the sacrament of his body and bloud that that which was once offerd for the price of our redemption might continually be honored through the mistery To consecrate a thing is to aply it vnto an holy vse Here you may see y e he calleth it the sacrament of his body and bloud which body is caried vp in the heauen And also he calleth it a mistery whiche is inough for them that will see Also Druthmarius expoundeth these wordes this is my body on this manner Hoc est corpus meum in misterio That is to say this is my body in a mistery I thinke you know what a mistery meaneth Christ is crucified euery day in a mistery that is to say euery day his death is represeÌ„ted by the sacramentes of remembraunce The Masse is Christes passion in a mistery that is to say the Masse doth represent his passion and kéepeth it in our memory The bred is Christes body in a mistery that is to say it representeth his body that was broken for vs and kéepeth it in our remembraunce You haue heard all ready the mind of the doctours how the sacrament is Christes body And now I shall shew you how the sacrament is our body which doth not a litell helpe to the vnderstanding of these wordes which are in controuersie The sacrament of the aulter is our body as well as it is Christes body And euen as it is our body so is it Christes But there is no man that can say that it is our naturall bodie in déede but onely a figure signe memoriall or representation of our body Wherfore it must also followe that it is but onlye a figure signe memoriall or representation of Christes body The first part of this argumeÌ„t may thus be proued S. Austen wryting in a sermon sayth on this manner Corpus ergo Christi si vultis intelligere apostolum audite diceÌ„tem Vos estis corpus Christi meÌ„bra 1. Cor. 12. Si ergo estis corpus Christi et membra misterium vestrumque in meÌ„sa Dominipositum est misterium Domini accipitis ad id quod estis Amen respondetis respondendo subscribitis That is to say Yf you will vnderstand the body of Christ heare y e apostle which sayth ye are the body of Christ and members 1 cor 12. therfore if ye be the body of Christ members your misterie is put vpon the Lordes table yereceiue the misterie of the Lord vnto y e you are you aunswere Amen And in aunswering subscribe vnto it Here may you sée that the sacrament is also our body and yet is not our naturall body but onely our body in a misterie that is to say a figure signe memorial or representation of our body for as the bread is made of many graines or cornes so we though we be many are one bread one body And for this propertie and similitude it is cauled our body and beareth the name of the very thing which it doth represent and signifie Agayne S. Austen sayth Quia Christus passus est pro nobis commenda uit nobis in isto sacramento corpus et sanguinem suum quod etiam fecit nos ipsos Nam et nos ipsius corpus facti sumus per misericordiam ipsius quod accipimus nos sumus Et postea dicit IaÌ„ in nomine Christi tanquam ad calicem Domi ni venistis ibi vos estis in mensa ibi vos estis in calice That is because Christ hath suffered for vs he hath betaken vnto vs in this sacrament his bodie and bloud which he hath also made euen our selues For we also are made his body and by his mercy we are euen the same thing that we receiue And after he sayth now in y t name of Christ ye are come as a man would say to the chalice of the Lord there are ye vpon the table and there are ye in y t chalice Here you may sée that the sacrament is our body And yet it is not our naturall body but onely in a mistery as it is before sayd Furthermore S. Austen sayth HuÌ„c itaque cibum potum societatem vult intellegi corporis membrorum suorum quod est sancta ecclesia in praedestinatis et vocatis et iustificatis et glorisicatis sanctis fidelibus eius Huius rei sacrameÌ„tum alicubi quotidie alicubi certis inter vallis dieruÌ„ in dominico preparatur de mensa Domini sumitur quibusdaÌ„ ad vitam quibusdam ad exitium Res vero ipsa cuius est omni homini ad vitam nulli ad exitium quicuÌ„que cius particeps fuerit That is to say he will that this meat and drinke should be vnderstaÌ„d to be the felowship of his body meÌ„bers which is the holy Church in the predestinate and called and iustified and glorified his saintes faythfull The sacrament of this thing is prepared in some place dayly in some place at certaine appoynted dayes as on y e Sonday And it is receiued from the table of the Lord to some vnto life and to some vnto destruction but the thing it selfe whose sacrament this is is receiued of all men vnto life and of no man to destruction who so euer is partaker of it Here doth S. Austen first say that thys sacrament is the fellowship of hys bodye and members which are we And yet it is not our naturall bodye as is before sayd And then he sayth that the Sacrament of thys thyng is receaued of some vnto life and saluation and of some vnto death and damnation for both faythfull and vnfaythfull may receiue the sacrament And after he sayth that the thing it selfe whose sacrament it is is receiued of all men vnto lyfe and of no man vnto destruction who so euer is partaker of it And of this saying it must nedes follow that onely the saythfull eate Christes body and the vnfaithfull eate not For he is receiued of no maÌ„ vnto destruction And of this it must also follow that the sacrament is not Christes body in déede but onely in a mysterye for if the sacrament were his naturall bodye then should it follow that y â— vnfaithfull should receiue his bodye which is contrarye to the minde of S. Austen and against all truth Thus haue we sufficiently proued the first parte of our argument that the sacrament is our body as well as it is Christes And now will I proue the second part more plainely although it be inough declared all ready to them that haue eares that euen as it is our bodye so is it Christes Fyrst you shall vnderstand that in the wyne whiche is called Christes bloud is admixed water which doth signifie the people that are redemed with hys bloud so that y e head which is Christ is not without hys bodye which is the faythfull people nor the body without hys head Nowe if the wyne when it â—s consecrated
king to kéepe thys contracte But yet you were not so content but afterward you found the meanes that this good kyng was poysoned by a traytorous Monke of Swinested because he should say that hée would make a halfepeny loafe worth xx shillinges if hée liued a yeare For the whiche word your holy Monke was moued and went and confessed hym selfe to the Abbot how that he would poyson the king for thys and the one deuill as good as the other the holy traytor absolued the holy murtherer before the déede was done and for thys holy murtherer is there founded v. masses for euer This is the blessed obedience of your holy Church How would you cry how would you yaulpe if wée had handled a gentlemans dogge on this fashion but you can call vs poore men traytors and in the meane season you bring both king kingdome into seruitude and bondage What is treason if this bée no treason to bring so honourable a kinge and hys lande into such bondage and compell hym to receiue his naturall and frée kingdome of such a vyllayne and lymme of y e deuell What can bée said or thought to defend this matter you haue not all onely done wrong to the kinge but vnto the yongest childe y e lyeth in the cradell y e which by your meanes is bonde And thinke it not sufficient to say that it is not your déede for first you are the children of these fathers and you haue alwayes alowed this acte This hath béene blased blowen preached and cryed out and all your bookes full of this matter and many a true mans bloud hath béene shed for speaking agaynst thys And yet was there neuer none of you y e did euer preach against this damnable facte but with full consent with full agréement both in worde déede and in wrytyng you haue alowed this treason Therfore I take you for the auctors as well as your forefathers I would not speake how dampnable it is to institute masses for a willing traytor and murtherer there was neuer no learninge that could allow this But there is no remedy hée that dyes agaynst his king and for the maintayning of your treason must néedes bée a saynt if masses blessinges and myracles wil helpe for all these bée at your commaundement to geue where you list So that we pore men must bée accused of insurrection and treason and we must bere al the blame we must bée driuen out of y e realme we must bée burned for it and as God knoweth there is no people vnder heauen that more abhorreth and with earnester hart resisteth more diligenly doth preach agaynst disobedience then we doe Yea I dare say boldely let all your bookes bée serched that were written this 500. years all they shall not declare the auctorite of a prince and the true obedience towarde hym as one of our litle bookes shall doe that bee condemned by you for heresy and all this will not helpe vs. But as for you you may preach you may wryte you may doe you maye sweare against your Princes and also assoyle all other men of their obedience towardes their princes You may compell princes to bée sworne to you and yet are you children of obedience and good christen men And if ye dye for this doctrine then is there no remedy but you must bée saintes and rather then fayle ye shall doe myracles To proue this I will tell you of a holy saynt of yours of whom your legend and cronicles maketh mencyon hys name as ye call him is s Germayne So it chaunced y e in the tyme of king Vortiger he came into England into a place where the king lay desired for hym his company lodging The king because hée kept no cōmō Inne would not receiue hym So hée departed very angerly and went to the kinges Neteherdes house and there desired lodginge and meate and drinke for hym and his companye The Neteherde was contēt to lodge him but hée sayd hée had no meate for hym sauyng a yong calfe that stode suckyng of the damme by the crybbe The byshop commaunded the calfe to bée slayne and to bée drest brought afore hym and hée and his company eate it vp and after commaunded the bones of the calfe to bée gathered togither and put in the calues skinne agayne and to bée layde in the cribbe by the damme and by and by y e calfe starte vp aliue agayne The next day the byshop went to king Vortiger reprooued him merueilous straightly because hée would not lodge hym and sayde that hée was vnworthey to bée kyng and therefore deposed hym made his Neteherde kyng in hys stede Of the which Neteherde as y e cronicles maketh mension came afterward many kings This is writen by one called Petrus de netalibus the which writeth the liues of all saintes I thinke no man will binde mée to proue this thing a lye but yet it must bee preached taught in your church it must bée writtē in holy saints liues hée must bée a saynt that did it and why because hée deposed a king and set in a Neteherde These shamefull and abhominable thinges doe you prayse and alowe and in the meane season condemne vs for heretickes and for traytours And if we chaunce moued by the abhomynablenes of your doctrine to geue you but one euyll worde then all the world rekoneth vs vncharitable But as for my parte I take God to recorde afore whome I shall bée saued or damned that though you haue done mée shamefull wronge and intollerable violēce yet with your owne persons am I neuer displeased nor angry but agaynst that horrible deuyll y e dwelleth in you that is the causer auctor and mayntayner of such abhominable doctrine that is against God and his blessed worde agaynst hym I say is my quarell and agaynst hym doe I striue this is the truth let men take my wordes as they will Is it not abhominable thinke you so shamfully to depose princes so to rebuke them so to handle them to compell them to bée sworne to you and to holde their lands of you to bée your ministers to the greate dishonour of the liuyng God and blaspheming of his blessed worde and to the great dispight of all noble potentates Ye remember the facte that is declared in your lawe of the noble Emperour Friderike and that wretch Innocent the fourth the thing was this The Pope by y e reasō of certayne complaintes made by the Emperours enemyes cited the Emperour to appeare at Rome and because the Emperour would not appeare he cursed hym with booke bell and candell and afterwarde deposed hym and commaunded the electours to chose an other This is the cause of your lawe briefely But your text declareth certayne artycles agaynst the Emperour which bée these The first that hée had sworne to kéepe peace with y e church of Rome which oth hée brake sayth y e
contrary The mayde of Kent The mayde of Ipswich 〈◊〉 the mayde of KeÌ„t were both false dissembling haâ—â—â—tes The mayd of Kent Such as were possessed with deuils fled froÌ„ Christ A false delusion to bryng vs to Idolatry S. Bartholomew Our Lady dyd the mayde of Kent small pleasure Orestes Traditâ—… Allegory â–ª A true exposition of the parable of the â—aâ—…tan All that God hath not planted shal be plucked vp by the rootes Byshops should be seruaunted and not Lordes Actes 15. The Pope will not obey princes though God haue commaunded hym so to do TraditioÌ„s Christes burthen is easie and gentle Math. 5. ☞ The salt of our Prelates iâ— vnâ—…ery Fayth loue charitie arâ— iij. sisters We must beleue neither to much nor yet litle We are promised all thinges for our Sauiour Christes sake â–ª not for the Saintes Iohn 21. The virginitie of our Lady Antichrist is knowen Paules traditions were the doctrine of the Gospel Christes Supper not Masse The consecration Water mixed with the wyne 1. Cor. 14. Iustification of workes Saboth The Saboth day holy dayes are made for be not â—…e for theÌ„ Why women Baptise Why the Prelates vnderstand not the Scripture A good tale if it were long enough Ye can not spede well if ye trye the doctrine of our Prelates by the Scripture All beleue in God that haue the lawe written in their hartâ— The Churche must shewe a reason of theyr doctrine Popes may not be beleued without Scripture Corusailes ought to conclude eccordyng to the Scriptures Luke 16. Luke 10. Math. 18. Math. 〈◊〉 The cause why the Apostles wrote the Gospels Iohn 20. 1. Iohn 2. The Pope and hys Cardinals erred in K. Henry the â—ights case M. Mores conclusion â–ª ☜ The furest way to oppresse true doctrine is to say the preachers fall The Pope is 〈◊〉 â—…st 〈◊〉 Pet. 2. Rom. 3. A swarme of sectes set vp by the Pope The Pope by setting vp of false workes denieth the truth of gods word The Pope selleth sinne and paine all that 〈◊〉 be solde Math. 24 â–ª The popish church are 〈◊〉 but no sufferes 1. Cor. 10. The church of Chriâ—… euer persecuted 2. Thess 〈◊〉 The church of Antichrist is the false church â–ª and euer y e greater number The Pope is a deuelishe blasphemer of God The Pope is aboue kyng and Emperor The Pope persecuteth the word of God S. Paule describeth the Pope his in their coâ—ters Gods worde is y t power and pith of all goodnes Confession Loue is of theÌ„selues Couetous Hye mynded Proude Raylers Disobedient Vnthankefull Vngodly â–ª Churlishe Promise breaketh Accusâ—rs Headyâ— Leuyng lustes Appearaunce of godlynesse The Pope and his are mighty iugglers ☞ In the Churche shall there be for euer both good and euill This word Church is taken ij maner wayes The spirituall Churche of God are called LutheraÌ„s and heretickes The fleshly Churche serue God with workes of their owne Friers ☜ The blasing of hypocrites Calil is a sacrifice that no mâ— may haue any parte therof The small flocke of Christ commeth to the word and promises of God Actes 9. Actes 2. Christ onely is the perfect coÌ„forteâ— of the Christian ☞ The Christian maÌ„ in all thinges seketh â—he honour of Christ The Christian selâ—eth his saluatioÌ„ onely in Christ A pretye 〈◊〉 nâ—â—thesis betwen the Popes Churche Christes litle flocke ☜ The Popish church auÌ„swereth The litle flocke The Popes church The maner oâ— y t Popes cleargie Little flock gâ—â—th euer to wracke The Pope 〈…〉 be â—â—â—d by scripture by scripture must be iudged 〈◊〉 ☞ Iohn 5. None can minister the Sacramentes superâ—…ly but the Popes generation 1. Cor. 2. The naturall carnall man sauoreth not the thinge that be of God Rom. 5. God is fatherly to his elect members Rom. 7. Iâ— we sinne of frailtie God is mercifull ready to forgeue The new life doth tame the fleshe and serue her neighbour â–ª God seketh vs and we not hym More a lying papist Sir Thomas Hitton The Pope hath no martyrs 1. Iohn 3. There is a church that sinneth not The churh is double Gal. 5. The carnall church sinneth Two maner faithes Iohn 15. The â—aith of them that be called â–ª but not elect The Pope hideth the scripture The heretikes be fallen out of the mist Why many â—all Councels ☜ Saintes Luke 1â—… Luke 7. Christ dyâ— such seruice as all the Saintes could not do 1. Cor. 3. We may not trust to Saintes Prayer to Saintes is a great superstition Before Christ we vsed not to pray to Saintes M. More destroyeth the resurrection Math. 2â— 1. Cor. 15. 1. Thes 4. The more trust we haue in Saintes the lesse we haue in Christ Phisitions We must first call vppon God then sende for the phisition The fleshly mynded caÌ„not iudge the thinges that be of God 1. Cor. 3. More driueth from God Heb. 4. Iohn 1â— Ephes 2. We may be bolde to â—â—sort to god for he â—…leth vs so to do M. More is against the Popes profite Purgatory â–ª 〈◊〉 purgatory visible and a purgatory inâ—â—sible Canonisâ—… How you may know who be Saintes in heauen King Henry of Windsore A straunge doctrine to pray to him for helpe that is dead damned The Israelites were â—o in number theÌ„ the Iewes The Iewes committed Idolatry God euer reserueth a litle flocke More feareth not to worship an vncoÌ„secrated hosâ—e 1. Cor. 1. We must first know the true way then agree in the same Christ rebuked the false trust the Iewes had in their wil works The myracles done by the prophetes and Apostles was to coÌ„firme their doctrine Christ made the woman whole and not hys coate Miracles were done for the confirmation of doctrine A filthy chapter Latriâ— Moses Moses â–ª bones The brasen Serpent God is a spirite and wil be worshipped spiritually The Idolatrouâ— persoÌ„ worshippeth the Image for y t Saint Processionâ— though they be abused may not be put downe Wilde Irishe Welch meÌ„ Many thinges are altered for the abuses sake Ezechâ—as The true preaching of Gods worde remoueth theft and an other wickednes ☞ A good maÌ„ may erre yet not be dampned Thâ— myracles of Saintes confirme mans imaginations There were no doctours neither Apostles that did myracles to establishe the worshipping of â—amages Witches where true doctrine is set forth â–ª there needeth no myracle ☜ Let y â— Papistes for lacke of scriptures come torch and do miracles Gods worâ— to y â— touchstone to triâ— myracles The â—ectes in y â— popists church are almost innumerable Mahomets doctrine hath preuailed these viij hundred yeares The cause of false miracles Where the Scripture is there nedeth no miracles The preachers of the worde of God nede no miracles False docctrine was neuer persecuted The Papistes are ashamed of their LegeÌ„d of lyes The deuill hath holpeÌ„ Popes to their dignities The cause why the Turkes Iewes caâ— not come to to the truth Popish doctrine nedeth miracles but Christes
