onely be â—erde but also offred to mennis eyes y â— most suereste sense of al to sowne thorout al y â— worlde for euer where theirselues coude neuer come Thei saw their wrytingis what contencioÌ„ oâ— scisme so euer fel shulde abyde for euer to decyse determen y â— trowth y t letters were y â— most faithful suerest kepers of theyr wordis voyces Thei same also in theyr tyme y â— their sermons doctrine dyuerse hearers did diuersely reporte into their scla wnder perel of errours false beleif wherfore to be suer to auoyde these inconue nientis for y â— other frutes thei coÌ„mitted their wordis vnto letters Ioan preched I doute not first ageÌ„st Corinthus Ebion ere he wrote but to confute their heresye more suerly more at large what a gospel did he wryte euen y â— brason pyler founda tion of the trouth to standâ— agenst to bare down al sich heresyes to y â— worldis ende But here saith More y t the apostles were not so plentuouse w t their pennes as they were w t their mouthes Whervnto I answer y t thei were as riche as diligent w t their penne ye rather plentuoâ—ser theÌ„ w t their tonges For y t man which wryteth â— thinge w t deliâ—eracion which he hath spoken preched so ofte â—efore shal do it more exactly richely w t his penne then euer he spake it sith the holy goste fayle nolessâ— his penne then he did before his tongue I thinke Paule did setforthe sâ—nne y e lawe gra ce y â— gospel â—â—â—â—nfyinge by faith onely in his pistle tâ— y â— â—om w t his penne or spake it whyle his scrybe did receyue it as rychely as euer he did pâ—ecâ—e these thinges by mo uch â—ow compendioise an introduccioÌ„ in to y â— vnderstanding of y â— hole scripture y t pistle is thâ—i know y â— haue laboâ—ed studied it Did not Crysâ—stome AusteÌ„ Ierome etc. â—ryte their homylies sermons more large ly â—d clerely then thei preched thez And if we might fetche a coniecture at the gentyle letters I wolde argue y t Cicero his oracious wâ—yten karyed w t them more vehemence peâ—he aÌ„d powr to persuade theÌ„ sp oken although I know y â— y â— speker aÌ„d pronouÌ„cer gâ—ue his oracion spirit aÌ„d lyfe For I thinke aÌ„d so dide Milo himself y â— if Cicero had sayde his oracion for Milo as riche â— aÌ„d as plentuously as he aftirwarde wroâ—e it Milo had neuer eten so strange course is â—he in Massilia But let these coÌ„iâ—ctures â—asse aÌ„d turne we to the assuered certaynte â—f the wryten worde to be set ageÌ„st Moris â—aueriÌ„g vnwryteÌ„ vanites which as thei caÌ„â—ot certifye nor set no troubled coÌ„science at este so put thei nomaÌ„ in suertye of saluacioÌ„ is doth the wryten worde of god excepte my man be so mad as to beleue Moris baâ—e worde better then goddis wryteÌ„ promise The wordis of god wryteÌ„ ar so certayn â— thei be bouÌ„d w t an othe of his own mouth weringe by himselfe so y t nether the techer nor the lerner of theÌ„ nedeth neuer to doute And by this othe he hathe assuered vs of the same hrretage geueÌ„ vnto our fathers â—brahaÌ„ Isaac et ce if we perseuer in y e same â—aith and sufferance paciently tarying foâ— it in hope setting befor our eyes the same self promysed hope whoÌ„ we taryfore Iesus crâ—st the very trouth of god aÌ„d the self promi se of whoÌ„ he assuereth vs so certaynly y â— he â—alleth him the suer fastâ— ancore of our souâ—is the grekis vse the ancore prouerbially for a suer aÌ„d salfe refugye aÌ„d for al thingis that we truste aÌ„d cleaue to Now what sueâ—er ancor is ther thaÌ„ goddis wryten worde confirmed by his â–ª owne othe euen his euerlastinge testament wryten in crystis blode ratifyed confirmed sealed w t his dethe vn to which testament saith Paule Gala. iij. thâ—rought noman to adde any thinge more or to change which consyderinge y â— assured certaynte of this worde aÌ„d gospell wryten when he came to y â— penninge therof to certifye his Timothe Titus set to preche it layde on these wordis as hammers saynge Fidelis sermo certus sermo indubitatus sermo It is aferme faste a suer worde cer tayne vndouted worthy to be approued embrased al maner of wayes so y t it is profi table to teche to rebuke to exhorte ce It behoueth an ouerseer saith he to be glewed to this assuered certayne worde by wh ich men ar taught enstructe so y t thei may exhorte w t holsome doctrine conuinceal y â— agen say it Our gospel saith Paule i. thessa i. was preched w t you not in worde onely but also w t power by y â— holy goste in grete assuerance certaynte as ye know For he sayâ— nothinge but he proued it them by y â— suer testimony of scripture whan he first preched w t them conuerted them Act. xvij â—nd note wel Crysten reder whan Paule comethe to this certayn assuered worde of his gospel That cryste dyed for our synnes how ernestly he exhorteth these two ouerseers saynge These thinges teche This commande These thinges whette excercyse vpon them These monesshe warne them And when he came to y e. iij. ca. ij Tâ— to put him in mynde of this certayn gospel of thassuerance of whom he was lerned y e scripture how effectuouse myghty perfit it is vnto saluacion a none se w t how meruelouse erneste obtestacion he adiured Timothe before god y e lorde Iesu cryste y t he shulde preche it byddinge him to be ferueÌ„t be it in ceason or out of ceason Improue rebuke exhorte w t al pacience c. Now crysteÌ„ reder I obteste adiure y e w t Paule before God y e lorde Iesu cryste y t shall Iuge the quyk deed at his aperinge in his kyngdome y t y u cleue vnto y e ancor of his wryten aÌ„d adsuered worde not to leue it for Moris vnwryten rytes ceremones forsake not Goddis certayn wrytinge for Mores vncertayne vanytes Beleue Goddis vndouted scriptures aborte Moris execrable dampnable doctrine if y u wylt saue thy soule What Crysten man dothe not doute of Moris vnwryten wordis or rather knowe them for vndouted blasphemyes starke heresyes but of the trouth of goddis wryten testament no crysten man beynge one of crystes floche heringe and knowing his herde mannis voyce neuer douted nor neuer shal but is assuered that it is his euerlasting trouth sufficient for our saluacion Which god geue vs grace only to rede to vnderstande to beleue to cleue to and to holde it vp before vs the very lighte vnto our fete that we stomble not at Moris vn wryten lyes and fall into his dampnable doctryne Amen The voyce
thingis mo to tel you which ye cannot now bere c. rebuked them saynge O foles and dull harted to bele ue al those thingis meaninge y â— verites aÌ„d trouthes which he wolde haue then taught them before whiche the prophetes haue spoken of me Here apereth it playnly y t those trouthes that cryste there mente into whiche the spirit shulde lede them and More maketh them vnwryten verites shulde be siche as were wryten in the prophetis So that this texte The holy goste shal lede you into al trouthes is as miche to saye as into al trouthes wryten of Cryst before in the lawe prophetis and Psalmis This is the vndouted trouth of the texte For Cryst the same daye aperinge vnto his disciples and beginning at the same lesson where he lefte with them before his dethe sayd These are the wordes whiche I spake vnto you whan I was yet with you that it shulde be necessarye al thinges wryten in the lawe of Moses prophetis and psalmes to be fulfulled of me of me saithe he and not of any other And here as IoaÌ„ saith he breathinge vpon them saynge take the holygoste thei receyued the first frutes and foretaste of the spirit with y e truthes by a lytel lytel to be led into theÌ„ as he once had promysed them but aftyr their capacite and weakenes he here lyke a wyse master toke them euer forth from vnder y e ceremones and letter of Moses