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
outward thing euen so seeke within thy hart the plaister of mercy the promises of forgeuenes in our Sauiour Iesus Christ accordyng vnto all the ensamples of mercy y t are gone before And with Ionas let them that wait on vanities and seke God here and there and in euery temple saue in their hartes go and seke thou the testament of God in thyne harte For in thyne hart is the word of the law in thine hart is the word of faith in the promises of mercy in Iesus Christ So that if thou confesse with a repentyng hart and knowledge and surely beleue that Iesus is Lord ouer all sinne thou art safe And finally when the rage of thy conscience is ceased and quieted with fast faith in the promises of mercy thē offer with Ionas the offring of prayse and thankesgeuyng and pay the vowe of thy Baptisme that God onely saueth of his onely mercy and goodnes that is beleue stedsastly and preach cōstātly that it is God onely that smiteth and GOD onely that healeth ascribyng the cause of thy tribulation vnto thyne owne sinne and the cause of thy deliuerance vnto y t mercy of god And beware of the leuen that sayth we haue power in our free will before the preaching of the Gospel to deserue grace to kepe the law of congruite or god to bee vnrighteous And say with Iohn in the first that as the law was geuen by Moses euen so grace to fulfill it is geuen by Christ And when they say our deedes with grace deserue heauen say thou with Paule Rom. vj that euerlastyng lyfe is the gift of GOD thorough Iesus Christe our Lorde and that we be made sonnes by fayth Iohn i. And therefore heires of GOD with Christ Rom. viij And say that we receaue all of God through faith that foloweth repentaunce and that we doe not our workes vnto God but either vnto our selues to slay the sinne that remaineth in the fleshe and to waxe perfect either vnto our neighbours which do as much for vs agayne in other thynges And when a man excedeth in giftes of grace let him vnderstand that they be geuen him as well for his weake brethren as for him self as though all the bread be committed vnto the panter yet for his felowes with him whiche geue thee thankes vnto their Lord and recompence the panter agayn with other kynde of seruice in their offices And when they say that Christ hath made no satisfaction for the sinne we do after our Baptisme say thou with the doctrine of Paule that in our Baptisme we receaue the merites of Christes death through repentaunce faith of which two Baptisme is y t signe And though when we sinne of frailtie after our Baptisme we receaue the signe no more yet we be renewed agayne through repentance and fayth in Christes bloud of which twaine y t signe of Baptisme euen continued among vs in Baptising our young childrē doth euer kepe vs in mind call vs backe again vnto our profession if we begon astray promiseth vs forgeuenesse Neither cā actual sinne be washed away with our workes but with Christes bloud neither can there be any other sacrifice or satisfaction to Godward for them saue christes bloud For as much as we can do no workes vnto God but receiue only of his mercy with our repenting faith through Iesus Christ our lord and only sauiour vnto whom and vnto God our father thorowe hym and vnto his holy spirite y t onely purgeth sanctifieth and washeth vs in the innocent bloude of our redemption be prayse for euer Amen The Prologue vppon the Gospell of S. Mathew by M. William Tyndall HEre hast thou mostdere reader the new Testamēt or couenaunt made with vs of GOD in Christes bloud Whiche I haue looked ouer agayne now at the last with all diligence compared it vnto the Greke haue weeded out of it many fautes which lacke of helpe at the begynning and ouersight did sow therein If ought seme chaunged or not altogether agreyng with the Greeke let the finder of the faute consider the Hebrue phrase or maner of speache left in the Greeke wordes Whose preterperfectence and presentence is oft both one the futuretence is the optatiue mode also the futuretence oft y t imperatiue mode in the actiue voyce in the passiue euer Likewise person for person number for number and interrogatiō for a cōditionall and such lyke is with the Hebruesa common vsage I haue also in many places set light in the margent to vnderstand the text by If any mā finde fautes either with the translation or ought beside which is easier for many to do then so well to haue translated it thē selues of their owne pregnante wittes at the beginnyng without an ensāple to the same it shal be lawfull to trāslate it them selues and to put what they lust thereto It I shall perceaue either by my selfe or by information of other y t ought be escaped me or might more playnly be translated I will shortly after cause it to be amended Howbeit in many places me thinketh it better to put a declaration in the margent then to runne to farre from the text And in many places where the text semeth at the first choppe hard to be vnderstād yet the circumstaunces before and after and often readyng together make it plaine inough Moreouer because the kyngdome of heauen which is the Scripture and word of GOD may be so locked vp that he which readeth or heareth it can not vnderstand it as Christ testifieth how that the Scribes and Phariseis had so shut it vp Math. xxiij and had taken awaye the keye of knowledge Luke xj that y t Iewes which thought them selues within were yet so locked out and are to this day that they can vnderstand no sentence of the Scripture vnto their saluation though they cā rehearse the textes euery where and dispute therof as subtely as the Popish Doctours of Dunces darke learnyng whiche with their sophistry serned vs as the Phariseis did y t Iewes Therfore that I might be found faith full to my father and Lord in distributyng vnto my brethren and felowes of one faith their due and necessary fode so dressing it and seasonyng it that the weake stomackes may receiue it also and be the better for it I thought it my dutie most deare reader to warne thee before and to shew thee the right way in and to geue thee the true keye to open it with all and to arme thee agaynst false Prophetes and malicious hypocrites whose perpetuall studie is to blind the scripture with gloses and there to locke it vp where it should saue thee soule to make vs shoote at a wrōg marke to put our trust in those thinges that profite their bellyes onely and slea our soules The right way yea and the onely way to vnderstand the Scripture vnto saluation is that we earnestly and aboue all thyng search
