teachers Looke vpon the Popes false doctrine what is the end thereof and what seeke they thereby Wherefore serueth Purgatory but to purge thy purse and to polle thee robbe both thee and thy hayres of house and laÌ„ds and of all thou hast that they may be in honour Serue not Pardons for the same purpose Whereto perteineth praying to Saintes but to offer vnto their belies Wherfore serueth confession but to sit in thy conscience and to make thee feare and tremble at what soeuer they dreame and that thou worship them as Gods and so forth in all their traditions ceremonies and coniurations they serue not the Lord but their belies And of their false expoundyng the Scripture and drawyng it contrary vnto the example of Christ and the Apostles and holy Prophetes vnto their damnable couetousnes and filthy ambition take an example Math. xvj When Peter sayth to Christ thou art the sonne of the liuyng God and Christ aunswered thou art Peter and vpoÌ„ this rocke I will build my congregation By the rocke interpret they Peter And theÌ„ commeth the Pope wil be Peters successour whether Peter will or will not yea whether God will or will not and though all the Scripture say nay to any such successioÌ„ and saith loe I am the rocke the foundation and head of Christes Church Now sayth all the Scripture that the rocke is Christ the fayth and Gods word As Christ sayth Math. vij he that heareth my wordes doth therafter is like a man that buildeth on a rocke For the house that is build on Gods woorde will stand though heauen should fall And Iohn xv Christ is the wine and we the braunches so is Christ the rocke the stocke and fouÌ„dation wheron we be built And Paul i. Cor. iij. calleth Christ our foundatioÌ„ and all other whether it be Peter or Paule hee calleth them seruauntes to preach Christ and to build vs on hym If therfore the Pope be Peters successour his dutie is to preach Christ onely and other authoritie hath he none And. ij xj Paule marieth vs vnto Christ and driueth vs from all trust confidence in man And Epht. ij sayth Paule Ye are build on the foundation of the Apostles and Prophetes that is on y â— word which they preached Christ beyng sayth he the head corner stone in whom euery buildyng coupled together groweth vp into an holy temple in the Lord in whom also ye are built together made an habitatioÌ„ for God in the spirit And Peter in y â— ij of his first Epistle buildeth vs on Christ contrary to the Pope whiche buildeth on hymselfe Hell gates shall not preuaile agaynst it that is to say agaynst the congregation that is builde vppon Christes sayth and vpon Gods word Now were the Pope the rocke hell gates could not preuayle agaynst him For the house could not stand if the rocke and foundation wheron it is builte did perish but the contrary see we in our Popes For hell gates haue preuayled agaynst them many huÌ„dred yeares and haue swalowed them vp if Gods word be true and the storyes that are written of them yea or if it be true that we see with our eyes I will geue thee the keyes of heauen sayth Christ and not I geue And Iohn xx after y t resurreccioÌ„ payed 〈◊〉 and gaue y â— keyes to them all indifferently What soeuer thou byndest on earth it shal be bounde in heauen what soeuer thou lousest on earth it shal be loused in heauen Of this text maketh the Pope what he will and expoundeth it contrary to all the Scripture contrary to Christes practising and the Apostles and all the Prophetes Now the scripture geueth record to himselfe and euer expoundeth it selfe by an other open text If the Pope theÌ„ can not bryng for his exposition the practisyng of Christ or of the Apostles and prophetes or an open text then is his exposition false doctrine Christ expoundeth him selfe Math. xviij saying If y â— brother sinne agaynst the rebuke him betwixt him thee alone If he heare thee thou hast wonne thy brother but if he heare thee not theÌ„ take with thee one or two and so forth as it standeth in the text He concludeth saying to them all whatsoeuer ye bynde in earth it shal be bound in heauen and what soeuer ye louse on earth it shal be loused in heaueÌ„ Where byndyng is but to rebuke them that sinne and lousing to forgeue them that repent And Iohn xx Whose sinnes ye forgeue they are forgeuen and whose sinnes ye hold they are holden And Paul i. Cor. v. byndeth and ij Cor. ij louseth after the same maner Also this byndyng and lousyng is one power and as he byndeth so louseth he yea and byndeth first ere he caÌ„louse For who can louse that is not bound Now what soeuer Peter byndeth or his successour as he wil be called and is not but in dead y t very successour of Sathan is not so to be vnderstood that Peter or the Pope hath power to commaunde a man to be in deadly sinne or to bee damned or to go iâ—to hell saying bee thou in deadly sinne be thou damned go thou to hell go thou to Purgatory For that exposition is contrary to the euerlastyng Testament that God hath made vnto vs in Christ He sent his sonne Christ to louse vs from sinne and damnation and hell and that to testifie vnto the world sent he his Disciples Actes i. Paule also hath no power to destroy but to edifie ij Cor. x. and. xiij How can Christ geue his Disciples power agaynst him selfe and against his euerlastyng Testament Can he send them to preach saluation geue them power to damne whom they lust What mercy and profite haue we in Christes death and in his Gospell if the Pope which passeth all men in wickednesse hath power to sende whom he will to hell and to damne whom he lusteth we had theÌ„ no cause to call him Iesus y â— is to say sauiour but might of right call him destroyer Wherfore then this bynding is to be vnderstood as Christ interpreteth it in the places aboue rehearsed as the Apostles practised it and is nothyng but to rebuke men of their sinnes by preachyng the law A man must first sinne agaynste Gods law ere the Pope can bynde hym yea and a man must firste sinne agaynste Gods lawe ere hee neede to feare the Popes curse For cursing and binding are both one nothyng sauing to rebuke a maÌ„ of his sinnes by Gods law It foloweth also then that the lousyng is of like maner and is nothing but forgeuing of sinne to them that repent throughe preachyng of the promises whiche God hath made in Christe in whom onely we haue all forgeuenes of sinnes as Christ interpreteth it and as the Apostles and Prophetes practised it So is it a false power that the Pope taketh on hym to louse Gods
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
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
IN the viij he sayth the Saintes be more charitable now then when they liued I answere Abrahā was while he lyued as charitable as the best And yet dead he answered hym that prayed to hym they haue Moses and y ◠Prophetes let them heare them And so haue we not Moses and the prophets onely but a more cleare light euen Christ and the Apostles vnto which if we harken we be Saintes already And to proue that they in heauen be better then we in earth he alleageth a text of our Sauiour Luke vij that the worst in heauen is better then Ihon Baptist Now y e text is he that is lesse in the kingdome of God is greater thē he We that beleue are Gods kyngdome And he that is least in doyng seruice vnto hys brethren is euer the greatest after the doctrine of Christ Now Christ was lesse then Ihon and therfore greater then he And by theyr owne doctrine there was no Sainte in heauen before the resurrection of Christ but what care they what they say blynded wyth theyr owne sophistrye Moreouer cursed is he that trusteth in ought saue God sayth the text and therfore the Saintes would haue no man to trust in them whyle they were aliue As Paule sayth 1. Cor. 3. What is Paule saue your seruaunt to preach Christ Did Paule dye for you were ye baptised in the name of Paule Did I not mary you to Christ to put your trust in hym And agayne let no man reioyce or trust in man sayth he For all are youres whether Paule or Appollo or Cephas whether the world life death present thynges or thynges to come all are youres and ye are Christes and Christ is Gods If my fayth be stedfast in the promises that I haue in Christes bloud I néede but to pray my father in Christes name and he shall send me a legion of Angels to helpe me so that my fayth is Lord ouer the Angels and ouer all creatures to turne them vnto my soules health and my fathers honour and may be subiect vnto no creature but vnto Gods woorde in our Sauiour Christ onely I may haue no trust therefore in the Saintes If ye say ye put no trust in them but onely put them in remembraunce of their dutie as a man desireth his neighbour to pray for him remembring hym of hys dutie and as when we desire our brethren to helpe vs at our neede That is false for ye put trust in all your ceremonies all your holy deedes and in whosoeuer disguiseth hymselfe and altereth hys coat from the common fashion ye and euen in the coates of them that be