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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68831	The vvhole workes of W. Tyndall, Iohn Frith, and Doct. Barnes, three worthy martyrs, and principall teachers of this Churche of England collected and compiled in one tome togither, beyng before scattered, [and] now in print here exhibited to the Church. To the prayse of God, and profite of all good Christian readers.; Works	Tyndale, William, d. 1536.; Barnes, Robert, 1495-1540. Works. aut; Frith, John, 1503-1533. Works. aut; Foxe, John, 1516-1587. Actes and monuments. Selections.	1573 (1573)	STC 24436; ESTC S117761	1,582,599	896

fathers fathers of thē that are past And as we feele our fathers so dyd they that are past feele their fathers neither were there in the world any other fathers then such as we both see and feele this many hundred yeares as their Decrees beare recorde and the stories and Chronicles well testifie If Gods word appeared any where they agreed all agaynst it When they had brought that a sleepe then stroue they one with an other about their owne traditions and one Pope condemned an others Decrees and were sometyme ij yea thre Popes at once And one Bishop went to law with an other and one cursed an other for their owne fantasies such things as they had falsly gottē And the greatest Samts are they that most defēded the liberties of the church as they call it which they falsly gote with blynding kings neither had the world any rest this many hundred yeares for reformyng of Friers and Monkes and ceasyng of schismes that were among our Clergy And as for the holy Doctours as Augustine Hierome Cyprian Chrisostomus and Bede will they not heare If they wrote any thyng negligently as they were men that drawe they cleane contrary to their meanyng and therof triumphe they Those Doctours knew of none authoritie that one Byshop should haue aboue another neither thought or once dreamed that euer any such should be or of any such whisperyng or of Pardons or scouryng of Purgatory as they haue fayned And when they cry miracles miracles remember that God hath made an euerlasting Testament with vs in Christes bloud against which we may receaue no miracles no neither y ● preachyng of Paule him selfe if he came agayn by his own teaching to the Galathians neither yet the preachyng of the aungels of heauen Wherefore either they are no miracles but they haue fayned thē as is the miracle that S. Peter halowed Westminster or els if there be miracles that confirme doctrine contrary to Gods word thē are they done of the deuill as the mayd of Ipswich of Kent to proue vs whether we will cleane last to Gods word and to deceaue them that haue no loue to the truth of Gods word nor lust to walke in his lawes And for as much as they to deceaue with all arme them selues against thē with argumentes and perīnasions of fleshly wisedome with worldly similitudes with shadowes with false Allegories with false expositions of the Scripture contrary vnto the liuyng practising of Christ and the Apostles with lyes and false miracles with false names domne ceremonies with disguising of hypocrisie with the authorities of the fathers and last of all with the violence of the temporall sworde therfore do thou contrariwise arme thy selfe to defende thee with all as Paule teacheth in the last chapter to y ● Ephesians Gyrde on thee the sworde of the spirite which is Gods word and take to thee the shilde of fayth which is not to beleue a ●ate of Robynhode or Gestus Romanorum or of the Chronicles but to beleue Gods woorde that ●asteth euer And when the Pope with his falshead chalengeth temporall authoritie aboue King and Emperour set before thee y ● xxv chapter of S. Math. Where Christ commanudeth Peter to put vp his sword And set before thee Paul ij Cor. x. Where he sayth the weapons of of our warre are not carnall thynges but myghty in God to bryng all vnderstandyng in captiuitie vnder the obedience of Christ that is the weapōs are Gods word and doctrine and not swordes of yron and stele set before thee the doctrine of Christ and of hys Apostles and their practise And when the Pope chalengeth anthoritie ouer his fellow Byshops and ouer all the congregation of Christ by successiō of Peter set before thee y ● first of the Actes where Peter for all hys authoritie put no man in the rowme of Iudas but all the Apostles chose two indifferently and cast lottes desiring God to temper them that the lot might fall on y e most ablest And Actes viij the Apostles sent Peter and in the xi call him to rekening and to geue accomptes of that he hath done And when the Popes law cōmaundeth saying though that the Pope liue neuer so wickedly and draw with hym through his euill ensample innumerable thousādes vnto hell yet see that no man presume to rebuke him for he is head ouer all and no man ouer him set before thee Gallates ij Where Paule rebuketh Peter openly And see how both to the Corinthiās and also to the Galathians he will haue no superiour but Gods word hee that could teach better by Gods worde And because when he rehearsed his preachyng and hys doynges vnto the hygh Apostles they could improue nothyng therfore will he be equall with the best And when the Friers say they do more thē their dutie whē they preach and more thē they are bound to to say our seruice are we boūd say they and that is our dutie to preach is more then we are bound to Set thou before thee how that Christes bloud shedyng hath bounde vs to loue one an other withall our might and to do the vttermost of our power one to an other And Paul sayth i. Cor. ix Wo be vnto me if I preach not yea wo is vnto him y ● hath wherewith to helpe his neighbour and to make him better and do it not If they