not to God that we should continue vnfruitfull as before but that he should put the seede of his holy sprite in vs as S. Iohn in his first Epistle calleth it and to make vs fruitfull For sayth Paul Ephe. 2. By grace are ye made safe through fayth and that not of your selues for it is the gifte of God and commeth not of the workes least any man should boast himselfe For we are his workemanship created in Christ Iesu vnto good workes which God hath ordeyned that we should walke in them William Tyndale otherwyse called Hitchins to the Reader GRace and peace with all maner spirituall fcelyng and liuyng worthy of the kyndenes of Christ be wyth the reader with all that trust the wyll of God Amen The cause why I set my name before this little treatise and haue not rather done it in the new testament is that then I folowed the counsell of Christ which exhorteth men Math. 6. to doe their good deedes secretly and to be contente with the consciēce of well doyng and that God seeth vs and patiently to abyde the reward of the last day which christ hath purchased for vs now would I fayne haue done likewise but am I compelled otherwise to do While I aboade a faythfull companion which now hath taken another voyage vpon him to preach Christ where I suppose he was neuer yet preached God which put in hys hart thether to go sende his spirite with hym comforte hym and bryng hys purpose to good effecte one William Roye a man somewhat crafty when he commeth vnto new acquayntance and before he be through knowne and namely when all is spent came vnto me and offred hys helpe As long as he had no money somwhat I could rule hym but as soone as he had gotten hym money he became lyke hymselfe agayne Neuerthelesse I suffered all thynges tyll that was ended which I coulde not doe alone without one both to write and to helpe me to copare the textes together When that was ended I toke my leaue and bade hym farewell for our two lyues and as men say a day longer After we were departed he went and gate him new frendes which thyng to doe he passeth all that euer I yet knew And there when he had stored hym of money he gate hym to Argentine where he professed wonderfull faculties maketh boast of no small things A yeare after that and now xij monthes before y ◠printyng of this worke came one Ierome a brother of Grenewich also through Wormes to Argentine saying y ◠he intended to be Christes Disciple another whyle to kepe as nye as God would geue him grace y ◠profession of hys baptisme to get hys liuyng with his hādes to lyue no lōger idlely of the sweate and labour of those captiues whiche they had taught not to beleue in Christe but in cut shooes and russet coats Which Ierome with all diligence I warned of Royes boldnes exhorted him to beware of hym to walke quietly and wyth all patiēce long sufferyng according as we haue Christ hys Apostles for an ensāple which thyng he also promised me Neuerthelesse whē he was commyng to Argētine Williā Roye whose toung is able not onely to make fooles starke mad but also to deceaue the wisest that is at the first sight and acquaintaunce gate hym to hym and set hym a worke to make rymes while he hym selfe translated a Dialogue out of Latin into Englishe in whose Prologue he promiseth more a great deale then I feare me he will euer pay Paule sayth 2. Timo. 2. The seruaūt of the Lord must not striue but be peaceable vnto all men and ready to teach one that can suffer the euill with mekenesse and that can informe them that resiste if God at any tyme will geue them repentaunce for to know the trouth It becommeth not then the Lordes seruaunt to vse rayling rymes but Gods worde which is the right weapon to slay sinne vice all iniquitie The Scripture of god is good to teach and to improue ij Timo. iij. and. ij Thes ij Paule speakyng of Antechrist sayth Whom the Lord shall destroy with the sprite or breath of his mouth that is with the word of God And. ij Cor. x. The weapons of our warre are not carnall thynges sayth he but mighty in God to cast downe strong holdes and so forth that is to destroy high buildings of false doctrine The word of God is that day wherof Paul speaketh i. Cor. iij. which shall declare all thing that fire which shal try euery mans worke and consume false doctrine with that sword ought men sharply to fight and not to rayle with foolishe rymes Let it not offende thee that some walke inordinatly let not the wickednes of Iudas cause thee to despise the doctrine of his fellowes No man ought to thinke that Stephen was a false preacher because that Nicolas whiche was chosen felow with hym Act. vj. to minister vnto the widowes fell after into great heresies as histories make mention Good and euill go alwayes together one cā not be knowen without the other Marke this also aboue all thinges that Antechrist is not an outward thyng that is to say a man that should sodēly appeare with wonders as our fathers talked of hym No verely for Antichrist is a spirituall thyng And is as much to say as agaynst Christ y t is one that preacheth false doctrine contrarie to Christ Antechrist was in the old Testamēt and fought with the Prophetes he was also in the tyme of Christ of the Apostles as thou readest in the Epistles of Iohn and of Paule to the Corinthians and Galathians and other Epistles Antechrist is now shall I doubt not endure till the worldes ende But his nature is when he is vttered and ouercome with the worde of God to go out of the playe for a season and to disguise hymselfe and then to come in agayne with a new name and new rayment As thou seest howe Christ rebuketh the Scribes and the Pharises in the Gospel which were very Antechristes saying Wo be to you Pharises for ye robbe widowes houses ye praye long prayers vnder a colour ye shut vp the kingdom of heauē suffer thē not y ◠would to enter in ye haue taken away the keye of knowledge ye make men breake Gods commaundementes with your traditions ye beguile the people with hipocrisie and such like Which thynges all our prelates do but haue yet gotten them new names and other garmentes and are otherwyse disguised There is difference in the names betwene a Pope a Cardinall a bishop and so forth and to say a Scribe a Pharisey a seniour and so forth but the thyng is all one Euen so now when we haue vttered hym he wyll change hymselfe once more and turne hymselfe into an angell of lyght 2. Cor. 11. Read the place I exhorte