not yet Saintes after your dortrine If a priest sayd masse in his gowne would ye not rise against hym and slea hym and that for the false fayth that ye haue in the other garmētes For what honour can those other garmentes do to God more then hys gowne or profite vnto your soules ▪ seyng ye vnderstand nought thereby And therto in the collectes of Saintes ye say saue me God and geue me euerlastyng lyfe for the merites of thys or that Saint euery man after his phantasie chusing hym one Saint singularly to be saued by Wyth which collectes I pray you shew me how standeth the death of Christ Paule woulde say that Christ dyed in vayne if that doctrine were true And therto in as much as ye say the Saintes merite or deserue not in heauen but in this worlde onely it is to be feared least their merites be sore wasted and the deseruynges of many all spent thorowe our holy fathers so great liberalitie Abraham and the Prophetes and y ◠Apostles and many since prayed to no Saintes and yet were holy inough And when he sayth they could helpe when they were aliue That was thorow their fayth in beleuing the promise For they had promises that they shuld do such miracles to stablish their doctrine and to prouoke vnto Christ and not vnto them selues And whē he proueth that y e Saintes be in heauen in glory wyth Christ already saying if God be their God they be in heauē for he is not the God of the dead There he stealeth away Christes argument wherewyth he proueth the resurrection that Abraham and all Saintes shoulde rise agayne and not that their soules were in heauē which doctrine was not yet in the worlde And wyth that doctrine he taketh away the resurrection quite and maketh Christes argumēt of none effect For when Christ alleageth the Scripture that God is Abrahams God addeth to that God is not God of the dead but of the liuing and so proueth that Abraham must rise agayne I deny Christes argument and say wyth M. More that Abraham is yet aliue not because of the resurrection but because hys soule is in heauē And in like maner Paules argument vnto the Corrinthians is nought worth For when he sayth if there be no resurrection we be of all wretches the miserablest Here we haue no pleasure but sorrow care and oppression And therfore if we rise not agayne all our suffering is in vayne Nay Paul thou art vnlearned ▪ go to Maister More and learne a new way We be not most miserable though we ryse not agayne for our soules go to heauen assoone as we be dead and are there in as great ioy as Christ that is risē againe And I maruell that Paule had not comforted the Thessalonians wyth that doctrine if he had wist it that the soules of their dead had bene in ioy as he did wyth the resurrection that their dead should rise agayne If the soules be in heauen in as great glorie as the aungels after your doctrine shewe me what cause should be of the resurrection And when hee sayth Whether the Saintes do it them selues or by intercession made to God it maketh no matter so we be holpe it appeareth by his doctrine that all is good that helpeth though a man pray vnto the deuill by whom many be holpe Now in Christ we haue promises of all maner helpe not in them Where then is our faith to be holpe by Christ when we hope to be holpe by the merites of Saintes So it appeareth that the more trust we haue in Saintes the lesse we haue in Christ And whē he bringeth in a similitude that we pray Phisitions though God can helpe vs and therefore we must pray to Saintes It is not like for they haue naturall remedies for vs which we must vse not tempt God But the Saints haue no natural remedies nor promise of supernaturall And therfore it can be but a false superstitious fayth And where no natural remedy is there god hath promised to helpe thē that beleue in hym And moreouer when I pray a Phisition or Surgion and trust to be holpe by them I dishonour God except I first pray to God beleue that he will woorke with their doctrine and medicines
a Brasen Serpent 274. b. it was not God 299. a Bread 323. a. not coÌ„secrate by Christ 467. b. howe it signifieth Christes flesh 59. a Bread and wyne are Sacramentes to holy vses 477. a Bread and wyne in the Sacrament called the body and bloud of Christ 469. a Breakyng of promise 290. b Breakyng the Sacrament among Princes 295. b Bribetaking a pestilence in Iudges 123. a Brothers weakenes must be considered 40. b Buildyng of Abbeyes 351. b Buildyng on sande 246. a. 35. a Burbon the Emperours chief Capiâ—ayne 37â— a Burden of spirituall Lawyers 140. a Burtals are to be celebrated honorably and why 434. a C. CAlil what kynde of sacrifice 291. b Candles 280. a. 277. b Canonization 297. b Captiuitie of the Israelites 97. b Captious Papistes how to be aunswered 268. b Cap of maintenaunce 114. b Carnall man 293. b Carnall man ignorauut of Gods spirite 407. a Carnall weakenes comforted 454. a Cardinall Wolsey most false 375. a. his practise 368. b. had twoo faces 371. b. his hat 375. a Cardinal Wolsey and his Chaplems passed the xij Apostles in pompâ— 370. b Care of what sorte forbidden 236. a. of the Scripture 305. b. of a Christian man 100. b. of the spiritualtie for the temporaltie 192. b Care for worldly wealth to be reiected 234. b. to keepe Gods couenauÌ„â— the chief care 235. b Care due to euery man of what sort 236. b Carefulnes of god for y â— weake 189. a Carolus Magnus 348. b Cause of false miracles 301. a. of Turkish Iewish obstinacy 301. b Cause of loue searched of the spirituall 247. b Caution in swearyng 209. a Cautels in vowes 21. b Ceremonies 9. a. 12. a. 237. b. preferred by Papistes 278. b. Scholemasters to the Iewes 12. a. cause of ignoraunce 278. a. bryng not the holy ghost 152. b. cannot iustifie 10. a. reiected without good doctrine 248. a Ceremonies with their true signififations tollerable 278. b. confirme fayth 12. b. contayne profitable doctrine 12. b Ceremonies had significations generally at the begynnyng 277. b. why geuen 10. a Ceremonies of the communion how first they came into the Churche 277. a Ceremonies of the new Testament 226. a Ceremonies and Sacraments their vses 12. a Certification of pardon for sinnes 213. a Charles the Great his life 349. b. a whoremonger and a saint 350. a. b receiueth the Empyre of the Pope 349. a. an Emperour for the popes purpose 350. a. compelled all to obey the Pope 349. b Charles called of the Pope most Christian kyng 349. b 253. b. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charitie 242. b. moderateth the law 209. a Charitie â—eruent in the primitiue Church 346. a Charitie hath diuerse significations 253. b Chastitie 242. b. fayned 20. b. wilfull 16. b. of the Clergy 315. a Chastitie of Priestes originall therof 347. b Chast vnchastitie of Papistes 311. a Chastising of the body is for our profite 328. b Cheeke to be strikeÌ„ on the other side what it meaneth 210. a Chief cause of the institution of the Sacrament 440. b Children of fayth Abrahams children 63. a. they woorke of loue 163. a Children of God obedient to the law 325. a. why tempted with aduersitie 236. a ChildreÌ„ all of wrath by Adam 337. b how to be brought vp 120. b. not to be rigourously dealt withall of pareÌ„tes 120. b. howe destroyed 120. b to be taught Gods word 101. b Choise put to vs in ij thynges 99. b Christ 226. a. he onely is holy 407. a a store house of mercy 64. b. our onely Sauiour 394. b. our example 195. b. our fayth and rocke 173. a. our lyfe 390. b. father of all righteousnes 72. a. our aduocate 395. a. our anker hold 6. a. our hope 91. a. our onely Phisitian 75. b. our righteousnes 82. b Christ purchaseth all goodnes for vs 70. b. his burden is easie 286. a. asure foundation 92. a. A perfect coÌ„forter of Christians 292. a Christ dyd good workes and why 383. a. his workes rewarded in vs. 92. b. his loue 164. b. the fulnes of all goodnes 424. a. the way to saluation ibid the comforter in all afflictions 440. b. no sinner 160. b. iustifieth the greatest sinner 120. a. loueth all ChristiaÌ„s alike 162. b. he brought saluation as AdaÌ„ brought sinne 46. a. his generall rule 63. b. an example of all goodnes 383. a. In hym we are all in all 75. a. his saying to hypocrites 409. a Christ ignoraunt of worldly matters 163. b. hys Church 187. b. he is very God 390. a. possessed by fayth bryngeth all goodnes 89. a. to whoÌ„ geuen 185. a. neither shaueÌ„ shorne nor annoynted with oyle 132. b. how hee was entreated 97. b. hys doctrine and the Popes contrary 409. b. his exchauÌ„ge with vs. 402. a. why he deliuered vs. 22. a. geuen to sinners 161. a. his coÌ„maundemeÌ„t to preach maketh Pristes 145. b. what authoritie he gaue his Apostles 150. b. onely without sinne 336. b Christ dyd all thynges for our saluation 382. b. onely mediatour betwen God and man 431. b. dwelleth in vs by fayth 464. a. In no cause to bee denyed 101. a. his seate is hys preachyng 175. a. will not falsefie the Scriptures 461. a. is very maÌ„ 390. a. his Vicare who 411. b. his flocke a