de verbis Apostoli s 〈◊〉 The church of God is the treasures of God without spotte or wrinkle That which is of fayth can neither bee seene nor felt The true holynes that is of our right holye mother the Church 1. Iohn 2. Iohn 15. De con D. D. 4. c. prima igitur 1. Iohn 2. De pâ—ne Dis 2. Si in glossa 24. q. 1. Arecta in Glossa The faythfull congregation can not erre The voyce of murtherers and theeues A rule that Rochester teacheth to know the difference betweene y â— Pope and Councell The Councell erreth if the Pope agree not to their do ynges Popes haue erred Popes condemned for heretickes 3. King 2. 3. King 18. The litle flocke is y e flocke of Christ De electio c. significa The Councell of Meldelci dyd erre A generall Councell is not the vniuersall Churche Augustinus de bap li. 2. c. 3 contra Donatistas Councels haue erred and many erre The holy scriptures are the iudges of the Councels doings Math. 10. There are perticular Churches to whome wee may complayne 24. q. 3. Si. quis et c. cuÌ„ aliquis The communion felowship of Saintes is the vniuersall Church How a maÌ„ may know the church An example teaching how y e true church may be knowne Esay 55. Roma 10. Actes 10. 1. Thess 2. Good workes are the fruite of good fayth Charitie may be deceaued but fayth can neuer bee deceaued A saying of Chrisostome Chrisostome sendeth vs to scriptures to learne which is the holy Church not vnto them that call themselues y e holy church Ephe. 2. The holy Church is builte and founded vpon the Apostles Prophets Augustinus The true Church is a sufferer and no persecutor 2. Tim. 3. The Popes church are persecutors but no sufferers The glory of the Popes churche is in trash Hilarius cont Arianos Barnardus super can s 33. Note here the saying of Saint Barnard S. Barnard greatly reproueth the insaciable pride of the Popes Church xiiij quest i c. QuodeuÌ„que in verbo Reconciliat M. More would haue vs to thinke there is none other holy church but y e Pope and his Cardinals and Byshops c. Epes 5. Aug. de ver bis Domini serm l. Iohn 6. 1. Cor. 6. Now euill men be in the church What the very true church is Roma 〈◊〉 Homo mortuus non est homo Ephes 5. M. More layeth many thynges to me wroÌ„g fully Aug. Serm. 99. de tempore Lyra in Mar. ca. xix De verbo Apost ser xxix Anotable saying of S. Augustine De coâ—se D. iiij c. Igitur xxiiij q. i. Arâ—cta in glosa De electio c Significal 1. The counsell of Weldâ—us did erre Au. de Bapt. li. 2 cap. 3. The full counsels may erre How a man may knowe the church The church suffereth Chris in opere Im ê‘secto By scriptures men may know the veritie Hila. contra Arrianos Barn suê‘caÌ„ serm 33. The true church of Christ staÌ„deth onely in them that are good men 1. Tim. 4. The keyes of y e church is the openyng of Christ and the loosing of vs from sinne Psal 80. Scâ—tus 4. sent di 18. How DuÌ„s interpreteth the keyes Nicho. de orbel di vs supra Hiero. in M. c. 16. The saying of S. Hierome vppon the keyes Scotus 4. sen dist 15. Quest 1. August ser 2. de sane The nature property of the keyes of heauen Roma 10. Psal 118. Ibidem 1. Cor. 14. 2. Tim. 1. Psal 118. All thinges shal perish but y â— word of God endureth for euer Hebr. 4. Roma 3. What power it is that the Priest hath The word of God is the true keye that openeth loseth Math. 6. Acte 2. The true maner of losyng and byndyng of openyng and shottyng Math. 10. The hearyng of the worde of God and beleuyng the same loseth vs from our sinnes Mark 6. Actes 18. Iohn 20. Luke 24. Luke 24. Preachyng of the word of God is losing from sinne Actes 17. How the worde of God byndeth how it loseth 2. Cor. 2. 1. Cor. 1. The worde of God is remission of sinne if it bee beleeued when it is preached Hebr. 6. By preaching of the worde of God heaueÌ„ is opened and shut Chriso in M. c. 15. De doctr christi li. 1. c. 15. es 18. Augustine in Ioan Trac 124. 24. q. 1. QuodcuÌ„que Origenes Super. M. Ho. 1. The church is builded vpoÌ„ the confession of all the Apostles and of all faithfull people Super Ioan Trac 124. c. 21. Preachers if they abuse their preaching maye bee deposed 1. Cor. 14. 1. Cor. 4. Item 3. 1. Pet. 5. The ministers of the Churche ought to be no Lordes In M. c. 23. li. de Cain et Abell The Byshops and cleargie abuse Christes keyes The false allegyng of fathers and Councels is the next way to deceaue the Churche of God Psal 1. Blessed are they whose meditation is in the law of God An exaÌ„ple The ministration of the Church belongeth to the Byshops other ministers but the authoritie of the same belongeth to Christ An other example The doctrine and true preaching of the worde of God is the pardon and remission of our sins The authoritie of the churche belongeth to Christ onely Luke 7. August lib. Quinquaginta home liarum be 23. The popes Clergy is condemned by S. Austen to bee heretickes Money is the Popes best marchaunt Shamefull doyngs must bee shamefully rebuked The Pope selleth God and all his ordinauÌ„ces The Pope will not folow nor obey to Christes commauÌ„demeÌ„t for hee biddeth hym loose The Pope selleth hys ware very deare Math. 10. 1. Cor. 9. Hierome Chrisosto ad Ti. 5. S. Chrisostome is very straight to byshops and the rest of the Clergye Chri. s 6. de anathemate Byshops compared to popets and stage players Math. 26. Luke 11. A sore sentence of Christ agaynst vnpreachyng Prelates In what thinges we haue free-will and in what none Iohn 15. The frutes of freewill Freewill without gods grace can doe nothyng that is good Bona intentio Super Ioannem tract lxxi DuÌ„ces doctrine ouerthrowen 2. Cor. 3. We of our selues as of our selues can not doâ— so much as thinke a good thought Barnarde lib. arbit Math. 7. Math 12. Mans free-will without Gods grace can doe nothing that is good Roma â–ª 3. In Enche 〈◊〉 â—9 Man by vsâ—ig of his freewill euill did lose both hymselfe his freewill De â—erbis apost â–ª ser 11. Mans free-will caÌ„ doe nothing but sinne Roma 8. MaÌ„s fleshly wisdome is enemy to God Duns Marke 7. Roma 8. De verbis Domini ser xv Freewill without grace is sinne Roma 8. De verbis Apost â—…ij We can doe nothyng that is good without the spirite of God Who are y t children of God Bonus conatus verstum de congruâ— Fleshly carnall reason reasoneth frowardly and crookedly As God is nothynge but goodnes so can hee commaunde nothyng but that which is good Why God hath
soeuer we loose here is nothing excepted And an other text lay they of Christ in y e last of Mathew All power is geuen to me sayth Christ in heauen and in earth go therfore and preach c. Preachyng leaueth the Pope out and sayth loe all power is geuen me in heauen in earth And thereupon taketh vpon him temporall power aboue kyng and Emperour maketh lawes and byndeth them And like power taketh he ouer gods lawes and dispenseth with them at his lust makyng no sinne of that whiche God maketh sinne maketh sinne where God maketh none yea wypeth out Gods lawes cleane and maketh at his pleasure with him is lawful what he lusteth He bindeth where God looseth looseth where God bindeth He blesseth where GOD curseth and curseth where God blesseth He taketh authoritie also to bynde loose in Purgatory That permit I vnto him for it is a creature of his owne makyng He also byndeth the aungels For we read of Popes that haue commaūded the aungels to fet diuers out of Purgatory Howbeit I am not yet certified whether they obeyed or no. Vnderstand therrfore that to bynde and to loose is to preach the lawe of God and the Gospell or promises as thou mayst see in the third chapter of the second epistle to the Corinthians Where Paule calleth the preaching of the law the ministration of death and damnation and the preaching of the promises then ministring of the spirite and of righteousnes For when the law is preached all men are found sinners and therefore damned and when the Gospell glad tydinges are preached then are all that repent and beleue founde righteous in Christ And so expounde it all the olde doctours Saint Hierome sayth vpon this text whatsoeuer thou bindest the Bishops and Priestes sayth he for lacke of vnderstanding take a litle presumption of the Phareseis vpon thē And thinke that they haue authoritie to bynde innocentes and to loose the wicked which thing our Pope and Byshops doe For they say the curse is to be feared be it right or wrōg Though thou haue not deserued yet if y e Pope curse thee thou art in perill of thy soule as they lie yea and though he be neuer fo wrongfully cursed he must be fayne to buy absolution But Saint Hierome sayth as y e Priest of the olde law made the lepers cleane or vncleane so byndeth and vnbyndeth the Priest of the new law The Priest there made no man a leper neither clensed any mā but God and the Priest iudged onely by Moyses law who was cleane who was vncleane whē they were brought vnto hym So here we haue the law of God to iudge what is sinne and what is not and who is bounde and who is not Moreouer if any man haue sinned yet if he repent and beleue the promise we are sure by Gods word that he is loosed forgeuen in Christ Other authoritie then this wise to preach haue the Priests not Christes Apostles had no other thē selues as it appeareth thoroughout all the new testamēt Therfore it is manifest that they haue not Saint Paule sayth i. Corinth xv When we say all thinges are vnder Christ he is to be excepted that put all vnder hym God the father is not vnder Christ but aboue Christ and Christes head i. Corinth vi Christ sayth Iohn xij I haue not spoken of myne owne head but my father which sent me gaue a commaundement what I should say and what I should speake What soeuer I speake therefore euen as my father bad me so I speake If Christ had a law what he should doe how happeneth it that the Pope so runneth at large lawlesse Though that all power were geuen vnto Christ in heauen and in earth Yet had he no power ouer his father nor yet to raigne temporally ouer temporall Princes but a commaundemēt to obey them How hath the Pope thē such temporall authoritie ouer king Emperour How hath he authoritie aboue Gods lawes and to cōmaunde the Angels the saintes and God himselfe Christes authoritie which he gaue to his Disciples was to preach the lawe and to bring sinners to repentaunce and then to preach vnto them the promises which the father had made vnto all men for his sake And the same to preach onely sent he his Apostles As a kyng sendeth forth his Iudges and geueth them his authoritie saying What ye doe that doe I. I geue you my full power Yet meaneth he not by that full power that they should destroy any towne or Citie or oppresse any mā or doe what they list or should raigne ouer the Lordes and Dukes of his Realme and ouer hys owne selfe But geueth them a lawe with them authoritie to bynde and loose as farforth as the law stretcheth and maketh mention that is to punishe the euill that doe wrong and to auenge y e poore that suffer wrong And so farre as the law stretcheth will the king defend his Iudge agaynst all men And as the tēporall iudges binde loose temporally so doe the pristes spiritually and no other wayes How be it by falshod and subtiltie the Pope reigneth vnder Christ as Cardinals and Byshops do vnder kinges lawlesse THe Pope say they absolueth or looseth a poena et culpa that is from the faulte or trespasse and from the payne due vnto the trespasse God if a man repent forgeueth the offence onely and not the paine also say they saue turneth the euerlasting payne vnto a temporall payne And appointeth seuē yeares in purgatory for euery deadly sinne But the Pope for money forgeueth both and hath more power thē God and is more mercifull thē God This doe I saith the Pope of my full power and of y e treasure of the Church of deseruinges of martyrs cōfessours and mērites of Christ First the merites of the Saintes did not saue themselues but were saued by Christes merites onely Secondarily God hath promised Christes merites vnto all that repent so that whosoeuer repenteth is immediatly heire of all Christes merites and beloued of God as Christ is How thē came this foule monster to be Lord ouer Christes merites so that he hath power to sell that which God geueth freely O dreamers yea O deuils and O venimous scorpians what poyson haue ye in your tayles O pestilēt leauen that so turneth the sweete bread of Christes doctrine into the bitternesse of gall The Friers runne in the same spirite and teach saying do good deedes and redeeme the paines y ◠abide you in purgatory yea geue vs somewhat to doe good workes for you And thus is sinne become the profitablest marchaundise in the worlde O the cruell wrath of God vpō vs because we loue not the truth For this is the damnation iudgement of God to send a false Prophet vnto him that wil not heare the truth I know you saith Christ
Iohn v. that ye haue not the loue of God in you I am come in my fathers name and ye receaue me not if an other shall come in his own name him shall ye receaue This doth God auenge him selfe on the malicious hartes whiche haue no loue to his truth All the promises of God haue they either wypte cleane out or thus leauened them with open lyes to stablishe their confession with all And to kepe vs from knowledge of the truth they do all thyng in Latin They pray in Latin they Christen in Latine they blesse in Latine they geue absolution in Latin onely curse they in the English toung Wherein they take vpon them greater authoritie then euer God gaue them For in their curses as they call them with booke bell and candle they commaūde God and Christ and the aungels and all Saintes to curse them curie them God say they father sonne and holy ghost curse them virgine Mary c. O ye abommable Who gaue you authoritie to commaūde God to curse God commaundeth you to blesse and ye cōmaunde him to curse Blesse them that persecute you blesse but curse not saith S. Paul Roma xij What tyranny wil these not vse ouer men which presume and take vpon them to be Lordes ouer God and to commaunde him If God shall curse any man who shall blesse and make him better No man can amende him selfe except God poure his spirite vnto him Haue we not a commaundemēt to loue our neighbour as our selues How can I loue him and curse him also Iames sayth it is not possible that blessing cursing should come both out of one mouth Christ cōmaundeth Math. v. saying loue your enemies Blesse them that curse you Do good to them that hate you Pray for them that do you wrong and persecute you that ye may be the children of your heauenly father In the marches of Wales it is the maner if any man haue an Oxe or a Cow stollē he commeth to the Curate and desireth him to curse the stealer And he commaundeth the Parish to geue him euery man Gods curse and his Gods curse myne haue he sayth euery man in the Parish O mercyfull God what is blasphemy if this be not blasphemy shamyng of the doctrine of Christ Vnderstand therfore the power of excommunication is this If any man sinne openly and amendeth not when he is warned then ought he to be rebuked openly before all the Parish And the Priest ought to proue by the Scripture that all such haue no part with Christ For Christ serueth not but for them that loue the law of God and consent that it is good holy and righteous And repēt sorrowing mournyng for power and strength to fulfill it And all the parish ought to be warned to auoyde the company of all such and to take them as heathen people This is not done that he should perish but to saue him to make him ashamed to kill the lustes of the flesh that the spirite might come vnto the knowledge of truth And we ought to pitie hym and to haue compassion on him and with all diligence to pray vnto God for him to geue him grace to repent and to come to the right way agayne and not to vse such tyranny ouer God and man commaūdyng God to curse And if he repent we ought with all mercy to receaue him in agayn This mayst thou see Mat. xviij and. i. Cor. v. and ij Cor. ij ¶ Confirmation IF confirmation haue a promise then it iustifieth as farre as the promise extendeth If it haue no promise then is it not of GOD as the Byshops be not The Apostles and Ministers of God preach Gods word and Gods