her which was exiled and cast in prison Shée hangeth on y e dignitie of her felowshop the which was consecrated by the threatenings of persecutours Shée causeth Priestes to flee that were encreased by the chasing away of Priestes Shée glorieth that shée is loued of y e worlde the which coulde neuer bée Christes except the worlde did hate her c. After this I brought a saying of S. Barnard to proue that the name of spirituall array gorgious apparell y e is vsed in y e Popes church dyd not make y e Church Hys saying is thus They bée the ministers of Christ but they serue Antichrist they goe gorgiously arayed of our Lordes goodes vnto whom they geue no honor And of these commeth the decking of harlots that thou séest dayly the game players disguising kings apparell Of this commeth golde in their brydells in their saddelles and in their spurres so that their spures bée brighter then the aulters Of this commeth their plenteous wyne presses their full sellers bolking from this vnto ye. Of this cōmeth their tūnes of sweete wynes Of this bée their bagges so fylled For such thinges as these bée will they bée rulers of the Church As Deacons Archdeacons Byshops Archbyshops c. Men may make an exposition of S. Barnarde but it wil bée hard to frame hym to their purpose But for a conclusion M. More and I doe vary but in this poynt that hée sayth the very Church of God stādeth by them that bée good and bad and I say that the trew church of Christ standeth in thē onely that bée good men For the kingdome of Christ is distincted in very déede from the kingdome of y e deuyll For euell men bée doubtles the membres of the dyuell as Paule sayth Ephe. 2. Also our M. Christ sayth vnto the Pharysyes You are of your father the dyuell Wherefore it can not stande with no learning that wicked men which bée the members of the deuyll and bée gouerned by hym can bée members of Christs body though that in this present lyfe they bée not yet so declared vnto y e worlde God send vs all his grace y ◠we may bée of his holy Church and mēbres of his blessed Sonne Iesus Amen FINIS What the keyes of
and by what authoritie your highe pollitike rule saued that you dare géeue either of these kindes to the laye men seyng they were both alonely geuen to the Apostles for eueÌ„ by that authoritie that you haue power to take away the one kynd by that selfe same haue you power to take away the other for they were both geuen at once and indifferently to the receiuers so that as many as receiued the one receiued also the other and to them that hée sayd take and eate this this is my body to them hée sayd drinke all of this c. Now if you may thus take away y e partes of y e sacramentes at your pleasure y e coÌ„sequent shall bée y â— incontinuance all the sacramentes shal be destroyed and Christes word set at naught Wherefore my Lord this blasphemous euation will not helpe you but such shamfull solutions must they vse that will be agaynst the open worde of God Amend your conscience my Lorde for if you doe not remeÌ„ber the terrible wordes of y â— Prophet hée shall shake his sword bend his bowe make it al ready therein hath hée prepared the shot of death his arrowes for to burne This is no smal threatning nor lightly to auoide But let vs sée what the scriptures say that which I gaue vnto you I receaued of y e Lord. Marke S. Paules wordes how hée receaued this thyng of the Lorde c. The Lord Iesus the same night in y e which hée was betraied tooke bread and thanked and brake it and sayde Take ye and eate this is my body which is broken for you this doe yée in the remembraunce of mée After y e same manner hée tooke the cup said this cup is the New testament in my bloud this doe as oft as you drinke in the rememberaunce of mée for as often as you shall eate this bread and drinke this câ—p you shall shew the Lordes death tyll hée come Marke diligently how S. Paule declareth how the Lord Iesus Christ dyd institute this blessed and comfortable sacrameÌ„t in both kindes and in both kindes dyd mynister it hymselfe and not that all onely but also enacted this coÌ„mauÌ„dement to all Christen people which must receiue it This doe as often c. Yea and this commauÌ„dement is geueÌ„ after the Sacrament is ministred in both kinds Teaching vs that in both kindes the Lord hath instituted this Sacrament to bée receiued and also that they y â— so receaue it not breake this commaundement of the Lorde This doe as often c. This commaundement S. Paule did not lightly let slyp but hée knew that it was the ordinaunce and y e commaundement of the Lord and also knew y e one iot or tytle of his wordes should not nor ought nor can not bée let slip without perrell of the soules of them y â— so littell makes of his word And therfore hée durst not nor would not and yet hée had as great auctoritie as the counsell of constance let slip or tanspose the institution and commaundement of the Lord but wholy and fully with all diligence hée wrote those wordes vnto all the whole congregation of the Corinthians not to the ministers or priestes all onely but to the whole congregation that is as well to the mynisters of the word as to lay men and also the contrary for hée sayth when you come togither that you may perceaue y â— hée speakes indifferently hée there reproueth theÌ„ that tarryed not for poore men And also these wordes bée playne who so euer shall eate of this bread and drink of this cup worthely c. Now vnto this whole congregatioÌ„ I doubt not but by y e spirit of the Lord which sawe béefore this damnable errour to bée instituted of antichrist and his very all onely mynisters hée sayd drinke you yea and to reproue and manifestly to declare this open errour hée adeth this worde Cuppe signifying and teaching that Christes ordinaunce is not to receaue the bloud in the body onely but to receaue the bloud after his institution by it selfe out of the cup lest they should bée found correctours and blasphemers of the holy institution and commaundement of the Lord Of whom S. Paule receaued this coÌ„maundemeÌ„t and of no couÌ„sels Now what ChristeÌ„ man can doubt but our M. Christ to whom all thing is bare and open both things present also to come knew that there was bloud in his owne body Also Saynt Paule his scholer which learned this lesson of hym was not ignorant that there was bloud in his body And yet firste our maister Christ géeueth his bloud alone by it selfe out of the cup and his diligent scholer knowyng the doctrine of his maister dyd the same regardyng his maisters doctrine and preferring it before his carnall reasoÌ„ which knew that there was bloud in euery body but his maisters doctrine taught him that his maister kept not his bloud in his body but for vs lost and damned persons for our innume rable detestable and aboue all capacitie to declare damnable and abhominable sinnes brake his body shed his bloude thereout plentously and therewith made sacrifice and satisfactioÌ„ for all our sinnes as Saint Iohn sayth The bloud of Iesus Christ clen seth vs from all sinne also we are sanctified by the offeryng of the body of Iesus Christ once for all Now that all Christen men which bée sanctified by the offeryng of this body and by sheadyng the bloud out of this body shoulde alwayes haue both those partes in remeÌ„braunce hée according as the bloud was deuided froÌ„ the body for all sinners indiffereÌ„tly that will come vnto Christe and accordyng to his maisters institution commauÌ„dement ministred this Sacrament and also ordeined it to bée ministred to all men The body by it selfe the bloud by it selfe That they might alway not remember alonely that our Sauiour Christ offered his body for vs but also shed out of that same body his most precious bloud and therfore sayth S. Paule as his maister Christ taught him As often as you shall eate this bread and drinke this cup you shall shew the Lordes death till hée come Now my Lordes come to your counselles Christ and S. Paule defendeth thys thyng partinaciter as you call it that is stifly and strongly wyll they abide by it and will not reuoke it Wherfore after the decrée of your Counsell they bée condemned for heretickes I can no more say but God helpe them for there is no remedy with them but they must néedes to the fier for they will not bée abiured in no wise It is a piteous case that two so good men as these bée will bée thus openly agaynst the decrée of the holy counsell yea and against so many and so noble fathers and so great clarkes the which knew this matter as ye say as well as they and it is not to bée thought that the holy Ghost would leaue so
caÌ„ I say to it I must bée content I can doe no more but say my learnyng and let God alone wyth hys punishment Also blessed S. Augustine writing of thys same matter sayth these wordes Certayne men doe affirme those men to bée aduoulterers that doth marry after they haue vowed â—hastitie but I doe affirme that those men doe greuously sinne the which doth separate them c. Note first that S. Angustine wryteth of them that had vowed chastitie And yet notwithstanding hée woulde that those men shoulde continue in their maryage togither The which thyng hée would neuer haue suffered if it had béene vnlawfull and heresâ—e as men woulde make it now a dayes Secondarily obserue that there were in his dayes as â—ée now many in ours that thought it a greuous sinne for a man to marry after hys vowe And yet this opinion S. Augustine doth condemne Now let men admit this doctrine of S. Augustine and I wil require no more And if they will condemne me then let them also condemne S. Augustine for I haue learned it of hym Also blessed S. Ambrose writeth of virginitie in this maner Chastitie of body ought to bée desired of vs. The which thyng I doe geue for a couÌ„sell and doe not commauÌ„de it imperiously For virginitie is a thyng alonely that ought to bée counsayled but not to bée commaunded it is rather a thyng of voluntary will then of a precept c. Note how S. Ambrose teacheth how that virginitie ought not to bée required as vnder a precept Wherfore it must néedes folow that the Popes doctrine is vnlawfull wheÌ„ hée commaundeth that no man shall bée a Priest except hée vow chastitie For â—ere the Pope compelleth men vnder a colour for to vow chastitie As for an example It chaunceth me to méete by the way a théef the which sayth vnto me Thou shalt not goe ouer y â— bridge except thou wilt deliuer me thy purse Now is it of trueth that I may choose whether I will goe ouer the bridge or not but yet this man doth violence for coÌ„pellyng mee either to goe backe agayne or els to lose my purse if that I will goe ouer And I doubt not but the kynges lawe will both condemne hym for doyng violence and also take him for a théefe So likewise the pope doth wrong when hée sayth I shall not bée a priest except that I first vow chastitie I say that this condition is vnlawfull and it is wrongfully done to bynde me to any thyng