litle flocke 105. b. his Disciples are acquaynted with hys phrases 460. b. his three witnesses 421. b. sent his Apostles with lyke authority 126. a. why he came from heauen to earth 458. a. Raignyng in vs all is good 163. b. Gods mercy stoole 379. a. his Churche euer persecuted 289. b. a kyng 401. a. kyng ouer death hell and sinne 394. b. preached in the old Testament 23. a Christes Gospell must bee fed with the bloud of fayth 453. b. hys passion to saluation not vnderstode of whom 187. b. most contrary to the Pope 145. a. and. 362. b. his steps how to be folowed 108. b. and. 73. a told his Disciples of hys AscentioÌ„ 470. b. playnly declareth his bodyly departure ibid. Christ causeth God to loue vs. 164. b openeth hym selfe to the Iewes 457. b. playnly declareth his bodyly departure 470. b. condemneth Phariseis and why 17. a. sought of many for a worldly purpose 105 b. compared with Ionas 27. b. persecuted and slayne with ChristiaÌ„s 139. a. his wordes offend y t Iewes and his Disciples 464. a. he is all to a Christian 163. a. 54. b. all in all things 102. a. his mercyfulnes 394. b. mercyfull to the penitent 29. a. preached repentaunce 28. b Christ why slayne 138. b. once sacrificed is a sacrifice for euer 447. a. onely an acceptable sacrifice 18. a. why he gaue hym selfe 394. a. hys bloud putteth away all sinne 72. b. an euerlastyng satisfaction 14. a. apprehended by faith 457. b. expoundeth the paschall lambe 439. b. his glorified body in heauen 471. a. his memoriall Masse 323. a. his bloud onely purchaseth remission of sins 55. b. his flesh y e foode of our soules 459. b. a
such thynges as will not stand with hys word then will I determine that it is done by the deuill to delude the people with damnable idolatrye When Paule and Barnabas preached at Listra and had done a miracle among them the people ranne and would haue done sacrifice vnto them But the Apostles ranne among them and tare their clothes crying vnto them syrs what do you we are euen corruptible men as ye are and preach vnto you that you should leaue thys vayne superstition and worship the liuing God which made heauen earth the sea and all that is in them c. Here the Apostles refused such honour worship And therefore I am sure they would not suffer their images to haue it Now when I see a miracle done at any image and perceaue that it bringeth men to the worshipping of it self contrary to the facte and doctrine of the Apostles which would not receaue it them selues I must néedes conclude that it is but a delusion done by the deuill to deceaue vs and to bryng the wrath of God vppon vs. Euen so I say of the sacrament sith the miracles that are done by it do make mē thinke otherwise then Scripture will and cause men to worship it I doubt not but they are done by the deuill to delude the people Thou wilt peraduenture say that God will not suffer hym to abuse the sacrament of hys body and bloud Yes verely God will suffer it and doth suffer it to see whether we will be faythfull and abide by hys worde or not And maruell not therof for God suffered hym to take vp the very naturall body of hys sonne Christ and set him on a pinnacle of the temple And after he tooke hym vp agayne and lead hym to an exceding mountaine And therfore thinke not but that he hath more power ouer the Sacrament then he had ouer Christes owne body And therfore whē they tell me loe here is Christ loe there is Christ as Christ prophecied loe he is at thys altar loe he is at that I will not beleue them Neuerthelesse if I should graunt that all y e miracles which were done and ascribed vnto the sacramēt were very true miracles and done of God him selfe as I doubt not but some of them be true yet thereupon it doth not followe that the sacrament should be the very naturall body of Christ For we haue euident storyes that certayne persons haue bene deliuered from bodely diseases through the Sacrament of baptisme And yet y ◠water is not the holy Ghost nor the very thyng it selfe whereof it is a sacrament The shadow of Peter hath healed many and yet was not that shadow Peters owne person We read also that napkins and handkerchers were caryed from Paule vnto them that were sicke possessed with vncleane spirites and they receaued theyr health And yet it were neuerthelesse madnesse to thinke y e Paules body had bene actually or naturally in those thynges And therefore thys is but a very weake reason to iudge by the miracles y e presence of Christes body And surely you might be ashamed to make so slender reasons For God may worke miracles through many thinges which are not hys naturall body And as touchyng the olde Doctors whom you fayne to make with you and the truth of your opinion which you say hath bene beleued of all good Christen people this xv C. yeares is sufficiētly declared before and proued to be but a poynt of your olde Poetrie ¶ D. Barnes did graciously escape M. Mores hands ANd also Frier Barnes albeit that as ye wote well he is in many other thinges a brother of this yong mans secte yet in this he sore abhorreth his heresie or els he lyeth him selfe For at his last being here he wrote a letter to me wherin he writeth that I laye that heresie wrōgfully to hys charge And shew eth him selfe so sore greued therewith that he sayth he will in my reproch make a booke against me wherin he will professe and protest his fayth concerning this blessed sacrament But in the meane season it well contenteth me that Frier Barnes being a man of more age of more ripe discretion and a Doctor of diuinitie and in those thinges better learned then this young man is abhorreth this yongmans heresie in this poynt as well as he liketh him in many other The more your mastershyppe prayseth Doctour Barnes the worse men may like your matter For in many poyntes he doth condemne your damnable doctrine as in hys booke appeareth And therfore if such credence must be geuen to hym then much the lesse will be geuen to you But peraduēture you wil say y ◠he is to bée beleued in this point although he erre in other Where vnto I aunswere that if you will consent vnto him I would be well apayd and will promise you to wright no more in that matter For in this we both agrée that it ought not to be worshiped yea and blessed be God all the other whom you call heretickes And so both of vs do auoyde Idolatry which you with so great daunger do daylye commit And therfore if you alowe his learning then am I content that you dissent from me For let it not be worshiped and thinke as you will for then is the perillpast And sith we agrée in this poynt doubt not but we shall sone agrée in the residue and admitte ech other for faythfull brothers And your mastership sayeth that he wrot you a letter protesting that you lay y ◠heresie wrongfully to his charge I thinke it was more wisdom for him twise to haue written to you then once to haue come and tell you of it For it was plainely told hym y e you had conspired his death and that not withstanding his safe conduyte you were minded to haue murthered him and for that cause he was compelled both being here to kéepe him selfe secreatly and also priuely to departe the realme And blessed be God you haue sufficienly published your purpose in your aunswere against W. Tyndall Where you say that you might lawfully haue burnte hym Here mē may sée how perciable you are addict to our prelates And how prone ye were to fulfill their pleasures contrary to our Princes prerogatiue royall And thankes bee to GOD whiche gaue you such grace in the sight of our soueraigne that he shortly withdrewe your power For els it is to be feared that you would further haue proceded agaynst his graces prerogatiue which thyng whether it be treason or not let other men define But this I dare say that it is Printed and published to our Princes great dishonour For what learned man may in tyme to come trust to hys graces safeconduite or come at his graces instaūce or request sith not onely the spiritually whiche of their profession resiste hys prerogatiue but also a laye man promoted to such preheminence by hys graces goodnes