preparing them to y e spirit trouth of the gospel thaÌ„ saith Luke opened he their hartis myndis y t thei might vnderstande the scriptures y e scriptures saith Luke not Moris vnwryten verites said to theÌ„ Thus thus is it wryteÌ„ not thus sayd I w tout wryting Now marke wel crysten reder y t at folouth y u shalt se al y e truthes y t y e holygost lede theÌ„ into It behoued cryst saith he to suffer to ryse froÌ„ deth y e third day repeÌ„taÌ„ce remissioÌ„ of sinnes to be preched vnder his name into among al y e geÌ„tils Now coÌ„fer thes wordis to those so breifely knyt vp Iohan. xvi aftyr which he sayd as coÌ„cerning these yet haue I many thiÌ„ges to tel you c. for albeit \ it was harde for their weaknes to bere y e forme of our redeÌ„pcioÌ„ by his deth resurreccioÌ„ y e calling in of y e geÌ„tils into his chirch yet was this point thaÌ„ so straÌ„ge y t yet for al this lesson to \ it coude not synke into their hartis this preching sayd he shal be gyn at IerusaleÌ„ Your selues shalbe y e witnesses of these wordis y t is your selues shal prech theÌ„ If al this wil not yet satisfy Mo resvnsanery mouth we wil go farther eueÌ„ to Wytsonday wher y e holygost y t promise was fully performed y â— verites lyk as here expressed wherinto thei wer led â–ª where as sone as thei were enspyred set a fyer w t y â— spirit and led into these trouthes thei coâ— de not longe hold their tonges but prechâ—â— them by by euen as the spirit led them into them all And now are we in the sueresâ— waye to trye oute this matter and in a nother maner deduâ—cion than More deduceth vs. And first note y â— Cryste hauinge respecte vnto their imbeâ—ilite and weaknes to bere these trouthes and to professe them openly and also puttinge them in remembe tance of their owne infirmite sayd ye shall receyue strengthe aftir y â— y â— holy gost come into you and ye shal preche me not only in Ierusalem but also in all Iudea Samaria ye and euen vnto y e vttermoste coostes of y â— â—â—the by whiche he mente amonge y e gentyles Nowe turne we ouer y â— leif to y e. n. ca. of y â— Actis of y â— Apostlis and there shal we seplainly howe all this sayd before w t their sermons to thorow y e actis and y e pistles of Paule agre togither one place euermoâ—e confirminge and declaringe another For there did Peter w t y â— xi as sone as y e spirite had led them into these trouthes \ stand vp in Ierusalem for it was prophecyed and tol de them before y t there thei shulde begynne to preche these verites and firste y â— false opinion of the Iâ—â—â— beleuinge y â— disciples to haue ben droncken taken awaye he tolde them constantly prechinge euen as Cryste had taught them before immediately after â—is resurreccion whan thei were yet ful wâ—ke Luke xxiiij That this same man whoÌ„ thei had put to dethe was Iesus Cryste seâ—ite from god y e father and geuen them to wyn them w t doctrine and myracles whom by y e ferme decre and fore knowlege of y e father so betrayd and delyuerde vp when ye had receyued at y e handis of y e vngodlye ye â—â—ucyfyed and slewe whom god y e father losed fro y â— bondis of dethe and stered vp agene c. Now good Crysten reder rede al y e processe and communicacion y t Cryste had w t these his disciples before he sand yet haue I many thingis as touching these poyntes c. Into which y e holy gost shal lede you when he come and compare them vnto the verites y â— Cryst opened them as sone as he was rysen and proued it them by scriptures and especially in y e Psalmes And then loke here now in this sermone folowinge whose substance Luke reciteth and consyder whither these be not y â— same trouthes ye and y t sufficient trouthes whome whoso receyue and beleue as y e ende and conclusioÌ„ of the sermone testifieth playnly ar saued Loke and if al these trouthes be not plentâ— ously and constantly confirmed w t the scrip tures Thei here affirmed his ascension bâ— scriptures and also to sit on his fathers â—â— ghthande ye and euen here sayd thei in the firste hâ—ete of the spirit That this promyse of cryste was made both to the Iwes to their childerne and to al that are a farre to by which wordis taken of the prophete I â–ª say â–ª Paule descrybed the gentyls Thei preched now constantly that this same was that sead and frute of Dauid so ofte prom ysed in the lawe and prophetis and that now he thus exalted by the righthande of the father the promyse of the holy gost ob tayned of him he hath powered forth eueÌ„ this that you now se and here Note these laste wordis wel se and here what sawe thei what harde thei els but the verites in to whiche he promysed the spirit to lede th em of whiche the firste is That this man Iesus of Nazareth was geuen them of the father this verite was wryten in the prophetis and Cryste tolde them to that he was come from the father secondarily Peter and the. xi
were amysse among them If so necessary trouthes were contayned in this texte Cetera cum venero c. as More faynethe thinke ye y t so louinge an herde man so tenderinge his flocke wolde haue lefte them oute Namely when he writethe agene so longe a Pistle wheryn he occupieth his penne sometyme in thinges whiche he sayd himself it neded not gretely to haue wryten them and occu piethe some parte therof w t greting is from other men wolde he thinke ye haue put yn these not necessary for there saluation lefte oute thingis so necessary for it Also rede the. xvi chap. of the firste pistle and thou shalt se hun self partely expresse those other certayn thingis whiche he wolde ordyr at his cominge \ where he remembreth a collecte to be disoosed amonge the pâ— re sayntis and faithful where he saith playnly That as for now thoughe I come by you yet wil I not se you Sith Paule then so faâ—thful an ouerseâ—r cared so miche for their saluacion knowing that they yet waÌ„ ted trouthes necessary for it came so nighe and turned not yn seynge that thâ—i shulde be damned if they beleued not these trowthes who wolde thinke that he had yet certayn necessary truthes contayned in these wordis Cetera c. but wolde haue come yn and preched them Thinke ye that sith he coude not come himself but sent th em this Pistle that he wolde haue lefte ou te these necessary trowthes Misconstre not therfore Paule nor holy scripture and specially this texte As for other thingis I shal dispose c. which he spake of â—twarde â—sages rytes and comely ordyr in the chirche and congregacion of god that it shulde be so wel and comely disposed and ordered that nether their enymes nor the Iwes co ude fynde any faute at their religion â—â—he thirde texte whiche he wresteth and wryeth for his vngraâ—iouse heresy is in the laste lyne and laste chap. of Iohan Saynge â— her aâ— also yet many other thinges whiche Iesus did which if euery one were wryten I thinke the world coude not coÌ„tayne the bokis Here More noumberth his vnwryten verites amonge these so ma ny other thingis which cryst did orels this texte coulde make nothinge for him but thou knowest wel that Moris vnwryten verites that our lady was assumpte body and soule praynge to postis stoâ—â—s and say â—tes halowinge of vestmentis chalices bo kis bâ—llâ—s bowes and crepinge to the crosse these did Cryste neuer excepte More had some reuclacion withe his holy mayde of kentâ— by saynte Iohan tellinge them that these were the thinges that Cryste did aÌ„d be not wryten But had More turned bake ouer the lefe in to the laste ende of the Chapiter before he shulde haue sene Iohan to haue declared hymselfe saynge Many other miracles did Cryste in the sight of his Disciples whiche ar not wryten in this boke but these are wryten as sufficent