thinke it more then their dutie to preache Christ vnto you then they thinke it more then their dutie to pray that ye should come to the knowledge of Christ And therefore it is no maruell though they take so great labour yea and so great wages also to kepe you still in darkenes And when they crye furiously hold the heretikes vnto the wall and if they will not reuoke burne them without any more a do reason not with thē it is an Article condēned by the fathers Set thou before thee the saying of Peter i. Pet. iij. To all that aske you be ready to geue an aunswere of the hope that is in you and that with mekenes The fathers of the Iewes and the Bishops whiche had as great authoritie ouer them as ours haue ouer vs condemned Christ his doctrine If it be inough to say the fathers haue condēned it thē are y ● Iewes to beholdē excused yea they are yet in the right way and we in the false But if the Iewes be bound to loke in the Scripture and to see whether their fathers haue done right or wrong then are we likewise bound to looke in the Scripture whether our fathers haue done right or wrong and ought to beleue nothyng without a reason of the Scripture and authoritie of Gods word And of this maner defend thy selfe agaynst all maner wickednes of our spirites armed alway with Gods woorde with a strong and a stedfast fayth thereunto Without Gods word do nothing And to his word adde nothyng neither pull any

quicke witted and printe wisdome in hym and maketh it to abide where bare wordes go but in at the one eare and out at the other As this with such lyke sayings put salt to all your sacrifices in steade of this sentēce do all your dedes wyth discretion greeteth and biteth if it bee vnderstand more then plain wordes And when I say in stede of these wordes boast not your selfe of your good dedes eate not the bloud nor the fat of your sacrifice there is as greate difference betwene them as there is distance betwene heauen and earth For the lyfe and beauty of all good dedes is of God and we are but the caren lean we are onely the instrument whereby God worketh onely but the power is his As God created Paul a new poured hys wisdome into hym gaue hym might promised hym that his grace should neuer fayle him c. and al with out deseruinges except that nurtering the sayntes and making them curse rayle on Christ bee meritorious Now as it is death to eate the bloud or fatte of any sacrifice is it not thinke ye dānable to robbe God of hys honour to glorify my selfe with hys honour An exposition of certayne wordes of the fourth booke of Moses called Numeri AVims a kynde of Giauntes and the worde signifieth crooked vnright or weaked Beliall weaked or weakeuesse hee that hath cast the yoke of God of his necke and will not obey God Bruterer prophesies or southsayers Emims a kynde of gyantes so called because they were terrible and cruell for Emim signifieth terriblenes Enacke a kinde of Giauntes so called happly because they ware chaynes about their neckes Horims a kynde of Giauntes and signifieth noble because that of pride they called themselues nobles or gentles Rocke God is called a rocke because both he and hys word lasteth for euer Whet them on thy children that is exercise thy children in them and put them in vre Zamzumims a kynde of Gyauntes and signifieth mischeuous or that be alway imagining The Prologue into the fourth boke of Moses called Numeri IN the second and thirde booke they receaued the law And in this fourth they beginne to worke to practise Of whiche practising ye see manye good examples of vnbeliefe and what freewill doth when she taketh in hand to kepe y t law of her own power with out helpe of faith in y t promises of god how she leaueth her maisters carkasses by the way in the wildernesse and bringeth them not into the lande of rest Why could they not enter in Because of their vnbeliefe Hebrue 3. For had they beleued so had they bene vnder grace and their old sinnes had ben forgeuē them and power should haue bene geuen them to haue fulfilled the law thenceforth and they should haue bene kepte from all temptations that had bene to strong for them For it is writen Iohn 1. He gaue them power to be the sonnes of God thorow beleuyng in hys name Now to be y t sonne of God is to loue God and hys commaundementes and to walke in hys way after the ensample of hys sonne Christ But these people tooke vppon them to worke without fayth as thou seest in the 14. of this boke where they would fight and also did without the woorde of promise euen when they were warned that they shoulde not And in the 16. agayne they woulde please God with their holye faythlesse workes for where Gods woorde is not there can be no fayth but the fire of God consumed their holy workes as it did Nadab and Abihu Leuit. 10. And from these vnbeleuers turn thine eyes vnto the Pharises whiche before the commyng of Christ in hys fleshe had layde the foundation of freewyll after the same ensample Wheron they built holy workes after their owne imagination without fayth of y t word so feruently that for the great zeale of them they slewe the king of all holye workes and the lord of freewil which onely thorowe hys grace maketh the will free and looseth her from bōdage of sinne and geueth her loue and luste vnto the lawes of God and power to fulfill them And so through their holy workes done by the power of freewil they excluded themselues out of the holy rest of forgeuenes of sinnes by fayth in the bloud of Christ And then looke on our hipocrites which in lyke manner followyng the doctrine of Aristotle and other hethen Paganes haue agaynst all the Scripture set vp freewill again vnto whose power they ascribe the kepyng of the commaundementes of God For they haue set vp wilfull