bée dons without any errour and that no man should doubt in it hée gaue them the holye ghost saying these wordes whose sinnes you doe forgeue shall bee forgeuen whose sinnes you doe retaine shall bée retained To these wordes addeth S. Luke Thē opened hée their wytte that they might vnder stand the Scriptures so that where S. Iohn sayth hée gaue them the holy ghost Luke sayeth hée opened their wytte to vnderstand Scripture It foloweth in Luke thus thus is it written that Christe must suffer death and rise agayne the thyrd day that repentaūce remission of sinnes shoulde bée preached in hys name among all nations Now where Saint Iohn sayth whose sins you doe loose shall bée loosed c. That sayth Luke in these wordes remissiō of sinnes must bée preached in hys name So that whose sinnes you doe loose shal bée loosed is nothyng els but that you must preach remission of sins in my name and as many as receiue this word you shall loose them by this word as many as doe not receiue it you shall bynde them by that same word That this is the sentence of these two places it is opē by that that they speake all of one story of that thyng that was done all in one day This doth also S. Paule prooue wel where hée reciteth the wordes of Luke saying Christ must néedes suffer ryse agayne from death and this Iesus is Christ Here is it plaine that s Paule losed men from their sinnes by preaching remissiō through Christ so that you haue openly here the practise of the holy Apostles how they did bynde loose by preaching the word of God They did bynde with the word when it was not beléeued They dyd loose by the worde when it was beléeued Thus dyd they by one word preache both saluation and damnatiō but vnto diuers men This vertue of the worde doth S. Paule declare in these wordes we are vnto God the swéete sauour of Christe both among them that are saued and also among them which perish To the one part are we the sauour of death vnto death vnto the other parte are we the sauour of lyfe vnto lyfe What is this sauour nothyng els but the Gospell which is vnto one sauour of lyfe that is nothyng els but loosing and remission of sinnes And vnto the other it is the sauour of death vnto death that is occasion of bynding and reteinyng in sinne This doth Paule also declare in an other place The preachyng of the crosse is to them that perish foolishnes But vnto vs whiche are saued it is the power of God What is y e power of God nothyng els but remission and losing from our sinnes What is foolishenes nothyng els but they despise the Gospell recken it of no value and of no power Wherfore they remayne bound in their sinne Thus is it declared that one word of God worketh in diuers mē diuers operatiōs In y e one it worketh lyfe y e is remission of sinnes in the other worketh it death is taken for foolishnes that is it declareth them bounde and retained in their dānable sinnes and yet in him selfe hée is of one goodnes and of our nature but the diuersitie commeth of them that bée the receiuers This may bée proued by a naturall example The dew of heauē cōmeth downe indifferently vppon all grounde but in the one it bryngeth forth good corne swéete frutes and in the other it bryngeth forth nettles brombilles that bée nothyng worth but to the fier This exāple haue you in the epistle to the Hebrues for this same purpose Likewise by one word doe the holy Apostles Christes ministers loose and bynde but this doe they not by charmyng coungeryng iugglyng and whyslyng absolutions as you doe But by preachyng the holy word of God which when it is beléeued doth quiet and loose our conscience from all sinne and offereth it vs through Christ onely But when it is not beléeued then doth it bynde vs and retaine vs in sinne So that this holy worde is the very true keye of heauen for by it heauen is opened and shut This doth Chrisostome wel prooue in these wordes The key is the word and the knowledge of Scriptures whereby the gate of veritie is opened vnto men c. S. Augustine doth also witnes the same saying These keyes hath bée geuen to the Churche that what shée byndeth in earth shall bée bound in heauē and what shée looseth in earth shall bée loosed in heauen that is to say who soeuer doth not beléeue that his sinnes bée forgeuē hym in the Churche they bée not forgeuen hym But hée that doth beléeue and auerte him selfe from his sinnes beyng with in the Church by that same fayth and amendement is hée made whole c. Here haue you openly that by bée leeuing the worde of God our sinnes bée loosed by vnbeléefe bée we boūde in our sins But now must we search to whom these keyes bée geuen They may not all onely bée geuen to Peter for then Paule and the two sonnes of thunder had them not Nor they may not bee geuen to one more then to the other For Christ was indifferent and they were all his Apostles their confession was all one Wherfore no doubt but these keyes weare geuen vnto all Christes Apostles vnto the whole Church as S. Augustine doth declare openly vpon Iohn This may bée also proued by the wordes of your owne lawe which bée these if Peter haue power all onelye to binde and to loose then doth it not the Church But if this bée donne in the Church then did Peter when hée receaued y e keyes sygnifie holy chucrh c. Heare haue you openly that Peter had not onely the keyes but hée receiued them in the name of the Church Wherefore they béelong to all Christen men This doth Origene well prooue in these wordes Tu es Petrus c. These wordes were spoken vnto Peter vnto all Apostles vnto all maner of perfect faythfull men for all they are Petrus in all them is builded the church of Christ and agaynst none of them can the gates of hell preuayle Doost thou recken that y t keyes of heauen were all onely geuen to Peter and that no other Christen man did receaue them c. Here is it clearely that all Christen men bée Peter and all they haue receyued the keyes of heauen and hell can not preuayle agaynst them S. Augustine doth also testifie the same in these wordes Wherefore the church which is founded and grounded in Christ of hym hath receyued in Peter the keyes of heauen that is to say power to bynde and loose c. Thus is it playne that those keyes are geuē to y e whole church of Christ for her fayth and they bée the cōmon treasure of the Church and béelonge no more to one man then to
would condeÌ„ne it or els to mooue hym to condemne that thyng that coÌ„meth from heauen yea and that froÌ„ the father of heanen and sent and learned by his eternall sonne which hath sealed it wyth hys most precious bloude and also commaunded his glorious Apostles to preach it and confirmed it wyth so many myracles and did also géeue to the confirming and the writing of it the glorious consolatour of the holy Ghost So that it is open that the father of heauen did not send this godly worde with a small diligence or as though hée cared not whether it shoulde remayne in earth or not But so hath hée declared this holy worde wyth such a prosses that heaueÌ„ earth hell should know y â— it is his worde and that it is his will that all men shoulde haue it and that hée woulde defende it and bée enemy vnto all theÌ„ that woulde ouerpresse it Wherfore let them that bée cappitall enemies vnto his grace both in hart and in déede susspect that of his grace and moue him vnto it for doubtles I will neuer doe it For I dare boldely say that the deuill of hell which is enemy vnto his grace both of body and soule will moue hym vnto no other thing but alonely so to condemne Gods worde and this thing doth his grace know well and therefore I doubte not but that hée hath and also will auoyde the daunger thereof Neuerthelesse it may please God to take so great veÌ„geauÌ„ce for our abhominable sinnes that after hys graces dayes hée may sende vs such a tyraunt that shall not alonely forbid the Newe Testament but also all thynges that may bée to the honour of God yea and that paraduenture vnder such a coâ—llour of Gods name that all men shall recken none other but that hée is Gods frende This will bée a great scourge and an intollerable plague the father of heauen of hys infinite mercy defende vs from such a terrible vengeaunce For it is the greatest plague that can come in earth as S. Paule doth declare to the Romaynes when that Gods veritie is condemned in Gods name and meÌ„ bée so blynde that they can not perceaue it for they bée géeueÌ„ into a peruerse seÌ„ce This plague neuer coÌ„meth but it is a tokeÌ„ of euerlasting reprobatioÌ„ Our most merciful redéemer Christ Iesus defeÌ„de vs froÌ„ it AmeÌ„ But if it come that wée must néedes suffer this plague howe shall Christen men vse themselues to this Prince that will so condemne Gods worde My Lordes the Byshoppes woulde depose hym with shorte deliberation and make no conscience of it They haue deposed Princes for lesser causes theÌ„ this is a great deale But against them will I alwayes lay Christes facte and his holy Apostles and the worde of God whom Christen men must alonely follow Therfore the kynges commanndement must bée considered on this maner If the kyng forbid the newe Testament or any of Christes SacrameÌ„ts or the preaching of the worde of God or any other thynge that is agaynst Christ vnder a temporall payne or els vnder y e payne of death men shall first make faythfull prayers to God and then diligent intercession vnto y e kynges grace with all due subiection that hys grace woulde relealse that commaundement If hée will not doe it they shall kéepe their Testament with all other ordinaunce of Christ and let the kyng exercise his tyranny if they can not flée in no wise vnder the payne of damnation shall they withstand him with violence but suffer patiently all the tyranny that hée layeth on them both in their bodyes goodes and leaue the vengeaunce of it vnto their heauenly father whiche hath a