for your beleife y t Iesus Cryste is y â— soâ—ne of god and y t y â— beleuers of this mighte haue lyfe euerlastinge by his name Here mayste y â— se y â— saynt Ioan was better lerned then More and knew what myracles and what doctryne was necessary for our saluacion and omitted nothinge of ether of the in his Gospel but wrote vs a sufficient aÌ„d perfit Gospel for our saluacion and did knytâ—p y â— some of our saluacion in these fewe wordis as he doth often tyme before especi ally in y â— iij. cap. v. vi c. saynge he y t beleueth in me hath lyfe euerlastinge And if More wolde saye y t he left vs oute any necessary trouth so wolde he make saâ—nt Iohans Gospel an vnperfit and insufficient Gospel but More belyke mistrusteth his parte and defendeth it w t a naughty conscieÌ„ ce For in this texte where Ioan saith SuÌ„t autem aâ—â—a multa que fecit Iesus he wol de make fecit to signifye docuit or predicauit as thoughe sâ—yâ—t Ioan knew not y â— dif ference betwene facere and docere â— is bet wene doynge of miracles and preching his gospel as wel as More and coude not speke and wryte his propiâ— termes for eche better than More can tel him And Saynt â—uke consyderinge y e difference betwene fa â—ere and docere and y â— y â— hole story of crystis â—yfe stode vpon these tâ—â—â— y t is to wyt in do â—nge miracles and teching his doctrine begane y â— Actes of y â— Apostles thus In my fir â—te treatis deare frende theophilus I haue wryten of al y t Iesus begane both to do and teche Here besydis y â— â—â—ke expresseth y â— difference betwene crystis dedis and his doctrine he saithe he hath wryten of all thinges y t he begane both to do and teche c If he wrote of al meaninge all thinges necessary for our saluacion for I thinke â—uke wolde not wryte no vayne thingis why sa ith More Euery necessary thinge for our soule helthe is not wryten and thus of his owne false supposicioÌ„ wolde thruste yn his â—nwryten verites or rather starâ—e lyes Thus maiste y â— se clerely crysten reder w t what conscience this man wryteth and defendethe his parte and howe falsely he peruerteth goddis holy worde to proue his heresyes Here he wil haue y e doynge and y â— workinge of cryste in doynge his miracles as bothe Ioan and Luke declare it and y â— worde sâ—lfe signifieth to signifye crystes techinge and preching of his gospel And where Paule sayd playnely he wolde set in order other thinges whan he came he wresteth the worde contrary vnto al the hole processe and effecte of both Paulis Pistles to signifie to preche to teche thinges that he neuer wrote And where Cryste sayd the holygoste shulde â—ede them into all truthes concerninge siche trouthes as were contayned in the scriptures of himselfe beynge that fountayne of al trouthe whiche trouthes were then so harde that their weaknes might not â—ere them as was the callynge yn of the Gentyles whiche whan Cryste was rysen he taught them and the holygost comen also taughte them the same and euen straigth they preched them yet wolde More contraâ—y to al these manyfeste scriptures and euident profes make them his vnwryten verites as halowinge of bowes salte c. and crepinge to the crosse and that is yet more to be detested and aborred he wolde haue these popisshe ceremones necessary tâ—owthes to be beleued for our saluacion And now let vs se his laste texte alleged of paule ij Thessalo ij ¶ And at laste he belyethe paule agene that faithful disposer and layer forth of goddis scripture lyke that rightwyse wryter to promoue the kingdome of heuen sayng that he taught the Thessalonyes many th ingis by mouthe that were neuer wryten bringinge for him this texte Stande bretherne and holde the institucions whiche ye haue lerned whither it was
to al good workis Nowe com pare this text with Moris allegacion and consyder wel wherfore he leueth out a grete parte of Paulis wordis to thrust yn his owne More leuethe oute that it was wryten by the inspiracion of God \ and puttethe yn to that place to reproue heretykes if he ioyned therwith alwaye the faith of Cryste meninge by the faith of Cryste as his owne wordis there declare his owne vnwryten articles contayned in the Popis Crecd And for that at Paule saithe It is profitable to correcte and conuince and to enstructe in rightwysnes that the man of God mighte be perfit and redye vnto eue ry good worke More clouteth it vp withe this patche Withe oute the whiche it wo lde do him no seruice for al that he had ben lerned theryn frome his childhed Is not this a faitheful handler of holyscripture But M. More If al the scripture be enspyred of the holy goste so be we suer that it is trwe and maye vse it as an infallible rule to mesure to conuince and correcke yowr vnwryten verytes there withe If all the scripture be good and profitable to teche why wyll ye not let men rede it why wyl ye then presume to tâ—che men your vn wryten lyes If it be profitable to teche to co 〈…〉 ce to râ—buke correcke why saye you that it is the cause of sâ—dicion heresy and carnal lybertye If it be profitable to â—ustructe vs how we shalbe iustifyed and to make vs perfit and redy to all goodnes what nede we then your vnwryten vanites with your vayne tradicions and articles of the popis Creed whiche the scripture as it knowth thez not so is it playne agen ste them The prophete calleth the worde of god the lanterne to his fete and lyght to trede in his pathes vnto whiche light Pe ter biddeth vs to attende as vnto a lanterne holder vp before ve walkinge in any der ke place vntil the daye be waxen more cleare the day starre arysinge and sprongenforth in our hertes vnto the which lyght I saye poynteth vs saynge If any man wa nt lyght let him get him to the lawe and scâ—iptures testifynge Cryste and go not in thingis concerninge lyfe vnto dede spritis fayâ—inge them selues to come frome hell or purgatory as did More of late playnge y â— proctour of purgatory faynyng to haue come fro thence with his boke of the supplycacion of soulis oute of so hotte clensinge fyer and yet was there not one lefe shorched therof Aftir alyke fasshion More wold frame a nother texte of Paul sayng y â— Paul writeth vnto Timothe before in the same Pistle Haue thou the forme and fasshion of the holsome wordie whiche thou haste haide of mein faith and loue in Cryste Iesu He saith not the wordis saith More that I haue wryten to the and that thow haste redde of myne but the wordis that thou hast harde of me â—o Crysten reder this is Mores Argument Paule saith not the wordis that I haue wryten that thou haste redde of myne but the wordis y â— thow haste harde of me ergo it muste nedis folowe that thei were not wryten But I aske More whither Paule did not wryte a Pistle to Timothe before he wrote him these wordis contayned in his seconde pistle aÌ„d then whither that a man here not frome his frende whiche receyueth letters from him â–ª as now had Timothe receyued a pistle before contayninge the hole some of all holse me doctryne And whether this be then a good argument Thou haste harde worde from me ergo I wrote not vnto y e More argueth I tell you very subtyly as thoughe what so euer were harde coude not be wryten to Lyke arguments he maketh in other places saynge God promysed his lawe to be wryten in mennis hartis ergo it is not nor was not then wryten in bokis whiche promyse is in Ieremye xxxi longe aftir the lawe was wryten by Moses Dauid sayd thy lawe is wryten in my herte ergo aftir More it was not then wr yten in Moses bokis And agen God promysed not that theuangelistis aÌ„d apostles shulde wryte the new Testament ergo thei did not wryte it And Cryst bad his apo stles go