pouerty of another maner then any is cōmaunded of god And y t chastitie of matrimony vtterly defied they haue set vp another wilful chastitie not required of God whiche they swere vowe and professe to geue God whether he wyll geue it them or no and compel all their disciples thervnto saying that it is in the power of euery mans freewill to obserue it contrary to Christ and his apostle Paul And the obedience of God and man excluded they haue vowed an other wilfull obedience condemned of all the scripture which they wil yet geue god whether he wyll or will not And what is become of their wilfull pouerty hath it not robbed the whole worlde and brought and vnder them Can there be either kyng or emperor or of whatsoeuer degree it be except he will hold of them and be sworne vnto them to be their seruaunte to goe and come at their lust and to defende ▪ their quarels bee they false or true Their wilful pouertie hath alredy eaten vp y ● who le world is yet stil gredier then euer it was in so muche that teune worldes mo were not inough to satisfie the honger thereof Moreouer besides daily corruptyng of other mens wiues and open whore dome vnto what abhominacions to filthy to be spoken of hath their volūtary chastitie brought them And as for their wilfull obedience what is it but the disobedience and the diffiaunce both of al the lawes of God and man in so much that if any Prince begyn to execute any law of man vpon them they curse him vnto the bottome of h●l proclayme him no right kyng and that hys Lordes ought no longer to obey hym and interdite his commō people as they were heathen Turkes or Saracenes And if any man preach them gods law him they make an hereticke and burne him to ashes And in sieade of Gods lawe and mans they haue set vp one of their owne imagination whiche they obserue with dispensations And yet in these workes they haue so great confidence that they not onely trust to be saued therby and to be hyer in heauen then they y t be saued through Christ but also promise to all other for geuen●u● of their sinnes thorough the merites of the same Wherin they rest and teach other to rest also excludyng the whole world from the rest

the merites of their fasting as though they had done more then inough for themselues and of that marchaundise haue gotten all they haue and haue brought the knowledge of Christes bloude cleane into darcknesse And last of all what shall I say of the open idolatry of innumerable fastes of saint Brandons fast Saint Patrickes fast of 4. holy Fridayes of Saint Antonies betwene Saint Maries dayes of our Lady fast either vij yeare the same day that her day falleth on in March and then beginne or one yeare with bread and water and all for what purposes ye know well inough and of such like I trowe ten thousand in the worlde And who hath rebuked them See that ye gather not treasure vppon the earth where rust and mothes corrupt and where theues breake vp and steale But gather you treasure in heauen where neither rust nor mothes corrupt and where theeues neither breake vp not steale For where your treasure is there will be your hartes also Note the goodly order of Christes preaching First he restored the true vnderstanding of the lawe then y e true intent of the workes And here consequently he rebuketh the mortall foe sworne enemy both of true doctrine and true liuing which is couetousnes the roote of all euill sayth Paule 1. Tim. 6. Couetousnes is Image seruice Col. 3. It maketh men to erre frō the faith 1. Tim. 6. It hath no part in the kingdome of Christ God Ephe. 5. Couetousnes hardened the hart of Pharad that the fayth of the miracles of God could not sinke into it Couetousnes did make Balam which knew all y e truth of God to hate it to geue the most pestilent and poysonfull coūcell against it that hart could imagine euen for to destroy it if it had bene possible Couetousnes taught the false prophetes in the olde testament to interpret the law of God falsely and to peruert the meaning and entent of all the sacrifices and ceremonies and to slea y e true preachers that rebuked thē And with their false perswasions they did leade all the kinges of Israell out of the right way and the most part of the kynges of Iuda also And Peter in the second chapter of his second Epistle prophesieth that there should be false teachers among vs that shoulde follow the way of Balā that is to say for couetousnes persecute the truth thorow couetousnes with fained wordes to make marchaundise of the people and to bring in dampnable sectes to And here ye haue an infallible rule that where couetousnes is there is no truth no though they call themselues the church and say thereto that they cānot erre Couetousnes kept Iudas stil in vnbeliefe though he saw and did also many miracles in the name of Christ and compelled him to sell hym to the Scribes and Phariseis for couetousnes is a thyng merciles Couetousnes made the Phariseis to lye on Christ to persecute hym and falsely to accuse hym And it made Pilat though he founde hym an innocent yet to slay him It caused Herode to persecute Christ yet in his cradell Couetousnes maketh hipocrites to persecute y e truth against their owne consciences and to lye to Princes that the true preachers moue sedition and make their subiects to rise against them and the sayd couetousnes maketh the Princes to beleue their wicked perswasions and to lēde their swordes to shed innocent bloud Finally couetousnes maketh many whom the truth pleaseth at the beginning to cast it vp againe and to be afterward the most cruell enemies therof after the ensample of Symon Magus Act. 8. Yea and after the ensample of Sir Thomas More K. which knew the truth and for couetousnes forsooke it agayne and conspired