scorge to tame those bedlames with when hée séeth his tyme. But in no wise shall they resiste violeÌ„tly neither shall they deny Christes veritie nor yet forsake it béefore the Prince lest they runne in the dauÌ„ger of these woordes hee that denyeth me and my woorde béefore men I shall deny hym béefore my father in heauen And let not men regarde this matter lightly and thinke that they may geeue vp their testamentes and yet not denye Christ For what so euer hée bée that geeueth vp his Testament as a thyng worthye to bée condemned hee doth béefore God denye Christ though his testameÌ„t bée peraduenture hée not knowyng false and vntruly Printed or vntruly traÌ„slated yet vnto him is it a true testament and therfore shall hée not deliuer it to any that will condemne it as vnlawfull But this shall hée doe If any man that is learned doe finde any faulte there in hée shall bée glad to ameÌ„de that faulte but not to suffer in any wise for that or for those faultes the whole testament to bée condemned as vnlawfull For if that should bée suffered then should we haue no testameÌ„t for there is no testament y t is so true but either there bée faultes in déede or els men by cauilations may inuent y t there bée defaultes For this dare I say boldly that the new testament in Englishe is ten tymes truer then the old transtion in Latin is in the which bée many places that doe want whole senteÌ„ces and many places that no man caÌ„ defend without heresie as this texte Non omnes immutabimur Also this Sedere ad dexteram meam vel sinistram non aest meum dare vobis Also these places want Commorati sumus trogilij Seiungere ab is qui huiusmodi sunt with many other places more that no man can say but they bée euidently false yet we may not burne our bookes for all that but kéepe them and amende them Neither shall they goe about to depose their Prince as my Lordes the Byshops were wont to doe but they shall boldely confesse that they haue the veritie and will there by abyde and alonely shall they praye to their heauenly father to chaunge the hart of their Prince that they may lyue vnderneth hym after Christes worde in quietnes as Paul exhorteth vs saying I exhorte that prayers supplications petitions and geuyng of thankes bée had for all men for Kynges for all that are in preheminence that we may lyue a quyet and a peaceable lyfe in all goodnesse and honesty This shal men behaue them selues towarde their Prince and in no wise shall they denye Christes worde or graunt to the burning of their testamentes but if the kyng will doe it by violence they must suffer it but not obey to it by agréement This may bée prooued by y e examples of the Apostles when the hie Priestes of the temple commaunded Peter and Iohn that they should no more preach and teach in the name of Iesus But they made them aunswere it was more right to obey God then man Also the Pharyses came and commaunded our M. Christ in Herodes name That hée should depart froÌ„ thence or hée would kyll hym but hée would not obey but made them aunswere to Herode with a
scattered far and long in her trew head Christ Iesus taught hath learned not to feare the contâ—…elyes of the Crosse nor yet of death but more and more is shee strengthned not in resistyng but in sufferyng c. 250. col 2 The Popes law sayth Therfore is the Church holy because shee beleueth righteously in God c. 246. col 2 The Popes law sayth The whole Church can not erre Also in an other place of the congregation of faythfull men must needes bee which also caÌ„ not erre c. 247. col 2 ¶ That the keyes of the Churche bee the Woorde of God and not mans power HIerome sayth vppon these wordes I shall geue thee the keyes of heaueÌ„ This place the Byshops the Priests not vnderstanding haue vsurped vnto them somewhat of the Phariseis pride so that they thinke that they may condemne innocentes and loose them that bee giltie wheÌ„ beefore God not the sentence of the Priest but the lyfe of the giltie is regarded c. 257. col 2 Augustine sayth That must bee called a key where by the hardnes of our hartes are opened vnto fayth where by y t secretnes of myndes are made manifest A key it is sayth hee the whiche doth both open the conscience to the knowledge of sinne and also includeth grace vnto the wholsomnes of euerlastyng mistery c. 258. col 1 This doth Chrisostome well proue in these wordes Thâ— key is the word the knowledge of Scriptures wherby the gate of veritie is opened vnto men c. 261. col 1 Augustine doth also witnes the same saying These keyes hath hee geuen to the Church that what shee byndeth in in earth shall bee bounde in heaueÌ„ and what shee looseth in earth shal bee loosed in heaueÌ„ that is to say who soeuer doth not beleeue that his sinnes bee forgeuen hym in the Church they bee not forgeuen hym But hee that doth beleeue and auerte hym selfe from hys sinnes beyng within the Churche by that same fayth and amendement is he made whole c. 261. col 1 Origene vpon these wordes Tu es Petrus c. The wordes were spoken vnto Peter vnto all Apostles vnto all maner of perfect faythfull men for all they are Petrus and in all them is builded the Church of Christ and agaynst none of them can the gates of hell preâ—ayle Doost thou reckeÌ„ that the keyes of heauen were alonely geuen to Peter and that no other Christen maÌ„ dyd receaue them c. 261. col 2 Augustine doth also testifie the same in these wordes Wherfore the Church whiche is founded and grounded in Christ of hym hath receiued in Peter the keyes of heaueÌ„ that is to say power to bynde and loose c. 261. col 2 Chrisostome sayth The key bearers are Priestes vnto whom is committed the word to teach and to interprete Scripture c. 262. col 2 Ambrose sayth Sinnes bee forgeueÌ„ by the word of God whose interpreter is the Deacon c. 262. col 2 Chrisostome sayth Behold I see meÌ„ that haue no trew sence of holy Scripture yea they vnderstand nothyng at all therof to passe ouer many things for I am ashamed to call them madde men triflers and wranglers they bee such as know not what they say nor of what thyng they speake but alonely bee they mightye and bolde to make lawes and to curse and coÌ„demne those thynges of the whiche they know nothyng at all c. 265. col 2 The Popes â–ª law sayth If Peter haue power alonely to bynde and to loose then doth it not the Church But if this bee done in the Church then did Peter wheÌ„ hee receaued the keyes signifie holy Church c. 261. col 2 ¶ That free will of man after the fall of Adam of his naturall streÌ„gth can doe nothyng but sinne beefore God AVgustine sayth Lest any maÌ„ should suppose that the braunche of hym selfe could bryng forth at y t lest wayes a litle srute therfore saith hee nor with out me can you doe a litle but without we caÌ„ you doe nothyng Therefore whether it bee litle or much without him can it not bee done without whoÌ„ is nothyng done One of two thinges must the braunche needes doe either abyde in the vyne or els burne in the fire if it bee not in the vyne then is it in the fire c. 267. col 1 Barnarde sayth What shall we say is this alonely all the merite of freewill that hee doth alonely coÌ„sent yea doubtles Not that the same consent in the which is all his merite is not of God when that we can neither thinke the which is lesse then to coÌ„sent any thing of our selues as though we were sufficient of our selues These wordes bee not myne but the Apostles the whiche geueth vnto God and not to his free-will all maner of thinges that can bee good that is to say to thinke to will or to performe c. 267. col 2 Augustine sayth What goodnes can hee doe that is lost except that hee bee deliuered from his miserie Can hee doe good by his freewill God forbyd for man euill vsyng hys freewill dyd both loose him selfe and also his freewil and as man beeyng alyue doth kil him selfe and when he hath killed him selfe hee can not make hym selfe alyue agayne So likewise when we doe sinne by freewil and sinne hath the victory then is freewill cleane lost for of whom a man is ouercome vnto hym must hee bee seruaunt Doubtles this sentence is of Peter the Apostle the which seeing that it is true I pray you what maner of freedome caÌ„ a bonde seruaunt haue except it bee when it pleaseth him to sinne c. 268. col 1 Augustine sayth O cursed freewill without God we haue experieÌ„ce what freewil can doe without God therfore are we miserable because we haue experience what freewill is able to doe without God Behold maÌ„ was made good by his freewill was hee made an euill man When shall an euill man by his freewill forsaking God make a man good hee beeyng good could not keepe him selfe good and now that he is euill shall hee make him selfe good when that hee was good hee kept not hym selfe good and now that hee is euill shall hee say I make my selfe good c. 268. col 2 Augustine sayth Hee that feedeth without mee feedeth agaynst mee c. 269. col 2 Augustine sayth Thou wilt say that can my will doe that can my freewill doe What will what manner of free-will except that hee guide thee thou fallest except hee lift thee vp thou lyest stil How canst thou then doe it by thy spirite seeing that the Apostle saith As many as bee led by the spirite of God bee the children of God Wilt thou doe of thy selfe Wilt thou bee led of thyne owne selfe to mortifie the deedes of the flesh what will it profite thee