signes or Sacramentes signifie Gods word also and put vs in remēbraunce of the promises which God hath made vnto vs in Christ Contrarywise Antichristes Byshops preach not their Sacramentes speake not but as the disguised Byshops mum so are their superstitious Sacramentes domme After that the Byshops had left preachyng then fayned they this domme ceremonie of cōfirmation to haue somwhat at the lest way whereby they myght raigne ouer theyr Dioceses They reserued vnto them selues also the Christenyng of Belles and coniuring or hallowyng of Churches and Churchyardes and of Altares and superaltares and holowyng of Chalices and so forth what soeuer is of honor or profite Which cōfirmation and the other coniurations also they haue now committed to their Suffragans because they them selues haue no leysure to minister such things for their lustes and pleasures and aboundance of all thinges and for the combraunce that they haue in the kynges matters and businesse of the Realme One kepeth the priuey seale an other y ◠great seale the thyrd is confessour that is to say a priuey traytor and a secreat Iudas he is President of the Princes Counsaile he is an Ambassadour an other sort of the Kynges secret Counsaile Wo is vnto the Realmes where they are of y t counsell As profitable are they verely vnto the Realmes with their Counsell as the Wolues vnto the Shepe or the Foxes vnto the Geese They will say that the holy Ghost is geuen thorough such ceremonies If God had so promised so should it be but Paule saith Galat. iij. that the spirite is receaued thorough preaching of the fayth And Actes tenth while Peter preached the faith the holy Ghost fell on Cornelius and on hys houshold How shall we say then to that which they will lay against vs in the eight chapter of the Actes of the Apostles Where Peter and Iohn put their handes on the Samaritans and the holy Ghost came I say that by putting or with putting or as they put their handes on them the holy Ghost came Neuerthelesse the putting on of the hāds did neither helpe nor hinder For the text sayth they prayed for them that they might receaue the holy ghost God had made the Apostles a promise that he woulde wyth such miracles cōfirme their preaching and mou◠other to the fayth Mar. the last The Apostles therefore beleued and prayed God to fulfill his promise and God for his truthes sake euen so did So was it the prayer of fayth that brought the holy Ghost as thou mayst see also in the last of Iames. If any man be sicke saith Iames call the elders of the congregation and let them pray ouer hym annointing hym with oyle in the name of the Lord and the prayer of fayth shall heale the sicke Where a promise is there is fayth bolde to pray and God true to geue her her petition Putting on of the handes is an indifferent thing For the holy Ghost came by preaching of the fayth and myracles were done at the prayer of fayth as well without putting on of the hands as with as thou seest in many places Putting on of the hands was the maner of that nation as it was to rent their clothes
to bring vs vnto fauour Likewise doth a Christen man geue to hys brethren robbeth them not as friers and monkes do but as Paule commaundeth Ephes 4. laboureth wyth his handes some good worke to haue wherewith to helpe the needy They geue not but receiue onely They labour not but liue idely of the sweat of the poore There is none so poore a widow though she haue not to finde hir self and her children nor any mony to geue yet shall the frier snatch a chese or somewhat They preach sayst thou and labour in the woorde First I say they are not called and therefore ought not for it is the Curates office The Curate can not saist thou What doth the theefe there then Secondarily a true preacher preacheth Christes testament only and maketh Christ the cause and reward of all our deedes and teacheth euery man to beare hys crosse willingly for Christes sake But these are enemies vnto the crosse of Christ and preach theyr belly which is theyr God Ephes 3. and they thinke that lucre is the seruing of God 1. Tim. 6. that is they thinke them christen onely which offer vnto their belies which when thou hast filled then spue they out prayers for thee to be thy reward and yet wâ—t not what praier meaneth Prayer is the longing for Gods promises which promises as they preach them not so loÌ„g they not for them nor wish them vnto any man Theyr longing is to fill theyr paunch whom they serue not Christ and through sweet preaching and flattring woordes deceaue the hartes of the simple and vnlearned Rom. 16. Finally as Christ is the whole cause why we do all thing for our neighbor euen so is he the cause why God doth all thyng for vs why he receaueth vs into his holy Testament and maketh vs heyres of al his promises and poureth his spirit into vs and maketh vs his sonnes and fashioneth vs like vnto Christ and maketh vs such as he would haue vs to be The assuraunce that we are the sonnes beloued and heires with Christ haue Gods spirite in vs is the consent of our hartes vnto the law of God Which law is all perfection and the marke whereat all we ought to shoot And he that hitteth that marke so that he fulfilleth the law with all his hart soule and might and with full loue and lust without all let or resistance is pure gold and needeth not to be put any more in the fire he is straight and right needeth to be no more shauen he is full fashioned like Christ and can haue no more added vnto him Neuerthelesse there is none so perfect in this life that findeth not let resistance by the reason of originall sinne or birth poyson that remayneth in him as thou maist see in the liues of all the saintes throughout all the scripture and in Paul Rom. 7. The will is present sayth he but I fynde no meanes to performe that whiche is good I doo not that good thing which I would but that euill do I which I would not I finde by the law that when I would do good euill is present with me I delite in the law as concerning the inner man but I finde an other law in my members rebelling against the law of my minde subduing me vnto the law of sinne Which law of sinne is nothing but a corrupt and a poysoned nature which breaketh into euill lustes and from euill lustes into wicked deedes must be purged with the true purgatory of the crosse of Christ that is thou must hate it with all thine hart and desyre God to take it from thee And then whatsoeuer crosse God putteth on thy backe beare it paciently whether it be pouertie sickenes or persecution or what soeuer it be and take it for the right Purgatory and thinke that God hath nailed thee fast to it to purge thee therby For he that loueth not the law and hateth hys sinne hath not professed in his hart to fight against it and mourneth not to god to take it away to purge him of it y â— same hath no part with Christ If thou loue the law and fyndest that thou hast yet synne hangyng on thee where of thou sorowest to be deliuered and purged as for an example thou hast a couetous mynde and mistrustest God and therfore arte moued to begyle thy neighbour arte vnto him mercylesse not caring whether he sinke or swymme so thou maist winne by him or get from him that he hath then get thee to the obseruaunte which is so purged froÌ„ that sinne that he will not once handle a peny with that wyle doth the suttle foxe make the goose come flying into his hole ready prepared for his mouth without hys labour or swet buy of his incrites which he hath in store geue thy money not into his holy haÌ„ds but to offer him that he hath hired either with part of his prayers or part of his praye to take the sinne vpon him and to handle his money for him In like maner if any parson that is vnder obedieÌ„ce vnto Gods ordinaunce whether it be sonne or daughter seruaunt wife or subiect consent vnto the ordinaunce yet finde contrary motions let him go also to theÌ„ that haue professed an obedience of their owne making and bye part of their merites If thy wife geue the ix wordes for three go to the charterhouse and bye of their silence And so if the absteinyng of the obseruaunt from handling money heale thine hart from desiryng money the obedience of them that will obey nothyng but their owne ordinaunce heale thy disobedience to Gods ordinaunce and the sileÌ„ce of the charterhouse Monke tanâ—e thy wiues toung theÌ„ beleue that their prayers shall deliuer thy soule from the paines of that terrible and feareful Purgatory which they haue fayned to purge thy purse withall The spiritualtie encreaseth dayly Mo prelates mo Priestes mo moÌ„kes friers chanons nunnes and mo heretikes I would say heremites with lyke draffe Set before the y â— encrease of S. FrauÌ„ces disciples in so few yeares RekeÌ„ how many thousands yea how many twenty thousaÌ„des not disciples onely but whole cloisters are sprong out of hell of them in so litle space Pateryng of prayers encreaseth dayly Their seruice as they call it waxeth longer and longer and the labour of their lippes greater new Saintes new seruice new festes and new holy dayes What take all these away Sinne Nay For we â—ee the contrary by experience that sinne groweth as they grow But they take away first Gods word with fayth hope peace vnitie loue concorde then house and laÌ„d rent see tower towne goodes and cattell and the very meate out of mens mouthes All these lyue by Purgatory When other weepe for their frendes they sing merely when other loose their frendes they get frendes The Pope with all his
for his death sake and neuer thinke on thē more then it serueth me I not it doth me y e same seruice as if I read the Testament in a booke or as if the preacher preached it vnto me And in lyke maner if I make a crosse in my forehead in a remembraunce that God hath promised assistaunce vnto all that beleue in him for his sake that dyed on the crosse then doth the crosse serue me and I not if And in like maner if I beare on me or looke vpon a crosse of what soeuer matter it be or make a crosse vpon me in remembraunce that who soeuer wil be Christes Disciple must suffer a crosse of aduersitie tribulations and persecution so doth the crosse serue me and I not it And this was the vse of the crosse once and for this cause it was at the begynnyng set vp in the Churches And so if I make an image of Christ or of any thyng that Christ hath done for me in a memory it is good and not euill vntill it be abused And euen so if I take the true lyfe of a Saint and cause it to be painted or carued to put me in remembraunce of the Saintes lyfe to folow the Saint as the Saint did Christ and to put me in remembraunce of the great fayth of the Saint to God and how true God was to helpe him out of all tribulatiō and to see the Saintes loue towardes his neighbour in that he so paciently suffered so paynefull a death so cruell Martyrdome to testifie the truth for to saue other and all to strength my soule with all and my fayth to God and loue to my neighbour then doth the image serue me and I not it And this was the vse of images at the begynnyng of reliques also And to knele before the crosse vnto the word of God which the crosse preacheth is not euill Neither to knele downe before an image in a mans meditations to call the liuyng of the saint to mynde for to desire God of lyke grace to folow the exāple is not euill But the abuse of the thing is euill and to haue a false fayth as to beare a pece of the crosse about a mā thinking that so long as that is about him spirites shall not come at hym his enemyes shall do hym no bodely harme all causes shal go on his side euen for bearing it about him and to thinke that if it were not about hym it would not be so and to thinke if any misfortune chaūce that it came for leauing it of or because this or that ceremonie was left vndone and not rather because we haue broken Gods cōmaundemēts or that God tēpteth vs to proue our patience This is playne idolatry here a man is captiue bond seruaūt vnto a false fayth a false imagination that is neyther God nor his worde Now am I Gods onely and ought to serue nothing but God and his worde My body must serue y t rulers of this world and my neighbour as God hath appointed it and so must all my goods but my soule must serue God onely to loue his lawe and to trust in hys promises of mercy in all my deedes And in like manner it is that thousandes while the Priest pattereth S. Iohns Gospell in Latine ouer their heades crosse themselues with I trow a legion of crosses behynde and before and wyth reuerence on the very arses and as Iacke of napes when hee claweth himselfe plucke vp their legges and crosse so much as their heeles and the very soles of their fete and beleue that if it be done in the time that he readeth the gospel and els not that there shal no mischaunce happen them that day because onely of those crosses And where he should crosse hymselfe to be armed and to make himselfe strong to beare the crosse with Christ be crosseth himselfe to driue the crosse from hym and blesseth hymselfe with a crosse frō the crosse And if he leaue it vndone he thinketh it no smal sinne and that god is highly displeased with him and it any misfortune chaunce thinketh it is therefore which is also Idolatry and not Gods worde And such is the confidēce in the place or image or whatsoeuer bodely obseruaunce it be such is S Agathes letter written in the Gospell tyme. And such are y e crosses on palmesonday made in the passion tyme. And such is the bearing of holy waxe about a man And such is that some hang a pece of S. Iohns Gospell about their neckes And such is to beare y e names of god with crosses betwene ech name about them Such is the saying of gospels vnto women in childbed Such is the limeteriers saying of in principio erat verbum from house to house Such is the saying of Gospels to the corne in the field in the procession weeke that it should the better grow And such is holy bread holy water and seruing of all ceremonies and sacramentes in generall without signification And I pray you how is it possible that y e people can worship images reliques ceremonies and sacramentes saue superstitiously so long as they know not the true meaning neyther wyll y e Prelates suffer any man to tell them yea and the very meaning of some and right vse no man can tell And as for the riches that is bestowed on images and reliques they can not proue but that it is abhominable as long as the poore are dispised and vncared for and not first serued for whose sakes and to finde preachers offeringes tithes landes rentes and all that they haue was geuen the spiritualitie They wil say we may do both May or not may I see that the one most necessary of both is not done but the poore are bereued of the spiritualtie of all that was in tyme passed offered vnto thē Moreouer though both were done they shall neuer proue that the sight of golde and siluer and of precious stones should moue a mās hart to dispise such thinges after the doctrine of Christ Neither can the rich coat helpe to moue thy mynde to follow the ensample of the Saint but rather if he were purtrayde as he suffered in the most vngoodly wise Which thing taken away that such thynges with all other seruice as sticking vp candels moue not thy mynde to follow the ensample of the Saint nor teach thy soule any godly learning thē the image serueth not thee but thou y t Image and so art thou an Idolater that is to say in Englishe a serue Image And thus it appeareth that your vngodly and belly doctrine wherwith ye so magnifie the deedes of your ceremonies and of your pilgrimages and offering for the deede it selfe to please God and to obtaine the fauour of dead Saintes and not to moue you and to put you in remembraunce of the lawe of God and of the promises which are in his sonne