first with the Cardinall to deceaue y e kyng and to leade hym in darcknes And afterwarde when the light was sprong vpon them and had driuen thē cleane out of the scripture and had deliuered it out of their tyranny and had expelled the darcke stinking miste of their deuelish gloses and had wiped away the cobwebbes which those poysoned spiders had spread vpon the face of the cleare text so that the spiritualtie as they call themselues were ashamed of their part as shamelesse as they be yet for all that couetousnes blynded the eyes of that glering Foxe more more and hardened his hart agaynst y e truth with the confidence of his painted Poetry babbling eloquence and iuggeling arguments of subtill sophistry grounded on his vnwritten verities as true and as autentike as hys story of Vtopia Paule therefore biddeth Timothy to charge the rich to beleue in the liuing god and not in their vncertaine riches for it is impossible for a couetous Idolater or Image seruer that trusteth in the dead God of his riches to put hys trust in the lyuing God One misery is that they which here gather lay vp cannot tell for whom An other is rust canker mothes and a thousād misfortunes beside theues extortioners oppressors mighty tirants to y e which y e rich be euer a pray And though they prosper to y e end outwardly yet feare euer guaweth their hartes inwardly And at the houre of death they know feele that they haue gathered naught then sorrow they and are like one that dreameth of riches and in the morning when he findeth nought is heauy and sory for the remēbraunce of the pleasaunt dreame And finally when they be most loth to die and hope to liue long thē they perishe sodainly after the ensample of y e rich man which entended to make him larger barnes and store houses Happy therfore is he that layeth vp treasure in heauen and is rich in faith and good workes for the rewarde thereto promised shall God kepe sure for him no man can take it away Here is not forbidden to haue riches But to loue it to trust in it and to be carefull for it For God hath promised to care for vs and to geue vs inough to keepe that which is gotten if we will care to keepe his commaundementes Whatsoeuer office or degree thou art in in this world do the dutie of thine office diligently and trust in God let hym care If thou be an husband man eare and sow and husband thy ground and let God alone for the rest he will care to make it grow plenteously and to send seasonable weather to haue it in and will prouide thee a good market to sell ▪ c. In like maner if thou be a kyng do the office of a king and receaue the duties of the kyng and let God care to keepe thee in thy kingdome His sauour shall do more for thee thē a thousand millions of golde and so of all other He that hath but a little and is sure that God shall keepe both him it is richer then he which hath thousandes and hath none other hope thē that he and it must be kept wyth hys owne care and

their obedience they destroy the obedience that God ordayned in this world desireth no other With their pouerty they destroy the pouertie of the spirit which Christ taught onely whiche is onely not to loue worldly goodes With their fast they destroy the fast which God commaundeth that is a perpetuall sobernesse to tame the fleshe With their patteryng prayer they destroy the prayer taught by God whiche is either thankes or desiryng helpe with fayth trust that God heareth me Their holynesse is to forbyd y t God ordeined to be receaued with thankes giuyng as meate matrimony And their owne workes they maintayne let Gods decay Breake theirs they persecute to the death But breake Gods and they either looke through the fingers or els geue thee a flappe with a Foxe tayle for a litle money There is none order among them that is so perfect but that they haue a prison more cruell thē any iayle of theues and murtherers And if one of their brethren commit fornication or adultery in the world he finisheth his penaunce therin in three Wekes or a moneth and then is sent to an other place of the same religion But if he attempt to put of the holy habite he commeth neuer out is so straytly dioted therto that it is meruell if he liue a yeare beside other cruell murther that hath bene found among them and yet is this shamefull dyoting of theirs murther cruell inough Be not deceaued with visions nor yet with miracles But go to iudge their workes for the spiritual iudgeth all thinges sayth Paule i. Cor. ij Who is that spirituall not such as we now call men of holy Church But all that haue the true interpretation of the law written in their harts The right fayth of Christ and the true intēt of workes which God byddeth vs worke he is spirituall and iudged all thinges and is iudged of no man Not all that say to me Lorde Lorde shall enter into the kyngdome of heauen But he that fulfilleth the will of my father which is in heauen Many will say vnto me at that day Lord Lord dyd we not prophesie in thy name and in thy name cast out deuils and dyd we not in thy name many miracles Then will I confesse vnto thē I neuer knew you depart from me ye workers of iniquitie This doublyng of Lord hath vehemency and betokeneth that they which shal be excluded are such as thinke thē selues better and perfitter then other men and to deserue heauen with holy workes not for them selues onely but also for other And by that they prophesied by which thou mayst vnderstand the interpretyng of Scripture and by that they cast out deuils did miracles in Christes name and for all that they are yet workes of wickednesse and do not the will of the father which is in heauen it is playne that they be false Prophetes and euen the same of which Christ warned before And now for as much as