pardon already had and not as a cause of remission to bee receaued ¶ S. Ambrose vpon the. 1. Cor. 2. TO remit sinnes and to geue the holy ghost is onely in Gods power If God therfore gaue the effect of our saluation maÌ„ hath nothyng in this behalfe to glory of 5. Beda in Lucam Lib. 5. cap. 68. GOe your wayes and shew your selues vnto the Priest And it came to passe that as they weÌ„t they were made cleane It is not found that the Lord sent any of those to whom hee shewed these corporall benefites vnto the Priestes but onely lepers soothly because the Priest hode of the Iewes was a figure of the regall Priesthode to come which is in the Church by the which all pertainyng to the body of Christ the hyghest Priest and Prince of all others are coÌ„secrated And who soeuer from hereticall malice or gentilical superstition or iudaicall trechery or els with brotherly discord as from the spotted coullour of leprosie shal bee clensed by the grace of Christ it is necessary for hym to come to the Church and there shew the true coullor of his fayth which he hath receaued But other vices as it were diseases of the members of the soule the senses y e Lord by him selfe inwardly in the conscience and vnderstanding doth heale and correct them S. Chrisostome Tomo 6. Sermone de confessione BVt now is it not necessary that our sinnes should bee confessed before witnesses Let thy offences be searched out in thy inward thought and let that shewyng bee without a witnesse and let God onely heare thy coÌ„fession God I say that obbraideth not thy sinnes but looseth them because of thy confession ¶ S. Ierome vpon Math. 16. TO thee I will geue the keys c. This place the Byshops Priestes not vnderstandyng doe arrogate vnto theÌ„ selues some thyng of the Phariseis pride forasmuch as they thinke they may condemne innocentes or release sinners Where as beefore God the seÌ„teÌ„ce of the priestes is not regarded but the lyfe of the offenders is considered We read in Leuiticus of the lepers where as they are willed to shew them selues to the Priestes And if they had the lepry then by y t priest were they made vncleane not that the Priestes did make men lepers vncleane but because they had the knowledge who were lepours who were not and could discerne who were cleane and who were vncleane Lyke as therfore the Priests dyd there make the lepour cleane or vncleane so doth our Byshop or Priest loose or bynd not those which bee sinnefull or innocent but accordyng to his office when hee hath heard the varieties of the sinnes hee knoweth who is to bee bound and who is to bee losed S. Origine in Math. Homel 1. IT was therefore truely sayd to Peter Thou art Peter c. Notwithstandyng it semeth to bee sayd also to all the Apostles and to all perfect faythfull men because they bee all Peters rockes and vppon them all is the Church of Christ builded agaynst no one of those that bee such shall the gates of hell preuayle Notwithstandyng by that which foloweth let vs see farther Doest thou thinke that to Peter onely were geuen the keyes of the kingdome of heaueÌ„ and shall no other of the blessed Saintes receaue them If it be coÌ„mon to all that was sayd I will geeue thee the keyes why should not all that was referred to Peter before seeme to bee common to all the Apostles For in the Gospell of S. Iohn Iesus geuyng the holy Ghost to his Disciples by breatnyng sayd these wordes Receaue the holy ghost c. as though hee said it to all such so affectionated as Peter was For all which bee folowers of Christ in like maner are named rockes Thou art Peter c. But because they which do chaleÌ„ge the place of a byshop doe vse this text as Peter dyd teach vs that they haue receaued the keyes of the kyngdome of heaueÌ„ from Christ because that who soeuer bee bound by them they bee bound in heauen also they which bee loosed by theÌ„ y e is haue receaued remission of their sinnes bee loosed in heauen also We must say that they say well if they haue those good workes for the which it was sayd vnto Peter Thou art Peter and if they bee such as Peter was that on them may bee builded the Church of Christ if the gates of hell shal not preuayle agaynst theÌ„ Otherwise it is a vayne iest to say that he which is tyed with the bondes of sinnes and draweth his sinnes after hym as a long rope and his iniquities be as the hoofes of a calfe for that onely that hee is a called Byshop should haue such power that they which bee loosed of hym bee also loosed in heauen or who so bee bounde in earth by hym bee bounde also in heauen Let the Byshoppe therefore whiche doth bind or loose an other man bee irreprehensible him selfe Hee that is worthy to bynd or lose in heauen must bee the husband of one wife sober chast comely apparelled a louer of hospitalitie apt to teach not geueÌ„ to ouer much wyne no striker nor greedy of filthy lukre but gentle no quareller abhorryng couetousnes one that ruleth well his owne house hauyng childreÌ„ in subiection in all chastitie If hee bee such a one hee shall not vniustly bynde vpon earth neither shall hee lose without good aduisement For if there shall bee as I may say a Peter and hath not these giftes here mentioned as it weâ—e to Peter and shall thinke that he can so bind sinnes that the same shall bee bound in heauen so lose theÌ„ that they shall bee losed in heauen hee deceaueth him selfe not vnderstandyng the meaning of the Scripture but puffed vp hee falleth into the iudgement of the deuill ¶ Tripartita historia lib. 9. cap. 35. Verba Sozemeni BEcause it is knowen to bee a diuine thyng and aboue maÌ„s nature neuer to sinne God commaunded remission to bee geuen to sinners that doe repeÌ„t But they which refuse to acknowlege their sinnes they heape vnto theÌ„selues a greater burthen of sinnes Wherfore it seemed good to the auÌ„cieÌ„t Byshops that as it were vpon a stage vnder the testimony of the Ecclesiasticall people their sinnes should be opened And for this purpose they appoynted a Priest of good conuersation a wise man and a keeper of secretes vnto whom they commyng that had offended confessed their owne sinnes But hee accordyng to euery maÌ„s offence assigned a penaltie Which custome also hitherunto is obserued in the Weasterne Churches especially at Rome where there is also a certaine place appointed for repentaunt sinners For the offenders stand amongest the peniteÌ„tes and morners For when as the holy celebration is a doyng they not participating the communion prostrate them selues vppon the earth with mornyng and lamentation vnto whoÌ„ the Byshop repayring hee also prostrateth him selfe with
tormentes in his owne body to deliuer vs from the paines that we had deserued But seyng they thinke their reasō so strōg and inuincible I will confute it with one question that they shal not know whyther to turne them But first I will ground me vpon this Scripture S. Paule writeth 1. Thess 4. on this maner we that liue and are remayning in the comming of the Lord vnto iudgemēt shall not come yere they that sléepe for the Lord himselfe shall descende from heauen with a shoute and the voyce of the Archaungell and trōpe of God And the dead in Christ shall arise first then shall we whiche liue and remaine bée caught vp with them also in the cloudes to mete the Lorde in the ayre and so shall we euer be with the Lord. Now harken to my question Those men that shal be found alyue at the last day for as it was in the tyme of Noe euē so shall the last day come vppon vs vnwares and as a théefe in the night Math. 24. those men I speake of shall any of thē be saued or not There is no mā that liueth but hee may well say his Pater nostor of the which one part is Forgeue vs Lorde our trespasses as we forgeue them that trespasse against vs therfore is no man pure and with out all sinne And this confirmeth S. Iohn saying If we say we haue no sinne we deceaue our selues and the truth is not in vs. 1. Iohn 1. what remedie now shall they all be damned There is no doubt but some of them shall not be very euill although they haue not made sufficient satisfaction vnto God in this world they ought not to go vnto hell to euerlastyng dānatiō as your owne reason proueth and then shall there be no Purgatory to purge and punishe them Besides that if there were a Purgatory at y ◠time yet could they not be cast into it for all shall be done in the twinklyng of an eye 1. Cor. xv and they shall be caught vp to mete the Lord. 1. Thess 4. Is God not as iust then as he was before will he not haue punished as well then as before Nowe sée you no euasion for all your suttle imaginations