vnder any condition that God hath left frée to me Moreouer our M. Christ did not require that condition of hys priests Wherfore it must néedes folow that it is not a thyng that of necessitie belongeth to Priesthode Also S. Hierome approoueth this doctrine of mine saying Let bishops and priestes read this thyng hée speaketh agaynst mispendyng of goodes that is offered to helpe poore men with the which doth teach their children prophane letters and maketh them to read commedies and to sing baudy songes of iesters and these children they finde of the charges of the church c. Obserue this y â— S. Hierom speaketh here of Byshops and priests children the whiche they could not haue if they were vnmaryed For it is not to bée supposed that S. Hieâ—ome speaketh of bastardes or of whores children for then hée would haue vsed other wordes So that good reader it is cleare after the doctrine of holy Doctours that it is lawful for Priestes to haue wiues and specially if they can not lyue sole But now will we goe farther and sée what holy councels hath ordeined in this cause The trueth is that y â— deuill hath of long tyme harped on this stryng to sorbyd Priestes Matrimony Not for any deuotion that hée had to virginitie for hée knew well men could not kéepe it farther then theyr gifts were but alonely that hée might lay a snare for mens soules and also bryng the holy institution and ordinaunce of God into a contempt and a despising But God hath alwayes of hys infinite mercy styrred vp some good man to resiste hym We doe read in authenticall storyes that in the couÌ„cell of Nicene certeine men went about to haue priâ—ated Priestes from their wyues But almighty God dyd lâ—t them The woordes of the storyes bée these The Councell of Nicene willyng to reforme the lyfe of men dyd set certayne lawes the which we call Canones among the whiche certayne men would haue had a lawe to hée brought in that Byshops priests Deacons and Subdeacons should not lye with their wyues which they had maryed before theyr consecratioÌ„ But Paphnutius a confessour dyd withstand them and sayd that theyr mariage was honorable and it was pure chastitie for theÌ„ to lye with theyr wyues So that the CouÌ„cell was persuaded not to make any such law affirmyng it for to bée a greuous occasion both vnto them also vnto their wyues of fornication And this thyng dyd Paphnutius though that hée hym selfe was vnmaryed The Councell dyd alowe this sentence So that nothyng was decréed as coÌ„cernyng this thyng but euery man was left vnto hys freewill and not bounde of any necessitie c. Here is to bée noted that this holy CouÌ„cell dyd not recken it an vnpure â–ª or a filthye thyng for a Byshop or a Priest to coÌ„pany with his wyfe But they doe grauÌ„t that it is a pure and a cleane chastitie for a Priest to company with his wife The which is clearely agaynst y â— Pope For hée sayth that it is fleshly and carnall and that their handes bée defiled and they made vnworthy thereby to handle the blessed Sacramentes But here will bee sayd that these meÌ„ had wyues before theyr consecration the whiche thyng they will also graunt that a maryed man may bée chosen a Byshop also kéepe his wife afterward But hée may not marry after hys coÌ„secration that had no wyfe before To this I aunswere that it is no lawfull solution thus to say For if it bée lawfull for a maÌ„ to kéepe his wyfe after his Priesthode why shall it not bée as lawfull for hym to take a wyfe after hys coÌ„secration What thyng is there in hys matrimony that is made after hys consecration that was not in his matrimony before hys consecration Or for what cause dyd hée take a wyfe before hys consecration If hée dyd it to auoyde fornication then is hée now much more bound to take a wyfe then before for it becommeth hym a great deale worse to lyue in fornication after hys consecratioÌ„ then hée dyd before But these meÌ„ that maketh this lighte solution doe not haÌ„dle this matter truely before God For it is not their meanyng that maryed men should either bée Byshops or Priestes For let them shew me in all their chronicles that euer any maryed man was chosen to bée a byshop â–ª since they had made lawes that Priestes should haue no wyues and then
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
tame his body that it may waite vpon God deceiueth hym selfe All our doynges must tende to the honour of God and loue of our neighbour This boke is a preachyng of fayth and loue Here thou mayest learne a right meditation or contemplation The workes of God are supernatural We must abstaine froÌ„ outward euill though not for loue yet for feare of the vengeance of God Vnto the law of god we may neither adde nor minish We are coÌ„maunded to abstayne from Images God is mercyful to them that repent Christ hath deliuered vs therfore we ought to serue him our neyghbour for his sake Loue onely to the fulfillyng of the lawes of God We must trust onely in God not in our selues Howe a maÌ„ may trye examine hym selfe how much he loueth God and his neighbour God styrreth vp his people vnto fayth A right way of prayer The pith effect of all y e lawes of God And if wee firste loue God then out of that loue wee must nedes loue our neighbour What it is to loue and feare God and what it is to despise hym The word of god may not be altered Let no maÌ„ draw vs from gods worde Of maters of the common weals None may be condemned vnder two witnessed Christ our sauiour declared in the old testament The curse and wrath of God ouer al those that break his lawes We may not be to curious in the searchyng of Gods secretes but rather study to vnderstand to do our duety towards god and our neighbour The Papistes kept the Scriptures from the lay people because they onely will be the publishers expositors therof The scripture hath a body and a soule The scripture contayneth iij. thinges The maner of hipocrites in reading the law of god The papisticall and corrupt doctrine of the papists Now the Papistes â—ring and wrest the scriptures God correcteth where he loueth God casteth none away but such as refuse to kept his lawes and will not harken vnto hys voyce Such as hardeÌ„ their hartes and not harken to the will of God to do it God casteth out The Prophetes of God bare the weakenes of their brethren their 〈◊〉 ries also with patience The Pope and his ministers are persecutors ouer their brethren The cruell opinioÌ„ that the disciples had of Christ The ignoraunce and imperfection of the apostles God doth mercifully try tempt vs to moue vs to vtter our hartes myndes towardes hym Ionas of himselfe was an vn mete messenger to be sent of such a message but god assisted him with his holy spirit The carnal imagination of mans nature without Gods spirite Ionas so long as he was in his carnall imagination could nâ—t abyde the voice of God but fled howbeit God called hym â—…ne Ionas flesh râ—belled agaynst the spirite The wicked seke to to coâ—er their wickednes with â—ope holy workes How Ionas was â—rapped made aâ—rayed Ionas beyng afrayd comesseth his sinnes Le ts howe they may be vsed law fully Miracle moueth the heathen to know god and to call vpon him As Ionas lay three dayes and iij. nightes in y t Whals Bely so Christ lay thre dayes and three nightes in the earth How christ sheweth his death resurrectioÌ„ by Ionas the Prophet Christ by the mouth of his Apostles preached repentaunce to the Iewes Where ther is no repeÌ„tauÌ„ce there God powreth out his vengeaunce Gildas a writer of y t Brittishe Chronicle Wicleffe a preacher of repenâ—â—nÌ„ce They slew Richard y t second They set vp Henry the fourth Henry the fift Henry the sixt Christ now preacheth repeÌ„taunce vnto vs. Ionas called vpon God out of the fishes belly The sacrifice that Ionas offereth vnto God The sacrifices of the olde lawe were ordeyned to put vs in remeÌ„braunce of the sacrifice of thankesgeuyng Ionas dyd that God commaunded hym Niniue was the greatest Citie in the world â–ª Christ is mercyfull to the that repent and call for mercy The doctrine of the Phariseis and the Papists make sinne of that is no sinne This is y â— doctrine of y t Papistes and hypocriticall monkes at this day The blynd and fruteles workes of the Papistes Papisticall sinnes Papistes taught theÌ„ selues and theyr workes withall crueltieÌ„ The false wicked doctrine of the Papistes Blinde and btpocritical doctrine The Phariseto set vp a righteousnes of workes to cleÌ„se their soules withall By the worldly fleship interpretations of the scriptures the Iewes hartes were hardened The heâ—â— then repented at the preachyng of Ionas A good and profitable example Note herâ— the great mercy of God The right maner how to read the Scripture All our deedes are made perfect in christes bloud All the promised made by God in Christ are made to theÌ„ that repent The two keyes that open aâ— the Scripture A very fruitfull good lesson How thou mayst at all tymes apply the stories of the Bible to thy great comfort The law must be fulfilled with the mercy that is in Christ In thy hart are the wordes of the law in thine hart are the promises and mercy of Christ Our sinne is of our selues but remission sorgeuenes therof commeth frely of the mercy of God for christes sake God hath no nede of our works but we must do theÌ„ for our selues and for the profite of our neighbors Christ hath satisfied for our sinnes as well after baptisme as before Baptisme Our actuall sinnes are washed away in Christes bloud The Zewes to this day ar locked out from the vnderstanding of the scriptures The right way into the vnderstanding of the Scritures Iaco. 1. The generall couenaunt that God hath made with vs. Lawe In these commaundemento is contayned tee whole law Where no good 〈…〉 are there the fayth is vayne What fayth it is that saueth Two thinges are required to be in a christian man What the nature of gods word is When we heare gods will and do it not then God withdraweth his mercy and fauour from vs. He that harkeneth to the word of God doth it the same shal be blessed in his deede What it is to build vppon â—and The vncleane spirit that returneth in worse sort theÌ„ he was when hee was cast forth Such 〈◊〉 are profes sours of the worde 〈◊〉 God and will not tame and scourge theÌ„ selues theÌ„ will God plague 〈◊〉 scourge Christes deedes â—et vs in the fauour of God our owne helpe vs to continue in his fauour Loue is the fulfilling of the law Faith is cause of loue God requireth mercie and not sacrifice Onely loue vnderstandeth the law Gospell New Testament Our workes extend no farther then to our neighbour Why Tyndall vsed this worde repeÌ„tauÌ„ce rather then penaunce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The foure partes of repentanÌ„ce What maner of satisfaction weâ— ought to make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why hee nameth theÌ„ Elders not priests William Tyndals Prologue vpon the Gospell of Marke The Prologue of W.