Christ and his Apostles warne vs that such shall come and describe vs the fashions of their visures Christes name holy Church holy fathers and xv hundred yeares with Scripture and miracles and commaunde vs to turne our eyes from their visures and consider their frutes and cut them vp and loke with in whether they be sound in the core kernell or no and geue vs a rule to try them by is it excuse good inough to say God will not let so great a multitude erre I will folow the most part and beleue as my fathers dyd and as the preachers teach and will not busie my selfe chose them the faute is theirs and not ours God shall not lay it to our charge if we erre Where such wordes be there are the false Prophetes all ready For where no loue to the truth is there are y ● false Prophetes where such wordes be there to be no loue to y e truth is plame Ergo where such woordes be there be the false Prophetes in their full swyng by Paules rule ij Thessa ij An other conclusion where no loue to the truth is there be false Prophetes The greatest of the world haue least loue to the truth Ergo the false Prophetes be the Chaplaines of the greatest which may with the sword compel the rest As the kynges of Israell compelled to worshyp the golden Calues And by false Prophetes vnderstand fal●e teachers as Peter calleth them and wycked expounders of the Scripture Who soeuer heareth these words of me and doth them I will lyken him vnto a wise man that built hys house vppon a rocke and there fell a rayne and the floudes came and the windes blew and beate vppon that house but it fell not for it was grounded vpon a rocke And all that heare of me these wordes and do them not shal be lykened vnto a foolishe man that buylt his house vpon the sand and there fell a rayne and the floudes came and the windes bl●w and dashed vpon that house and it fell and the fall therof was great Christ hath two sortes of hearers of which neither of them do there after The one wil be saued by fayth of theyr owne makyng without workes The other with workes of their owne makyng without faith The first are those voluptuous which haue yelded them selues vp to sinne saying tushe God is mercyfull Christ dyed for vs that must saue vs onely for we cannot but sinne without resistāce The second are the hypocrites which will deserue all with theyr owne imagined woorkes onely And of fayth they haue no other experience saue that it is a litle meritorious where it is paynefull to be beleued As that Christ was borne of a virgin and that he came not out the way that other children do he no that were a great inconuenience but aboue vnder her arme yet made no hole though he had a very naturall body as other mē haue and that there is no bread in the Sacrament nor wyne though the fiue wittes say all ye And the meritorious payne of this belefe is so heauy to them that except they had fayned them a thousand wise similitudes and lowsye lykenesses and as many madde reasōs to stay them with all and to helpe to captiuate their vnderstandyng they were like to cast all of their backes And the onely refuge of a great many to keepe in that fayth is to cast it out of their myndes not to thinke vpon it As though they forgeue not yet it they put the displeasure out of their myndes and thinke not of it til a good occasion be geuē to aduēge it they thinke they loue their neighbour well inough all the while and be in good charge And the fayth of the best of them is but like theyr fayth in other worldly stories But the fayth which is trust and confidence to be saued and to haue their sinnes forgeuen by Christ which was so borne haue they not at all

be weake sicke and wounded and not cleane dead As a good childe whom the father mother haue taught nurtoure and wisdome loueth his father and all his commaundementes and perceaueth of y t goodnes shewed him that his father loueth him and that all hys fathers preceptes are vnto hys wealth and profite and that his father commaundeth him nothing for any neede that his father hath thereof but seeketh his profite onely and therefore hath a good fayth vnto all his fathers promises and loueth all his cōmaundementes and doth them wyth good will with good will goeth to schole And by the way haply he seeth cōpany play and with the sight is taken and rauished of his memory and forgetteth himselfe and standeth and beholdeth and falleth to play also forgetting father and mother all their kindnes all their lawes and his owne profite thereto Howbeit the knowledge of his fathers kindnesse the fayth of hys promises and the loue that he hath agayne vnto hys father and the obedient minde are not vtterly quēched but lye hid as all thynges do when a man sleepeth or lieth in a traunce And as soone as he hath played out all his lustes or be warned in the meane season he commeth againe vnto his olde profession Neuer the later many temptations goe ouer his hart and the law as a right hangman tormenteth hys conscience and goeth nye to perswade him that his father will cast him away and hang hym if he ketch hym so that he is like a great while to runne a way rather then to returne vnto his father agayne Feare and dread of rebuke of losse of his fathers loue and of punishment wrastle with the trust which he hath in his fathers goodnesse and as it were geue his faith a fall But it riseth againe assoone as the rage of the first brunte is past and his minde more quiet And the goodnesse of his father and his olde kindnesse commeth vnto remembraunce eyther of his owne corage or by the comfort of some other And he beleueth that his father wyll not cast him away or destroy hym and hopeth that he will no more do so And vpō that he getteth him home dismayed But not altogether faythlesse The olde kindnesses