preche the gospel and not go wryte it ergo thei did not wryte it whiche argu mentis howe false and fonde thei be euen M. Henry his owne fool can tel him Paul bad Timothe attende vnto redinge exhortinge and techinge tyl he come He sayd not attende vnto my vnwryten word is whiche I taught the by mouthe no where wryten but attende vnto redinge of holy scriptures euen those wordis of faithe and good doctryne whiche thou hast hitherto diligently folowed beynge brought vp in them And what wordis were these not Moris vnwryten dremes ye maye be suer But thei were those holy letters in whiche Paule exhorted him constantly to abyde whiche he had ben taught and were co mmitted vnto him and had knowne them euen frome his chyldhed c. as ye see ij Timothe iij. Wherfore Crysten reder begyn thow and rede the firste Pistle that Paule wrote vnto Timothe and there thou shalt se fir ste of al prescribed him this holsome doctri ne in faithe and loue where he biddethe him preche and tell certayn men that thei folowe no nother doctrine then that edifiethe godely thorowe faithe for the ende of the precept and plesure of God is loue oute of a pure herte and good conscience and faithe vnfayned And aftyr a lytell digression he saithe That the fauour of our lorde hath aboundantly excedid withe faith and loue whiche is thorowe Iesu Cryste And then to put timothe oute of doute of these holsome wordis and Gospell of the faithe and loue in Iesu Cryste he wyneth to sayinge This is the moste assuered and trwest Doctryne Worde or Gospel and none more worthy to be embrased and kyssed then that Iesus Cryste is comen into the Worlde to saue synners And agayne in the. iij. Chapit to setoute these holsome wordis and that Godly Gospell how necessary it is to be preched in the con gregacion howe fâ—rme how suere a trouth it is he sayd These thinges do I wryte vnto the here maye ye se whether that do ctrine in faith and loue that Timothe harde of paule was not wryten to These thin gis do I wryte vnto the trustinge to come shortâ—ly vnto the but if it be longe yet do I wryte the these thingis that thou mayst know how to behaue thy sâ—lfe in the congregaâ—ion of the lyuinge god where yet to certifie Timothe more ernestely of the fâ—rme and assuered trouth of this holsome do ctryne he calleth it the very pyller aÌ„d foun dâ—tion of the trouthe whiche ferme assueraunce â—e setteth by this holsome doctrine almoste in euery place that he remembreth it it ye diligently marke it in redinge his pi stles to these two
sowle mynde and with al the might of our spirit and our neghbours as our selues These condicions are inculked and expressed clere ly and plentuously almoste in euery lefe of the scriptures These do al the storyes teche vs the lawe commandeth and the Prophetis preche vs them Vpon faith and loue therfore stande bothe the Testamentis whiche two thinges if we obserue so walke we before god we lyue pure and perfit in his sight accordinge to his wil. Where vpon there foloweth owr saluacion lyfe perpetuall This Testament because it shulde perpetually stande and because the Deuel espynge it to be so contrary a scourge to his kingdome and was so besy fro the beginninge to peruert goddis worde whan it was not yet wryten addinge and puttinge ther to whan he tempted Eue as nowe dothe More shewinge him selfe to be the very ch ylde of the father of lyes to seduce the con gregacion and chirche of God The heuenly prouidence of God did committe it at laste vnto letters to abyde vnto the worldis ende that it might standforth agenste all stormey contradiccion of the Deuell and his childerne the very enymes of the trowthe not onely to defende it selfe by it sel fe but to declare it selfe the very worde of God and to iuge and trye all mennis vnw ryten or wryten wordis whither they be trewe or false to receyue them beynge con sonant vnto it and to estiewe and dampne them beynge contrary This worde therfore saith the Prophete is pure and precyo wse tryed aboue Golde or Syluer more gloryouse and riche than any precyowse stone in whiche consiste the the some of our saluacion Unto whiche we aspyre and prease thorowe fyer and water and contende to haue it thorow a thousand perellis wh iche worde because it is endicted and wry ten of the moste benigne and lyberall God we knowe it to be the moste absolute ful and perfyt whervnto no nother maye be added nothinge maye be minisshed And agene Because it was wryten of the moste trwe God we are perfitely assured of the vetyte and certaynte therof so that when all other wordis as Moris vnwryten vamtes maye be douted of and called into question yet shall this wryten worde of God stande stil vndouted of the moste certayne and trwe squyer to iuge and to trye all other by it euen the pyler and foundacion of the trowthe as Paule callethe it in i. Timothe iij. capit This was wryten of the moste wyse that it shulde be exacte withe owte faute or errour It was wryten of the moste almighty God to endure for euer to bere downe all other wordis contrary to it and to stande faste euen agenste the gates of hell ¶ This wryten worde it behoued to be brought for the by â—lere and perfit men of lyuinge and of constant faithe wherevnto firste Moses the moste faithful minister in the howse of almightye God was chosen euen to wryte and to committe it â—nto letters theuerlastinge wyl of god techinge than by that wryten worde his flocke as now by the same we be taught what is god properly as our capacite maye comprehende whiche be his ferme decreis Howe and in what thingis he wolde be worshiped what he approueth and what he aborrethe Whiche wryten worde to omitte and neglecte it is damnacion to obaye and beleue it is euerlastinge lyfe To adde vnto it to take frome it or to change it whiche al More dothe it is grete synne and wykednes This scripture was afterwarde delyuerde vnto Iosua to be conserued defended and spred abrode of whome by succession other men receyuinge it vnto the tyme of Samuel did preseruâ— it And than began the prophetis to floresshe and open scoles were holden therof Than began this heuenly holsome doctryne as Pa ulâ— so ofte calleth it to be professed and pre ched openly Not that these Diuynes the prophetes were the autors of this celestial diuinite nor yet added or changed thei any thinge of this scripture and couenant whiche Moses had wryten but these men perceyuinge the dulâ—es and blynde ignorance of y â— worlde did dispute expende discusse and declare them the lawe aÌ„d lerninge before wryten delyuerd them y â— same prophete cryste so ofte figured promysed by Moses thei began to open to shewe aÌ„d to set for the clerely before their eyes Which prophetis gestis and sermons as mâ—che as behouethe and is profitable for vs to knowe be wryten in their holy bokis for owr doctryne vnto the worldis eude as ar the visions sermons and prophecyes of Isaye Ieremy Dauid Dauiel c. And albeit sometyme the study of these holy letters floureshed sometyme was neglecte yet was it neuer the prouideÌ„ce of god so prouydinge vtterly omitted loste For when vnder Manasses ther was sich a slaughter of propbetis aÌ„d the holy bokis laye rotted couerd w t duste eten with wor mes yet was ther Olda the prophetisse lef te at laste the boke of the lawe fownde in the temple brought forth into light vnder Iosias At the captiuite of Babylon were not many of y e holy bokis as thei be now smyten oute of their handis loste brent w t the temple yet did god reserue then Esdras as now hath he reserued many an Esdras to repayer delyuer them agen froÌ„ perell that thei perisshe not vtterly which was nolesse myracle than is