Disciples hee aunswered The blind see the lepers are clensed the dead arise againe c. meanyng that if I do the workes which are prophesied that Christ should do when he coÌ„meth why doubt ye whether I be hee or no as who should say aske y â— scripture whether I be Christ or no not my selfe How happeneth it then that our Prelates wil not come to the light also that we may see whether their workes be wrought in GOD or no Why feare they to let the â—ay men see what they do Why make they all their examinations in darkenes Why examine they not their causes of heresie openly as the lay men do their fellous and murtherers Wherefore did Christ and his Apostles also warne vs so diligently of Antichrist and of false Prophetes that should come Because that we should slomber or sleepe carelesse or rather that we should looke in the light of the Scripture with all diligeÌ„ce to spie them when they came and not to suffer our selues to be disceaued and led out of y â— way Iohn biddeth iudge the spirites Whereby shall we iudge them but by the Scripture How shalt thou know whether the Prophet be true or false or whether hee speake Gods word of his owne head if thou wilt not see the Scriptures Why sayd Dauid in the second Psalme be learned ye that iudge the earth lest the Lord be angry with you and ye perish froÌ„ the right way A terrible warnyng verely yea and looke on the stories well thou shalt finde very few kinges sence the beginning of the world that haue not perished from the right way and that because they would not be learned The Emperour and Kynges are nothyng now a dayes but euen hangmen vnto the Pope and Byshops to kill whosoeuer they condemne without any more a do as Pylate was vnto the Scribes and Phariseis and the hye Byshops to hang Christ For as those Prelates aunswered Pylate wheÌ„ he asked what he had done if he were not an euill doer we would not haue brought him vnto thee As who should say we are to holy to do any thyng amisse y u mayst beleue vs well inough yea and his bloude on our heades sayd they kill him hardly we will beare the charge our soules for thyne we haue also a law by which he ought to dye for he calleth him selfe Gods sonne Euen so say our Prelates he ought to dye by our lawes he speaketh agaynst the Church And your grace is sworne to defend the liberties and ordinaunces of the Church and to maynteine our most holy fathers authoritie our soules for yours ye shall do a meritorious dede therin Neuertheles as Pylate escaped not the iudgement of God euen so is it to be feared lest our temporall powers shall not Wherfore be learned ye that iudge the earth lest the Lord be angry with you and ye perish from the right way Who slew the Prophetes Who slew Christ Who slew his Apostles Who the martirs and all the righteous that euer were slayne The kynges and the temporall sword at the request of the false Prophetes They deserued such murther to do and to haue their part with y e hypocrites because they would not be learned and see the truth them selues Wherfore suffered y â— Prophets because they rebuked the hypocrites which beguiled the world and namely Princes and rulers and taught them to put their trust in thynges of vanitie and not in Gods word And taught them to do such deedes of mercy as were profitable vnto no man but vnto the false Prophetes them selues onely makyng marchauÌ„dise of Gods word wherfore slew they Christ euen for rebuking the hipocrites because he said wo be to you Scribes and Phariseis hypocrites for ye shut vp the kyngdome of heaueÌ„ before men Math. xxiij that is as it is writteÌ„ Luke xj ye haue taken away the keye of knowledge The law of God whiche is the keye wherewith men bynde and the promises which are the keyes wherewith men loose haue our hypocrites also taken away They will suffer no man to know Gods word but burne it and make heresie of it yea and because the people begyn to smell their falsehode they make it treason to the kyng and breakyng of the kynges peace to haue so much as their Pater noster in English And in stede of Gods law they bynde w t their owne law And in stede of Gods promises they lose iustifye with pardons and ceremonies which they them selues haue imagined for their owne profite They preach it were better for thee to eate fleshe on good Friday then to hate thy neighbour but let any man eate flesh but on a Saterday or breake any other tradition of theirs and he shal be bounde not losed till hee haue payd the vtter most farthing either with shame most vyle or death most cruell but hate thy neighbour as much as thou wilt and thou shalt haue no rebuke of them yea robbe him murther him and theÌ„ come to them and welcome They haue a saÌ„ctuary for thee to saue thee yea and a neckuerse if thou canst but read a litle Latinly though it be neuer so soryly so that y â— be ready to receaue y â— beastes marke They care for no vnderstandyng it is inough if thou canst rowle vp a payre of Mattens or an Euensong and mumble a few ceremonies And because they be rebuked this they rage Be learned therefore ye that iudge y â— world lest God be angry with you and ye perish from the right way Wo be to you scribes and phariseis ypocrites sayth Christ Math. xriij for ye deudure widdowes houses vnder a coulor of long prayer Our hypocrites robbe not the widdowes onely but Knight Squyre Lord Duke Kyng and Emperour and euen the whole world vnder the same couloure teaching the people to trust in their prayers and not in Christ for whose sake God hath forgeuen all the synne of the whole worlde vnto as many as repeÌ„t and beleue They feare theÌ„ with purgatory and promyse to pray perpetually least the laÌ„des should euer returne home agayne vnto the right heyres What hast thou bought with robbyng thy heyres or wyth geuing the hypocrites that which thou robbest of other men Perpetuall prayer Yea perpetuall payne For they appoint thee no tyme of deliueraunce their prayers are so mighty The Pope for money can empty purgatory when he will It is verely purgatory For it purgeth and maketh cleane riddaunce yea it is hel For it deuoureth all thynges Hys fatherhode sendeth them to heauen with scala coeli that is wyth a ladder to scale the walles For by the dore Christ wil they not let them come in That dore haue they stopped vp and that because ye should buye ladders of them For some they pray dayly which gaue theÌ„ perpetuities and yet make Saintes of them receauing offeringes in theyr names and