will not let him dispayre Howbeit all the world cannot set his ha●t at rest vntyll the payne be past and vntill he haue heard the voyce of his father that all is forgeuen ¶ The maner and order of our election EVen so goeth it with Gods electe God chuseth thē first and they not God as thou readest Iohn xv And then he sendeth forth and calleth them and sheweth them his good wil which he beareth vnto them and maketh thē see both their owne damnation in the lawe and also the mercy that is layde vp for them in Christes bloude and therto what he wil haue them do And then when we see his mercy we loue him agayne and chuse him and submit our selues vnto his lawes to walke in them For when we erre not in wit reason and iudgement of thynges we can not erre in will and choyse of thinges The choyse of a mans will doth naturally and of her owne accorde follow the iudgement of a mans reason whether he iudge right or wrong So that in teaching onely resteth the pyth of a mans liuing How be it there be swine that receaue no learning but to defile it And there be dogges that rent all good learning wyth their teeth And there be Pope holy which following a righteousnes of their owne faining resiste the righteousnes of God in Christ And there be that cannot attend to harken vnto the truth for rage of lustes which when lustes abate come and obey well inough And therefore a Christen man must be patient and suffer long to win his brother to Christ y t he which attēdeth not to day may receaue grace heare to morowe we see some at their very latter ende when colde feare of death hath quenched the heate of their appetites learne consent vnto the truth wherunto before they could geue none care for the wylde rages of lustes that blynded their wittes And though Gods elect can not so fall that they rise not agayne because that the mercy of God euer wayteth vpon them to deliuer them from euil as the care of a kynde father wayteth vppon his sonne to warne him and to keepe hym from occasions and to call him backe againe if he be gonne to far yet they forget themselues ofttymes sinke downe into traunces and fall a slepe in lustes for a season But assoone as they be awaked they repent come agayne without resistaunce God now and thē withdraweth his hand and leueth them vnto their own strength to make thē feele that there is no power to do good but of God onely lest they shuld be proude of that which is none of theirs God layd so sore awaight of persecution vpp●n Dauids backe that passed his strēgth to beare So that he cried oft out of his Psalmes saying that he had liued well and folowed the right way of God in vayne For the more he kept him selfe from s●nne the worse it wēt with him as he thought and the better with his enemy Saul the worse he was Yet God left hym not there but cōforted him shewed him thinges which before he wist not of how that the Saintes must be pacient and abyde Gods hauest vntill the wickednesse of vngodly sinners be full ripe y t God may ripe it in dew season God also suffered occasions stronger then Dauid to fall vpon him to carie him cleane out of the way Was he not ready for a churlysse aunswere to haue slayne Naball all the males of his house so much as the child in the cradell howbeit God with held hym and kept him backe frō that euill thorough the wisedome of Abigall How long slomberd he or rather how hard in slepe was he in the adultery of Beth sabe And in the murther of her husbād Vriah But at both times assoone as he was rebuked and his fault told him he repented immediatly turned agayne mekely Now in all that long tyme from the adultery of Bethsabe vntill the Prophet Nathan rebuked him he had not lost his fayth nor yet his loue vnto the lawes of God no more then a man looseth his wittes when he is a slepe He had forgot him self onely and had not maliciously cast of the yocke of Gods commaundements from of his necke There is no man so good but that there commeth a tyme vpon hym when he feeleth in him selfe no more faith or loue vnto God then a sicke mā ofttymes feeleth the tast of hys meate which he eateth And in like maner the Apostles of Christ at his passiō were astonyed and amased and in such a storme of temptations for the soden chaunge from so great glorie into so vyle and shamefull death that they

of faith trust to Godward in Christs name and a false fayth of thine owne fayning to Saint Whiteward for thine imageseruice or seruyng her with cheese as though she were a bodely thyng And like disputatiō is it of all other saintes And as we worship the Saintes with imageseruice to obtaine temporal thinges euen so worship we God And as the Iewes turned their sacrifices vnto imageseruice whiche were giuen thē of God to be signes to moue them to serue God in the spirite Euen so haue we our Sacramentes And for an exāple let vs take the Masse which after the Popes abuse of it is the most damnable imageseruice that euer was sence it began Christ accordyng to the testimonie of the Scripture made in the dayes of his flesh satisfaction for al the sinne of them that had or should be leue in his name obtained that they should be the sonnes of God and taken from vnder the damnation of the law and put vnder grace and mercy that God should henceforth deale with them as a mercyful father dealeth with his children that runne not away from him no though ought be at a tyme chaunced amisse but tary euer still by their father and by his doctrine confesse their trespasse and promise henceforth to inforce them selues vnto the vttermost of their power that they doe no more so negligently And this purchase made he with the thinges whiche he suffered in his flesh with the strōg prayers which he prayed And to kepe his Testamēt euerfresh in minde