dedes are acceptable to God that are done in fayth so no deede to allowed good in Gods sight howe glorious to the world soeuer it appeare if it be without fayth Euery maÌ„ to walke truly in his vocatioÌ„ is the right seruice of God We must be mercyfull one to an other Luke 17. Ipocrites are vayne glorious in in all theyr workes True preachers must preach repentaunce Math. 17. Math. 17. Math. 〈◊〉 The maner doctrine of hipocrites Math. 6. Math. 23. Math. 16. Luke 9. Rom. 10. No zeale without knowledge 〈◊〉 good Churches why they were first ordeyned The true Temple of God is the hart of maÌ„ Luke 14. Math. 5. The manet of the speaking of the Scripture The wise of this world doe not vnderstand the speaking of God in his scriptures The Papistes argumentes Aristotles and Papistes doctrine Good workes are the fruites of loue God first loued vs and not 〈◊〉 hym How we vnderstand the loue of God to be in vs. Luke 18. Whosoeuer for Christen sake loseth any thing shâ—l receiue an huÌ„dreth folde If we once possesse Christ by faith then haue we all in all and are content with that we haue Here note what foloweth of good workes Iohn 〈◊〉 By faith in Christ we are made the sonnes of God Iohn 3. Faith doth expell the wrath of God Iohn 7. 1. Cor. 2. The naturall man which is but fleshe sauoureth not those thinges that are of the spirite Iohn 13. Iohn 5. Iohn 14. We are blessed by God onely in Christ our sauiour and not by our workes Iohn 15. We must wrestle with our olde man that we may put oâ— Christ Mat. 13. Roma 1. Roma 8. Our best workes are damnable in the sight of god with out Christ Christ is our hope righteousnes Let no maÌ„ despayre but put his hope in Christ and he shal be safe Roma 2. No man can fulfill y e law but hee that beleueth in Christ 1. Cor. 2. Christ is y e sure foundation Mans fouÌ„dation is feble 2. Cor. 5. Christ rewardeth his owne workes in vs. Ephe. 6. Collos 3. We must obey the magistrates because God will haue it so Rom. 14. 1. Cor. 6. 1. Pet. 1. A good lesson to teach vs to know when we haue the spirite of God â—emit all vengeauÌ„ce to God The fury of the Popish Clergie Actes 10 Prayer is the frute of fayth Liuely â—ayth to not without workes Fayth maketh vs at one with God Fayth prayeth always and in all places The prayer of a faithfull man Iaco â–ª Iames. 3. Fayth is y â— goodnes of all y â— deedes that are done within the law of God Iaco. 3. An example Turkes haue no fayth 〈…〉 know then is a God An example Sinnes that are acâ—empted no sinnes Faithlesse fruites Rom. 10. Pharao confessed his sinnes The deuils confessed Christ to be the sonne of God Simon Magus fayth 2. Pet. 2. 〈◊〉 Cor. 1. 3. An Epitome or briefe recitall of that which is entreated of before The nature of Gods word is to be persecuted The Pope is receaued and receaueth and per secuteth Loue of the world is hatred of God and his holy Gospell God defendeth his doctrine hym selfe Gods word sighteth agaynst hipocrites Nowe our master Christ was entreatedâ— The craft oâ— the hypocrites Gods truth worketh wâ— ders maketh the wisedome of the hypocrites foolishnes The captiuitie of the Israelitâ—â— vnder 〈…〉 If 〈…〉 with 〈…〉 who can be 〈…〉 If God be with vs who can be against vs Pharao sâ—aieth the men children How Moses comforteth the Israelites Gods truth fighteth for vs. God tryeth the fayth of his children God worketh backward Ioseph Israelites Dauid How Bishops instruct kings Wherunto a christian is called Our fighting is to suffer while God fighteth for vs. The wisedome of the Serpent He maketh a mocke of him selfe that casteth not the ende â—re he begin How is the Pope â—ure whiche taketh all for Christes sake but forsaketh nought Tribulation is ouâ— Baptisme Tribulation is a blessing Prosperitie is a curse Tribulation in the gift of God Wherby the are the pope and byshops sure The weakeâ— to the world the stronger to Christ Weakenes of the flesh a the strength of the spirite Flesh In ij things we are put to our choisâ— The differeÌ„ce betwen the children of God of the deuill The deuils wages All Gods children are vnder chasticing Which way go the Byshops to heauen then The tyraÌ„tes haue not power to doe what they would The promises of God are comfortable yea they are all comfort A Christen mans care The despisers persecutors they that fall froÌ„ the word are threatened Nâ—… Loth. Moses and Aaron The Prophetes Christ â—…ildas â—hey be spiâ—…tuall that 〈◊〉 deâ—ilishe â—…r the deâ—…ll is a spiâ—…tâ— We must in no case deny Christ God receaueth them that come agayne Why God letteth hys elect fall That the Scripture ought to bee in the English toung Whette thâ— on thy children that is exercise thy children in them and put them 〈◊〉 â—re No nor syâ— Iohn hys ghostly children Holy dayes Our Schole masters take great wages but teach not Why the preachers are not beloued when they saye trouth The curates wotte not what a Bible meaneth The Priests vnderstand â—o Latin Search the Scriptures Agaynste Christ is knowen by his dedes A seuerall kyngdome Seuerall lawes What christ lowseth â—rely the Pope byndeth to lowse it agayne for money A secret couÌ„sayle Person Vicare Parishe Priest The propâ—…ties of the Hebrue toung agree with the English Kyng Adelston Contrary preachyng Contrary Doctours Antechrist turneth the rootes of the tree vpward The Scripture is the triall of all doctrine the right touch stone Philosophy Aristotle Scripture Aristotle Paul Aristotle 〈◊〉 Philosophy Paul When no man will teach if we desire â–ª God will teach The order of teachyng The disorder or ouer thwarâ— order of our 〈◊〉 men The schole doctrine 〈◊〉 they call 〈◊〉 corrupteth the iudgementes oâ— youth 〈…〉 〈…〉 Yet in this they all agree that no 〈…〉 is saued 〈…〉 â–ª 〈…〉 〈◊〉 thâ—… 〈…〉 â—…er â–ª and that tâ—e Pope 〈…〉 Câ—…st 〈◊〉 me 〈…〉 to who 〈◊〉 will and take them â—â—om whom 〈◊〉 will 〈◊〉 ye 〈…〉 〈◊〉 simi 〈◊〉 〈…〉 Place 〈…〉 〈◊〉 â—…s wise 〈◊〉 â—s 〈◊〉 â—olâ—tâ—y â—hat â—…od 〈◊〉 Then thinke the papistes their wicked lyfe will shew it selfe to theyr shame and confusion The Pope licenced the people to read say what they would saue the truth But the one forbiddeth not theyr pompe and beâ—â—y cheate as the other doth Prelates not professors but pâ—…phaners of Gods word The obedieÌ„ce of moÌ„â—… not 〈◊〉 〈◊〉 tâ—ey 〈◊〉 noâ— of 〈…〉 but 〈…〉 〈◊〉 sayuyng The hyppocrites lay that to Gods worde which they themselues oâ—e cause of God warneth ere he strike WheÌ„ God punisheth â—ooâ—…ry of the hipocrites then say they that new learning is the cause thereof Christ was 〈◊〉 of â—…tion Why trouble foloweth the preaching of the Gospell Christes flocke a little flocke As our Prelates
of righteousnes what it is Carâ— How the spirituality â–ª care for the temporall common wealth As thou 〈…〉 ‑ 〈◊〉 â—o shalt 〈◊〉 ob 〈◊〉 mercy in y â— life to come 6. The filthines of the hart what The purenes of the hart what The ende of the lawe 〈◊〉 to iustiâ—… all that â—…leue Impure harted who are 7. Peacemaking what Princes what they ought to 〈◊〉 yet they make warre WheÌ„ thou maist assure thy selfe to be y â— sonne and heyre of God VengeauÌ„ce pertayneth to God onely 8. In y e fayth of Christ lawe of God â–ª all oâ—r righteousnes is conteyned Peace The peace of Christ is a peace of conscience To suffer with Christ in this worlde is to be glorified wyth him in the worlde to come Payne No 〈◊〉 payne caâ— be a satisfaction to God 〈◊〉 Christes passion 9. What the most cruell persecution is Set the example of Christ before thee Cursed Most accursed who Workes iustifie noâ— Not the worker but y e pure mercy of God is cause of the promise made vnto The office of a true preacher It is a leopardous thyng to salt hypocrisie Salt Who is mete to salt A true preacher of gods word must vse no parcialitie for feare of persecution Monkes why they runne to cloystures By salte is vndersteod the true vâ—deâ—â—tandinâ— of the â—…as of fayth of woâ—kes c â–ª Spiritualtie why 〈◊〉 be dispiâ—â—d Ceremonies must be salted Darcknes all knowledge is darcknes 〈◊〉 the knowledge of Christes bloud shedâ—ing be in the hart Laye The laye ought to haue the Gospell Gospell The propertie of y â— Gospell Gospell The trâ—e Gospell is not hid in dennes If y â— spiritualty were a light as they ought to be they woulde make them â—…ues pore to make other riche but they make other poore and themselues riche Kinges ought to be learned The order how euery man may be a preacher and how not None ought to preach â—…ly but such as are admitted by y â— ordinaunce of the congregation Spirituall and temporal reqâ—… do biffer Euery maÌ„ must defeÌ„de Christes doctrine in 〈◊〉 owne person Whose refuseth tadâ—… for Christes sake caÌ„ not be the disciple of Christ False doctrine causeth â–ª 〈◊〉 workes True doctrine is