attrition character Purgatory pickepurse and how through confessioÌ„ they make the SacrameÌ„tes and all the promise of none effect or value There seest thou that absoluyng is but preachyng the promises cursing or excommunicating preachyng the law and of their power of their keyes of false miracles prayeng to Saintes There seest thou that ceremonies dyd not the miracles but faith eueÌ„ as it was not Moses rodde that did y â— miracles but Moses fayth in the promise of God Thou seest also that to haue a fayth where God hath not a promise is Idolatry And there also seest thou how the pope exalteth him self aboue God and commauÌ„deth him to obey his tyraÌ„ny Last of all thou hast there that no maÌ„ ought to preach but he that is called TheÌ„ foloweth the bely brotherhead of Monkes Friers For Christ hath deserued nought with them For his sake gettest thou no fauor Thou must offer vnto their belyes theÌ„ they pray bitterly for thee There seest thou that Christ is the onely cause yea all the cause why God doth ought for vs and heareth our complaint And there hast thou doctrine how to know and to be sure that thou art elect and hast Gods sprite in thee And hast there learnyng to try the doctrine of our spirites Then folow the foure senses of the Scripture of which three are no senses and the fourth that is to wite the litterall sense which is the very sense hath the Pope taken to him selfe It may haue no other meanyng theÌ„ as it pleaseth his fatherhode We must abyde his interpretatioÌ„ And as his belles thinke so must we thinke though it be impossible together any such meanyng of the Scripture Then hast thou the very vse of Allegories and how they are nothyng but ensamples borowed of the Scripture to expresse a text or an open conclusion of the Scripture and as it were to paynte it before thyne eyes that thou mayest feele the meanyng and the power of the Scripture in thyne hart Then commeth the vse of worldly similitudes how they are false Prophetes which bring a worldly similitude for any other purpose saue to expresse more playnly y â— which is coÌ„teined in an open text And so are they also whiche draw the Scripture contrary to the open places and coÌ„trary to the ensample liuyng and practising of Christ the Apostles and of the holy Prophetes And then finally hast thou of our holy fathers power and of hys keyes and of hys bindyng and excommunicatyng and of his cursyng and blessyng with ensamples of euery thyng The end of the obedience of a Christen man ¶ An exposition vppon the v. vi vii chapters of Mathew which three chapters are the keye and the dore of the scripture and the restoring agayne of Moses law corrupte by the Scribes and Pharises And the exposition is the restoring agayne of Christes lawe corrupte by the Papistes ¶ Item before the booke thou hast a Prologe very necessarie contayning the whole summe of the couenaunt made betwene God and vs vppon which we be baptised to kéepe it Set forth by William Tyndall ¶ The Prologe HEre hast thou deare Reader an exposition vpon the v. vi and vij chapters of Mathew wherin Christ our spirituall Isaac diggeth agayne the welles of Abraham which welles y t Scribes Phareses those wicked spitefull Philistines had stopped and filled vp wyth the earth of their false expositions He openeth the kingdome of heauen which they had shut vp that other men should not enter as they themselues had no lust to go in He restoreth the keye of knowledge which they had taken away and broken the wardes with wresting the text contrary to his due and natural course with their false gloses He plucketh away from the face of Moses the vaile which the Scribes and Phareises had spred thereon that no man might perceaue the brightnes of his countenaunce He wedeth out the thornes and bushes of their Pharesaicall gloses wherewith they had stopped vp the narrow way and straight gate that fewe coulde finde them The welles of Abraham are the scripture And the Scripture may well be called the kingdome of heauen which is eternall lyfe and nothing saue the knowledge of God the father and of his sonne Iesus Christ Ioh. xvij Moses face is the law in her right vnderstanding and the law in her right vnderstanding is the keye or at the least waye the first and principall keye to open the dore of the Scripture And the law is the very way that bringeth vnto y â— dore Christ as it is writteÌ„ Gala. iij. The law was our scholemaster to bring vs to Christ that we might be iustified by fayth And Rom. x. the ende of the lawe that is to say the thyng or cause why the law was geuen is Christ to iustifie all that beleue That is to say the lawe was geuen to proue vs vnrighteous and to driue vs to Christ to be made righteous the row forgeuenes of sinne by hym The lawe was geuen to make the sinne knowen sayth Saint Paule Rom. iiij and that sinne committed vnder the law might be the more sinfull Rom. vij The law is that thyng which Paule in his inward maÌ„ grauÌ„ted to be good but was yet compelled oft tymes of his meÌ„bers to do those thinges which that good lawe condemned for euill Rom. vij The law maketh no man to loue the law or lesse to do or commit sinne but gendereth more lust Rom. vij and increaseth sinne Rom. v. For I cannot but hate the lawe in as much as I finde no power to do it and it neuerthelesse condemneth me because I do it not The lawe setteth not at one with God but causeth wrath Rom. iij. The lawe was geueÌ„ by Moses but grace and veritie by Iesus Christ Ioh. j. Behold though Moses gaue the law yet he gaue no man grace to do it or to vnderstand it aright or wrote it in any mans hart to consent that it was good and to wishe after power to fulfill it But Christ geueth grace to do it and to vnderstand it aright and writeth it wyth his holy spirite in the tables oâ— the hartes of men and maketh it a true thing there and none hypocrisie The lawe truely vnderstoode is those fierie serpentes that strong the children of Israell with present death But Christ is the brasen serpent on whom whosoeuer beyng stoge with coÌ„science of sinne looketh with a â—ure fayth is healed immediatly of that stinging and saued from the paynes and sorrowes of hell It is one thyng to coÌ„demne and pronouÌ„ce the sentence of death and to flyng the conscience with feare of euerlastyng payne And it is an other thing to iustifie from sinne that is to say to forgeue and remitte sinne and to heale the conscience and certifie a man not only that he is deliuered from eternall death but also that he is made the