that it were not forgot he left with vs the Sacrament or signe of his body and bloud to strength our faith and to certifie our cōscience that our sinnes were forgeuen assoone as we repented and had recōciled our selues vnto our brethren and to arme our soules through the continuall remembraunce of Christes death vnto the despisyng of the world mortifying of the flesh quenching of the lustes and thyrst of worldly thinges As they which haue dayly conuersation with the sicke and miserable and are present at the deathes of men are moued to defie the world and the lustes therof And as Christ had institute the Sacrament of his body and bloud so the Byshoppes in processe of time set signes of all the rest of Christes passion in the ornamentes and gestures of the Masse so that the whole passion was dayly described before our eyes as though we had presently looked vppon it And that thou mayst see for what cause they came vnto the Sacrament they reconciled them selues ech one to other if any man had offēded his brother ere they were admitted into the congregation or body of Christ to be members of ech other knit together in one fayth and loue to eate the Lordes Supper as Paule calleth it for the cōgregatiō thus gathered is called Christes body and Christ their head And likewise if a man had ben taken in opē sinne agaynst the professiō of his Baptisme he was rebuked openly And he confessed his sinne openly and asked forgiuenes of God and of the congregation whom he had offended with the example of his euill deede and tooke penaunce as they call it of the congregation that is certaine discret iniunctiōs how he should liue and order him selfe in tyme to come came his flesh for the auoyding of the sayd vice because his confession and repentaunce which he semed to haue shuld be none hypocrisie but an earnest thing For if an open sinner be founde among vs we must immediatly amende him or cast him out of the congregation with defiaunce and decestation of his sinne as thou seist how quickly Paule cast out the Corinthian that kept his fathers wife and when he was warned would not amend Or els if we suffer such to be among vs vnrebuked we can not but at once fall from the constancie of our professiō and laughe and haue delectation and cōsent vnto their sinne as it is come to passe throughout all Christendome Which is ten thousand tymes more abhominable then if we sinned our selues For the best man in the world that hateth sinne might at a tyme throughe ●rayltie of the flesh be drawne to sinne But it is altogether deuilish and a sure token that the spirit of Christ is not in vs nor the profession of our Baptisme written in the hart if we laughe at an other mans sinnes though we our selues absteine for shame or feare of hell or for what so euer imagination it be or that we be so blind that we see no other sinne in vs then our outward deedes And the penaunce enioyned frayle persons that could not rule them selues was vnder the authority of the Curate and the sad and discrete mē of the Parish to relesse part or all at a tyme if necessitie required or when they sawe the person so growne in perfectnes that he neded it not But see wherto it is now come after what maner our holy father that is at Rome dispenseth withall together And see what our Bishops officers do and where the authoritie of the Curate and of the Parish is become If in ten Parishes round there be not one learned and discret to helpe the other thē the deuil hath a great swynge among vs that the Byshops officers that dwell so farre of must abuse vs as they do And if within a Diocese or an whole land we can finde no shift but that the Pope that dwelleth at the deuill in hell must thus mocke vs what a stroke thinke ye hath Sathan among vs And all is because we be hipocrites and loue not the way of truth for all our pretendyng the contrarie And to begyn with all they sayd Cōfiteor and knowledged them selues to be sinners And then the Priest prayed in generall for all estates and degrees and for encrease of grace and in especially if neede required vnto whiche prayers the people harkened and sayd Amen And then the Gospell and glad tydinges of forgiuenes of sinnes was preached to styre our fayth And then the Sacrament was ministred for the confirmation of the fayth of the Gospell and of the Testament made betwene God and vs of forgiuenes of sinnes in Christes bloud for our repētaunce and faith as ye see how after all bargaynes there is a signe therof made either clapping of hādes or bowyng a peny or a groate or a peece of gold or giuing some earnest and as I shewed you how after a truse made they slewe beastes for a confirmation And then men departed euery man to his busines full certified that their sinnes were forgiuen and armed with the remembraunce of Christes passion and death for the mortifieng of the flesh all the day after And in all these was neither the Sacrament neither other ceremonies of the Masse imageseruice to God and holy dedes to make satisfaction for our sinnes or to purchase such worldly thinges as the Gospell teacheth vs to dispise And now compare this