cause of good workes Grace and truth thorough Iesus Christ Gloses They that destroy the law of God with gloses must be cast out The Church Law Except a man loâ—e Gods law â—e cannot vnderstand the doctrine of Christ The righteousnes of Phariseis Glorie He that seketh hys owne glory teacheth his owne doctrine not his masters Glory â–ª he that sekâ—… came glory altereth his maâ—…s message Worde Gods worde altered is not his worde To loue is to helpe at â—eede Prayer The prayer of MoÌ„kes robbeth helpeth not Loue prayeth Scribes Phâ—… what they were The Phariseyeâ— might better haue proued theÌ„selues the true Church theÌ„ our spiritualâ—â—e way The promises are made vpon the profession of the keepyng of the lawe of God so that the Church that will not keepe Gods lawe hath no promise that they caâ—ot erre The wickednes of y â— Phariseies what it was Preacher Why the true preacher is accused of treason and heresie Ipocrisie Why hipocrisie must be first rebuked though it be ieopardie to preach against it The lawe is restored The Phariseis 〈◊〉 exteÌ„d 〈…〉 doinges or actes to y â— outward shew 〈◊〉 deede and nothing to the hart The lawe 〈…〉 wâ—â—t on the hart as the hand Racha How a maÌ„ may be angry without sinning Loue is y â— keeping of the lawe Sinnerse He that helpeth not to mâ—nde sinners must suffer with them when they be punished In doyng out best to further our neighbour in vertue although we preuaile not we are excused Hate When a man may hate hys neighbour Offeringes or sacrifices what they meant The faste that God requireâ—… Last farthyng How corruptly the Phariseis dyd attribute all euil to the deede onely Loue is the fulfillyng of the law Aduoutrie Some doctoure â—aue doubted in that which Christ hath flatly condemned Filthy A wife How good a thyng The office of a preacher Law What foloweth the kepyng of the law Law What foloweth the breaking of the law The enormities that haue chauÌ„ced since y â— slaughter of King Richard y e secoÌ„d vnto this realme of EnglaÌ„d Tiraunts Why God geueth vs vp and leaueth vs in the handes of titaunts and in all misery An admonition What rulers ought to do touching such as runne Flie from their wiues without â—ust cause Swearing To sweare by God Men ought so 〈◊〉 deale that their wordes may be credited without any othes Swearing in what sort it is lawfull â–ª Charitie moderareth the law Othe To performe an euill othe is doubleâ— sinne He is not forsworne whose hart ment truly when hee promised To lye or dissemble 〈◊〉 some causes not culpable Cheke To turne the other cheke what it is Mekenes Pollyng how to auoyde it Two maner states degrees of regimeÌ„tes Euery maÌ„ is of the spiritualtie and of the temporalitie both 〈…〉 He that loueth not his neighbour â—ath not y e true fayth of Christ The temporall regiment Violence Not to resist violeÌ„ce how it is vnderstode Rulers must punishe â—ut for malice but for defence of the people and maintenaunce of y â— lawes An example how to vnderstand y â— two regimentes What soeuer thou art bound to do do it with loue How to be a warriour Thou 〈…〉 or 〈…〉 〈…〉 Goodes Math. xxv To go◠〈◊〉 lawe To rise agaynst the iudge or magistrate so to resiste God Princes whether they may be resisted or put downe of their subiectes in any case The king hath Gods authoritie An aunswere to the former Argument Goodes The kyng as â—ee is Lord of thy body so 〈◊〉 hee of thy goodes RegimeÌ„ts Euery maÌ„ is vnder both regimentes As the spiritualitie may rebuke kings vices so may kyngs vse temporall correctioÌ„ agaynst the spiritualtie A preacher of â—…eâ—ce Rulers do repene to heare of theyr â—…es In lending we must folow the rule of mercy We must not reuenge our selues vpon our euill detters but referre our cause to God and his officers 〈◊〉 Couetousnes is the roote of all euill Iaco. ij The enemies of God and hiâ— wordâ— are to be huted Leui. 19. Publicans what they were As our heaueÌ„ly father bestoweth his benefites vpon good bad so ought we to loue both frend and soe To be perfect what it meaneth Almose Deedes coÌ„manded by the scripture done to any other ende then they ought are â—o good deedes 〈◊〉 xvi It is the purpose entent of our deedes that make or marrâ— Trumpets To blow trumpetes what Lefte hand Vaine glorie A good remedy against it Workes iustifie not from sinne neither deserue the rewarde promised Our rewarde commeth not of our deserts but thâ—… the loue that God beareth 〈◊〉 thorough faith in Iesus Christ We may not chaleÌ„ge the proâ—… by our merites but by Christes bloud Crosse Workes What
â—eares Holy dayes are ordâ—â—ned for 〈◊〉 and not man for the holy dayes The signification of thynges are to be sought and not to serue the visible signes Ceremonies with out some good doctrine are to be reiected Turkes are rather to be lameÌ„ted for their ignoraunce and to be wonne with good doctrine example of good lyfe then to be hated and murthered We do nothyng well eâ—â—ept we do it of loue from a pure hart Superstitious obseruations are rather the breakyng of the law then the kepyng of the same The world is to be rebuked for lacke of iudgement Iudge by these things whether the Pope haue erred or noâ— Iudge what baggage is in the Popes doctrine and of his making Note the 〈…〉 spiritualtie 〈…〉 Christ Our 〈◊〉 is the cause that hypoâ—… The practice of prelates Signification of the 〈…〉 are 〈…〉 The ministers of the 〈◊〉 are 〈…〉 to preach to y t people sâ—…ly the woâ—… of 〈◊〉 to pray in a 〈…〉 vnderstand The lawe cannot be fulfilled w t workes or they neuer so holy A great abuse in prayer The church taken for the spiritualty King William King Iohn S. Thomas of Caunterbury Holy Church hath bornt a great swinge The Pope and his rable takeÌ„ for the church The church is a congâ—â—gation of people of all sortes gathered together The church of God how it is taken in Scripture Gal. 1. Actes 23. Gal. 1. Rom. 16. 1. Cor. 16. 1. Tim. 3. 1. Tim. 5. The church is a multitude of all them that beleue in Christ wheresoeuer â—hey be gathered together A double significatioÌ„ of this worde church The cause why Tyndall traÌ„slated y t word church into this worde congregation Congregation is vnderstand by the circuÌ„staunce Ecclesia is a greke worde and signifieth a congregation Actes 19. M. More was â—…ful in Poetry Iudas Balaaâ— A good adâ—… to M. More M. More did greatly fauour Erasmâ—s M. More was a â—epe dissembler M. More 〈◊〉 captious M. More 〈…〉 1. Pet. 5. 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 Byshops ought to be bydâ—rs in one place Note Women God poureth hys holy spirite 〈◊〉 wisdome 〈…〉 aswell weâ—… meÌ„ God is vnder no 〈…〉 necessitie lawlesse The cause why young 〈◊〉 was preferred by 〈◊〉 to be a Byshop Paul was a faâ—herly instructer to 〈◊〉 â—…thy S. Paule was a worthy moâ—t â—…ther instructour A great difference betwene teaching of the people and teaching of a preacher â—â—lyng 〈◊〉 shaâ—ing â—…ny thing or any part of priestâ—… Oâ—…â—alt 〈◊〉 are 〈…〉 â—yle hath â—…o 〈◊〉 at all 〈…〉 the 〈…〉 ☞ The minister amoÌ„g the 〈…〉 were naâ—… 〈◊〉 age Why â—yn 〈…〉 this worde 〈…〉 rather 〈◊〉 Charitie hath 〈◊〉 significations Loue 〈◊〉 is 〈…〉 vnderstaÌ„d Euery loue is not charitie nor euery charitie is not loue Why Tyndall sayth fauour and â—ot grace Knowledge and not confession repentauÌ„ce and not penaunce The Papistes may not forbeare to haue their iugglyng termes Penaunce Penaunce was profitâ—… to the Papistes â—rue penaunce what it is Fayth in Christ 〈◊〉 get a true repentauÌ„ce Deut. 17. ☜ Balam The sinne agaynst the holy ghost ☜ 2. Pet. 1. The chuch before y â— gospell or the Gospell before the church Rom. 9. The word which is y â— Gospell was before the church Ioh. 15. Ioh. 17. Note wâ—ll thys Whether y â— Apostles taught any thing that they did not write So much to written as is necessary â—or 〈◊〉 saluation The scripture writteÌ„ must conâ—oâ—nde the vnwritten verities Writing hath bene from the beginning God froÌ„ y â— beginning hath 〈◊〉 ten 〈…〉 y â— hartes of his 〈◊〉 The Pope hath taken fro vs the significations of the Sacramentes Actes 7. There can no more be taught vs then to coÌ„teyned in the scriptures Purgatorye The HeatheÌ„ thought nothing more madder theÌ„ the doctrine of the resurrection The Apostles taught nothing that they were afrayde to write SacrameÌ„tes haue significations All y â— Sacramentes taught eyther in the olde testament or new haue significations ☞ The Popish Sacramentes 〈◊〉 one agaynste an other SacrameÌ„ts with out significations are not to be 〈◊〉 Whether y â— Church caÌ„â—… or not What y e very Church is what fayth saueth By fayth we are made the sonnes of God Ephe. 〈◊〉 â–ª Math. 〈…〉 The offeryng of Christes body and bloud is y e onely satisfaction for our sinnes There is no way to saluation but by Christes death and passion Collos 1. Ephes 5. Rom. 8. 