righteousnes our iustifying our redemption our attonement that hath appeased God and clenseth vs froÌ„ our sinnes and all in his bloud so that his bloud is the satisfaction onely And that thou mayst the better perceaue the falshead of our holy fathers fleshly imagination call to minde how that the Scripture sayth Iohn the iiij God is a spirite and must be worshypped in the spirite That is repentauÌ„ce fayth hope and loue toward his law and our neighbour for his sake is hys worshyp in the spirite And therefore whosoeuer woorshyppeth God with workes and referreth his woorkes to God to be a sacrifice vnto hym to appease hym as though hee delited in the worke for the woorkes sake the same maketh of God an image or idoll and is an image seruer and as wicked an Idolater as euer was any blynd heathen and serueth God after the imagination of his owne hart and is abhominable vnto god as thou seest in how many places God defieth the sacrifice of the children of Israell for the sayd imagination So that whosoeuer supposeth that his candle stickyng before an Image his puttyng a peny in the boxe his goyng a pilgrimage his fastyng his wolward goyng barefoote goyng his crowchyng knelyng and paine taking be sacrifice vnto God as though he delited in them as we in the gestures of Iack Napes is as blind as hee that gropeth for his way at none Gods worshyp is to loue hym for hys mercy of loue to bestow al our works vpon our neighbour for his sake and vpon the tamyng of our flesh that we sinne not agayne which should be the chiefest care of a Christen man whyle Christ careth for that that is once past and coÌ„mitted already whether before our profession or after For the conditions of the peace that is made betwen God vs in Christes bloud are these The law is set before vs vnto whiche if we consent and submit our selues to be scholers thereof then are not onely all our foresinnes forgiuen both Poena culpa with our holy fathers licence euer but also all our infirmities weaknes pronesse readynes and motions vnto sinne are pardoned and taken aworth and we translated froÌ„ vnder the damnation of the law which damneth as well those infirmities as the sinne that springeth of them and putteth vs vnder grace Rom. 7. So that we shall not henceforth as long as we forsake not our professioÌ„ be iudged by the rigorousnes of the law But chastised if we do amise as children that are vnder no law Now then if God in Christ pardon our infirmities by reasoÌ„ of which we cannot escape but that we shal now and theÌ„ sinne it foloweth that he must likewise pardon the actuall sinne whiche we do compelled of those infirmities in spite of our hartes and agaynst the will of the spirite For if thou pardon the sicknesse of the sicke then must thou pardoÌ„ the deeds which he doth or â—eueth vndone by the reason of his sicknesse If the madnes of a mad man be pardoned and vnder no law then if he murther in his madnesse he may not be slayne agayne If children within a certaine age are not vnder the law that flayeth theues then can ye not of right hang them though they steale What popishe pardoning were that Thys doth Paule Rom. 7. so confirme that all the world cannot quitch against it saying I consent vnto the law of God that it is good and fayne would I do it and yet haue I not alwayes power so to do but find an other thing in my flesh rehelling agaynst the will of my minde and leading me captine into sinne so that I cannot do that I wold doe but am compelled to doe that I would not If sayth he I do that I woulde not then I do it not but the sinne that dwelleth in me doth it And then sayth he Who shall deliuer me from this body of deathe in which I am bound prisoner agaynst my will Thankes be to God saith he through Iesus Christ our Lorde which hath conquered and ouercome sinne death and hell and hath put the damnation of the law out of the way vnto all that professe the law and beleue in him We be vnder the lawe to learne it and to fasshion our deedes as like as we can but not vnder the damnation of the lawe that we shoulde be damned though our deedes were not perfect as the law requireth or though of frailty we at a time breake it As children are vnder the law that they steale not but not vnder the damnation though they steale So that all they that are graffed into Christ to follow hys doctrine are vnder the law to learne it onely but are deliuered from feare of euerlasting death and hell and all the threatenings of the law and from conscience of sinne which feared vs from God And we are come into God thorough the confidence that we haue in Iesus Christ are as familiar bold with him as yong innocent children which haue no conscience of sinne are with their fathers and mothers or theÌ„ that nourishe them Which were vnpossible if God now as the pope painteth him did shake a rod at vs of vij yeares punishment as sharpe as the paynes of hel for euery trespace we do which trespace for the number of them were like to make our purgatory almost as long as hell seing we haue no Gods word that we shall be deliuered thence vntil we haue payd the last farthing And therefore could our conscience neuer be at rest nor be bolde and familier with God If ye say the Pope can deliuer my conscience from feare of purgatory as his poetry onely putteth me in feare and that by this text Whatsoeuer thou bindest on earth c. If thou this way vnderstand the text whatsoeuer thou being in earth losest any where then might he lose in hell and binde in heauen But why may not I take the text of Christ Ioh. 16. Whatsoeuer ye aske my Father in my name he will geue it you and desire forgeuenesse of all together in Christes name both a poena culpa and theÌ„ remayneth no such purgatory at all Howbeit the text of binding losing is but borowed speach how that after the similitude of worldly binding and losing locking and vnlocking the word of God truely preached doth binde and lose the conscience God sayth to Hieremias cap. 1. Behold I geue thee power ouer nations and kingdomes to plucke vp by the rootes and to shiuer in peeces to destroy and cast downe and to build and plante How did he destroy nations kingdomes and how did he build theÌ„ verily by preaching and prophecying What nation kingdome or citie he prophecyed to be ouerthrowne was so And what Citie he prophecyed to be built againe was so And what nation after they were brought into captiuity he prophecyed to be restored agayne were so And whome he prophecyed to perish perished