although they haue not yet the rest but must suffer before in Purgatory that euasion will not this text suffer for the text sayth that they rest and are in peace as Esayas also sayth in the. lvij that the righteous and euery faythfull man is righteous in the sight of God as we haue often proued before when he departeth resteth in peace as in a bed And Sapiē iij. it is sayd that the righteous soules are in peace so is it not possible that there should be such a paynefull Purgatory Thus haue we confuted Rastell both his argumentes and also solutions for all that he writeth is false agaynst Scripture Furthermore we haue brought in to proue that there cā be no such Purgatory l. argumētes all grounded on Scripture And if néede were a mā might make a thousand of which our Clergy should not be able to auoyde one Here I thinke some mē will wonder that I haue the Scripture so full on my side because that there are certaine mē as my Lord of Rochester Syr Thomas More which by Scripture go about to proue Purgatory this is sure that Scripture is not contrary vnto it selfe Therfore it is necessary that we examine the textes which they bring in for their purpose in markyng the processe both what goeth before and what cōmeth after And then shal we easely perceaue the truth how these ij men haue bene piteously deceaued First I will aunswere vnto M. More which hath in a maner nothyng but that he tooke out of my Lord of Rochester although he handle it more suttelly And what soeuer is not aunswered in this parte shal be touched and fully conuinced in the third whiche shall be a seuerall booke agaynst my Lord of Rochester ¶ Thus endeth the first Booke The second booke which is an aunwere vnto Syr Thomas More MAister More begynneth with the sely soules of Purgatory and maketh them to wayle and lamēt that they heare the world waxe so faynte in the fayth of Christ that any mā should neede now to proue Purgatory to Christē mē or that any mā could be found which would in so great a thyng so fully and fastly beleued for an vndoubted article this xv hundred yeare begyn now to staggar and stand in doubt c. Verely me thinketh it a foule faute so sore to stomble euen at the first It were a great blot for him if he should be compelled by good authoritie to cut of iiij hundred of his foresayd nūber Now if we can not onely proue that he must cut of that iiij hundred yeare but also bryng witnesse that it was neither at that time beleued for an article of y t fayth nor yet for an vndoubted truth thē I thinke ye would suppose this man somewhat out of the way And that will I proue by Gods grace S. Austen was foure hundred yere after Christ And yet in his time was it not fully and fastly beleued for an article of the fayth no nor yet fully and fastly beleued to bee true For hee him selfe writeth in his Enchiridion on this maner speakyng of Purgatory After he expounded the place of Paul 1. Cor. 3. and had taken this word fire not for Purgatory but for temptation and tribulation he added these wordes in the. 69. chapter It is not incredible that such a thyng shuld also chaūce after this life whether it be so or not it may be questioned c. Of these woordes may we well perceaue that he counted it not for an article of y t fayth neither yet for an vndoubted truth for if it had bene an article of y e faith or an vndoubted truth then would hee not haue sayd Potest etiā queri that is to say it may be questioned doubted or moued for those holy fathers vsed not to make questions doubtes in articles of the fayth among thē selues neither yet in such things as were vndoubted true they vsed not to dispute whether Christe dyed for our sinnes rose agayne for our iustificatiō but onely beleued it Beside that the occasion why hée wrote the booke entitled Enchiridion was this There was one Laurētius a Christē man which instantly required of S. Austen that he would write him a forme of his belefe whiche hée might continually beare in hand and whereunto he should sticke Vpō this wrote him S. Austen this litle booke where in he commaundeth hym not fully and fastly to beleue these are M. Mores wordes that there was a Purgatory but sayth that it may be questioned doubted or moued whether there be such a place or not Of this haue we playne euidence that it was none article of y t fayth in S. Austens tyme which was foure hūdred yeare after Christ neither yet vndoubted truth And so may all men sée that M. More is sore deceaued and set on the sand euen at the first brunte and in the begynnyng of his viage His second reason that he hath to proue Purgatory is this The very miscreauntes Idolaters Turkes Saracenes and Paynimes haue euer for the most part thought and beleued that after the bodyes are deceased the soules of such as were neither deadly dampned wretches for euer nor on the other side so good but that their offences done in this world haue deserued more punishment then they had suffered and sustained there were purged and punished by payne after the death ere euer they were admitted vnto their wealth and rest And so must there nedes be a Purgatory I aūswere if it were lawfull to require wisedome in a man so wise as M. More is counted here would I wish him a litle more wit for I thinke there is no wiseman that will graunt this to be a good argumēt y t Turkes Saracenes Paynimes Iewes beleue it to be true Ergo we must beleue that it is true for I will shewe you a like argument The Turkes Saracenes Paynimes Iewes beleue that we haue not y t right Christ but that we are all damned which beleue in Christ Is it therfore true shal we turne our fayth because they beleue that we be deceaued I thinke there is no man so foolish as to graūt him this But if M. More will haue his reasō hold he must argue on this maner The miscreauntes and infidels before named beleue that there is a Purgatory their belefe is true therfore we must beleue that there is a Purgatory Now foloweth this argument somewhat more formally Here might I put him to the profe of his Minor which is that their belefe in beleuyng Purgatory is true which thyng he shall neuer be able to proue But I haue such confidence of the truth on my side that I will take vpon me to proue the negatiue Cut̄ that their belefe is not true as cōcernyng Purgatory For these miscreauntes which beleue Purgatory beleue that there is a Purgatory for vs that be