1. Iohn 3. Fayth and sinne can not â—aâ—d together 1. Iohn 1. All fleshe deth sinne We sinne of frailtie weakenes We may erre yet be saued Who they be that erre from the way of â—ayth Faith is euer assailed with besperation All power readines to do good coÌ„â—eth of God not of our selues A very good example The faythfull though they slâ—â— yet they fall not Faith in y â— good neâ— of God is our staye Ioh. 15. If we consider how mercifull god is vnto vs we caÌ„not chuse but submit our selues vnto hys lawes Christian meÌ„ must be patient Mercy waiteth euer on the elect Dauid The elect of God must haue patience be long sufferers God trieth his elect by suffering them to tell into temptation We may coÌ„aâ—t sinne and yet not forget God The aÌ„postles beyng amased w t teÌ„ptations forgat all Christes myracles A great temptation layd vpoÌ„ y â— Apostles The Apostles were very doubtfull Christ hys resurrectioÌ„ The Disciples were not without fayth but yet the â—ame was very doubtfull Peters fayth fayled not ☞ Luke 22. A foolish glose made by M. More ☜ 1. Pope The Pope his sect are not the Church of Christ 2. 〈◊〉 The Pope in forbyddyng mariage to Priestes doth not coÌ„seÌ„t that the lawe of god is 〈◊〉 The Pope licenceth whordome whiche God forbiddeth 3. The Popish Clergy are persecutours An abhominable wicked deuilish decree 4. Rom. 13. 5. 1. Cor. 5. The Pope is vtterly against the doctrine of Christ Their first reason A 〈◊〉 reason One Argument confuted with an other of like nature The solution The right fayth dyd neuer 〈◊〉 continue in the greater number of 〈◊〉 Church Math. 16. Math. 23. Hypocrites are crept vp in to the seate of Christ his Apostles 〈◊〉 Pet. 2. The Pope and hys Clergye haue corrupted the Scriptures of God with their traditions Iohn 〈◊〉 The scriptures beare witnes who are the right Church Christ Iohn Baptist Luke 1. ☜ The doctrine of Iohn brought y â— hart of the Iewes into the right way Our Popish hypocrites haue nede of a Iohn Baptist to conuert theÌ„ Those which depart from the fayth of hypocrites are the true Church Their second reasoÌ„ Note here this Popish Argument The Pope and his sect say they are the church and can not erre The solution Iohn Baptist was a true expositor of the law Math. 17. The Phariseis added false gloses to y â— Scripture The Pa 〈◊〉 doctrine Purgatorye The Phariseis and papistes agree in the false interpreting of y â—
Christ is accompted to vs for righteousnes We are saued by grace and not by workes of the law The Pope when any man offendeth him falleth to cursing Workes can be no satisfaction for sinne to Godward God is a spirite and must be worshipped in y t spirite Popish workes Gods worship God doth pardon and forgeue all our sinnes whatsoeuer they are for Christes sake Christes victory The popes purgatory is terrible Binde and lose Note this text Bynding losing is by the true preachyng of Gods Word We must struggle striue with sinne How penauÌ„ce came vp Purgatory How the Pope and hys shauelyngs haue abused penaunce Here was Purgatory kindled The deâ—…nition of penaunce made by the Papistes Fayth is the chiefest part of penaunce Our workes can make no satisfaction but onely faith in Christes bloud The practise marcheuÌ„dise of the Pope his Clergy Vowes of Religion Worshyppyng of Saintes The Pope and his Clergy setteth vp Idolatry The true worshipping of saintes Good lessons are to be learned of y â— saints The true worshipping of saintes is to folow their life and doctrine If we harken to the voyce of God he is mighty and of power to helpe vs. We must do good for euill A popish imaginatioâ—â— Aduourâ—es Idolatry God hath promised to geue vs whatsoeuer we aske in Christes name for Christes sake Saints caÌ„ not help vs The saints were not saued by their â—…ne merites but by Christes merites We must humble our selues to the mercy of almighty God The Angels serue vs. To choose saintes to be our aduacates is mere idolatry Christ is the way life that leadeth vs to saluation Howe Christ prayeth for vs Christ is a kyng and hath power him selfe to forgeue vs and to receaue vs vnto hym selfe All the blessed company of heaueÌ„ reioyse and are glad to haue vs to be with them that we might loye together Christ prayeth for vs and hys prayer is heard Imageseruice is abhorred of God God hateth superstition Churches were or deined for preachyng and callyng on the name of God Christe hath made a chaunge with vs for he hath taken vpon him all our sinnes and grauÌ„ted vs his mercy and giftes of grace loue maketh all thynges common S. Paule was a louyng and carefull preacher A good saying of S. Paule The state of grace They that keepe the coÌ„maundementes are in the state of grace When we do good to our neighbour then we may be assured that we are in the state of grace A sure argument to know false Prophetes by To be in God is to beleue in the mercy of God A rule to know whether we loue God or loue him not They that be enemies to the Testament of Christ and are teachers of mans 〈◊〉 tions are not in Christ And old coÌ„maundement is the woorde which ye heard from the begynnyng Siâ— transit gloriâ—â—uÌ„â—… This was Cardinall wolsey He that hateâ—h hys brother is in darknes and seâ—th not Christ To abyde in the light is to abyde in 〈◊〉 knowledge of Christ Faith in Christ is the roote of all goodnes He that hateth hys brother is in ignoraunce IgnorauÌ„ce When we haue offended our brother if we reconcile our selues vnto hym agayne theÌ„ are our sinnes forgeuen We can not know the father but by the sonne Fayth in Christ ouer commeth the worlde â—â—arice or couetousnes The loue of y â— worlde 〈◊〉 many from Christ Thomas Wolâ—… lâ—â—â— Cardinall of England Lechery Couetousnes Pride Compare the worldâ— to the pope Cardinals â–ª c. and you shall finde them to bee the world Pride â–ª Couetousnes Note The proâ—…tions of the spiritualitie corrupt their myndes Popes and Bishops will suffer nothyng that shall restrayne their pride and couetousnes Riches and couetousnes blyudeth the eyes of the 〈◊〉 Houre Antichrist The worldings loue the Gospell so longes it bryngeth gayne The Papistes poudred the doctrine of Christ w t theyr dreggeâ— The Pope hath put Christ froÌ„ his rule gouernement Antichrist hath bene long among vs. Christ onely is called holy Annoynted The carnall man knoweth not the thinges of the spirite of God Antichrist who it is The Pope captiuateth the vnderstandyng of all meÌ„ with his superstitious rites and ceremonies Pelagius heresie Iesus Christus Emanuel Sanctus Thomas Curteise a churle Dead men Poore meÌ„ Christ is no disguised person The Pope and his shanelynges are right Antichrists To know God The Apostles doctrine ought we to abide by Annoyntyng Outward oyle auayleth nothyng We must cleaue to the doctrine of the Apostles A fore saying to all hypocrites and teachers of false doctrine We must beleue the resurrectioÌ„ not to be curious to vnderstand the state of the soules departed where they are nor what they do The doctrine of the Pope is cleane contrary to Christes doctrine The thyrd Chapter The world could not knowe Christ The world shall know Christ A Christen mans faith and hope are not idle The fayth of a Christen man The popes fayth What sinne is The suÌ„me of Gods law Loue breaketh the law We are baptised to dye with Christ concernyng sinne The filthynes of the Popes doctrine Where true fayth is there procedeth good workes He that preacheth Christ in worde and deede hym take for Christes vicare The man is first euil The maÌ„ is first good The Popes doctrine The faythful and vnfaithfull sinne diuersly We must recompence euill with goodnes Good â—orkes declare where good sayth is Fayth is the roote of all commaundementes Spirites We may not beleue euery doctrine that is taught and preached but we must first examine it with the touch stone of Gods word and so either receaue it or reiect it The triall of all doctrine Antichrist will not coÌ„fesse that Christ 〈◊〉 come in the flesh Doctrine that is of God Doctrine that is of the deuill The Popes doctrine of Christ God is the worker in vs by fayth that we haue in 〈◊〉 Two generations in the world The Popes doctrine is worldly He that loueth God is borne of God The founteâ—ne of loue God first loued vs before we could loue hym Ephesâ— Herein appeareth the great and louing mercy of almightte God toward vs when we were yet sinuers Loue maketh vs the sonnes of God No man hath sene God The scripture hath sene God By this badge of loue we are knoweÌ„ to haue the spirite of God He that be leueth that Iesus to Gods sonne hath God in hym Fayth taketh hold of Christes death and deseruyng Loue maketh the faythfull Christian man to be bold Loue. Feare If we loue ouâ— brethreÌ„ theÌ„ are we carefull for them The more we loue God the more diligent we are to do his will Where perfect loue is there is no feare Fayth is the mother of loue A sure rule If we loue God we must do his commaundements his commaundement is to loue our neyghbours Fayth maketh vs Gods sonnes What it is to beleue that Iesus is Christ Iesus the true Messias and the