of the spiritualtie and iij. of the temporaltie with the kyng of Bohem the vij to be the odde man Vmpere should â—huse him for euer and sende hym to the Pope to receaue his othe and to be crowned Neuerthelesse the Pope to keepe the Emperour a far of sendeth hym hys coronation home to him ofttymes much leuer than that he should come any nearer as a meeke spryted man that had leuer liue solitarie and alone then haue his holinesse seene ¶ A proper similitude to describe our holy father ANd to se how our holy father came vp marke the example of an Iuytree first it springeth out of y â— earth then a while crepeth along by y t grouÌ„d till it finde a great tree then it ioyneth it selfe be neath alow vnto the body of the tree and creepeth vp a litle and a litle fayre and softly And at the begynnyng while it is yet thynne and small that the burthen is not perceaued it semeth glorious to garnishe the tree in the wyntre to beare of the tempestes of the weather But in the meane season it thrusteth his rootes into y t barck of the tree to hold fast with all and ceasseth not to clyme vp till it be at the top and aboue all And then it sendeth hys braunches a long by the braunches of the tree and ouergroweth all and waxeth great heauy and thicke and sucketh the moysture so sore out of the tree and his braunches that it choketh and stifâ—eth them And then the foule stinckyng Iuye waxeth mighty in the stoÌ„pe of the tree and becommeth a sete and a nest for all vncleane byrdes for blind Oules whiche hauke in the darke and dare not come at the light Euen so the Byshop of Rome now called Pope at the begynnyng crope a long vppon the earth and euery man trode vpon him in this world But assoone as there came a Christen Emperour he ioyned him selfe vnto hys feete and kissed them and crope vp a litle with beggyng nowe this priuilege now that now this Citie now that to finde poore people with all and the necessary Ministers of Gods word And hee entitled the Emperour with chosing the Pope and other Bishops and promoted in the spiritualty not whom vertue and learning but whom the fauour of great men coÌ„mended to flater to get frendes and defenders with all And the almes of the congregation which was the fode and patrimony of the poore and necessary preachers that he called S. Peters patrimony S. Peters reutes S. Peters landes S. Peters right to cast a vayne feare and an heathenish superstitiousnesse into the hartes of meÌ„ that no man should dare meddle with what soeuer came once in to their handes for feare of Saint Peter though they ministred it neuer so euil and that they which should thinke it none almes to geue them any more because they had to much already should yet geue S. Peter somewhat as Nabucodonesser gaue his GOD Beel to purchasse an aduocate and an intercessor of S. Peter and that S. Peter should at the first knocke let theÌ„ in And thus with flateryng and fayning and vayne superstition vnder the name of S. Peter he crept vp and fastened his rootes in the hart of the Emperour and with his sword clame vp aboue all his felow byshops brought them vnder his feete And as he subdued theÌ„ with the Emperours sword euen so by sutiltie helpe of them after that they were sworne saythfull he clame aboue the Emperour and subdued hym also and made sâ—oupe vnto his feete and kisse theÌ„ an other while Yea pope Coelestinus crowned the Emperour Henry the fift holdyng y e crown betwene his feete And when he had put the crowne on he smote it of with his feete agayne saying that he had might to make Emperours and put them downe agayne And he made a constitution that no lay man should medle with their matters nor be in their Councels or witte what they did and that the pope onely should call the Councell and the Emperour should but defeÌ„d the Pope prouided allway that the Councel should be in one of the Popes Townes and where the Popes power was greater then the Emperours then vnder a pretence of condemnyng some heresie hee called a generall Councell where he made one a Patriarcke an other Cardinall an other Legate an other Primate an other Archbyshop an other Bishop another Deane another Arch deacon and so forth as we now see And as the Pope played with the Emperour so dyd his braunches and his members the Byshops play in euery Kyngdome Dukedome Lordshyp in so much that the very heyres of them by whom they came vp hold now their landes of them and take theÌ„ for their chief Lordes And as the Emperour is sworne to the Pope euen so euery kyng is sworne to the Byshops and Prelates of his Realme and they are the chiefest in all Parlamentes yea they and theyr money and they that be sworne to them and come vp by them rule all together And thus the Pope the father of all hypocrites hath with falsehode guile peruerted the order of the worlde and turned the rootes of the trees vpward and hath put downe the kyngdome of Christ and set vp the kyngdome of the deuil whose Vicare he is and hath put downe the Ministers of Christ and hath set vp the Ministers of Sathan disguised yet in names and garmentes lyke vnto the aungels of light ministers of righteousnes For Christes kyngdome is not of the world Iohn xviij and the Popes kyngdome is all the world And Christ is neither iudge nor diuider in this world Luke xij But the Pope iudgeth deuideth all the world and taketh the Empyre and all kyngdomes and geueth them to whom he lusteth Christ sayth Math. v. Blessed are the poore in spirite so that the first step in the kyngdome of Christ is humblenesse or humilitie that thou canst finde in thyne hart to do seruice vnto all meÌ„ and to suffer that all men treade thee The Pope sayth Blessed be the proude hygh mynded that can clyme and subdue all vnder them and mayntaine their right and such as will suffer of no man so that he which was yesterday taken from the dongehill and promoted this day by his Prince shall tomorow for the Popes pleasure curse him and excommunicate him and interdite his Realme Christ sayth Blessed be the meke or soft that be harmlesse as Doues The Pope blesseth them that can set all the world together by the eares and fight and sâ—ea mafully for his sake that he may come haote from bloudsheddyng to a Byshopricke as our Cardinall dyd and as S. Thomas of Canterbury did which was made Byshop in the field in complete harnesse on his horse backe and his speare bloudy in his hand Christ hath neither holes for Foxes nor nestes for byrdes nor yet whereon to lay his
cum lucro for lucre say they maketh the labour light euer noselyng them in ceremonyes in their owne constitutions decrees ordinaunces and lawes of holy Church And the promises and Testament which the Sacrament of Christes body bloud did preach dayly vnto the people that they put out of knowledge and say now that it is a sacrifice for the soules of Purgatory that they might the better sell their Masse And in the Vniuersities they haue ordeined that no man shall looke on the Scripture vntill he be noseled in heatheÌ„ learning viij or nyne yeare armed with false principles with whiche he is cleane shut out of the vnderstandyng of the Scripture And at his first commyng vnto Vniuersitie he is sworne that he shall not defame the Vniuersitie what soeuer he seeth And when he taketh first degree he is sworne that he shall hold none opinion condemned by the Churche but what such opinions be that he shall not know And they wheÌ„ they be admitted to studye Diuinitye because y e Scripture is locked vp with such false expositions with false principles of natural Philosophy that they can not enter in they go about the out side and dispute all their lyues about words vaine opinioÌ„s pertaining as much vnto the healyng of a mans hele as health of his soule Prouided yet all way lest god geue his singulare grace vnto any person that none may preach except he be admitted of the Byshops Then came Thomas de Aquino and he made the Pope a God with his sophistrie and the Pope made him a Sainte for his labour and called him Doctour Sanctus for whose holynesse no man may deny what so euer he sayth saue in certaine places where among so many lyes he sayd now and then true And in like maner who soeuer defendeth hys traditioÌ„s decrees and priuileges him he made a Sainte also for his labour were his liuyng neuer so contrary vnto the Scripture as Thomas of Canterbury with many other like whose life was like Thomas Cardinalles but not Christes neither is Thomas Cardinals life any thyng saue a counterfaytyng of saint Thomas of Canterbury Thomas Becket was first sene in marchaundise temporall and then to learne spirituall marchaundise he gat hym to Theobald Archbyshop of Canterbury which sent him diuers times to Rome about businesse of holy Churche And when Theobald had spyed his actiuitie he shore him Deacon lest he should go backe made him Archdeacon of Canterbury and vppon that presented him to the kyng And the kyng made hym his Chaunceller in which office he passed the pompe pride of Thomas Cardinall as farre as the ones shrine passeth the others tombe in glory and riches And after that he was a man of warre and captayneÌ„ ouer fiue or sixe thousand men in ful harnesse as bright as S. George his speare in his hand encountred who soeuer came against him and ouerthrew the iolyest rutter that was in all the host of FrauÌ„ce And out of the siâ—ld hoate from bloud shedyng was he made Bishop of Canterbury and did put of his helme and put on his mitre put of his harnesse on with his robes and layde downe hys speare tooke his crosse yer his haÌ„des were cold and so came with a lusty corage of a maÌ„ of warre to fight an other while against his Prince for the Pope Where his Princes causes were with the law of God and the Popes cleane contrary And the pompe of his consecration was after his old worldly fashioÌ„ Howbeit yet he is made a Saint for his worshyppyng of the holy seate of saint Peter not that seate of Peter whiche is Christes Gospell but an other lyed to be Peters and is in deede Cathedra pestilentiae a chayre of false do ctrine And because he could no skill of our Lordes Gospell he sayd of Matene with our Lady Such as vnderstand the Latin read his life and compare it vnto the Scripture and theÌ„ he shall see such holynesse as were here to long to be rehearsed And euery Abbay euery Cathedrall Church did shrine them one God or other and myngled the lyues of the very Saintes with starke lyes to moue meÌ„ to offer whiche thing they call deuotion And though in all their doings they oppresse the temporaltie and their coÌ„mon wealth and be greuous vnto the rich and paynfull to the poore yet they be so many and so exercised in wyles so sutill and so knit and sworne together that they compasse the temporalitie and make them beare theÌ„ whether they will or will not as the Oke doth the Iuye partly with iugglyng and beside that with worldly policy For euery Abbot will make him that may do most in the shyre or with the kyng the stuard of his landes and geue him a feeyearely and will lend vnto some and feast other that by such meanes they do what they will And litle master ParsoÌ„ after the same maner if he come into an house and the wife be snoutefaire he will roote him selfe there by one craft or other either by vsing such pastime as the good maÌ„ doth or in beyng beneficiall by one way or other or he will lend him and so bryng him into his daunger that he can not thrust him out when he would but must be compelled to beare him and to let him be homely whether he will or no. An example of practise out of our owne Chronicles TAke an exaÌ„ple of their practise out of our owne stories Kyng Herold exiled or banished Robert Archbyshop of CaÌ„terbury For what cause the English PolychronicoÌ„ specifieth not But if the cause were not somwhat suspect I thinke they would not haue passed it ouer with sileÌ„ce This Robert gat him immediatly vnto king William the coÌ„querour then Duke of NormaÌ„dy And the pope Alexander sent Duke William a baner to go and conquere England and cleane remission vnto who soeuer would folow the baner and go with kyng WilliaÌ„ Here marke how streight the Pope folowed Christes steppes his Apostles they preached forgeuenesse of sinnes to all that repented thorough Christes bloud shedyng y t pope preacheth forgeuenesse of sinnes to all that wil sâ—ea their brethreÌ„â—ought with Christes bloud to subdue them vnto his tyranny What soeuer other cause Duke William had agaynst K. Herold thou maist be sure y t the pope wold not haue medled if Herold had not troubled his kyngdome neither should Duke William haue bene able to coÌ„quere the land at that tyme except the spiritualtie had wrought on his side What bloud did that conquest cost England thorow which almost all the Lords of the Englishe bloud were slayne and the Normandes became rulers all the lawes were chaunged into French But what careth the holy father for sheding of laye mens bloude It were better that ten hundred thousand laye knaues lost their liues then that holy Church should lose one
enforce the contrary and euer fight thereagaynst and hope to sinne no more And thus repentaunce and fayth begyn at our Baptisme and first professing the lawes of God and cōtinue vnto our liues end and grow as we grow in the spirite For the perfecter we be the greater is our repentaūce the strōger our faith And thus as the spirit doctrine on Gods part repentaūce fayth in our part beget vs a new in Christ euen so they make vs grow waxe perfect saue vs vnto the ende neuer leaue vs vntill all sinne be put of and we cleane purified and full formed fashioned after the similitude lickenes of the perfectnes of our Sauiour Iesus whose gift all is And finally to know y t what soeuer good thyng is in vs that same is y t gift of grace and therfore not of deseruyng though many things be geuen of God through our diligence in workyng his lawes chastising our bodyes and in praying for thē beleuyng his promises which els should not be geuen vs yet our working deserueth not y ◠gifts no more thē the diligēce of a marchaūt in seekyng a good shyppe bringeth the goods safe to lād though such diligēce doth now thē helpe therto But whē we beleue in God and then do all that is in our might not tempt him then is God true to abyde by his promise to helpe vs and performe alone when our strength is past These thynges I say to know is to haue all the scripture vnlocked opened before thee so that if thou wilt go in read thou canst not but vnderstād And in these thinges to be ignoraūt is to haue all the Scripture locked vp so that y e more thou readest it the blinder thou art the more contrarietie thou findest in it the more tāgled art thou therin canst no where through For if thou adde a glose in one place in an other it will not serue And therfore because we be neuer taught the profession of our Baptisme we remaine alwayes vnlearned as well the spiritualtie for all their great clergy high scholes as we say as the lay people And now because the lay and vnlearned people are taught these first principles of our professiō therfore they read the scripture vnderstand and delite therin And our gret pillers of holy church which haue nailed a vaile of false gloses on Moses face to corrupt the true vnderstanding of his law can not come in And therfore barke say y t scripture maketh heretickes it is not possible for them to vnderstand it in the English because they thē selues do not in Latin And of pure malice that they cā not haue their will they slea their brethren for their faith they haue in our sauiour therw t vtter their bloudy woluish tyrāny and what they be within whose disciples Herewith reader be cōmitted vnto the grace of our sauiour Iesus vnto whō and God our father thorough hym be prayse for euer and for euer Amen The exposition of the first Epistle of S. Iohn set forth by M. William Tyndall in the yeare of our Lord. 1531. Septemb. Except a man haue the profession of his baptisme in his hart he can not vnderstand the Scripture ¶ The Prologue AS a man can by no meanes read except he be first taught the letters of the crosserow euen so it is vnpossible for a man of whatsoeuer degree or name he bee off to vnderstande ought in the Scripture vnto the honour of God and health of his soule except he be first taught the profession of his baptisme haue it also written in his hart Which profession standeth in ij thinges The one is the knowledge of God vnderstanding it spiritually as Christ expoundeth it Math. v. vj. and vij so that the roote and life of all lawes be this Loue thy Lord God with all thyne hart all thy soule and all thy might and thy neighbour as thy selfe for his sake and that loue onely is the fulfilling of the law as Paule teacheth and that whatsoeuer deed we do and not of that loue that same fulfilleth no law in the sight of God And the other is to know the promises of mercy which are in our Sauiour Christ vnderstanding them also purely without all leuen after the mercifullest fashiō as Scripture soundeth them and after al fatherly loue and kindenes of God vnto all that repent toward the law and beleue in Christ And to haue this profession written in thyne hart is to cōsent vnto the law that it is righteous and good and to loue it in thyne hart and to submit thy selfe thereunto for to learne it and to rule and square al thy deedes therby thē to beleue in Christ that for his sake all thy sinnes which thou diddest before the knowledge of this profession are forgeeuen thee clearly both a poena culpa to vse the popes termes and that for none other satisfaction to Godwarde then Christes bloud and euen so that all the sinne which we do after this knowledge eyther of chaunce ignoraunce infirmitie negligence or prouoked and ouercome of the flesh is forgeuen vs like wise both Poena culpa through repentaunce and fayth in Christ without our satisfaction of workes to Godwarde Notwithstanding we being all sonnes of one God and seruauntes of one Christ must agree among our selues and he that hath offended must meekly knowledge his fault and offer himself to make amendes vnto the vtmost of his poure and if he haue not wherewith aske forgeuenesse for Christs sake the other is bound to forgeue him Neither with out reconsiling himself vnto his brother may any man be at the first receiued vnto the profession of Christes fayth nor continue therin nor be receaued in againe if he be for his open offences put thereout For how can a man loue his neighbour as well as himself and be sory that he hath hurt him except he should offer himself to make amendes And we must from henceforth walke in the life of penaunce if ye will haue it so called and after the doctrine of Christ euery man tame his flesh with prayer fasting and the continuall meditations of Christes penaunce and passions for vs and of the holy saintes and with such abstinence and kinde of liuing as euery man thincketh most meete for his cōplexion the yonger confessing their infirmities to the elder discreter and better learned and asking their aduise and holesome counsell for the repressing of their diseases but all to tame the fleshe and to serue thy neighbour without any superstious minde But to Godward is there no satisfactiō saue fayth in Christes bloud out of a repenting hart For our outwarde deedes can not be referred vnto God to do him seruice in his owne person and to helpe him or make him better therewith We can do no more wyth them were they