shewed this da ye to se the Emprowâ— Pope and so many Kynges lordis Cardinallis bisshopes and the Deuyl to al agenste it and yet magry their tethes all God by a fewe vanesshed pore sowlis thruste it into their realmes aÌ„d sprede it into euery korner of them And here yet wolde More haue these lurkinge sorte of heretyques shewe a myracle for their chirche as himselfe bringeth yn for his chirche the maydens miracles of curtham strete nowe knowne for a false seducer wh an God the very autor of al trwe miracles hathe shewed one manifeste miracle euen vpon More himselfe yet cannot the bestely blynde asse se it but what is this miracle verely God hathe declared Mores highe witte and wysedome to be starke folisshenes and confownded his highe brayne and grete lerninge by these wretched begerly foles of this worlde and starke heritiques as he callethe them But to returne Esdras I sayd was stered vp to restore and preche agayne the scriptures And nowe laste of al aftir many yeris God by hys euerlastinge cownsel hathe spoken vnto vs by his owne sonne our sauiour Cryste eueÌ„ the same that he had spoken before by his Prophetis patriarches and Moses which thinge he declared in his transfyguracion in that he callinge to him hâ—ly and Moses did talke with them signifyinge the lawe and Prophetis to agre with him aÌ„d he with them and himselfe to be the perfitende and fullfilling of the â—awe and Prophetis euen the very marke y t al thei did shote at whervnto
ou ght we to esteme Moris vnwryten cerema nes inuented of his Synagoge callinge th em vlaphemously tradicions of the spirit of trwth when thei be but tradicious of lying men y â— is y â— moste blasphemy of al where he wolde make them necessary trowthes to be beleued for our saluacion when we se them before our eyes to be starke lyes and deuillisshe dortryne also to confute vtterly Moris wyked obieccion pestilâ—nt opinioÌ„ saynge y â— theirs our gospel wryteÌ„ or y â— both y â— testamentis be imperfit insufficient for our saluacioÌ„ except we lappyn his vnw ryten lyes to ye shal vnderstande y t cryste departinge bodely from his disciples sen dinge them into al y â— worlde bad theÌ„ preche â— gospel to al men adding y â— who so beleue it be baptized shal be saued which gospel is now wryten of al y â— iiij euangelistes in euery pistle oâ— Paule Peter Ioan also in y â— law prophetis except More wil make vs any other gospel aÌ„d so lat it be called M. Moris gospel crist thought his â—noughe saynge y â— who so beleue it shalbe saued For crystis gospel bringeth vs no siche bal de domme ceremones as halowing of assh es saâ—t candles clothes crepinge to crosses but it brought vs cryst himself y e onely per fit sufficient sauiour of al y â— beleue in him of whiche perfeccion plentuouse fulnes in our redempcion sufficiency the law y â— pro phetis y e apostles euery where testifye he being made perfit ynoughe for al y t obaye him saith Paul was y â— â—ause of euerlasting helth It pleased y â— father y t al fulnes perfeccion shulde be contayned in criste Pray sed therfor be god y e father of our lorde Iesu cryst which hath so aboundantly endw ed euryched vs w t al maner of heuenly spiritual giftis in y â— he hath geuen vs cryst Al y â— figures were but shadows of cryste y e verite very body of al. whiche very body now comen what shulde we desyer more Is not this body in whom al verites be coÌ„tayned y e perfeccioÌ„ perfitsome of al is not cryst y â— beginning ende of our faith is not he y e very same histerday to days for euer was not AbrahaÌ„ w t al y â— faithful fro y e begin ninge shalbe to thending iustified saued by faith onely in cryst Be not therfore caryed about crysten reder w t dyuerse â—ayne straÌ„ge doctrine not contayned in holy scripture but inuented fayned of anticriste his faccion â—ede y e sermons of the apostles thorow their actis loke what gospel thei preched loke whither it was not wryten whither theâ— preched any thinge w t out the testimony â—f y â— scriptures shal we beleue Moâ—â—s â—are worde whoÌ„ we know nother Apostle nor precher it is verely a loÌ„ge way betwene y e first ca. of Gen. y e last of apo cal many verites mich holsome doctrine contayned â—â— this space A lenger waye I fere me thaÌ„ euer More ethâ—r â—aded w t his camel or did swymme w t his mouse whithâ—t al y â— trouthes into whiche y e holy goste led y e apostles be contayned in this wyde occean depe sea I wene it passeth Moris speculacion to know mich more teâ—â—erâ—â—i ouse he shewith him selfe to dare affirme y â— al trouthes necessary to be beleued be not here coÌ„tayned sith he nether know what is here wryteÌ„ nor yet vnderstande any one ca. theryn What worde of faith in god y â— fa ther in cryst y â— sonne in y â— holy gost lakketh in y e byble what promyse what gospel necessary for our saluacioÌ„ conforte haue not y â— scripture what coÌ„mandemeÌ„t wanteth it what doctrine other to exhorte warne re buke correcte or to conuince faileth in the holy testamentis How many storyes ensamples ar ther setforth to teche y e knowle ge of god his powr goodnes faithfulnes trouth mercy for y e faithful agen his fe re wrathe veÌ„gâ—ance iustice ingementis for y e vngodly Is ther any vyce ether ageÌ„st god or maÌ„ but y e scripture rebuke daÌ„â—ne it ar not al y â— scriptures reduced to faith loue did not cryst knitvp al y e lawe prophetis w t this double knot of loue of god our neghbours is not the scripture y â— suer ancor of our faith religion Aet xvi what els did Paule Silas answer y â— keper ask inge thez what must I do to be saued theÌ„ Beleue in y â— lorde Iesus y â— shalt be saued whal wolde More make vs beleue w t hys vnwryteÌ„ wordis Is not y e olde faith of our fathers AdaÌ„ Noe AbrahaÌ„ Iacob wryteÌ„ coÌ„mended so ofte both in y e olde new te stameÌ„t sufficieÌ„t shal More auerte vs frome y â— sueâ— ancoraÌ„d vndouted wryten worde of god to his owne vnwryteÌ„ vaynetes Is our crede faith delyuerde vs in wryting by y â— apostles which thei did draw out of holy se riptures now so insufficient that we must sewe patche to it Moris vnwryten articles of a newe fownde faith or shal we desyer M. More to make vs a new Credo cor recke the olde ¶ What thinke ye of y t moste faithfull minister Moses so meke so studiouse so di ligeÌ„t louinge to his coÌ„gregacioÌ„ coÌ„mitted to him y t he offred himself to be blotted out of y â— boke of lyfe for their saluacion thinke ye y â— he was not as diligent to wryte as to preche them by mouth the hole some of th eir saluacion al cristen religion verely ste ueÌ„ called y â— wryteÌ„ wordis delyuerde to Mo ses in y â— mount of Syna The wordis of lyf Acto vij The prophetis which were so fer uent redy to wyn y â— peple to god beynge content euen to dye for their preching were thei so colde negligent as to leue oute any thinge vnwryten necessary for our salua cion The apostles the very messengers of Cryste as especially Paule whose labours and swet in the gospel exceded al others to wyn both iâ—e gentyle beinge also ernest for his brotherne y â— iâ—es y t he desyerd to be castout of goddis fauour so thei mighte be taken yn was not this man thinke ye as er neste diligent w t his peâ—ne as w t his worde to wyn y â— worlde to criste Paule his fe laws knew in their tyme y t y e sowne of their wordis were but slyper voyces smytinge y e moste slyper sense to enter yn at one eare to go out w t many at y e tother went but w t their bodis only for y â— tyme but their wry tingiâ— shulde not