they can not make payment but rather shall perish and dye in prison whiche thyng is agaynst charitie therfore it is sinfull Extreme law is extreme iustice The euill counsell of the Doctours of law 1. Cor. 6. Math. 5. I doe not condemne suing but in a case The spiritualtie forbiddeth Priestes to sue in causa sanguinis et tamen non daÌ„pnaÌ„t leges Athanasius S. Hiere ad Cor. 6. These doctours wyll not nor can not destroy all iudicialles but onely vncharitable sutes Haymo ad Cor. 6. Luke 6. If it bee a counsell than can ye not condemne it for heresie 14. quest 1. His ita They vnderstoode myne answere so well that they were than conteÌ„t with mee The sixte article Tit. 1. The Cardinall and Doctour Barnes reasoned togither But therefore was I an heretick O sigmeÌ„tuÌ„ If I fayned sutâ—… thynge 〈◊〉 shoulde bee an heretick Athanasius Chrisostome The vij article The viij article Officicers bee but byshops hangmen God amende it The ix article The x. article The xj article 2. q 7. Secuti sunt cap. Nos si The xij article 2. Pet. 2. The xiij article The popes pardons hath beene the best marchaundise in England The xiiij article The xv article The xvj article Alexander Duns Bonauenture in iiij sent The xvij article The Pope may not bee conptrolled of any man The xviij article The xix article No man may speake agaynst the pompe of Prelates The xx article Byshops myters coÌ„meth from the Iewes The xxi article 3. King Byshops vse vayne foolish ceremonies What the two hornes of the myter meaneth The xxij article The meanyng of the Byshops crosier staffe Cardinall Wolsey lyked well hys pyllers pollaxes Where bee they now Tunstall Byshop of LondoÌ„ had intelligence where D. Barnes was become I am now here what saye to you me Good counsayle geuen to the Byshops The xxiij article Phil. 4. Iaco. 1. The xxiiij article The articles as euill as they were layd of myne aduersaryes Iohn 14. The xxv article Liberties of holye Churche may in wise bee impugned All the auncient learned fathers cry out vpoÌ„ the pryde lewde lyuyng of the Byshops An earnest petition made by Doctour Barnes 1525. Doct. Batnes inhibited of preachyng The Popish law is tyrannous Doctour Barnes is accused of contention sedition and heresie The bodye of the Vniuersitie stirred vp Here yee may note the course of y t Popes lawe A subtile craftie and popishe Chauncelour A protestation D. Barnes answere to the articles alleaged against him Note here the craftiâ— and willy Foxes Note here the most false and â—euilishe practise of the popishe cleargie God to helpe his true preachers styrreth vp some good men O cruell mercylesse Papistes Barnes arested by a Sergeaunt of armes Cardinall greatly delighted and estemed his crosses and pollaxes Nothyng els The maner of the examinatioÌ„ at Westminster Here ye may note the crafty iugglyng of the Papistes The more innoceÌ„t the sooner trapped and condemned among the Papistes Epist c. xix Doctour Barnes forbydden preachyng Note here the tyranny of the Papistes That was the lest Grace with out deseruyng Note here what crossing tossing y â— Papistes vse The gloriâ—us assembly of the papistes The Cardinall had put the matter to hym God saue me from such speaking Math. 1. 1. Cor. 2. Esay 53. Christ is all in all Actes 4. Actes 13. 1. Iohn 2. 1. Iohn 4. 1. Iohn 4. The Papistes deniyng onely fayth to iustifie denye the nature of Christ Apoc. 5. Christ onely hath wrought our redeÌ„ption Christ is our onely redemer iustifier Roma 3. Roma 11. Faith with out workes iustifieth Roma 3. A crafty subtile euasion All good woorkes are coâ—teyned in the law of God Iohn 1. Christ suffered for our sinnes August in ser Domini de monte Exod. xx Leuit. xix What goodnes is in good workes Galat. 2. Rom. 4. Galat. 3. Ambro. ad Rom. 3. Orig. ad Ro. lib. iij. cap. iij. Fayth onely and alone iustifieth Roma 9. Roma 10. Roma 9. We can neuer attayne to saluation but by faith in Christ Roma 4. Fayth is accompted for righteousnes Ambrosi Sola fides iustificat D. Wetherall Gallat 2. Abacuc 2. Athanasius Galat. 3. The righteous man lyueth by fayth not by workes Aug. in prolo Psal 31. Good workes without fayth are but sinne Barnar super Can. ser lxvq Workes of the newe law Aug. despiri lit câ— â–ª xij No man can bee iustified by y e lawe of workes but by the law of faith in Christes bloud Luke 17. Good workes can not deserue remission of sinne The maner of iustification Fides historica Fides iustificans Roma 8. The frutes of fayth An exaÌ„ple how fayth bryngeth forth good workes Math. 7. Solutions and argumentes to the Scriptures Roma 6. Good workes are the frutes of true fayth A very good example â—â—ti 2. The Byshop of Rochesters vayne distinction Ephe. 2. Good workes are to bee done although they iustifie not Roma 3. Iam. 2. Aug. 83. quest c. 76. Roma 6. Fayth that bryngeth forth fruite is the fayth that iustifieth and yet the fruite doth not iustifie 1. Iohn 2. Hebr. 9. fayth iustifieth before God and good wordes declare our iustification to y t worlde Gala. 3. The reward of good workes is not remission of sinnes Roma 2. August de spiri lit Glosa Actes 10. The man that is iustified before God 〈◊〉 not bee idle but must doc good ij Quest 〈◊〉 Non omnes Episcopo Math. 7. Iohn 17. Gala. 5. Atha ad Rom. Fayth that iustifieth vs is geueÌ„ vs freely of God Fayth onely iustifieth because by fayth we attaine the benefite of Christes death which onely iustifieth vs. It is no new doctrine that is nowe taught The Pope and hys Churche agreeth no more with the maners of holy Churche then darkenes light The Pope is a persecutor of holy Church How farre the Pope doth differ with his Churche from the true holy Church The foule and greate abuse of the Pope in takyng vpoÌ„ hym that hee and his were y e holy Church What difference is betweene a Byshop the deuill Nume 20. 3. King 8. 1. Cor. 4. 1. Cor. 11. Ephe. 5. The holy Churche truely defined The true holy church is that which is sanctified made holy by Christ 1. Cor. 1. Augustinus de verbis domini ser so Iohn 6. The faithful beleuers in Christes merites are y t ryght holy church of God God is not to bee ruled by any state or degree of person The holy Churche which is y t true church of God is to y e worlde inuisible The true holy church is the piller and ground of trueth August ser 〈◊〉 de tempore The holy Church is the congregation of faythfull men where soeuer they bee in the world Lyra in mat ca. 19. Math. 6. 1. Iohn 1. Ephe. 5. The holy Churche how it is made pure and cleane without spotte or wrinkle Augustinus
not commauÌ„ded to care for hys flocke as well as Peter Moreouer if to fede Christes shepe is to be greatest as no doubt to fede Christes flocke is to be great and most to fede is to be greatest in which office though Peter was great yet Paule was greater how commeth it that the pope by that authoritie chaleÌ„geth to be greatest yet this viij hundred yeares fedeth not at all but poysoneth their pasture with the venemous leuen of hys traditions and with wrestyng the text vnto a contrary sense Then came he to this text Math. xvj Thou art Peter and vppon this rocke I will builde my congregation or Church Lo saith Antichrist the carnall beast Peter is the rocke whereon the Church of Christ is built I am his successour and therfore the head of Christes Church When Christ ment by the rocke the confession that Peter had confessed saying Thou art Christ the sonne of the lyning God which art come into this world This fayth is the rocke wheron Christes Churche is built For who is of Christes Churche but he onely that beleueth that Christ is Gods sonne come into this worlde to saue sinners This faith is it against which hell gates caÌ„ not preuaile This fayth is it which saueth the congregation of Christ and not Peter TheÌ„ he goeth forth vnto that which foloweth Vnto thee I will geue the keyes of the kyngdome of heauen and what soeuer thou byndest in earth it shal be bound in heauen c. Loe sayth he in that he sayth what soeuer thou bindest in earth he excepteth nothyng therfore I may make lawes and binde both King Emperour When Christ as he had no worldly kyngdome euen so he spake of no worldly bindyng but of bindyng of sinners Christ gaue hys Disciples the keye of the knowledge of the law of God to binde all sinners and the keye of the promises to loose al that repent to let them