be hygher in heauen in stede of the lyfe of penaunce which Christ taught vs in the Gospell to tame the flesh to crucifie the members with all that we henceforth shuld walke in the wayes of Gods law and sinne no more And to speake of worshyppyng of Saintes and praying vnto them and of that we make them our aduocates well nye aboue Christ or all together though it require a long disputation yet it is as bright as the day to all that know y e truth how that our fastyng of their euens kepyng their holy dayes going bare foote stickyng vp of cādels in the bright day in the worshypping of them to obtaine their fauour our giuyng them so costly iewels offeryng into their boxes clothyng their Images shooyng them with siluer shoes with an ouche of Christall in the myddes to stroke the lippes and eyes of the ignoraūt as a man would stroke yolig childrens heades to entice them and bryng them in and rocke them a slepe in ignoraunce are with all like seruice playne idolatrie that is in English Imageseruice For the Saintes are spirites can haue no delectatiō in bodely thynges And because those bodely dedes can be no seruice vnto the spirituall Saintes and we do them not to be a seruice to our selues or our neighbours we serue the woorke and the false imagination of our fleshly witte after the doctrine of man and not of God and are imageseruauntes And this is it that Paule calleth Seruire elementis mundi to be in captiuitie vnder dome ceremonies and vayne traditions of mens doctrine and to do the worke for the worke it selfe as though God delited therin for the deede it selfe without all other respect But and ye will know the true worshyppyng of Saintes hearken vnto Paul Phil. ij where he sayth Ye shyne as lightes in the worlde holdyng fast the word of life vnto my glory or worshyp agaynst the day of Iesu Christe that I haue not runne nor laboured in vayne That is to wete the worshyp which all true Saintes now seeke and the worshyp that all the true messengers of God seke this day or euer shall seke is to draw all to Christ with preachyng the true word of God and with the example of pure liuyng fashioned thereafter Will ye therefore worshyp saints truly thē heare what they preached and beleue their doctrine And as they folowed that doctrine so conforme your liuyng like vnto theirs And that shal be vnto their hygh worshyp in the commyng agayne of Christ when all mens deedes shall appeare and euery man shal be iudged and receaue his reward accordyng vnto his deedes how that they not onely while they here lyued but also after their death with the exāple of their doctrine and liuyng left behynd in writyng and other memorials vnto the exāple of them that should folow them vnto Christ that were borne v. hūdreth yea a thousād yeares after their death This was their worship in the spirite at the begynnyng as they were spirites lightes were sticked before their memorials at the begynnyng to be a ceremonie to put vs in remembraunce that we so praysed the Saintes and boasted their liuyngs that we folowed their examples in our deedes as Christ sayth Math. v. Let your light so shyne before mē that they see your good woorkes glorifie your father that is in heauen For preaching of the doctrine which is light hath but small effect to moue the hart if the exāple of liuyng do disagree And that we worshyp Saintes for feare lest they should be displeased and angry with vs and plague vs or hurt vs as who is not afrayed of S. Laurence who dare denye S. Anthony a flese of woll for feare of his terrible fire or lest hee sende the poxe among our shepe is heathē imageseruice cleane agaynst the first cōmaundement which is Heare Israell the Lord thy God is one God Now God in the Hebrew is called El or Elohim in the plurall nūber strength or might So that the cōmaundement is Heare Israell he that is thy power and might thy sworde shield is but one that is there is none or might to helpe or hurt the saue one whiche is all together thyne and at thy commaundemēt if thou wilt heare bis voyce And all other might in the world is borowed of hym And he will lend no might agaynst the contrary to his promises keepe therfore his commaundementes and he shall kepe thee And if thou haue broken them and he haue lent of his power agaynst thee repent and come agayne vnto thy profession and he will returne agayne vnto his mercy fetch his power home agayne which he lent to vexe thee because thou forsookest hym and brakest his commaundementes And feare no other creature for false feare is y e cause of all Idolatrie Moreouer all we that are Baptised in Christ haue professed to do good for euil and not to auenge our selues And many of vs come vnto such perfection that we can be prouoked by no temptation to desire vengeaunce but haue compassion and mekely pray for them that slay vs. How wicked a thyng then is it to thinke that the Saintes plague vs because we do thē not such superstitious honour whiche is their dishonour and our shame It is verely a Popish imagination euē to describe the Saintes after the nature of our Prelates which be meeke and lowly till they be where they would be But when they be once a loft they play the tormentours if we will not honour them and do whatsoeuer they commaunde more earnestly then that whiche God him selfe hath commaunded and feare them aboue God hym selfe And it can be but like abhomination also that we choose of a fleshly mynde euery man his seueral Saint or rather seuerall God to be our aduocates attorneys mediatours when there is but one i. Timo. ij and intercessours and call them our aduouryes whē we might better call them our adulterers and serue thē or rather a paynted post in their stede with our imageferuice therwith to bynde them for to helpe vs whēsoeuer and for whatsoeuer we call vnto them and to saue our soules ther to with their prayers and merites and will yet neither heare y t doctrine or folow the exāple of liuing which is their onely honour in the spirite of any saint whose doctrine lyuyng is autentike For first God whiche alone hath power to helpe or hurt hath made appointment betwixt hym vs in Christes bloud and hath bound hymselfe to giue vs whatsoeuer we aske in hys name testifiyng therto that there is no other name to be saued by and that he wil be a father vnto vs saue vs both in this lyfe and in the lyfe to come and take vs from vnder the damnation of the law and set vs vnder grace mercy to bee scholers onely to learne the law and that our vnperfect
for whatsoeuer thou askest in his name and woulde shewe thee all that God woulde do to thee and what he would also haue thee to do and if thou beleeuest so were thou safe If thou desiredst him to saue thee with his merites He would aunswer that he had no merites but that Christ onely is Lord of all merites nor saluation but that Christ is Lord of saluation Wilte thou therfore be saued by merits wold the Aungell say then pray to God in Christes name and thou shalt be saued by the merites of him and haue me or some other thy seruaunt immediatlye to help thee vnto the vttermost of our power and to keep thee and bring thee vnto the rewarde of his mertites If thou wouldest promise him to worship him with imageseruice that is to sticke vp a candle before his image or such an image as he appeared to thee in He would aunswer that he were a spirite and delighted in no candlelight but would bid thee geue a cādle to thy neighbour that lacked if thou hadst to many And so would he aunswer thee if thou wouldest put money in a boxe for him or cloth his image in cloth of gold or put golden shoes vpon his Images feete If thou saydest that thou wouldest build a chappel in his name he would aunswer that he dwelt in no house made with stones but wold bid thee goe to the churches that are made already and learne of the Preachers there how to beleeue and how to liue and honour God in the spirite for the which cause churches were chiefly builded and for quietnesse to pray And if there be no church then to geue of that thou maist spare to help that one were builded to be a preaching and a praying house and of worshipping God in the spirite and not of imageseruice And if Paule appeared vnto thee what other thing could he aunswer also then that he were a spirite would refuse all thy imageseruice And if thou speake to Paule of his merites he can none otherwise aunswer thee then he aunswered his Corinthians That he dyed for no mans sinnes and that no mā was baptized in his name to trust in his merites He would say I builded all men vppon Christes merites preaching that all that repented and beleued in his name should be saued and taken from vnder the wrath vengeaunce and damnation of the law be put vnder mercy and grace And by this fayth was I saued from damnation and put vnder mercy and grace and made one with Christ to haue my part with him and he with me or rather to make a chainge that he shoulde haue all my sinnes and I his mercye and the giftes of his grace and become glorious with the ornamentes of hys riches And of my sauiour Christ I receaued this lawe that I shoulde loue my brethren all Gods elect as tenderly as he loued them And I consented vnto this law for it seemed right and became a scholler to learne it And as I profited in the knowledge faith and loue of Christ so I grew in the loue of my brethren and suffred all things for their sakes and at the last waxed so perfect that I wished my selfe damned if it might haue bene to saue my brethrē And al my brethrē that receaued Christ receaued the same commaundement grew therein And they that were perfect loued me and all their other brethren no lesse then I loued them And looke with what loue I ministred the giftes of grace which I receaued of Christ for the edifying of his congregation vpon my brethren with the same loue did they minister their giftes agayne on me which they had and I lacked and so loue made all common And moreouer if they call my workes my merites I bestowed all my workes vpon my brethren to teach them and reaped the fruite thereof euen my brethrens edifying and soules health yea and reape daily in that I left my doctrine ensample of liuing behinde me by which many are conuerted vnto Christ daily If thou desire therfore to enioy part of my merite goe read in my Gospel and thou shalt finde the fruite of my labour the knowledge of Christ the health of the soule and euer lasting life And as I loued my brethren whē I liued so I loue them still now more perfectly Howbeit my loue then was paynful for the more I loued the more I sorowed feared and cared for them to bryng them into the knowledge of the truth and to kepe them in vnitie of faith lest the false prophetes should deceaue them or their owne infirmities should breake peace vnitie or cause them to fall into any sinne But now my loue is without paine For I see the will and prouidence of God and how the end of all thynges shal be vnto hys glory profite of the elect And though I see the elect shall sometime fall yet I see how they shall arise agayne how that their fall shal be vnto the glory of God their owne profect And we that are in heauē loue you al a like neither we loue one more an other lesse And therfore if ye loue vs more one thē an other that is fleshly as mine old Corinthiās once loued and I rebuked them Neither can we bee moued to come more to helpe one thē an other But we wayte whē God will send any of vs vnto the elect that call for helpe in Christes name Wherfore if thou wilt be holpe of any of vs pray in Christes name And God shall send one of vs an Aungell or a Saint to keepe the power of the deuils from you but not whō thou wouldest chose temptyng God but whom it pleaseth God to send And if your preachers loue you not after y ◠same maner to edifie you with the true doctrine of Christ and example of liuing therafter and to kepe you in vnitie of fayth and charitie they be not of Christes Disciples but Antichristes which vnder y t name of Christ seeke to raigne ouer you as temporall tyrauntes And in like maner if this be not written in your hartes that ye ought to loue one an other as Christ loued you and as ye had example of vs his Apostles ye go astray in vanities and are not in the right way And hereby are we sure that we knowe hym if we keepe his commaundementes This is cleane agaynst y ◠doctrine of them which say that we can not know whether we be in the state of grace or no. Iohn sayth if we keepe his commaundementes then we be sure that we knowe Christ is euerlastyng lyfe Iohn xvij Then cōtrary to the pope Christen men haue doctrine to know whether they be in grace or no. The kepyng of Gods commaundementes certifieth vs that we be in the state of grace But our Doctours haue no doctrine to know when a man is in the state of grace wherfore it is
manifest that they kepe not Gods coÌ„mauÌ„dementes nor be in state of grace but of all vngratiousnes Our Doctours know not whether they be in state of grace Our doctours kepe mens coÌ„mauÌ„dements Ergo meÌ„s commaundemeÌ„tes certifie not that we be in state of grace Though thou haue a deuotion to sticke vp a candle before a post and so forth yet thou canst neuer be sure thereby that thou art in the fauour of God But if thou haue deuotion to helpe thy brother in all his misfortunes because hee is the image of God and price of Christes bloud then thy denotioÌ„ certifieth the that thou art in the fauour of God or state of grace He that sayth I knowe hym and yet keepeth not hys commaundementes is a lyer and the truth is not in hym When our Phariseis say do as we byd you and not as we do they testifie that they keepe not Gods commauÌ„dementes vnto whiche testimonie our eyes also beare recorde And they that keepe not Gods commaundementes be lyers haue no truth in them And then when they preach they caÌ„ not but preache lyes And then though they preach Christ they preach hym falslie vnto their fleshsly vauÌ„tage and not our soules health And for as much as we may haue no felowshyp with theÌ„ that kepe not Gods commaundementes i. Cor. v. and in as much as all such are false Prophetes voyde of all truth it foloweth that we ought to geue our Doctours none audience though their defenders stode by them with theyr swoordes drawen but rather to laye downe our heades and stretch foorth our neckes to be slayne He that keepeth his woorde in hym verely is the loue of God perfect and hereby knowe we that we are in hym That is he that keepeth his commaundemeÌ„tes loueth vnfainedly and is therby sure that he is in God For to be in God is to beleue in y â— mercy of God And to beleue in mercy is cause of loue loue cause of workyng And therefore hee that worketh for Gods sake is sure that he loueth and that hee trusteth in God which is to be in God or in Christ And as by wilfull keping of the commaundemeÌ„t we be sure that we loue God and beleue in God euen so thorough wilfull breakyng of them we may bee sure that we neither loue nor beleue in him and therfore that we be not in hym He that sayth he abydeth in him ought to walke as he walked All that be Baptised in Christ are washed in hym to put of pride wrath hate and enuie with all their old conuersatioÌ„ by which they oppressed theyr neighbours and haue promised to become euery man euen as Christ hym selfe vnto his brethren in loue kyndnes both in word deede They therfore whiche resist Christes Testament and will not let it be knowen walke in the Testament of the Pope with vnions pluralities and totquots some one of them robbyng x. parishes of the tenth of all their yearely increase and withdrawing from them Gods word the foode of their soules and from the poore their dayly sustenaunce whiche ought to haue their part in the tythes and other rentes when the preacher other necessarie Ministers haue out their partes a due and lawfull stipend are not in Christ For Christ neither so walked not so taught Brethren I write no newe commaundement vnto you but an old commaundement which ye had at the begynnyng For an olde commaundement is the word which ye heard from the begynnyng I write no new precept but onely put you in remembraunce of that old which was taught you when ye were first Baptised in Christ to loue eche other as he did you Which is an old coÌ„maundement and was giueÌ„ at the begynnyng of the world and hath euer since bene writteÌ„ in the hart of all that put their hope in God Agayne a new commaundemeÌ„t I write vnto you whiche is true in him and also in you for the darkenesse is past and the true light now shyneth The deuill hath sowen his darknes in the field where this commaundemeÌ„t should grow and the weeds of mens traditioÌ„s had ouergrowen the corne of this old coÌ„maundement so that it was antiquate cleane out of knowledge But Christ y t light of all true doctrine now shyneth hath scatered the darknesse and plucked vp the weeds by the rootes restored this old commauÌ„dement agayne And in hym it is a true commaundement for he loued truly And in you it is a true commaundement for ye for his sake loue one an other truly also And by the reason of this renewyng it is called a new commaundement as it is now called new learnyng may well so be for it hath lyen long in darknes and that in such darknes that many be shryned for holy Saintes whose dedes liuing wheÌ„ thou lookest vpon them in the light of this old doctrine that now shyneth agayne out of darknes are more abhominable then the deedes and liuyng of him whiche of late for all his exaltyng his throne and swearyng by his highe honour and for the worshyp of his hat and glory of his precious shoes when hee was payned with the coliâ—ke of an euill conscience hauyng no other shift because his soule could finde no other issue tooke him self a medicine 〈◊〉 emitâ—erâ—t spiritum per posteriora He that sayth hee is in the light and yet hateth hys brother is in darknesse For whosoeuer feleth his owne daÌ„nation vnder the law beleueth in the mercy that is in Christ the same caÌ„ not but loue Christ and his neighbour for his sake And therefore hee that hateth his brother for any offence done to him the same seith not what Christe hath done for him but is in darkenes still He that loueth his brother abydeth in the light and there is none offendyng in hym Abydeth in the light that is continueth in the knowledge of Christ And there is none offending in him that is First he will willingly do nothyng either in word or in dede that shal offeÌ„de his brother For loue will not let hym And secondarily if ought bee done or sayd that may be well done or sayd he taketh it to the best and is not offeÌ„ded And thus ye see that the knowledge of Christ is cause of all goodnesse and the igoraunce of Christ cause of all euill And so the doctrine of theÌ„ is not false whiche say that fayth in Christ is roote of all godly vertue and the cause of kepyng the commaundementes where sayth is there to be no sinne nor damnation and that say vnbelefe to be the mother of all vice and cause of breakyng the commaundementes and to keepe men in sinne and daÌ„nation onely as fayth onely loseth vs thence And he that hateth hys brother is in darkenesse and walketh in darkenesse and knoweth not whether he goeth For darkenesse hath blynded his eyes He that hateth his brother is in the