The SubuersioÌ„ of Moris false foundacion where vpon he sweteth to set faste and shoue vnder his shameles shoris to vnderproppe the popis chirche Made by George Ioye More to become a vayn lyer in his owne resoning and arguments and his folyssh harte is blynded Where he beleued to haue done moste wysely there hath he shewed him selfe a starke foole Rom. i. Moros in Greke is stultus in Latyn a fool in Englysshe Diuit Dominus cuins inuicta veritas manet ineternum â–ª AFtir that it had plesed our most mercifull father in heueÌ„ of his inestimable goodnes to restore vs his gospel and to brynge agene his holy worde into this realme of engloÌ„de by a fewe pore persecuted and banesshed men for the trwthe of goddis worde traÌ„slatinge the scripture and makinge certayn other englysshe bokis in the nether over partyes of Germanye whiche bokis inagry Mous tethe all his papisticall Synagoge resistinge yet were thei brought yn distributed in this londe Then begane the Sinagoge of Satan to rore resiste with fyer water with presonment persecucion so grevousely so cruely as neuer before was sene in the londe al maner cruel kynde of tormeÌ„tinge obtayned of the secular powr coÌ„tiniving now this x. yere but most mercylesly subtyly those two yere more whyle More was chaunceler whiche god for his mercy ceasse when his wyl is Then I saye in the dayes of that gloriouse Cardinal Thomas wolsaye begane these wyked pharisays to suborne set thez for the M. More their proâ—-toure patrone to wryte wrestle for thez agenst the trouthe agenst the lorde his anoynted to defende their anticristen finago ge More then beinge a ful fer kouer for fiche a cuppe to furnessh it with lyes to clook kouer their wyked mischeif with subtyle falsehed to mayntayn their gloriouse â—n godlynes with his autorite for the Cardinal deed he succeded him in the chaunceler ship Whiche foxisshe ypocryte when he sa we the almyghty worde of god so openly la yd forth in englysshe y t euery laye maÌ„ might se the verite the waye to his saluacioÌ„ tho row Cristis blode \ wolde he haue suffred thez to haue red it And ageÌ„ wheÌ„ this cruel pharisaye consydered that this vehemeÌ„t myghty breathe of the mouthe of god was lyke to blowe downe anticristis kyngdome now in reeling redy to fall whiche he had ether for money or for the honour of his lor de the Cardinal then taken vpon himselfe properly to vnderproppe begane firste lyke one of those blynde bylders his pÌ„discessours remembred in the psalme whiche reproued reiected y t hed kornerd stone Criste whicâ—e closed vp made perfit al y e hole worke of the lawe prophetis eueÌ„ y e perfayt ende and fulnes of all in whom our sufficitÌ„ saluacipn consisteth Where he sawe that the scripture wolde not frame withe his deuelysshe deuyce he began I saye to shove vn der this his shamelesse shore That y â— apostels left many thingis vnwryteÌ„ whiche ar of necessite to be beleued Whiche vnwriteÌ„ verites as he calleth thez thapostles dely uered by mouthe to their successours and these so from hande to hande vntil thei came to Moris chirche that is to saye vnto More himself y â— popes cardinallis bishopes preistis monkis fiyers cÌ„ and eueÌ„ at laste vnto the holy mayde of kent Moris miracle maker which now hauinge the ho ly goste as More saith assistent cannot er re For criste so promysed it thez vnto the worldis ende saith he Now is Moris chir che bylded thus vnderpropped lo that it cannot erre reâ—le nor neuer fall If More therfore teche vs as he dothe in dede that our sufficient saviour Criste one a lone for vsall ynoughe is but a quarter saviour or a saviour to halues for that we muste brin ge w t vs the popis faith some of our merits satisfaccions sayntismeritis popis pardoÌ„s pilgrimagis burying in an obseruaÌ„tis lowly graâ—e cote withe syche infinite pollin ge pylâ—tâ—e to deserue vs heuen yet must we be leue it And why because More his chir che so teche vs and Moris chirche cannot erre If he teche vs That to praye to to cal vpon god onely in al our affliccion tri vulatioÌ„ for helth saluacioÌ„ is not sufficieÌ„t but that we must runto calvpon deed toten postis or rather as thei colour this idolatrye praye thorow thez to the sayutis in heueÌ„ represented by fiche idolls as their selues euer aborted which saintis also now nether know vs nor here vs â–ª but if thei knewe vnder what ungodly maner we abuse thez into the iniury of Crystis glorye thei wolde aborte vs if I saye More teche vs this idolatry yet must we beleue it for Mo ris chirche caÌ„not erre If he teche vs That god onely thorow the merits of crystisdeth by his holy gost is not the geuer of all grace saluacion goodnes but that we must receyue theis giftis and grace of other creatu res of their owne charminge yet must we beleue thez for Moris chirche cannot erre If More teche vs that the testameÌ„t wryteÌ„ incrystis blode confirmed with his deth miracles is not yet so perfit ratifyed as sufficieÌ„t for our saluacion but y t it wanteth certayn vnwriteÌ„ verites of More his owne fayning with out which we caÌ„not be saued yet must we beleue him for Moris chirche cannot erre c. O myserable religion and wretched churche that cannot be defended but with fiche lyes false miracles fayned re uelacions so pestelent doctryne O Satanical synago ge whiche cannest not be mayn tayned supported but by tyraÌ„nye persecu cioÌ„ impresonmeÌ„t murther cruel burning sheding of innocent bloode O wiked wry ter whiche canst not coÌ„firme fortifye thy false faith falser doctryne onlesse the wr yteÌ„ worde of god forsakeÌ„ orels perniciously peruerted thou beist coÌ„strayned to fle vnto they nowne unwryteÌ„ deed dremes haitheÌ„ rytes iewisshe ceremonyes euen anticristis owne tradicions ¶ But crysten reder be y â— assuered certifyed by y â— ferme euerlasting wryten worde of god t by thy faith onely in crystis blode thorow his deth onely y u art saued And y â— there is no saluacion nor parte of saluacion in any other thinge theÌ„ in him onely For there is no nother name or power vnder y â— cope of heuen geuen emonge men wheryn we might be saued This thinge do all the prophetis bere wytnes y t who so beleve in Câ—yste â–ª he hath forgeuenes of his synnes thorow his name Where in I praye the was Adam lyke cryste aftir Paulis coÌ„parison Ro. v. verely in no nother thinge then lyke as Adam onely did brynge yn synne deth hell euen so did cryste a lone bryng vs grace lyfe heuen Paule thus setting forthe these similttudes saynge That lyke as by
the synne of onely one man al meÌ„ became mortall euen so miche more plentu ously by onely one man Iesus cryste the fauour of god remission of synnes is graun ted vs. And lyke as by the synne of one alone deth raigned thorow one man AdaÌ„ eueÌ„ so much more shal thei which receiue tha bouÌ„daÌ„t fauouâ— w t y e gâ—ft which is rightwyâ— nes raigne in lyfe by onely one maÌ„ which is Iesus Cryste ¶ Agayne lykewyse as by the synne of one man onely condeÌ„nacion came ouer al men euen so by the iustifynge of onely one man that rightwysnes which bringeth lyse is br ought forthe vpon al men For as by onely one mannis disobedieÌ„ce many became syn ners eueÌ„ so by y t obedieÌ„ce of one maÌ„ onely many be made ryghtwyse So the hitherto tendethe Paulis similitude That as AdaÌ„ was that one a lone by whom synne deth entred into almen cueÌ„ so was Cryste that one alone by whom fauour forgeuenes â— lyfe came vnto al men For the wyne presse saith cryste I tell you haue I trodeÌ„ al alone of al the peple was ther not one with me It was I that trode downe my enymes in my feruent wrathe That is to say It was I that ouercame syn deth the deuel by my nown strength This was he al alone that came frome Edom w t his blody clothes \ as one alone for all\ which had so labored