into the mercy that is layed vp for vs in Christ Then coÌ„meth he vnto an other text which Christ rehearseth Mathew last saying All power is geuen me in heauen and earth go ye therfore and teach all natioÌ„s Baptising them in the name of the father and the sonne of the hely ghost teachyng them to kepe all that I commauÌ„ded you And behold I am with you vnto the worldes end Loc sayth the Pope Christ hath all power in heauen and earth without exceptioÌ„ and I am Christes Vicare wherfore all power is myne and I am aboue all kynges and Emperours in temporall iurisdiction and they but my seruauÌ„tes to kisse not my feete onely but my N. also if I list not to haue them stoupe so low When Christ as I sayd because he had no temporall kyngdome euen so he ment of no temporall power but of power to saue sinners which the processe of y e text declareth by that he sayth go ye therfore and teach and Baptise that is preach this power to al natioÌ„s and wash of their sinnes through fayth in the promises made in my bloud Then hee commeth vnto an other text Heb. vij which is The priesthode beyng translated the law must needes be translated also Now saith the pope the Priesthode is translated vnto me wherefore it pertayneth vnto me to make lawes and to binde euery man And y â— Epistle meaneth no such thyng but proueth euidently that the ceremonies of Moyses must ceasse For the Priestes of the olde Testament must nedes haue bene of the tribe of Leâ—i as AaroÌ„ was whose duty for euer was y e offeryng of sacrifices Wherfore when that Priesthode ceased the sacrifices ceremonies ceased also Now y t Priesthode ceased in Christ whiche was a Priest of y e order of Melchisedeke not of the order of Aaron for then he must haue bene of the tribe of Leâ—i and that he was not but of the tribe of Iuda of the seede of Dauid Wherefore they that are vnder Christes Priesthode are vnder no sacrifices or ceremonies And of this maner iuggle they with all the Scripture whiche falshed lest the laye men should perceaue with reading the processe of the text is all their feare what soeuer they pretend Moreouer that thou mayst perceaue the Popes falshed marke Christ sayd vnto Peter I will geue not I geue neither sayd he I will geue vnto the onely Therfore looke in the. xx chapter of Iohn where hee gaue them the keyes after his resurrection and thou shalt see that he gaue them vnto all indifferently saying As my father sent me so send I you Whether sent he theÌ„ into all the world and vnto all natioÌ„s What to do to preach the law that the people might repent and the promises that they might beleue in Christ for the remission of sinnes saying receaue the holy ghost who soeuers sinne ye forgeue they shall be forgeuen By which holy ghost he gaue them vnderstaÌ„dyng of the Scripture and of all that they should preach as thou mayst see Luke last where he opened their wittes to vndestand the Scripture and sayd that repentauce and forgeuenesse of sinnes must be preached in his name to all nations and that they were witnesses to preach it Whereby thou seest that to bynde and to lose is but to preach to tell the people their faultes to preach mercy in Christ to all that repent And when he sayth all power is geuen me he sayth not go thou Peter preach but saith vnto all indifferently go ye and preach this power geuen me of my father to saue all that repent and to damne them that repent not but folow the lustes of their flesh with full desire to lyue beastly beyng enemyes vnto the law of God And Math. xviij Peter asked Christ howe oft hee should forgeue hys brethren whether seueÌ„ tymes And Christ sayd seuentie tymes seuen tymes As who should say as ost as he repenteth and asketh forgeuenesse Now though this were spokeÌ„ vnto Peter onely because Peter onely moued the question yet pertaineth it not vnto vs all as well as vnto Peter Are not we as much bound to forgeue our neighbours that repeÌ„t and aske forgeuenesse as Peter Yes verely But because Peter onely asked the question therfore did Christ teach vs by Peter If an other had asked he would haue taught vs by that other And in lyke maner when Christ asked who say ye that I am if any other of the Apostles which beleued it as well as Peter had sayd as Peter did thou art Christ the sonne of the lyuyng God whiche art come into the world of sinners to saue them vnto him would Christ haue auÌ„swered as he did to Peter that vppon the rocke of that his coÌ„fession he wold haue built his church and would haue promised him keyes as well as he dyd Peter Yea and in the xviij chapter of Mathew Christ sayth to all the Apostles yea and to all congregatioÌ„s
lege Lord. Ye I doe beléeue that if the kynges grace at this same day should desire of y e spirituality but halfe of this summe I dare say they wold neuer graūt him with their good will nor there shoulde not bée found one Diuine in England of the holy Popes Churche that could and would proue by good Diuinitie that the kyng might take it and the spiritualitie were bounde to geue it Alas what shall I say beléeue me I doe want wordes to y e settyng out of this matter where is natural affectiō where is naturall loue where is fidelitie where is truth of hart that men ought to haue and to beare toward their naturall Prince toward their natiue countrey toward their fathers and mothers toward their wiues and childrē yea toward their liues God of his infinite goodnesse hath geuen vs a noble Prince to the maintaynyng and defence of all these thynges and toward hym we haue litle or none affection But vnto this idole of Rome are we ready to geue both body and goodes and the more we geue the better we are content Was not this a merueilous poueryshyng to this Realme to sende out so many thousandes and to receiue nothyng agayne but deceitfull Bulles and shéepes skynnes and a litle péece of leade yea and worst of all to make men beléeue that their saluation dyd hange on it I dare say boldly that if we poore men which bée now condēned for heretickes and also for traytours against our kyng had not béen the Realme of England had not stād in so good a condition as it is for men had béene bounde still in their conscience for to obey this wretched idole Who durst haue kept y e innumerable summe of money within the realme y e yearely was sucked out by this adder if our godly learnyng had not instructed their conscience Let all the Liberaries bée sought in Englād and there shall not be one booke writtē in iiij C. yeares and admitted by the Church of Rome and by our spiritualtie founde that doth teach this obedience and fidelitie toward Princes and deliuereth our Realme from the bondage of this wicked Sathan the pope or els that is able to satisfie and to quiete any mans conscience within this Realme and yet I dare say hée is not in Englād that cā reproue our learnyng by the doctrine of our master Christ or els of his holy Apostles Yea mē haue studyed and deuised how they might bryng our mighty Prince and his noble Realme vnder y e féete of this deuill There could bée nothyng handled so secretly within this Realme but if it were either pleasaunt or profitable to the Pope to know then were all the Byshops in England sworne to reuelate that matter to him This may bee wel proued by their shamefull trayterous oth that they contrary to Gods law mans law and order of nature haue made to this false man the Pope The wordes of their othe written in their owne law be these I Byshop N. frō this houre forth shal be faithfull to S. Peter to the holy Church of Rome and to my Lord the Pope to his successours lawfully entryng into the Popedome I shall not consent in counsell nor in déede that hée shoulde lose either lyfe or lymme or that hée should bée taken in any euill trap His councell that shall bée shewed vnto me either by hym selfe or els by his letters or by his Legates I shall open to no man to hys hurt or damage I shall helpe to defend mayntaine the Papacie of the Church of Rome the rules of the holy fathers sauyng myne order agaynst all men liuyng I shall come to the Councell when soeuer I bée called onles I bée lawfully let The Popes Legate I shall honorablye entreate both goyng and commyng in his necessities I shall helpe him I shall visite yearely either by myne owne proper person or els by some sure messenger the sea of Rome onles I bée dispensed with So helpe me God and this holy Euangelist There hath béene wonderous packing vsed and hath cost many a thousand mens liues ere that the spiritualitie brought it to passe that all they should bée sworne to the Pope owe none obedience to any man but to him onely This matter hath béene wonderous craftely conueyed for at the beginnyng the Bishops were not sworne so straitely vnto the Pope as now For I doe read