Christes Church 345. b Officer not the priuate person must aduenge 191. a Offryng dayes and priuey tithes 136. a ffrings what they meant 204. a. of ripe fruites 424. b. at first masses of Priestes 336. b. maintaine Po Opish miracles 159. b ffenders open openly to be rebuked 345. a Old translation 318. b Old commaundement what 403. b Old ceremonies preachers to the people 273. a Old Pharisaicall practise now practised by Papistes 340. a Old â—estament wherupon built 9. b Old man must be put of 80. b Old Adam byndâ—tl â–ª our consciences 47. a Opinions Popish waueryng how bred 329. a. and 170. b Opinions iij. touchyng the Sacrament of the last Supper 445. a Oppresâ—ion of sure doctrine 289. a Opportunitie 455. a. and b Orders 322. a. in teachyng 103. b. of iustifiyng 330. b. of Scholemen ouerthwart 103. b. of S. Paules doctrine 43. b Orders how euery man may preach and how not 198. a. Papall compared with orders Apostolical 354. b compared with Christes doctrine 353. b Ordinaries hangmen to the faithfull 319. a Ordinaunce of rulers 186. a Ornamentes 273. b Originall of good workes whence 10. b Oth of a witnes may be taken 309. b. vnlawfull may be broken 137. a agaynst charitie to be broken 315. b Otho kyng of Saxons 252. a Ouercommers of the world who 421. a Ouerthrow of our forefathers was freewill 16. a Oules and Papistes alike in abhorryng light 1. b Outward Popery is the worshyp of the vnfaythfull 422. b Outward signes required of Christ by the Iewes 457. b Outward deede fulfilleth not the law 117. a Outward oyle not auaylable 409. a P. PAce an Ambassadour 372. a Paâ—…e taking how delightsome to God 229. a Paphnutius his opinion concernyng mariage 317. b Papisticall schole doctrine corrupteth youth 103. b Papisticall Doctours repugnaunt 102. b. their argumentes 88. a. their gloses conâ—uted 474. b. their workes 79. a Papistes caÌ„ do miracles 300. b. teach with the mouth onely 267. b still purge their patientes 166. a. of the carnall opinion of the Iewes 459. b. cannot abide Scripture 287. b. 319. a. wrest the Scriptures 466. b. perâ—ert the Scripture ibid. suppressors of Scriptures 1. b. walke in shadowes 125. a Papistes great iugglers 201. a. persecutours 448. b. furious agaynst their aduersaries 447. a. persecutyng tyrauntes 319. b. blousheders 363. b. children of this world 268. b throw downe Kynges and Emperours â—27 a. heare not Christes voyce 126. b. fruites of their earthly Gods 126. b. why they will not haue Scriptures in English 128. a. preach woorkes for their owne profite 334. b. trust in workes as they should in Christ 246. a Papistes and Phariseis make sinne of no sinne 29. b Papistes will louse nothyng 305. a. forecasters of perils 370. a. make no accompt of periury 376. a. abolish the true doctrine of Sacramentes 422. a. enemyes to all good learning 278. a. know all other meÌ„s counsell 102. a Papistes haue a way of their owne to heauen 170. a. their malicious pratyng 475. b. haue robbeâ— many realmes of the Gospel and all goodnes 116. b. Churchtheiues 20. a. winne what others loose 165. b Papistes abuse the Sacramentes 13 b. agaynst the Popes lawes 341. a. hate Scriptures as oules do light 1. b. their contrary preachyng 102. b locke vp the Scripture that they onely may expounde the same 23. b. their grounde for vnwritten verities 473. b. cannot expounde their ceremonies 131. b. sworne to theyr wicked liuyng 305. a Papistes and peripatetiques theyr doctrine 88. b Parable how to vnderstaÌ„d it 78. b. of the Samaritane expounded 285. b Parcialitie in Erasmus 2. a Parcialitie in a preacher for feare of persecutioÌ„ odious 196. b. in iudges is wicked 122. b Pardons 173. a Pardons surer then the Popes pardon 223. a Parentes to vs in Gods stede 107. a how they trye their childrens loue 12. a Parish Priest 102. b Parliament 314. b. at Bury 363. b Paschall lambe 282. a. 273. b. figured the Lordes Supper 468. a. how spiritually fulfilled in Gods kyngdome 440. a Paschall lambe and Christes death compared together 440. a Patience in sufferyng 454. a. bryngeth libertie 119. a Paule 103. a. a persecutour 39. b. 275. a. a carefull preacher 402. a. describeth the Pope 290. a. aunswereth the Papistes concernyng iustification 44. knew not Masse 287. a. preached Christ and not him self 391. b. how he rebuketh hypocrites 44. a. condemneth all hypocrisie ibid. no preacher of worldly wisedome 170. b. gaue faythfull counsâ—… without vexyng mens consciences 129. a. teacheth mariage of Priests 312. b. calleth the Sacrament bread after the consecration 472. a. a fatherly instructor to Timothy 252. rebuked Peter to his face 344. b. his Epistles are the Gospell 127. a his traditions were the doctrine of the Gospell 286. b. the order of hys doctrine 43. b Paule and Peter equals 359. a. aboue Peter in Apostleshyp 126. a. his Apostleship how proued 126. a Paul excommunicated but Papistes burne 339. b. lacked Ministers 109. a. retayned not Onesâ—…us froÌ„ his master 109. a Pax. 276. a Peace makyng 193. b Peace of conscience 194. b Pelagius his heresie 407. b Penaunce 426. b. profitable to Papistes 254. a. abused by shauelyngs 397. b Penaunce put for repentauÌ„ce 146. a People of two sortes deceiued 379. b People why called to the teÌ„ple 282. a People beleue in the worke without the promise 153. a Persecution for the truth obtayneth lyfe 190 b Persecution of Papistes 195. a. at Rysellâ—s in Flaunders At Saint Luke 454. b Persecutors of the spirituall 308. a. of the word threatned 100. b Perfect Christians in no daunger 48. a Perfect kepyng of the law 40. a Perfection 216. b. ioyned with repentaunce and strong fayth 386. b Performance of mans pretense not of hym selfe but of God 17. a. of an euill oth double sinne 209. a Persuasions of Papistes 448. a. of hypocrites 341. b Partakers of Gods promise professe the law 185. a Pestilence of Princes what 123. a Peter his patrimonie 124. b. was neuer scholer in the Arches 135. b Peter rebuked openly of Paule 344. b Peter and Iohn their puttyng on of handes 152. b Peter shewed Gods power 344. a. called chief of the Apostles why 343. b. in what respect so called ibidem preached but so doth not the Pope 357. a. practised his keyes 123. b. sent to preach in Samaria 344. a. preached playne Scripture 170. b. his seat and his keyes are his doctrine 359. a. his seate Christes Gospell ibid. his submission to his brethren 344. a. prophesieth of the popes spiritualtie Epist 2. cap. 2. 55. a. his fayth strong 261. a. his possessions 352. a Pety pillage 136. a Phariseis applyed all to their deedes 205. condemned of Christ 17. a Phariseis nearer the true Churche then Papistes 201 b Phariseis rebuked 17. a. agree with Papistes in doctrine 17. b. clense their soules with theyr owne workes 30. a. their actes all outward 202. b. their freewill 16. b Pharao confessed his
God either wiped out or leuened by shauelyngs and why 151. b Promotiōs of the spiritualty 406. b Propertie of the Gospell 194. a Properties of the Hebrue toungue agreeth with the English 102. b Prophaners of Gods word 104. b Prosperitie is a curse 99. a A Prophet who 76. a Prophetes of whom slayne 138. b. and why ibidē bore their brethrens weakenes 25. b Prophesie of Paule to Tim. iij. and iiij chap. fulfilled in our dayes 53. b Protestation of the authour of this worke 157. b Protectour of Purgatory More 364. a A prouiso of the Papistes 361. b Pseudochristi 132. a Publicans what they be 216. a Purgatory 256. a. 265. a. 324. a. and why so called 139. a. the Popes creature 150. a. profitable to Papistes 307. b. not proued by Scripture 456. b. is terrible 396. b. stuffeth purses and disheriteth right heires 139. a. a iayle tormēting 307 b. is in earth as the pope sayth 359 a. visible and inuisible 297. b. none to the penitent 307. a Punishement how it must be executed 211. b Pure fayth aboundeth with good workes 52. b Purenes of the heart 143. a. of conscience 142. a Puttyng on of handes without faith of no force 152. b Purses stuffed with Purgatory 139. a Q. QValis pater talis filius 353. a Quicke and dead burnt of Papistes 435. b Questions of Scripture how to bee iudged 137. a R. RAblementes of Popery 136. b. of the Popes gard 343. b. takē for the Church 249. b Racha 203. a Raynebow a pledge of Gods promise 436. b Rauenous Wolues 242. a Raylyng 290. b Readynes to doe good commeth of God 259. a Realme decayeth by buildyng of Abbeis cloisters c. 279. b Reasons Papall prouyng the Pope the Church 262. b. against translatyng Scriptures 1. a Receipt of a child in Christes name how to be vnderstode 343. a Reconciliation 387. a. to our brother 44. b Reformation must be had by loue 344. b Regeneration causeth the loue of God 382. a Regimentes states and degrees of two sortes 201. b Regiment spirituall and temporall poysoned by Papistes 181. b Regiment temporall not vsed of Christ 185. a Religion how to be tried 3. a. one holyer then an other 104. a. blynded with couetousnes 19. b Religious shauelynges beholde the outward side onely 114. a Reliques and Images enriched poore neglected 272. a Remission of sinnes 369. b Remission of sinnes to conquere England 362. b Remedy agaynst vayneglory 217. b Repentaunce 18. b. 320. b. and 331. a. how acquired 254. b. preached by Christ 28. b. by Sacramentes 13. a. preached to the Iewes by the Apostles 28. a Repentaunce the forerunner of faith 18. b. hath three partes 37. b. taught by Baptisme 14. b. signified by Baptisme 146. b Repentaunce prepareth the way to Christ 145. b Repentaūce and sure fayth in Christ purge our sinnes 157. a Repentaunce interpreted for penaūce of Tyndall 254. a Repentaunce and forgiuenes come by preachyng 123. b Repentaunt iustified by fayth 31. b. no sinner before God 82. b. receiueth Gods promises in Christ 31. a Request how to be made to God 222. b Resistaunce must be made agaynst all false doctrine 454. a Resistaunce agaynst God dishonoreth hym 270. a Resistaūce of magistrates resistaūce of God 213. a Resistaunce 393. a Restitution of the law 202. b Resurrection of Christ 261. a. destroyed by More 296. a. foolish to the heathen 256. b Rest of conscience in Christ 177. b Reuengement must bee referred to to God and his officers 215. b Reward how it commeth 218. b. of patience in persecutiō for the Gospel 52. a. of obedience 107. a. of disobedience 107. a Righteous liue by fayth 336. a Righteousnes of many sortes 380. b. both outward and inward what 68. b. commeth freely from Christ 71. a. how purchased 44. a. where contayned 194. a. how to be vnderstode 43. a. and 191. b Righteousnes of the Phariseis 200. b. of the kyngdome of heauen 235. a. of man odious to Gods worde 52. a Riches 189. a Rich in spirite 189. a Rich men theeues before God if they helpe not the poore 77. a. must pray for dayly bread 239. a Richard the second slayne 28. b Right Antichrist who 408. a Right penaunce 387. b Right Israelites not all that came of Israell 275. b Ripe fruites offred 424. b Rites and ceremonies Papal 407. b Roan persecuteth 454. b Robin good felow and the Pope a lyke 174. b Robinhode of authoritie in the popes behalfe 129. b Robart of Caunterbury 362. a Romish Church abhominable 267. a Rome how it came to be chief 347. a. mother of all wickednes ibidem Roote of all goodnes fayth 404. a. of all commaundementes fayth 414. a Rochester an Orator 129. b. his Diuinitie 124. b. improued 129. a. faithles 130. b. miscōstrueth Pauls text most shamefully 130. a. falsly allegeth Paule for ceremonies 128. b his malicious blyndnes 127. a. alledgeth heretickes for his purpose 129. b. maketh Aaron a figure of of the Pope 127. b Ruben his story 169. a Rustler 372. b Rule to know if we loue God 403. a Rulers Gods gift 118. a. for whom ordayned 228. b. why euill 118. a. not to be resisted 385. b. their dutie toward runagates 207. b Rulers repine to heare their faultes 214. b S. SAbboth day must serue vs. 274. a. for mās vse 287. a. how it should be occupyed 274. b Sacramentes 273. a. why ordayned 425. a. and. 442. a. not without significations 322. a. all haue significations 322. a. all haue significations 256. b. without significations to be reiected 455. a. are sinne to the vnfaythfull 443. a. how profitable 13. a. how they iustifie 143. b. confirme weake consciences 448. b. preach repentaunce vnto vs. 13. a. are stories to keepe the couenaunt in memorie 441. a. signes of Gods promise 144. a. no Sacraments to the dead 13. b Sacramētes of whom superstitiously ministred 293. a. abused by Papistes 13. b. of Papistes disagree 253. a. Robbed through confession 157. b. ministred in an vnknowen toung 153. a Sacramēts of Papistes are dumine 152. a Sacrament 320. b. what it meaneth 445. a. of Christes body to whom profitable 323. b. the effect thereof 441. b. how to be receiued 470. a. a sure token of our saluation 442. a. onely preacheth iustification 143. the true meanyng therof 464. b Sacrifice and Sacrament differre 13. b Sacrifice 310. a. 322. b. 273. b. of bloud 424. b. of the old law 281. a Sacrifices and ceremonies whē they ceased 357. b Sacrifices old why ordained 29. a Sacrilegie in Papistes 20. a Sacerdos 144. b Saluation to beleue in Christ 70. a. not attayned by pilgrimage 155. a Sanctus 408. a Saintes 295. b. in heauen who 298. a. cannot helpe vs. 70. b. not to be trusted in 296. a. why not to be called on 325. a. are examples 159. a Saintes truly worshypped 280. a. examples of fayth 133. b. desire our saluation 280. a. ioyful of our company 401. a. abhorre them
sake onely And that we haue néede of nothyng towardes our saluation but of hym onely and wée desire no other saluatiō nor no other satisfactiō nor any helpe of any other creature eyther heauenly or earthly but of him onely for as Saint Peter sayth there is no other name geuen vnto men wherein they must bée saued And also S. Paule sayth by hym are all that beléeue iustified from all thynges Moreouer S. Iohn witnesseth the same in these wordes Hée it is that hath obtained grace for our sinnes And in an other place He sent his sonne to make agréement for our sinnes Now my Lordes here haue you Christ and his very nature full and whole And hée y e denyeth any thyng or any part of these thyngs or taketh any part of them applyeth them or geueth y e glory of thē to any other person then to Christ onely the same mā robbeth Christ of his honour and denyeth Christ and is very Antichrist Wherfore my Lordes first what say you to this and vnto the propertyes of Christ If you graunt them thē are we at a poynte For they proue that fayth in Iesus Christ onely iustifieth afore God Secondarily if you denye if as I am sure you will for you had leuer deny your Créede thē graūt it How can you thē auoyde but that you bée the very Antichristes of whō S. Iohn speaketh For now haue we tryed your spirites that they bée not of God for you deny Christ That is you deny the very nature the propertie of Christ You graunt y e name but you deny the vertue You graunt that hée descended from heauen but you deny the profite thereof For hée descended for our health this denye you and yet it is your Créede You graunt that hée was borne but you denye the purpose You graunt that he is rissen frō death but you deny the profit therof for hée rose to iustifie vs. You graūt that hée is a Sauiour but you deny that he is alonely y t sauiour I pray you wherfore was hée borne to iustifie vs in part to redéeme vs in part to doe satisfaction for part of our sinnes so y e we must set a payr of old shoes a lompe of bread cheese or a lousie gray coate to make satisfactiō for y t other part Say what you will if you geue not all and fully alonely to one Christ thē deny you Christ and the holy ghost And S. Iohn doth declare you to bée contrary to Christ This may also bée proued by a playne Scripture of the holy ghost which is this No man in heauen nor in earth neither vnder the earth was able to open the booke or to looke on y e booke till the lambe came vnto whom the seniours spake on this maner Thou art worthy to take y t booke to open the seales therof for thou wast killed and hast redéemed vs by thy bloud How say you to this my Lordes In heauen was there none founde neither by the aungels nor yet by the seniours worthy to open the booke but Christ onely And will you finde that they could not finde will you set an helper to Christ whō they set alone But I pray you tel vs what bée shall bée All the world knoweth that they hée good workes But now from whēce come your good workes whether from heauen or out of the earth or frō vnder the earth If they were in any of these places where were they when the aungels and the seniours sought them Haue you founde them whom they could not