troden the wyne presse Let vs therfore geue him al the glory prayse alone let vs not ascrybe any parte of our salua cion to our dedis ofwhiche eueÌ„ the best be to bad ether to satisfye for our synnes or to deâ—ue heuen It is I saith he that am the rightwyse god sauiour besydis whoÌ„ there is no nother He pourged our synnesin his owne persone or by himselfe alone Hebr. i. Paule beginneth in the â–ª vii cap. to the Ebrews to proue the dethe of cryste to be one ly a sufficient perfait full oblacion for our synnes whiche once done neuer more it neded not to be iterated nor repeted for by onely that one oblacion of his bodye he brought to passe fynesshed for euer his electe And proue the that the priesthed of Aaron with al theire â—ytis sacrifyces for syn were insufficieÌ„t vnperfit for because it behoued them euery daye to be repeted done agene But Cryste because he abydethe for euer his priesthede cannot be traÌ„slated into any successour for he alone is sufficieÌ„t because he alone is able perfitly withe oute breache or lak to saue who so come to God the father by him ¶ And if the highe bishop alone saith Paul did once in the yere enter into y â— holy place of the tabernacle made with mannis hande with the blode of bestis for his owne synnes for the synnes of the people miche more sufficient must Cryste alone be for our synnes he beyng him self fautelesse entering that heuenly tabernacle with his owne bloude offeringvp his owne blessyd body vpon the altare of the crosse for our re dempcion The bisshop offred euery yere on ce which argued imperfeccion and insuffici enâ—y but Crystis offeraunce was onely once for all euer which argueth perfeccion sufficiency For thorow y t onely one offeraÌ„ ce of him self he obtayned before God the father a perpetual purgacion euermore to endure and remission for the sinnes of as many as beleue in him â–ª wherfor at the obla cion of his body all other sacrifices offeraÌ„ ces for syn thorowt all the worlde ceassed for his oblacion alone was sufficient â—ede the scriptures iuge good reder whether he be an heretyke that saith Cryste is an ho le ful sufficient saviour so geueth him al the glory prayse of our saluacion or rather More his chirche which make hym but half a saviour deuiding his glory some to sayntis merits some to our satisfaccioÌ„s some to our dedis some to popis pardons pylgrimagis and I canot tell how miche to his owne vnwryten verites But had this arrogant pharisay vnderstode that breif couenant gloriouse name of god wherby he reueled him selfe to Abram his posterite in the. xvij ca. of Genesis where he calleth him self God almighty one alone for al suf ficient commanding vs to be pure walke before him that is to saye to be faithfull directe our lyuing according to his plesure preceptis geuen to Moses then wolde he neuer haue thus blasphemed his almyghty for al so sufficient holy name nether ha ue put sich lak in him his writen wyll which he declared sufficiently to Moses to the peple of Israel But who is more bolde then blynde bayerd to embusye aÌ„d smatter himself in that thinge which he vnderstoÌ„de not who is more fyerce braggisshe to sheweforth a litel vayn coning then those puftup papistis with pryde and vaynglory which ar without al godly knowlege destitute al good lerninge ¶ Then obiecteth More raging rayling vpon vs for attributing so myche to god so lytel to our selues sayng lo these heretikis destroye and dampne all good workis But we answere siche godlesse barkers agenst god which ar become abominable cruel enimes of his worde disobedient and reprobated of god neuer to do good workis y t we preche and exhorte almen to as many good workê as euer be contayned in holy scripture And yet tel we More agayn y t good workis thoughe thei iustifie vs not for crystis bloude is sufficieÌ„t for this poynte our faith reching the mercy of God for crystis sake yet ought we not payne of daÌ„nacion to leue them vndone Nomore than thoughe our leggis handis serue vs not to se with all yet ought we not therfore to kut them of cast them awaye but to noresshe holde them in their propyr placis aÌ„d vse we tell him to y t we be iustified by faith onely not for because we shulde not do no good workis but because we shulde neuer ceasse doing good workis And we set faith in the first place betwene vs god good workis betwene vs and our neighbours to punesshe our rebell flesshe to profit oother to be testimonies of our faith into y â— lyght ensample of all men Unto thissame obieccion answerth Paule in the begining of the .vi. cap. Rom. shewing by those two interrogacioÌ„s theffecte of baptisme that a Crysten man by faith hath his carnall af fectis so mortified deed y â— it is impossibile for him to lyue dwell in synne sayng we that ardeed as towching synne howe shal we lyue theryn c. where it is playne that sich a faithful crysten thoughe he fal syn ne yet shal he not continue theryn so that synne shal not raigne nor haue dominion ouer him Rede forthe the chapiter And we affirme with Paule That Cryste by
the reason of their ignorance and vnbeleife for alâ—eit they had confessed him some tyme before to be both God and man yet now whan the bronte oftentacion was at hande thei were with out both knowlege faith in him so litell did it profit them his bodely presence Than did Criste to dely uer them from their heuynes and to set them in a perfe it beleife go forth with his ser mone saynge in the. xiiij cap. let not yowr hartes be thus trowbled with heuynes If ye beleue in god ye beleue in me c. For all his entent was to lede them into the beleif of him bothe god and man euen that moste absolute trouth And whaÌ„ thei harde him mynde agayne his goynge awaye baringe them in hande that they knewe whother he wente and the waye to Thomas to declare their ignorance answerd that they ke new nether whother he wente nor yet the waye And than cryste sayd he was the waye the trowthe and the lyfe at laste cold them that he wold sende them the holy go ste his spirit the spirit of trouthe a counforter a defender and techer to them in his bodyly absence and that this spirit of trouth shulde testifie of him whiche called him selfe that trowth the tyme wil not suffer to expende and to compare euery parte of this sermone continuing vnto thende of the xvij cha wherfore I leue this labour vnto the câ—ysten reder whom I beseche that spirit of trowth to lede by the same waye that ther is prefixed into that trouth that cryst ther did set before their eyes \ into whome whan thei are led thei are led into all trowthe But breifly the entente of cryst was to setle and to confirme them in the beleife of himself ere he wente his waye and for their counforte to sende them that counfâ—r ter techer and defender euâ—n his spirit of trowthe whiche whan hâ— shulde come he shulde reason rebukâ— and conuince y e worlde of synne of rightwisnes and of iugment And bâ—cause More saith y â— â—â—indal wresteth thâ—se word is as falsely agenst him self his chirche as y â— deuyl did y e scripture agenste Ciysâ—e saynge y â— y e worlde here is takeÌ„ for the Iwes and paynems I shal declare th is worde Worlde for Moris confusion as cryst taketh it in y e cap. before for siche vngodly whom y e worlde fauoreth and laugheth vpon which hate his members and pe rsecute him and his worde in them euen for More and his chirche y e bisshops their faccion whom there is none more vayn glorious worldly and wyked The worlde is here they y t beleue not y t Iesus Criste is our sufficient satisfaccion red empcion rightwysnes and y t faith in him onely saueth not that there is no nother name by whome we