saued By which wordes he declareth euidently that he meaneth that faith that is in the promise made vpon the appointmeÌ„t betwene God and vs that we should kepe his law to the vttermost of our power that is he that beleueth in Christ for the remission of sinne and is Baptised to do the will of Christ and to kepe his law of loue to mortify the flesh that man shal be saued and so is the imagination of these swyne that will not leaue wallowyng theÌ„ selues in euery myre and puddell cleane excluded for God neuer made promise but vpon an appointment or couenaunt vnder whiche who soeuer wil not come can be no partaker of the promise True fayth in Christ geueth power to loue the law of God for it is written Iohn the first He gaue them power to be the sonnes of God in that they beleue in his name Now to be the sonne of God is to loue righteousnes and hate vnrighteousnes and so to be like thy father Hast thou then no power to loue the law so hast thou no fayth in Christes bloud And Rom. iij. We set vp or mainteine the law thorough fayth why so for the preachyng of fayth ministreth the spirit Gala. iij. And ij Cor. iij. And the spirite lowseth the bandes of Sathan geueth power to loue the law and also to do it For sayth Paul Rom. viij if the spirite of him that raysed vp Iesus dwell in you then will he that raysed vp Iesus quickeÌ„ your mortall bodyes by the meanes of his spirite dwelling in you A well wilt thou say if I must professe the law and worke Ergo fayth alone saueth me not Be not deceaued with sophistrie but withdraw thyne eares from wordes and consider the thyng in thyne hart Fayth iustifieth thee that is bringeth remission of all sinnes and setteth thee in the state of grace before all workes and getteth thee power to worke yer thou couldest worke but if thou wilt not go backe agayne but continue in grace and come to that saluation and glorious resurrection of Christ thou must worke and ioyne workes to thy fayth in will and dede to if thou haue tyme and leasure and as oft as thou fallest set thee on thy fayth agayn without helpe of workes And although when thou art reconciled restored to grace woorkes be required yet is not that reconcilyng and grace the benefite of the workes that folow but cleane contrary that forgeuenes of thy sinnes and restoryng to fauour deserue the workes that folow Though wheÌ„ the kyng after that sentence of death is geuen vpoÌ„ a murtherer hath pardoned hym at the request of some of his frendes workes be required of him that he hencefoorth kepe the kynges lawes if he will continue in his graces fauour in which he now standeth yet the benefite of his lyfe procedeth not of the deseruyng of the workes that folow but of the kynges goodnes and fauour of his freÌ„des yea and that benefite and gift of his life deserue the workes that folow Though the father chastise the child yet is the child no lesse bounde to obey and to do the will of the father If when the father pardoneth it the workes that folow deserue that fauour then must the woorkes that folowed the correction haue deserued fauour also and then was the father vnrighteous to chastise it All what soeuer thou art able to do to please God with all is thy duty to do though thou haddest neuer sinned if it be thy dutie how can it then be the deseruyng of the mercy and grace that weÌ„t before Now that mercy was the benefite of God thy father through the deseruing of y t Lord Christ which hath bought thee with y â— price of his bloud And agayne when he sayth that he purposeth to bestow his good to be accepted as fruites of faith it is euident that hee meaneth that lyuyng fayth which professeth the law of God and is the mother of all good workes yea and nurse therto An other caâ—illation whiche they might make in the second part where he admitteth no other mediatour but Christe onely nor will geue of hys goodes to bynde any man to any fayned obseruaunce for the helpe of hys soule wheÌ„ he were whole in the kingdome of Christ cleane deliuered both body and soule from the dominion of Sathan as the Scripture testifieth all that dye in Christ to be is this they will say that he held that none should pray for him saue Christ and that we be not bound to pray one for an other nor ought to desire the prayers of an other man that he excludeth in that he sayth all other be but petitioners By which wordes he plainly coÌ„fesseth that other may and ought for to pray and that we may and ought to desire other to pray for vs but meaneth that we may not put our trust and confidence in their prayer as though they gaue of them selues that which they desire for vs in their petitions and so geue them the thankes ascribe to their merites that which is geuen vs in the name of our master Christ at the deseruynges of his bloud Christ is my Lord hath deserued and also obteined power to geue me all that can be desired for me And al that other desire for me this is desired in Christes name geueÌ„ at the merites of his bloud All the honour then trust confideÌ„ce and thankes perteyne to him also Some will haply say how should I desire an other to pray for me and not trust to his prayer Verely euen as I desire my neighbour to helpe me at my neede and yet trust not to him Christ hath commauÌ„ded vs to loue ech other Now when I go or desire helpe I put my trust in God and complaine to God first and say Loe father I go to my brother to aske helpe in thy name prepare the hart of him agaynst I come that hee may pitie me and helpe me for thy sake c. Now if my brother remember his duty helpe me I receaued it of God and geue God the thankes which moued the hart of my brother gaue my brother a courage to helpe me wherwith to do it and so hath holpe me by my brother And I loue my brother agayne and say Loe father I went to my brother in thy name and he hath holpe me for thy sake wherfore O father be thou as mercyful to him at his nede as he hath ben to me for thy sake at my nede Loe now as my brother dyd his dutie when he holpe me so do I my dutie when I praye for hym agayne and as I might not haue put my trust and coÌ„fidence in my brothers helpe so may he not in my prayers I am sure that God will helpe me by his promise but am not sure that my brother wil helpe me though it be his dutie so am I sure that God will heare me what soeuer I aske
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