finde but let this passe I praye you what will you lay for your good workes or by what title will you bryng them in to ioyne them with the lābe in openyng of the booke The seniours haue layd for them that the lābe alonely was worthy to opē the booke because hée was slayne and redéemed them with his precious bloud Now what cause laye you for your good workes The lābe hath alonely dyed for vs The lambe hath alonely shed his bloud for vs The lambe hath alonly redéemed vs These things hath hée done alone Now if these bée sufficient then hath hée alone made satisfaction and is alonely worthy to be our redéemer and iustifier Moreouer they that bée in heauen confesse that this lambe is alonely worthy to redéeme them Bée your workes better then theirs or cā your workes helpe them If they can then is not the lambe alonely worthy to redéeme them Moreouer the seniours fall downe before the lambe geuyng him alonely prayse And shall your good workes stande vp by the lambe Then bée they better then the seniours But let vs proue this thyng by open Scriptures S. Paule tooke so great labours to proue this article as hée neuer tooke in any other all because hée would make it playne and stoppe the mouthes of the agaynesayers But all this will not helpe them that haue not the spirite of God Neuertheles we will by Gods fauour doe the best we can to confounde the crooked enemyes of Christes bloud thoughe we can not make them his frendes yet at the lest we will so handle them that they shall bée ashamed openly so to speake agaynst him as they haue done longe tyme and so will we handle them by Gods helpe that all the world shal know that they glory in Christes name and by hym bée they also so high promoted in this worlde that they can not bée higher And yet deserue they of Christ worst of all men But let vs goe to our purpose S. Paule sayth All men bée sinners and wante the glory of God but they are iustified fréely by his grace thorough the redemption that is in Christ Iesu What is this that all men haue sinned yea and are iustified fréely How shall a sinner doe good workes How can hée deserue to bée iustified what call you fréely if there bée any deseruing lesse or more then is it not fréely What call you by his grace if it bée any part of works then it is not of grace For as Saint Paule sayth Then grace were not grace Here can bée no euasion the wordes bée so playne If you bring in any helpe of workes then for so much is not our redēption fréely nor yet is it of grace as concerning the part that commeth of works but partly of workes and then doe you destroy all Saint Paule and his whole disputation For hée contendeth agaynst workes clearely excludeth workes in iustification and bryngeth in grace onely Nowe that that is excluded in the whole by contention can not bée brought in in parte to the cause This is open in his wordes where hée sayth Where is now thy reioysing It is excluded By what lawe by the lawe of workes Nay but by the lawe of fayth We doe iudge therfore that a man is iustified by fayth without y t workes of the lawe Heare you not that the gloriation
compared to the vyne and all the members of holy Churche to the branches that as the braunches can bring foorth no frute of them selues so cā holy church of her selfe bring foorth no goodnes except shee remaine in Christ by persite fayth This is wel proued by your owne law whose wordes bée these therfore is the Church holy because she beléeueth righteously in God c. Here you not the cause wherfore the Church is holy because she beléeueth righteously in God that is she beléeueth in nothyng but in him and she beléeueth nor heareth no worde but his as our master Christe beareth witnesse my shéepe heare my voyce and an other mans voyce doe they not know Also in an other place hée that is of God heareth the wordes of God How cōmeth this that y e Church of God hath so sure a iudgemēt that she knoweth the voyce of Christ frō other voyces can not erre in her iudgement Because that Christ hath chosen her and because she is learned of God as our master Christ sayth and because she hath as S. Iohn sayth the inwarde oyntmēt of God y ◠teacheth his all maner of verity so that she can not erre But why can shee not erre because she may doe what she will Because that all thing that she doth is well done because she may make new rules and newe lawes at her pleasure Because she may inuent a newe seruice of God that is not in Scripture at her wil Nay nay my Lordes For she is but a woman and must bée ruled by her husbande yea she is but a shéepe and must heare y e voyce of her shepheard and so long as she doth so long cā she not erre because the voyce of her shepheard can not bée false This may be proued by your own law whose wordes bée these y e whole Church can not erre Also in an other place the congregation of faythfull men must néedes bée which also can not erre c. These wordes bée playne what Church it is that can not erre that is the congregation of faythfull men that bée gathered in Christes name whiche haue Christes spirite whiche haue the holy oyntement of God whiche abyde fast by Christes word and heare no other mās voyce but his Now my Lordes gather you all togither with all the lawes that you cā make and all the holynes that you can deuise and crye the Church the Churche and the Councels the Councels that were lawfully gathered in the power of the holy ghost all this may you say yet lye and if you haue not in déede the holy ghost with in you and if you doe heare any other voyce then Christes then are you not of the Churche but of the deuill and théenes murtherers as Christ saith For you come into the fold of Christ without him you bring not his voice but you come with your owne voyce with your owne statutes with your owne word your owne mandamus mandamus precipimus precipimus excommunicamus excommunicamus These bée the voyces of murtherers and Théeues and not of Christ therfore you can not but erre for you bée not taught of God you haue not the holy oyntment you haue not the worde of God for you you heare not the voyce of the true shepheard therfore must you néedes erre in all your counsells This is an other maner of rule then my Lorde of Rochester doth assigne to examine your counsels by for hée sayth where that the Pope and the counsell doth not agrée all in one there will hée suspect the counsell not to bée right Who did euer heare such a rule of a Christean man yea and of a bishop yea and of a doctor of Diuinite where hath hée learned this Diuinite to recken a counsell to bée trew because y e the Pope and so many men doe agree in one yea and that such men as haue so often tymes erred in their coūcels as hée doth declare hym self rekening the counsell of Constantinople that had 330. Byshops and yet did erre and hée knew no other cause but bée cause the Pope did not agrée to them Is not this a resonable cause cā not the Pope erre let hym read his own lawe Distinctio 19. Anastasius Distinctio 40. Si Papa and also 24. q 1. Arecta in the glose and there shall hée fynde that the Pope hath erred Wherefore then should the matter stande in his iudgment Now how will hée by thys rule saue the counsels of constance and of Basell where in both counsels the Popes were condemned for heretykes As the same counsels make mencion also that the councels haue erred that graūted hée hymselfe but peraduenture hée will saye that they were not full Councels Now is it well amended what distinction is as conscernyng the veritie in a counsell that hath a thowsand byshops and in an other that hath fyve thowsand can the multitude helpe to the veritie Then had the Turke the veritie and we the falsed then had the Prophet Micheas the worsse part for hée was alone against iiij hundred so was y e verytie by y e Prophets of Ball and not by Elyas for they were foure hundred and fyftye hee was but one man Briefely Christes flocke is alwayes y e smallest nūber in this world but yet it is the best not the smallest number maketh Christes flocke but that Christes Church stādeth neyther by the greatest number nor yet by the smallest nor by the iudgmēt or numbring of man but by the callyng and eleccion of God Wherefore let my Lorde bring forth what counsell that hée will and if they haue not the word of God I will not all onely say they may erre but also that they doe erre in verye déede And that will I proue by the greatest lawyer that they haue called Panormitanus whose wordes bée these that Councels may erre as they haue erred as concernyng that contract of matrimony inter raptorem raptam and the saying of Saint Hierome was afterward preferred a boue the statute of the counsel as it is proued 36. q. 2. Tria for in thinges concerning the fayth is the saying of a priuat person to bee preferred afore the saying of the pope if hée haue better reasōs and scriptures of the new and of the olde testamēt for him then the Pope nor it can not helpe to say that the counsell can not erre because that Christ did pray for his Church y e her fayth should not fayle For I aūswere to this that though y e generall coūcell doe represent y e whole vniuersall church neuertheles in very déede there is not y e very vniuersall church but representatiue For the vniuersal church stādeth in y e election of all fayth full men all faithfull mē of y ◠world make that vniuersall Church whose head and spouse is Christ Iesus the Pope is but the vicar of Christ and not the
more ieoperdye to geue the pure body of Christ Iesus into a foule soule then y t a drop of bloud by negligence should fall on the ground for there falleth but a drop and here is y t whole body in a foular place then the ground is Also that may bée auoyded with good diligence and wisedome of the Priest but that the sacrament shall alwayes bée receiued into a pure conscience there is no dilygence of the priest that can make it How thinke you now now is all the whole sacrament Christes blessed ordinaunce clearely taken away and all for auoyding ieoperdies and perells Thus trifle you with Christes holy word yea and y t in your great and holy counsels Other reasons my Lorde of Rochester bringeth that bée worthy of no solution for hée doth but mocke scorne and trifle with Gods word Hée bringeth y t myracle of y t fiue loues where there is no mentioÌ„ made of wyne therefore lay men must bée houseled in one kinde is not this madnes What meane these men y t neyther feare God nor yet bée ashamed of man what is this to the purpose Christ dyd a myrackle of fyue loues where is no mencion made of wyne what is this to the sacrament If the bread fygnifyed one part of the sacrament what sygnifyed the 2. fyshes they that were there These 2. things must néedes signifye the other part Also lay men did touch this breade Moreouer in an other place Christ geueth all onely wine Therefore the sacrament must bée receiued in the kinde of wine al onely of the lay men Bée not these goodly argumentes yea and that of bishops it were madnes to aunswere to them That by Gods worde it is lawfull for Priestes that hath not the gift of chastitie to marry Wiues I Haue séene and heard in diuerse countryes where I haue béene intolerable persecutioÌ„ agaynst Priestes that were compelled by weakenes of nature to mary wyues for that intent that they might after Gods law and mans law vse an honest coÌ„uersation in this world For the which thyng I say they haue béene sore persecuted some cast out of their countrey some drowned some burned and some beheaded Finally all the cruelnes that could bée excogitated against them men thought it to litle Wherfore I that recken my selfe a debtour and a seruaunt vnto all meÌ„ in all thynges wherein I may profite them and specially in thynges that apperteine to instructioÌ„ of their conscience hath taken vpoÌ„ me in this cause to shew my litle and small learnyng charitably desiryng theÌ„ that bée some thing yet against this thyng that they will let them selues bée taught and instructed by Gods word and not to set themselues obstinately agaynste the verity of Gods blessed word For our Lord can easely beare and suffer an vnwilled ignoraunce but a peruerse malice and a froward resistyng of his veritie can hée not suffer but thereunto is hée a mortall and an extreme enemy Wherefore let men consider that if this article doth stand with Gods word â—ith Christes holy doctrine that if then they resiste and set themselues agaynst it how that they doe resiste God the which no man is able to performe Certaine men there bée that of a very peruerse froward and obstinate mynde doth set them selues agaynst this article other moe And will in no wise admit either reason or learnyng but still remaine in theyr old errour that they haue conceiued in their braynes whiche is neither grounded in Gods holy word nor yet in the holy conuersation or lyuyng of blessed and vertuous meÌ„ Vnto these men will I write nothyng bycause I will not trouble them and bycause I would bée loth to bée torne with dogs téeth or elles to cast pearles béefore swyne An other sorte of meÌ„ there bée that doth not admit this article by the reason that they bée ignoraunt in Scriptures and know not the very grouÌ„de therof but alonely are led by an old custome that they haue béen brought vp in Yet neuerthelesse they are not obstinate enemyes vnto the veritie but would gladly geue place to learnyng and reason And all that they doe is to search with a sober méekenes what y e truth is The which thing they are glad to embrace as soone as it is layde to them Vnto these men is my writyng and my labour spent whom I doe charitably beséeche that they will fauourably and indifferently iudge this my writyng This doe I bynde my selfe to prooue this thing by Gods grace out of Christs holy worde by the sayinges of holy Doctours by the authoritie of autheÌ„ticall stories by the examples practise of holy and vertuous men And if I doe not this I will bée contented not to bée beléeued which thyng if I can performe I thinke all reasonable men will géeue credence to mée Finally and laâ—t of all I will shew those reasons and authorities wherby that the Pope hath bounde hys Priestes to kéepe as hée calleth it pure chastitie And in conclusion after my poore learnyng I will assoyle all those Scriptures and reasons and prooue that in this thyng they caÌ„ haue no place Vnto the performyng of the whiche Iesus of his infinite mercy graunt me of his holy spirite Amen FIrst coÌ„meth blessed Saint Paule whom the Church of God hath alwayes had in reuerence and hée approueth this doctrine of mine saying Let euery man for auoyding of fornication haue his wife and euery woman haue her husband Marke how blessed S. Paule coÌ„maundeth where as any daunger of fornication is that euery man in auyoding of vicious lyuyng should take a wife Here is no man excepted for the text is for euery man and specially for them that can not lyue sole Vnto theÌ„ it is a streight commaundement to marry there is none other remedy ordeined of God to auoyde fornication but mariage Yea and if there were ten other remedies more then mariage yet must mariage bée as lawfull as they to bée vsed yea and a great deale more séeyng that it is specially appoynted of God for a remedy in this case For as for all other remedyes as fastyng watchyng labouryng chastising of a mans body though they bée lawfull laudable and good yet bée they not appropriately and onely appoynted of God to bée remedies agaynst fornication as blessed S. Paule doth here appoynt mariage for to bée Wherefore if it bée lawfull for Priestes for to fast and watch to auoyde fornication it must néedes bée more lawful for theÌ„ to marry wiues if they bée in daunger of fornication For mariage in this case is not alonely commaunded of God but it is appointed of God for an especiall and singular medecine for this disease Marke also the occasion that S. Paul had to write this text to the Corinthians There were certeine men amoÌ„g them that reckened it an holines and a perfectioÌ„ as certeine meÌ„ doth now for Priestes that Christen meÌ„ should lyue sole without wiues as