for they are not pure and without spotte as you say except they make satisfaction them selues vnto God But they must be without spot or wrincle that shall enter into heauē as Rastell him selfe doth proue in the ix Chapter of hys thyrd Dialogue Howbeit I regarde not his testimony but the Scripture affirmeth that to be true as Paul sayth Ephesians 1. and. 5. Now sith they must be pure euē without spot or wrincle that shall enter into heauen and these persons are yet spotted with sinne and haue neither place nor space to purge them in you must néedes conclude whether you will or not that they must all bee damned and yet you thinke that vnreasonable to Sée whyther your Argumentes of naturall reason bring you But what sayth the Scripture verely Paule 1. Thess 4. espyed an other way for he saith and so shall we euer be with the Lord and not damned Of this may we euidently conclude that some shal be saued although they be sinners neuer come in Purgatory there taketh Rastell a fall all his faultours and sith God is as iust and mercyfull now as he shall be then why shall we go more in Purgatory thē they But marke I pray you how properly that substauntiall reason wherewith they go about to stablishe Purgatory concludeth which condemneth into hell so many thousandes yea and euen them whom Paule affirmeth to be saued And yet at the begynnyng it séemed very reasonable Now haue I proued you sufficiētly that this their reason can proue no Purgatory for as I sayd there shall sinners enter into heauen and neuer come in Purgatory Here peraduenture you bee desirous to know how Gods iustice is pacified For all sinne by the iustice of God must néedes be punished Now can the world espy no punishment here and therefore they thought it necessary to imagine a purgatory to purge punish sinne Here aunswere I with S. Paule Christ the sonne of God beyng the brightnes of his glory very image of his substaūce bearing vp all things with the word of his power hath in hys owne person purged our sinnes and is set on the right hande of God Behold the true Purgatory and consumyng fire whiche hath fully burnt vp and consumed our sinnes hath for euer pacified the fathers wrath towardes vs. Marke how he sayth that Christ in his owne person hath purged our sinnes If thou yet séeke an other purgation then are you iniurious vnto the bloud of Christ For if thou thought his bloud sufficiēt then wouldest thou séeke no other Purgatory but geue him all the thākes and all the prayse of thy whole health and saluation and reioyse whole in the Lord. Paul writeth ▪ Ephes 5. on this maner Christ loued the congregation And what dyd he for it sent he it into Purgatory there to be clensed Nay verely but gaue hym selfe for it that he might sāctifie it and clense it in the fountaine of water thorough the word to make it vnto hym selfe a glorious congregation without spot or wrincle or any such thyng but that it should bee holy and without blame Now if Christ by these meanes haue sanctified it and made it without spot wrincle and blame then were it agaynst all right to cast it into Purgatory wherfore I must néedes cōclude that either Paul saith not true which affirmeth that Christ hath so purged his congregatiō or els that Christ is vnrighteous if he cast them into Purgatory whiche are wtout spot wrincle and blame in his sight Christ those vs in hym before the begynnyng of the worlde that we might bee holy and without spotte in his sight Ephes 1. If through his chosyng and election we be without spot in his sight Alas what blind vnthāke fulnes is that to suppose that he will yet haue vs tormented in Purgatory Peraduenture euery man perceaueth not what this meaneth that we are righteous in hys sight seyng that euery man is a sinner 1. Iohn 1 Therefore I will briefly declare the meanyng of the Apostle This is first a cleare case that there lyueth no mā vppon the earth without sinne Notwithstandyng all they that were chosen in Christ before the foundatiō of the world were laid are without spot of sinne in the sight of God Ephes 1. So that they are both sinners righteous If we consider the imperfectiō of our fayth and charitie If we consider the conflict of the flesh and the spirite Gala. 5. If we consider our rebellious members which are sold vnder sinne Roma 7. then are we greuous sinners And cōtrarywise if we beleue that of mercyable fauour God gaue his most deare sonne to redeme vs
Apostles Paule is greater theÌ„ Peter Paul proued his Apostleshyp with preachyng and sufferyng The Byshops proue there Apostleshyp w t bulles shadowes The Apostles were sent of Christ w t like authoritie The authoritie that Christ gaue was to preache Christes word ☞ ☞ Why Byshops make them a god on earth AaroÌ„ made a calfe And the Pope maketh Bulles The shaueÌ„ nation hath put Christ out of hys â—owme and all kinges and the Emperour Christ is but a vaine name Proper ministers Rochester is proued both ignorant and malicious The Epistles of Paule are the Gospell What Gospell signifieth One Gospell one spirite one truth The authoritie of Paule and of hys Gospell Rochester playeth boâ— pepe Neuer maÌ„ for bad to marry saue the Pope The cause why they will not haue the scripture in Englishe Tully chiefe of Oratours Rochester alleageth Paule for his blinde ceremonies contrary to Paules doctrine It is not lawfull for vs to tell what prayer is what fasting is or wherefore it serueth Payne of cursing damnatioÌ„ and so forth If Paule had none authoritie theÌ„ had Peter none where had then the Pope this authoritie Rochester is improued Wherefore the spirituall officers are ordayned Rochester alleageth heretikes for his purpose for lacke of scripture Robynhode is of authoritie enough to proue the Pope withall Rochester is an Oratoure Rochester is cleane beside hymselfe If Rochester be such a iuggler What suppose ye of the rest let Rochester be an example therfore to iudge them all Faith is the roote and loue springeth of fayth Though Rochester haue not the spirite to iudge spirituall thinges yet ought reason to haue kept him from so shameful lying But God hath blynded him to bring their falshod to light The controuersy betwene Iames Paule Why deuils haue none of Paules fayth nor sinners that repent not A maÌ„ may beleue that Christ died and many other thynges 〈◊〉 not beleue in Christ What it is to beleue in Christ Why say men can not rule Men feare the Popes oyle more then Gods coÌ„maundement Fayth driueth y â— deuilâ— away Why doe not the Byshops make hym flee from shotyng of gunnes Ceremonies dyd not the miracle but fayth Let them tell what the ceremony meaneth The priest disguiseth hym selfe with the passion of Christ Domme ceremonies quench fayth and loue and make the infidels to mocke vs. The prophesie of Christ is fulfilled The testament of the obseruauntes False annoynted Christes prophesis â–ª be it neuer so terrible must be yet fulfilled Christ was neither shanen nor shorne nor annoynted with oyle Hee that doth ought to make satisfaction or to get heauen hath lost his parte of Christes bloud To our neighbour make we amendes The Apostles were neither shaue nor shoren nor annoynted with oyle Byshop an ouersear The true annoynting old Priest This oyle is not among our Byshops Priestes ought to to haue wiues why What the Priestes dutie is to do what to haue Men are not bound to pay the Priest in tithes by Gods law Deacon what it signifieth and what is his office No beggers How holy dayes and offerynges came vp Saintes were not yet Gods Why laÌ„des were geueÌ„ vnto the spirituall officers befor we fell from the fayth False annoynted Shauyng is borowed of the heathen and oylyng of y â— Iewes False names Lying signes No wife but â—n whore Take a dispensation Knaueate Bootes Miters Cite them Pose theÌ„ Make theÌ„ heretickes Burne theÌ„ Curse theÌ„ Feare theÌ„ All in Latine Rolle theÌ„ Syng Ryng Lulle theÌ„ Rocke theÌ„ a slepe Pray in Latin Say them a Gospell What quod my Lord of Canterbury Crosse Turmoylers The craft of the Prelates Interdict Peter 〈◊〉 neuer to schole at the arches The Pope hath one kyngdome more then God hymselfe Shering what it signifieth Tot quot Bishops that preach not Tithes Temporall landes Frechappell Testamentes Offering dayes Priuy tythes Mortuaries If he die froÌ„ home Thou must paye ere thou passe Pety pillage Confession First Masse Professinges Conturations Parson Vicare Parishe priest Fryers Spirituall lawe A proper commoditie of confession Laye your hand on the booke No man may aueÌ„ge saue the kyng â–ª and he is bound by his office Kinges are in captiuitie The dutie of kynges Vnlawfull othes ought to be broken and may without dispensation The kyng only ought to punish sinne I meane that is broken forth the hart must remaine to God The sprite perteineth vnto the shauen onely The kings law is Gods law How men ought to iudge questions of the scripture We come oft to schole But are neuer caught Kinges ought to see what they doe