persecutour 250 Church truely declared 253. 254. 256 Counsailes haue erred and may erre 255 Councell of Constance forbad the Sacrament in both hyndes 302 Coūcell of Nice thought it meete for a Byshop to haue a wife 320 D. DAyes are no one better nor higher then an other 206 Doctours of the law geue euill counsayle 208 E. ENemy to a true mā is a theef 189 Extreme law is extreme miustice 208 F. FAyth onely iustifieth 226. 235 Fayth without workes iustifieth 228 Fayth is accompted for righteousnes 231 Fayth in Christ attayneth saluation 231 Fayth bryngeth forth good workes 236 Fayth that bryngeth forth frute is the fayth that iustifieth 238 Fayth iustifieth before God good workes declare our iustification to the world 239 Faythes are of two sortes 241 Fayth that iustifieth is geuen vs frely of God 241 Faythfull beleeuers in Christes merites are the right holy Churche of God 244 Faythfull congregation cannot erre 247 Fayth is the mere gift of God 277 Fisher Bishop of Rochester sworne to the Pope 197 Flocke of Christ is litle 247 Fleshly reason refoned frowardly 270 Fridericke the Emper our deposed 191 Freewill of man without Gods grace can doe no good 266. 267. 268 Freewill without grace is sinne 269. 270 Freewill wherein it consisteth 276 Frutes of fayth 235 G. GErmayne a Popes Sainte a straunge hystory 190 George Stafford a learned man 221 God onely is omnipotent and almightie 351 God is to bee obeyed before men 295 God doth wōderfully worke to saue his flocke ibidem Gods commaundements are impossible to our nature to bee kept 272 Gods mercy is the onely cause of our saluation 179 Good counsaile geuē to the Bishops 215 Good workes what goodnes is in them 229 Good workes cannot deserue remission of sinnes 235 Good workes are to be done though they iustifie not 237 Good workes are the frutes of good fayth 249 God disposeth his mercy to whom it pleaseth him 278 Gospell preachyng is no cause of insurrection 184 Gospell profitable to England 194 Grace without deseruyng 224 Grace findeth our hartes stony 273 H. HErode kept his brothers wise 188 Hipocrisie abhominable 189 Holy dayes why they were ordeyned 205 Holy Church truely defined 243 Holy church that is the true church of God is to the worlde inuisible 244 Holy Church is the grounde and piller of trueth 245 Holy Church is built vpon the Apostles and Prophetes 250 I. IAcob is elected and Esau reiected 178 Idols and Images described 344 Idols Images are all one ibidem Ignoraunce made vs worshyppe stockes and stones 341 Images are neither to bee honored nor worshypped 340 Image of God is thy poore Christian brother 345 Images or Idols are not the workers of any miracles 345 Insurrections whereof they came 192 Indifferent thynges are to bee obeyed 298 Iohn kyng of Englād cruelly handled by the Clergy of England 189 Iustification is not by the lawe of of workes but by the law of fayth 234 Iustification how it commeth 236 Iustified personnes cannot abstayne from doyng of good workes 240 K. Kynges ought not to bee deposed though they bee wicked 187 Kyng Iohn was cruelly handled of the Clergy of England 189 Kyng Iohn poysoned 189 Kynges brought by violence vnder the Popes foote 195 Kynges of the kyngdome of heauen what they are 257. 258 Keyes of Christ abused by the Byshops 262. 263 L. LAw why it was geuen 275 Liberties of holy Churche may not bee impugned 217 Losing and byndyng what it is 259 M. MAn is Lord ouer all creatures 274 Mans dominion restreyned 275 Man is the lyuely and true Image of God 346 Mariage of Priestes is allowed of God 317 Mariage hath a greater crosse then virginitie 313 Mariage of Priestes is neither agaynst Gods law nor mans law 328 Mariage is all one beefore Priesthode and after Priesthode 336 Masse made of many patches 357 Masse welbeloued of the Papistes for gaynes sake ibidem Ministers of the Churche ought to bee no Lordes 262 Money is the popes best marchaūt 265 Monkes of the Charterhouse and their superstition 299 Mores holy Church are the Pope Cardinals and Byshops 252 Moses chayre what it is 297 N. NAturall reason is a blynde iudge of the Scriptures 307 Naturally all men desire Mariage 323 O. OBedience to the higher powers taught by Christ and his Apoles 185 Obedience to the Prince wee owe with our bodyes and to God with our soules 300 Officers are Byshops hangmē 211 Offendours of the common weale may not breake prison but paciently suffer that the law doth determine 293 Orders in the Clergy hath two significations 202 Othe the Byshoppes made to the Pope 195 Othe to the Pope last made by the Byshops 200 P. PApistes and Schoolemen peruert the Scriptures 180 ▪ Papistes charge the Preachers of Gods word with heresie 185 Papistes teach disobedience to Princes 185. 186 Papistes shamelesse doynges 186 Papistes and Protestantes wherin they differre 191 Papiste is an vnnaturall subiect agaynst hys soueraigne Lord and Lady 202 Papistes are arrogant and proude 209 Papistes are craftie iugglers 223 Papistes crueltie 225 Papistes are trappers of innocents 223 Papistes are tyrantes 224 Papistes are blasphemers of Gods holy word 286 Papistes preach lyes 287 Papistes and S. Paule are contrary 285 Papistes are the norishers of ignoraunce and darknes 290 Papistes finde faulte with gnattes and swalow Camelles 308 Papistes make blynd reasons 308. 309 Papistes carnall reasons 351 Papistes worshyppers of stockes and stones 352 Papistes blynd and malicious 353 Papistes foolish arguments soluted 354 Paule dispenseth with vnlawfull vowes 314 Peter the Apostle had a wife 325 Petition of Doct. Barnes to kyng Henry the viij 205 Philip the Euangelist was maryed 325 Popes depose kynges 186 Popes shamelesse arrogancy and tyranny ibidem Popes dispense with othes that subiectes make of obedience to theyr Princes 188 Popes procurers of warre and destruction of people 193 Pope agaynst Pope one cursing an other ibidem Popes alter the Byshops othes as semeth best for their purpose 195 Popes and their lewdenes truely described 197 Pope how hee cōmeth by the name of Lord. ibidem Pope Clement excōmunicated kyng Henry the viij 198 Popes what maner of men they are that are chosē to that dignitie 199 Pope Clement the sonne of a Curtisan ibidem Pope a monstruous hypocrite 198 Pope and hys lawes agree not 199 Popes are not chosen after Sainte Paules rule ibidem Power of kynges is immediatly of God 202 Popes Saintes worke straūge miracles 190 Pope absolueth all rebellion agaynst Princes but pardoneth none that hath beene agaynst hym selfe 201 Popes regalles ibidem Pope calleth Councelles as it pleaseth hym 202 Pope hath libertie to say do◠what hee list 204 Popes pardōs haue beene good marchaundise in England 212 Pope may not bee controlled of any man 213 Popish law is tyrannous 218. 219. 220 Pope and the true holy church how farre they differre 242 Pope and his maners agreeth nothyng with the holy Church ibidē Pope