in the tyme of Gregory the thyrd which was in the yeare of our Lord. vij C. lix how their othe was no more but to sweare for to kéepe the fayth of holy Church and to abide in the vnity of the same and not to consent for any mans pleasure to the contrary to promise also to séeke the profites of the Church of Rome And if any Byshops did lyue agaynst the olde statutes of holy fathers with him they should haue no conuersation but rather forbidde it if they coulde or els trewly to shewe the Pope of it This othe cōtinued a great many of yeares tyll that a mortall hatred sprang betwene the Emperour and the Pope for confirming of Byshops than as many Byshops as were confirmed of the Pope did sweare the othe that I haue first written For this othe that Gregory maketh mention of was not sufficient because that by it the Byshops were not bounde to betray their Princes nor to reuelate their counselles to the Pope The which thing y e pope must néedes know or els hee coulde not bring to passe his purpose that is to say he coulde not bée Lord ouer the worlde and cause Emperours and kynges to fetch their confirmation of him and to knéele downe and kisse his féete The which when hée had broght to passe hée procéeded farther adding more thinges in the Byshops othe to the maintayning of his worldly honour and dignitie as it shall afterward appeare But first wée wyll examine this othe how it standeth with Gods worde and with the true obedience to our prince I pray you tell me out of what Scripture or els out of what example of our mayster Christ his holy Apostles you haue takē this doctrine to learne to swere to Saint Peter or els to the Church of Rome or els to the Pope What néede you to sweare to Saint Peter ye cā neither doe hym good by your fidelitie nor yet hurt by your falshode Othes be taken that hée that the othe is made vnto might bée sure of the true helpe and succour of hym that sweareth agaynst all men that could hurte hym Now Saint Peter hath none enymies and though hée had yet is not hée afearde of them neyther can you helpe hym nor deliuer hym if hée had néede But the verytie is that good S. Peter must here stand in the fore frunt to make men afrayde with and to make men beléeue that you are his frendes but God knoweth that you neyther fauour his person lrarnyng nor lyuyng For if S. Peters person
were here with his nette on his necke I thinke you would bid hym walke beggar if you called him not heretik Why doe you not sweare to folowe hys lyuing and to preach and teach his doctrine but that maketh nothing for your purpose Therefore you swerre all onely to S. Peters name But wherein wyll you bée faythfull to S. Peter to mayntane his worldly honours dignities or riches you know well hée sayth that hée hath forsaken all these thinges for Christes sake And for these thinges I thinke hée will require none othe of you Wherfore if you will néedes bée faythfull sworne vnto S. Peter it muste bée in mayntayning and in defending spirituall thynges as preaching of Christes Gospell purely and sincerely mynystring truelye after the institution of our master Christ y e blessed sacramentes of holy church and in vertuous lyuyng geuing example to the holy church of Christe But now if this bée your othe truely you are periured worthy to weare papers for you doe reken your selues to hye and to honorable to goe aboute such simple thinges as these bée And therfore you haue applyed your selues to other greater matters as to christening of belles to halowing of churches to blessing of candels to consecrating of holy oyle to halowing of chalesies vestementes and aulters and to geuing 40. dayes of pardon to them that receiueth your blessings in the streate and to some that visyte holy saintes such like greate matters which partayneth nothing to your othe wherefore I doe recken y e after the true forme of your othe we haue but few byshops but y e bée periured or abiured call it as you will both against God agaynst S. Peter and against their prince It foloweth And to the holy church of Rome what néedeth this what good can you doe to y e holy church of Rome Or what profyte is it to her that you sweare where is any request of her in holy scripture that you shoulde sweare Thinke you that she will compell you by your othe to bée true to her then must shee néedes sue you of periurie if you breake your othe But marke how y e church of Rome is set in your othe as the better person before the Pope wherefore it must néedes followe that y e Pope is vnder y e church and lesse then the church and no hed of the church except you will make hym a third person that neither pertayneth to S. Peter nor yet to holy Churche but is a thyng of him selfe and as your law sayth neither God nor man but middle betwéene them both that is as much to say after my learnyng as the deuill hym selfe But what meaneth it that you sweare onely to the holy Churche of Rome will you bée traytours to the holy Church of Constātinople or els to the holy Churche of England Or doe you thinke other Churches not holy tell vs what you meane for it séemeth a marueilous thyng and also a speciall thyng that you make such an othe all onely to the holy Church of Rome naming none other church Why are you not rather sworne to kéepe and to féede to norish and to bée true to your owne Church of the which you haue taken cure charge As S. Peter commaundeth you Sée that you féede Christes flocke which is among you For of these you haue taken your name lyuyng and dignitie You are called Byshop of Winchester of London and of Lyncolne And of these you are fed but these bée forgotten in your othe and these you litle regarde but to mayntayne the holy Churche of Rome that geueth you neuer a peny but robbeth all other Churches you must bée straitly sworne And why Antichrist must haue a cloke for his treason For now if hée bée a traytour hée is to bée excused why for hée is sworne to it But shall I tell you what I doe take out of it The truth is that you sweare to betray to kil and slay all members of all other Churches sauyng those that liueth after the whoredome and mischief that is vsed in Rome For if you should bee bounde to séeke out in Rome Christened men and those that doth liue after the liuyng of holy church I thinke you should finde but few Yea and vnto those you would thinke scorne to bée sworne Ergo it must folow that you are sworne to the worst sort of Rome and that your holy Churche of Rome is taken for such a sorte as liueth agaynst God agaynst his blessed worde agaynst the liuyng of holy Aposties agaynst the cōditiōs of our holy mother y e church I could say in all whoredome in all oppression in all Sodomytrie in all murther in all pōpe pride summa summarum in all maner of mischief what toung cā tell or hart can thinke But I will not say so for men would reken me vncharitable and to vehement Neuerthelesse all the worlde knoweth that you doe recken your selfe by the vertue of your oth boūde to no men but vnto such as in very déede liueth after this vngracious maner and yet will you bée faithfull and true vnto them agaynst all men Yea I dare say if that their conscience had not cōdemned them of such mischief they would neuer haue desired this assistence of you or els haue thought it necessary to haue required an othe of you But the veritie is they bée naught and haue néede of mayntainers in their mischief And also suspect you not to bée true except you made an othe to them yea and scarsly then onles that you in very déede at tyme and place conuenient doe betray your Princes for that is y e cause of your othe and other profite hath not the kyng by it I will bée reported by all practise that euer came out of your othe It foloweth And to my Lord the Pope I would gladly learne where the Pope hath got the dignitie of a Lord. This thyng is litle regarded of my Lordes the Byshops to bryng in such a worldly dignitie yea they will say it is but a trifle and mocke men for speaking agaynst it But the truth is if they durst as much now as in times past they would burne for this litle trifle the best Lord in England For I dare say it hath cost many a mans lyfe or euer they brought the Pope to Lordshyp Blessed S. Peter whose successour the Pope boasteth him selfe to bée knew nothing of this Lordshyp for bée sayth vnto hys felowes they shall not exercise no Lordshyp ouer the congregation And likewise S. Paule durst not take vppon him to commaunde as a Lord collections to bée made for poore men but mekely desires thē without any Lordshyp Also in an other place Let no man iudge vs but as the Ministers of Christ Blessed S. Paule rekeneth him selfe but a minister a seruaunt And yet y e day hath béene that he was so good as my Lord the Pope Our master Christ that