virginitie agaynst his will nor hée would not make virginitie a thyng of necessitie Wherefore it must néedes folow First that the Pope byndyng men to virginitie doth lay a snare for them both nothyng els except they haue the gift of chastitie but bryng men in daunger of damnation Secōdarily hée maketh a thyng of necessitie that y e holy ghost in blessed s Paul durst not nor would not doe Thyrdly that thyng that S. Paule reckened onely to conduce and helpe to quietnes in this present lyfe that same thyng maketh the Pope a Sauiour and a helper to heauē the which is a great blasphemy to Christes holy bloud and also a peruerse vsing of Gods blessed creatures Now let euery Christen mā iudge if this bée charitably done of the pope yea whether hée hath authoritie this to doe or not Let no man I beseche hym iudge in this matter after parcia litie but euen as hée will aunswere béefore God After this blessed S. Paule goeth farther as cōcernyng them that haue a purpose a promise between God and them to kéepe their charitie hys woordes bée these Hée that purposeth surely in hys hart hauyng no néede but hath power ouer his owne wil hath so decréed in his hart y t hée will kéepe hys virginitie doth well Here note first that S. Paule compelleth no man to vow but hée letteth euery man stand to his owne will Farthermore blessed S. Paul willeth what soeuer hée bée that decréeth in his hart to kéepe virginity that bée must first consider whether it lyeth in his power to kéepe his decrée or not If it bée in his power then sayth S. Paule doth hée better to kéepe his virginitie thē to marry But if it lye not in his power to bée chast doth body soule then willeth S. Paule that hée marry Note here that S. Paul notwithstandyng mans decrée and purpose which hée made to kéepe virginity willeth that hée doe marry if hée cā not kéepe his decrée purpose How cōtrary is this to the popes doctrine whiche rather suffereth his Priestes to liue in all vnclennes by y t reason of their foolish promise made vnto hym then hée would suffer them to marry wyues after S. Paules holy doctrine Yea the Pope is not ashamed more cruelly to punishe a poore woman for marying then hée doth if shée were a whore For a Nunne if shée marry sayth hée shall neuer bée admitted to receyue the blessed Sacrament of Christ But if shée bée an whore then sayth hée may shée after penaunce bée admitted to the Sacramēt What is abhorryng of Mariage if this bée none For to compare it yea and to make it worse thē whoredome what if shée haue vowed chastitie hath shée not also vowed to flye fornication Now is shée bounde vnto virginitie but by mans law But for to auoyde fornicatiō and whoredome is Gods commaundement Wherfore sée how hygh that the Pope will set hym selfe aboue God and his holy ordinaunce Furthermore S. Paule sayth that the will of God is that we should abstayne from fornicatiō and that euery one of vs should know to kéepe his vessell in sanctifiing and honour Marke S. Paules saying First that it is the will of God that we should abhorre fornication Who will now resiste the will of God not regarde the thyng that God will haue done I trust no Christen man Furthermore the will of God is y t euery man should kéepe his vessell in honour Now if Priestes bée men and haue not the gift of chastetie then are they bounde to regard this commaundement For hée sayth euery man Marke also that blessed S. Paule calleth the vessell of maryed men honorable and sanctified Wherfore thē shuld it bée vnlawful for a priest to vse a sanctified an holy vessell To possesse other mens vessels in vnclennes is agaynst God and man But it is lawfull for any man here by this text to possesse a vessell of hys owne the which God hath sanctified and honored How can man now for any occasion curse that thyng that God hath sanctified or make it vncleane that God hath purified S. Paule hauing y t spirite of God did prophecie that there should come men in the latter dayes which should forbid men to marry and these men should speake lyes in holy hipocrisie Nowe marke the texte Men shall forbyd maryage and that in the latter dayes The trueth is that no mā hath forbidden any certayne state of men to marry but the Pope onely Wherefore this texte must néedes touch his kingdome séeing that hée is also in the latter dayes There were certayne heretickes called Taciani which did condemne fully and wholy all maner of maryage And though Saynt Paule speaketh against them yet in very déede the Popes doctrine is not excepted séeing it is contayned in these latter dayes For though there were twenty heresies more thē Taciani yet must the texte bée applied agaynst them all that doth cōdēne or els despise mariage in the whole or in the parte For the text is against them all that doth forbid maryage and specially in the latter dayes But hée that doth forbid his priests to marry doth forbid for so much mariage therefore the texte maketh agaynst the Pope Note also that these men that shall forbid mariage shall haue an holy colour of hypocrisie Now hath the Pope forbidden hys Priestes to marry vnder the colour of holynes béecause as hée sayth that his Priestes must bée pure and cleane As who shoulde say that maryage were vncleane and vnpure for priestes to vse What can bée holy hypocrisie if this bée not hypocrisie Here is the holy and pure institution of God condemned as a thyng vncleane for his holy Priestes to vse Moreouer the Taciani did not forbid mariage vnder the colour of holynes but they said it was fully wholy an vnlawfull thynge The which doctrine had no maner of colour But the Pope sayth that mariage is good and laudable in it selfe but his priests bée to pure and to holy for to vse that simple thyng For it is not a thynge sayth hée that doth become y t state of perfecte mē but it belōgeth to weake vnperfect men Now iudge good reader which of these heresies eyther Taciani or Papacy doth pretende y t greatest colour of holynes And yet I am sure y t the holy Ghost in S. Paul did speake both against the greatest also smallest hypocrisie For hée alloweth no maner of fayned holynes There were other certayne heretikes called Marciani These did receiue no man to bée a Christen man excepte hée woulde refuse mariage Marke what diuersitie is betwéene these heretickes and the Popes learning The Pope receiueth no priests except they forsweare maryage The Marcianites they receiue no man to bée a Christen man excepte hée forsweare maryage So that there is no diuersitie betwéete the heretikes and the Pope but that these heretikes doth excepte a greater number then y
euerlastyng promises eternall Testament that God had made betwene man and hym in Christes bloud and the miracles dyd testifie also that they were true seruauntes of Christ Paul preached not him selfe he taught not any maÌ„ to trust in him or his holynes or in Peter or in any ceremonie but in the promises which God hath sworne onely yea he mightyly resisteth all suche false doctrine both to the Corinthians Galathians EphesiaÌ„s and euery where If this be true as it is true and nothyng more truer that if Paul had preached him self or taught any maÌ„ to beleue in his holynes or prayer or in any thyng saue in the promises that GOD hath made and sworne to geue vs for Christes sake he had bene a false Prophet why am not I also a false Prophet if I teach thee to trust in Paule or in hys holines or prayer or in any thing saue in Gods word as Paul dyd If Paule were here and loued me as he loued them of his tyme of whoÌ„ he was sent and to whoÌ„ he was a seruaunt to preache Christ what good could he doe for me or wishe me but preach Christ and pray to God for me to open myne hart to geue me his spirite to bring me vnto the full knowledge of Christ vnto which porte or hauen when I am once come I am as safe as Paule felow with Paule ioyntheyre with Paul of all the promises of God and gods truth heareth my prayer as well as Paules I also now could not but loue Paul wish him good and pray for him that God would strength him in all his temptations geue him victory as he would do for me Neuerthelesse there are many weake and young consciences alwayes in the congregation which they that haue the office to preach ought to teach and not to disceaue them What prayers pray our Clergy for vs which stoppe vs and exclude vs froÌ„ Christ and seke all the meanes possible to kepe vs from knowledge of Christ They compell vs to hyre Friers Monkes Nunnes Chanons and Priestes to buye their abhominable merites and to hyre the Saintes that are dead to pray for vs for the very Saintes haue they made hyrelynges also because that their offeryngs come to their profite What pray all those that we might come to the knowledge of Christ as the Apostles did Nay verely For it is a plaine case that all they which enforce to kepe vs from Christ pray not that we might come to the knowledge of Christ And as for the Saintes whose prayer was wheÌ„ they were a lyne that we might be grounded stablished and streÌ„gthed in Christ onely if it were of God that we should this wise worshyp them contrary vnto their owne doctrine I dare be bold to affirme that by the meanes of their prayers we should haue bene brought long a go vnto the knowledge of God and Christ agayne though that these beastes had done their worste to set it Let vs therefore set our hartes at rest in Christ and in Gods promises for so I thinke it best and let vs take the Saintes soran example onely and let vs do as they both taught and dyd Let vs set Gods promises before our eyes and desire him for his mercy and for Christes sake to fulfill them And he is as true as euer he was and will do it as well as euer he dyd for to vs are the promises made as well as to them Moreouer the end of Gods miracles is good the ende to these miracles are euill For the offerynges which are the cause of the miracles do but minister and maynteine vice sinne and all abhomination and are geuen to them that haue to much so that for very aboundance they â—ome out their owne shame and corrupt the whole worlde with the styuch of their filthines Therto what soeuer is not of fayth is sinne Roma xiiij Fayth commeth by hearyng Gods woorde Roma x. when now thou fastest or doest any thyng in the worship of any Saint beleuyng to come to the fauour of God or to bee saued thereby if thou haue Gods worde then is it true fayth and shall saue thee If thou haue not Gods woorde then is it a false fayth superstitiousnes and Idolatry and damnable sinne Also in the Collects of the Saintes with whiche we pray God to saue vs through the merites or deseruynges of the Saintes which Saintes yet were not saued by their owne deseruynges them selues we say Per Christ 〈◊〉 DominuÌ„ nostrum that is for Christ our Lordes sake We say saue vs good Lord thorough the saintes merites for Christes sake How can he saue vs through the Saintes merites for Christes sake and for hys deseruyng merites and loue Take an example A Gentleman sayth vnto me I will do the vttemost of my power for thee for the loue whiche I owe vnto thy father Though thou hast neuer done me pleasure yet I loue thy father well thy father is my frend and hath deserued that I doe all that I can for thee c. Here is a Testament and a promise made vnto me in the loue of my father onely If I come to the sayd Gentleman in the name of one of his seruauntes whiche I neuer saw neuer spake with neither haue any acquaintaunce at all with and say Syr I pray you be good master vnto me in such a cause I haue not deserued that he should so do Neuerthelesse I pray you doe it for such a seruauntes sake yea I pray you for the loue that you owe to my father doe that for me for such a seruauntes sake If I this wise made my petition would not meÌ„ thinke that I come late out of S. Patrikes Purgatory had left my wittes behinde me This do we For the TestameÌ„t and promises are all made vnto vs in Christ And we desire God to fulfill hys promises for the Saintes sake yea that he will for Christes sake do it for the Saintes sake They haue also martyrs which neuer preached Gods worde neither dyed therefore but for priuileges and liberties which they falsely purchased contrary vnto Gods ordinaunces Yea such Saintes though they be deade yet robbe now as fast as euer they did neither are lesse couetous now then when they were aliue I doubt not but that they will make a Saint of my Lord Cardinall after the death of vs that be aliue and know his iuggling and crafty conueiaunce and will shrine him gloriously for his mightily defending of the right of holy Church except we be diligent to leaue a commemoration of that Nimroth behind vs. The reasons wherewith they proue their doctrine are but fleshly and as Paule calleth them entising wordes of mans wisdome that is to witte sophistry and brauling argumentes of men with corrupt mindes and destitute of the truth whose God is their bellye vnto which idole whosoeuer offereth not the same is an heretike and worthy to be brunt The
Saint was great wyth God when he was aliue as it appeareth by the myracles which God shewed for him he must therfore be great now say they This reaâ—oÌ„ appeareth wisdome but it is very folishnes wyth God For the myracle was not shewed that thou should put thy trust in the Saint but in the worde which the saint preached which worde if thou beleuest would saue thee as God hath promysed and sworne would make thee also great wyth God as it dyd y e Saint If a maÌ„ haue a matter wyth a great man or a kyng he must goe fyrst vnto one of hys meane seruauntes and theÌ„ hyer and hyer till he come at the kyng This entising argumeÌ„t is but a blinde reason of mans witte It is not like in the kingdome of the worlde and in the kingdome of God and Christ With kynges for the most part we haue none acquaintaunce neither promise They be also most coÌ„monly mercilesse Moreouer if they promise they are yet meÌ„ as vnconstant as are other people as vntrue But with God if we haue beliefe we are accompted and haue an open way in vnto hym by the dore Christ which is neuer shutte but through vnbeliefe neither is there any porter to keepe any man out By him saith Paul Ephe. ij that is to say by Christ we haue an open way in vnto the father So are ye now no more straungers and forreiners sayth he but citizens wyth the Saintes and of the housholde of God God hath also made vs promises and hath sworne yea hath made a testament or a couenaunt and hath bounde hymselfe and hath sealed his obligation wyth Christes bloud and confirmed it wyth miracles He is also mercifull and kinde and coÌ„playneth that we wyll not come vnto hym He is mighty and able to performe that he promiseth He is true and can not be but true as he can not be but God Therefore is it not lyke with the kyng and God We be sinners say they God wyll not heare vs. Beholde how they flee from God as from a tyraunt mercilesse Whom a maÌ„ counteth most mercifull vnto hym he sonest flyeth But these teachers dare not come at God Why For they are y e childreÌ„ of Caine. If the Saintes loue whome God hateth then God and his Saints are deuided When thou prayest to y e saintes how doe they know except that God whom thou countest mercilesse tell them If God be so cruell and so hateth thee it is not likely that he wyll tell the Saintes that thou prayest vnto them When they say we be sinners I answere that Christ is no sinner saue a satisfaction and an offering for synne Take Christ froÌ„ the saintes and what are they What is Paule wythout Christ is he any thing saue a blasphemer a persecuter a murtherer and a shedder of Christen bloude But as soone as he came to Christ he was no more a sinner but a minister of righteousnes he went not to Rome to take penaunce vpon him but went preached vnto his brethren the same mercy which he had receaued free wythout doing penaunce or hiering of Saintes or of Monkes or Fryers Moreouer if it be Gods worde that thou shoulde put thy trust in the saintes merites or prayers then be bolde For Gods worde shall defend thee and saue thee If it be but thine owne reason then feare For God commaundeth by Moyses Deut. xij saying what I coÌ„maund you that obserue and do and put nothing to nor take ought therefro yea and Moses warneth straitly in an hundred places that we do that onely which God commaundeth and which seemeth good and righteous in hys sight and not in our owne sight For nothing bringeth the wrath of god so sone and so sore on a man as the idolatry of his owne imagination Last of all these arguments are contrary to the argumentes of Christ and of his Apostles Christ disputeth Luk. 11. saying If the sonne aske the father bread will he geue him a stone or if he aske him fish will he geue him a serpent and so forth If ye then saith he which are euill can geue good giftes to your children how much rather shall your heauenly father geue a good spirite vnto them that aske him And a little before in the same chapter he sayeth If a man came neuer so out of season to his neighbour to borow bread euen when he is in his chamber the dore shut and all his seruantes wyth him neuerthelesse yet if he continue knocking and praying he will rise and geue him asmuch as he nedeth though not for loue yet to be rid of him that he may haue rest As who should say what will God do if a man pray him seing that prayer ouercommeth an euill man Aske therfore sayth he and it shall be geuen you seeke and ye shal finde knocke and it shal be opened vnto you And Luke 18. he putteth forth the parable or similitude of the wicked Iudge which was ouercome with the importunate prayer of y e widow And concludeth saying Heare what the wicked Iudge did And shall not God aduenge his elect which cry vnto hym night and day Whether therefore we complaine of the intollerable oppression and persecution that we suffer or of the flesh that combreth resisteth the spirite God is mercifull to heare â—s to helpe vs. Seest thou not also how Christ cureth many and casteth out deuyls out of many vnspoken too how shall he not helpe if he be desired and spoken to When the old pharisies whose nature is to driue sinners from Christ asked Christ why he did eat with publicanes and sinners Christ aunswered that the whole neded not the phisition but the sicke that is he came to haue coÌ„uersation with sinners to heale theÌ„ He was a gift geueÌ„ vnto sinners and a treasure to pay theyr debtes And Christ sent the complayning and disdayning pharisies to the Prophet Oseas saying Go and learne what thys meaneth I desire or require mercy and not sacrifice As who should say Ye pharises loue sacrifice and offring for to feed that God your bellies withall but God commaundeth to be mercifull Sinners are euer captiues and a pray vnto the Pharises and hypocrites for to offer vnto theyr bellies to buy merites pardons and forgeuenes of sinnes of them And therefore feare they them away from Christe with argumentes of theyr belly wysedome For he that receaueth forgeuenes free of Christ wil buy no forgeuenes of them I came sayth Christ to call not the righteous but the sinners vnto repentaunce The pharisies are righteous and therefore haue no part with Christ neitheâ— need they for they are Gods themselues sauiours But sinners that repent partaine to Christ If we repent Christ hath made satisfaction for vs already God so loued the world that he gaue hys onely sonne that noue that beleue on him should perish but should haue euerlasting life For God sent not hys sonne