men The litterall sense killeth say sophisters The letter killeth expound this To loue the law is righteousnes The litterall sense is spirituall What is to be sought in y â— Scripture and in the litteâ—… sense The story of Ruben Swearâ— they by their honour thâ—â— are they not ready to suffer shame for Christes sake The adultery of Dauid The difference betwen gods sinners the deuils Nos The Pope is likened to Ham. They will to heauen by away of their owne makyng The vse of similitudes A similitude without Scripture is a sure token of a false Prophet Paul preached not worldly wisedome Similitudes and reasons of mans wisdome make no faith but waueryng opinions onely Goddes word maketh surâ— fayth for God can not lye Peter preached not fables and false similitudes but the playne Scripture ☞ Schole do 〈◊〉 Similitudes are no good argumentes among the sophisters owne selfe We must â—ure our in 〈…〉 with the remedies that God hath ordeined not tempt god What 〈…〉 ☞ ☜ In expoundyng of the Scripture we must haue a respect vnto the liuyng and practising of Christ and of his Apostles and Prophetes The scripture was geuen to leade vs vnto Christ ☞ Settes or orders Couetousnes desire of honour is the ende of all false doctrine and that which false prophets seke Purgatory Pardons Praying to saintes Confession An example of false expouÌ„ding y â— scriptures Christ the â—ayth and Gods word is the rocke and not the Pope The auctority of Peters successour â—o but to preach That expositioÌ„ to false which is agaynst thâ— oâ—en scripture or agaynst thâ— practising of Christ and of hys Apostles Binding 〈◊〉 lowsing is one power What Iesus signifieth What bynding meaneth What cursing meaneth What lowsing meaneth ☜ The Pope is Robyn goodfelow Of our selues we can performe nothâ—ng further theÌ„ God â—…ll geue vs power Another example To sit on Christes seaâ—e is to preach and confesse Christ Christ rebuked desire of preheminence in his Disciples but the Pope chalengeth it aboue all men as hyâ—… owne inheritaunce Fathers fathers Miracles miracles The womaÌ„ of Lemster was a solempne miracle The armour of the spiritualtie The armour of a Christe maÌ„ is Gods word and fayth ☜ Gods woorde about all mens iudge mentes Fryers be not bound to preach How God ought to be serued In Christ to rest of conscience onely Do good deedes and trust in Christ Gods worde is the rule of childreÌ„ seruauntes wyues subiectes â—o please God â—o to beleue hys promises to loue hys commaundementes He that will aueÌ„ge robbeth God of his honour How 〈◊〉 soeuer the kyng is 〈…〉 vnto thâ—… great gift of God The Pope hath a law that none of his sprites may be suerty The kyng is but a seruaunt to execute the lawes of God How farre a kyng ought to seeke at his commons handes Note 4 Confession The manifolde enormities which their auricular confession did breede The Pope and his chapteyns were the fountaines of all euils in spiritualâ— regiment or teÌ„porall Vnder an outwarde pretence of Gods honor the poâ—â—â— Clergie procured their owne dignitie The keepyng down of Gods word promoted the Popes spiritualties honour The Byshop of Rochester as a fit paterna to 〈…〉 â—ll y ◠〈…〉 aâ—… The cause why kings coulde not come to the knowledge of y â— truth Miracles are done by fayth and not by ceremonies The vse of Allegories The vse of similitudes â–ª To digge the welles of AbrahaÌ„ is to open and to make plaine the scriptures which is the kingdome of God Abrahams welles The kingdome of heauen what it 〈◊〉 Moses face The keye what it is The lawe is the way that leadeth to Christ Lawe what her office is The law 〈…〉 â—â—reth sinne condemneth our deedes drinketh vs to Christ Moses 〈◊〉 the law but Christ onely geueth grace to do it and vnderstand it aright The 〈◊〉 serâ—ent Num. 〈◊〉 The 〈◊〉 〈…〉 contraâ—… peâ—acioâ—s The 〈◊〉 â—ure 〈◊〉 is looked vp Christ is the doore the way and foundation of all the Scriptures When by gloses of out owne imaginacioÌ„ we darken the cleare text of gods word theÌ„ is the Scripture locked by from vs. Christ vsed 〈◊〉 temporal regiment Christ is a gâ—… geuen onely to theÌ„ that loue the law and professe it He that professeth not the law hath 〈…〉 in the promises Workes do not iustifie 2. Cor. 〈◊〉 The law By keepyng the lawe we continue in grace Fayth loue and hope are insepararable in this lyfe They that loue not the law cannot vnderstand the Scripture to saluation Care How God careth for the weake By bearyng eche other weakenes we fulfil the lawe of Christ Rulers why they were ordayned Why God scourgeth hys The conditions of the couenaunt Flesh and spirite Crosse Euill lustes and affections are to be purged with the crosse of Christ To sinne vnder grace and to 〈◊〉 vnder the lawe Lambes Swyne Dogges Swyre haue â—o fayth Dogges loue not the lawe True fayth to coupled with loue to the lawe The difference of faythes and how it is to be vnderstoode fayth iustifieth Fayth of hipocrites fayth of 〈◊〉 The â—ight baptâ—… The church of Christ Whosoeuer derogate any thyng froÌ„ the 〈◊〉 of Christ are not of the church They that haue not the lawe writeâ— in their harts â–ª caÌ„not vnderstand the passion of Christ to saluation A 〈◊〉 re peting What the inward baptisme of the soule iâ— Thau Faith â—ope and charitie are inseperable Faith hope and charitie are knowen one by the other The office of fayth The office of loue The office of hope The anker of our saluation is perfect faith in Christes bloud 1. Pouerth in spirite Riches Neither riches or pouertie exclude or assure vs of Gods blessing Who are poore in spirite is here pithely declared Riche in spirite Couetousnes is a thyng contraris to the worde of God and to the ministers of the same By couetousnes is a false Prophet chiefly knowen 2. Some cry the world is nought not â—or their owne and others iniquitie but for waywardnes they caÌ„ not enioye theyr owne lusles Godlye mournyng As warmeth accoÌ„panieth the sâ—nne so foloweth the crosse a true Christian man K. Iohn Henry the second The promise of Goddes word is y â— coÌ„fort of y â— afflicted in this world for Christs sake Faith is our victory By persecution and death for y â— truthes sake we obteine lyfe get the victory The mourners for righteousnes are saued when God taketh vengeance on y â— vnright 〈◊〉 wise 3. Mekenes possesseth the earth Referre y â— reuenge of thy cause to the Magistrate whoÌ„ God appointeth to forbyd such violence Hundred folde The priuat person may not aduenge but the officer must 4. Righteousnesse How this word righteousnes ought here to be vnderstode Monkes Monkes why they runne into Religion Luc. vi Monkes be cursed 5. To be mercyful what it is how manye wayes mercy may be shewed Monkes Couent Oâ—le Holy oyle must bee aduenged Zeale