and not to beleue the Byshoppes namely seing their liuing is so sore suspects It perteineth vnto all men to know the scriptures ☞ Be learned ye that iudge the earth The kings are become Antichrists hangmen Be learned ye that iudge the earth Who slew the prophetes Why were the prophetes slayne What deedes of mercy teach the hipocrited Why flew they christ The keyes Christ is a traitor and a breaker of the kynges peace How the hypocrites bynde and lose ☞ Be learned ye that iudge the earth â—or rebukyng this 〈…〉 And for the same cause are we persecutes They bee 〈…〉 Purgatory that make perpetuâ—… Why it is 〈◊〉 Pur gatory Scala Câ—… The doore is stopt vys ye must clyme and scale the walles Some are prayed for and prayed to also The craft that helpeth other helpeth not his owne master Prayer was not sold in the old tyms Their prayer breaketh the great commaundement of God It is tyme that they were tyed by therfore The burdens of our spirituall lawyers Confession tormenteth the conscience robbeth the purse of money and the soule of fayth Bagges or bables to be knowen by Glorious names How are they estemed Kinges are down they can not go lower Our hypocrites lyue by theft ConscieÌ„ces that are so narrow about traditions haue wyde mouthes about gods coÌ„maundementes As the Iewes are the childreÌ„ of AbrahaÌ„ so are the Byshops the successours of the Apostles The spiritualty haue taught to feare their traditions They wynne somewhat alwayes ☜ They that seke honor haue no fayth neither can they do Gods message Be learned Gods wordought all men to know They do all secretly ☞ Gods wordought so iudge â—he right way to vnderstaÌ„d the scripture The kings haue a iudge before whom my soule for yours helpeth not Preach what thou wilt but rebuke nor hypocrisie The Prelates are clothed in red Pollaxeâ— Iudge the free by hys fruite and not by his leanes Sacramentes are signes of Gods promises The promise which the Sacrament preacheth iustifieth onely How the sacrameÌ„tes iustifie Matrimony was not ordeined to signifie any promise If wedlocke be holy why had they leuer haue whores theÌ„ wines Character Sacerdos Presbiter Priestes now ought not to be annointed with oyle The office of a Priest They will be holier but their deedes be not holy at all Compare their dedes to the doctrine end deedes of Christ
Apostles To open to shut to binde to lose what it is The pope can deliuer no soule out of purgatory except he first go thether preach vnto them Math. 16. Purgatory is not on earth but as Rochester sayth is the third place in hel Rochester Rochester is in this place far beside himselfe Frith A playne declaration of y e popes tyranny Exod. 〈◊〉 Roma 9. The Pope a proude shamelesse tyranous Antichrist A blasphemous pope the deuils vicar The pope is the sonne of perdition worthy of more payne then can be imagined if Rochesters doctrine be true A subsedy defence or bulwarke Much ioy made for y t finding of purgatory although it were to small purpose Christ is deuided into Peter Paule Rochester More and Rastel are all three defenders of one herely More and 〈…〉 of 〈…〉 and 〈◊〉 Rastel was but an â—…rior to Rochester and More More and Rochester thoughte foule â—…ne of Iohn Fâ—â—thâ—â— answere Rastel was not malicious but gladly recognised his ignorance 2. Cor. 4. Iohn Frith semeth that he could plaâ— well at tenâ—…e Rastell Rastel alleageth two causes why he made hys fyrst booke in the defence of purgatorie Iohn 3 Iohn Frith answereth to Rastels two causes Rastelles first cause proued to be in vaine In apt and good example Frith aunswereth gently Rastels bitter tauntes Rastell Frith Frith meteth here with a false ball Rastell Frith Note here the modesty of Iohn Frith Rastell Frith No man ought to coÌ„demne that which he hath not sene God inspireth youth aswell as age 〈◊〉 Thess 1. Hebr. 13. Frith speaketh to cauillers Iohn 8. A maÌ„ may vse godly modest boastyng 2. Cor. 11. This is a thankfull godly boasting Roma 8. 2. Cor. 13. Frith the faithful seruaunt and true martyr of Christ Rastell Frith Rastell sheweth himself to be very ignoraunt Frith sheweth his meaning how y t scripture was kept from our forefathers Rastell Frith Rastell Rastell cauileth Frith More would not be ignorant in any thing therfore vnderstood nothing as he should haue vnderstand neyther his duty to the prince nor yet to God A good conclusioÌ„ made by Iohn Frith against Rastels first chapter Rastell Rastell Frith Rastell Frith Rastell Frith Rastell Frith Rastell Frith Rochester contrary to More and More contrary to Rochester Rastell Frith Rastell Frith Rastell Rastell is a bitter taunter Frith Math. 3. The reprouing of the papisticall hypocrites must not be called rayling Luc. 13. Luc. 13. The Prophetes and Apostles were great reprouers of the vngodly and wicked Rastell As it is a fond exposition so it is false metre A sore and fond saying of Rastell Firth Frith is a good scholer sone hath lerned his lesson he will say no more they lye for that is bitter Rastell Frith Rastell Frith I goose would haue made better ryme and meter then Rastell did Frith taketh payne to amende Rastels meter but not his reason Rastell Ephe. 1. Frithes aunswere to Rastels thyrd chapter Frith How we are righteous in the sight of God yet â—…e sinners Roma 8. Roma 5. We are sinners in our selues and yet righteous in Christ Roma 4. Psal 31. Rastell Fiâ—â—h Rastell Rastell setteth a trap wherein he wil be taken hym selfe Frith The workes of the law can not iustifie vs. Rastell Rastelles blind argument Frith Note well this worthy learned argument Gallat 5. 1. Iohn 3. 1. Iohn 3. 〈◊〉 Iohn 2. Frith Such christen people as are the children of God will not dwell nor abide in sinâ—e and so for theÌ„ there is no hell Luke 12. The smaller number belong to Christ and not y â— greater Rom. 8. Here Rastel is taken in his owne trappe Maior Minor Rastel falsyfieth the scripture 1. Cor. 8. Galath 2. Roma 6. 1. Iohn 2. Phil. 2. Pet. 1. Roma 1. There is no hell to those that are in christ Iesu There is a â—…or suche as feare not God nor 〈◊〉 his coÌ„maundements As there is no heaueÌ„ for good euil so there is â–ª no hell for good and euill There are two partes in man that is the outwarde man and the inward man Howe the inward maÌ„ resisteth the assaultes of the outward man The faithful man feareth Gods displeasure Roma 7. How a maÌ„ may coÌ„mit sinne and yet sinne not Sinneremaineth in oure outward membres to exercise the inward maÌ„ in resisting of sinne Iohn 15. Rastell Frith Rastelwold faine canel but he cannot tell at what Rastell Frith There is no meane to put away sinne but only by Christe For suche as dwell in the lyght of Christ hys bloud onlye to sufficieÌ„t There are two maner of repentances True repeÌ„tance is a florishing frute of faith What pure fasting is RepentaÌ„ce liuely declared by an example How good workes do mortify our membres Good workes are the fruites of fayth There are two maner of satisfactions Hebr. 7. SatisfactioÌ„ to our neighbour Good workes are to be done and why Ephes 2. Good workes are profitable to our neighbour and also a testimony that we are the children of God Ephe. 2. We are iustified by grace and fayth whiche is not of our selues but is the gift of God Rastell hath here ouerthroweÌ„ all that he hath before built and set vp Ihon Frith was streightly kept Iohn 2. Iohn 15. Roma 12. Iohn 3. Luke 14. Phil. 1. Roma 21. 2. Ti. 3. Heb. 12. Cor. 10. Apoc. 12. Marke 1. Roma 15. Ephe. 1. Eccle. 1. Psal 62. Eccle. 5. Note Esay 40. Heb. 9. 〈…〉 Roâ—… Prouer. 1. Roma 8. Roma 7. Math. 25. Esay 14. Daniell 〈◊〉 Actes 12. Roma 3. â—am 1 Math. 6. Math. 5. Iames. 1 〈◊〉 Kinge 3 Mores miste M. More daunsing in a net thinketh hym selfe inuisible Iohn 15. Ephe. 2. Roma 11 1. Cor. 1. 1. Cor. 11. 1. Cor. 9. Ezech. 23. Obiection Solution Math. 7. Roma 11. 2. Pet. 2. 1. Cor. 12. Math. 3. Math. 21 Math. 12. Phil. 2. 2. Pet. 1. Math. 5. Agge 2. Luke 16. Ephes 4. Eccl. 34. 1. Tim. 6. Obiection Solution Eccle. 4. Esay 5. 2. Thess 3. Esai 5. Ierem. 7. Ierâ—m 12. Aâ—… 2. Ierem. 18. Iohn 10. 1. Cor. 2. Gods elect perceiue easely the spirituall meaning of his Sacramentes Walking in the truth bringeth rest of conscience Phil. 4. Papistes through the grosse vnderstanding of Baptisme condemne infantes vnbapâ—ized Externall signes with out spiritualâ— sense taught and beleued of the blinde papistes Three thinges ought to be coÌ„sidered in euery Sacrament Outwarde signes neyther minister vnto vs Gods spirit nor his grace Marke well this example He that receiueth the signe of a sacrament outwardly and not the significatioÌ„ inwardly in hart receaueth his damnation Note The spirite of God is not bounde to the outwarde signes of sacrameÌ„tes Actes 10. Gods spirite not bounde to any place Infidels must first beleue in Christ and after receiue Baptisme as the â—…ge of your fayth 〈…〉 〈◊〉 The desinition of Baptisme Fayth foloweth our election Actes 13. Rashe iudgement in misticall matters