maye be saued than Iesus Crist but beleue to be iustifyed by workis and iâ—ge falsely of god and his worde whose glyteringe rightwysnes and false iugement y â— holy gost here this daye rebuketh of this secte pharisaâ—â—cal is More and his chirch and ar and shalbe rekened resoned w t rebuked and conuineed of y e Holygoste were thei cry stened an C. tymes For this Gospel was wryten as well to rebuke vs as ether Iwe or paynem He shal rebuke y e worlde of iuge ment for y e prince of this world is eueÌ„ now sayd Cryste discerned And euen here is y e principal wherof cryst was mouâ—d to set to these wordis Adhec multa habâ—o que vo bis dicam c. as concerninge these forsayde iij. poyntis and especially y e last I haue yet many thinges sayd cryste to tel you but ye cannot now bere them But whan y t spirit euen y e spirit of trouth shal come he shal le de you into al trowth for y e vnderstanding therfore of this laste poynt whervpon dependeth Mores texte whiche he so falsely wresteth â–ª ye shal know y â— it was prophecyed and figurâ—d vâ—ry ofte y â— y e gentyles shuld be called into Crystis chirche and his gospell preched to al nacions his kingdome shuld be dilated and enlarged vnto the vttermo ste costes of therthe which vnto y t tyme was contayned but in Iuda and Israel a litel angle of y e worlde of this prophecye rede Isaye and y â— Psalmes Aske of me sayd the father to cryste and I shal geue y e y e gentyles for thy heretagâ— ye shal also consyder y e corrupt iugement of y e Iwes in this cause beleuinge y â— thei onely were goddis peple y t god onely was their god not y e god of y e gentylis to thei reâ—ened and iuged y e gentyles do yet as we do them godlesse swyne and heithen how â—dis In so miche that they iuged his gospel neuer to be preched amonge vs and of this opinion wer eueÌ„ y â— beste of y â— apostles and y â— aftir y e holygost was comen some of them stoke so sore to their ceremones of y â— lawe as circuncisioÌ„ c. y t thei thought after y t y e gentyles were called to y â— gospel yet coude thei not be saued vnlesse thei had ben circuncysed to Also after y e Peter was monesshed by a vision y â— he shulde not doute to preche y e gospel to y e geÌ„ tyles and receiue Cornelius w t his famylye y t were gentilis and baptize them yet to se what both he and Paule sufferd of y e Iwes for preching y e gospel to y e gentyles ye may knowe howe corrupt their iugement was As concerninge this mater therfore Cryst sayd I haue many thinges to tell you whiche ye cannot now beare c. It was nowe I ensuer yow an harde poynte for them to haue beleued y t thei their self shulde preche y e gospel to y e gentils and forsake their own nacion y e Iwes vnto whom Cryste had sayd warninge them before whan he sent th em to preche y â— thei shulde not come amon ge y e gentylis c. For to receyue this trouthe and to preche y â— gospel into among the gentylis it requyred a grete gyfte and an highe spirit euen y e conuersion of Paule his feruent spirit and laboures aboue all y â— other apostles And then compare theis hercules labours of Paule and of y e other apostles in this cause vnto Moris vnwryten vanytes as halowinge of vestmentis chalices and crepinge to y â— crosse and rede Paulis pistles and especially ad Ephesios as light as More maketh it and consyder how sore he sweteth and laboreth this har de trowthe Now for y e declaracion of y e wor dis of y â— texte wher standeth this woâ—de Iâ— dicium which comenly signifieth IugemeÌ„t and discrecion howe be it because one thin ge foloweth of a nother as at the contrary iugement of diuerse rulers there foloweth mutacions and changes
ouerseers and curats Ti mothe and Tâ—tus aftir this he calleth this holsome doctryne or Gospell that same grete secrete and depâ— mystery of crystis re ligion without controuâ—rsy noman to dou te at it Euen this gospel that here foloweth God is declared manifestly by taking vpon him our nature approued by the testimony of the spirit sene and â—isited of angâ—llis preched vnto the gentyles beleued in the worlde recyued gloryously into heuen This gospel and ferme pyller of the tr outhe ye se in how fewe wordis Paule â—nitteth it vp to poynt his Timothe vnto y t holsome doctryne whiche he wolde haue him to be occupyed in prechinge tyll he came Where in this Pistle and in all other ye maye se playnely that Paule and his felows were in wrytinge and prechinge ern estly occupyed aboute thingis of more certaynte verite more nyere and necessary for the glory of god and our saluacion then be Moris vnwryten verites and balde cerem ones But let vs yet set Paule him selfe a brason wall agenst all Moris blasphemon selyes made vpon him to ouer throwe his pestelent buyldinge thus affirminge vnto kynge Agrippa saynge Vnto this day am I preserued a lyue by goddis helpe to preche both to small and grete no nâ—â—her thin ge sayinge then those thingis whiche the propâ—etis and Moses had sayd before to co me c. Here is it manifeste whither Paule was so bolde as to teche any thinge withe out the scriptures ¶ Nowe sithe the Gospell of Cryste is that holsome and fâ—rme doctrine of faithe and loue so ofte promysed by the prophetis in holy scripture so plentuously wryten of the fower euangelystis so manifestly setforthe in euery Pistle of the new testament Is not this Godles man an enymye vnto Cryste that wolde go abonte ether to proue it vnwryten to thrust yn his vnwryten verites in the place of it orels to proue Cry stis gospel and testament vnperfit and insuf ficient for our saluacion contrary to Crystis answer to the question of the man sene in the lawe of Moses whiche asked hym what shal I do to haue lyfe euerlastinge whom Cryste sent vnto the lawe of the commaundementis saynge Do this and thou shalt lyue And Iohan saith who so beleue in Cryste hathe lyfe euerlastinge Is not this the chylde of perdicion that thus petâ—erteth the trwth wryten by the spirit of trouthe But he thought whan he wro te these blasphemyes that y â— laye peâ—le shu ld rede onely his bokis neuer to se what sh ulde be answerde for that the answers were so strayghtely forboden to be brought in to the loâ—de and therfore he lyed as him lysted and wrote what he wolde Thus also he peruerteth Austens sayn ge to proue the Sacramentis to gyue grece in the. lij syde of the lef of his answer to Tindales preface sayng That by the holy wordis of baptysme comynge vnto the wa ter God clenseth the soule accordinge vn to the wordis of Saynt Austen Accedit verbum ad elementum fit Sacramentum whiche wordis he engleshethe not but I shall englesshe them for him the worde comethe vnto the Element and the sacrament is made Lo here is not one worde to proue that Baptisme clenseth the sowle Lyke maner wresteth he al other scrip tures for this his heresy for his popishe preisthed vowes and fastis c. whiche all the scripture knoweth not For there is none to proue vs siche a shauen anoynted order nether their vowed wyuelesse chastite nor yet that al men indifferently muste faste siche prescrypt dayes lymited vnto the choyse of meatis to forbere one kynde of meate and to eate his bely full of a nother that please him beter But to proue these Doctrynes of the Deuyl as Paule callethe them i. Tim. iiiij More farethe lyke an hasty frantyke droncken man which in hys furye fallen out with his felowe at the table wyll caste at his felawes hedâ— what thynge so euer come nexte hys hande be it candlestik cuppe potte or plater as More now in his dronken fury lasshâ—the oute the scriptures at rouers and ca stethe them at our hedis whereso euer he â–ª fynde these two wordis votum and ieâ—â—ium For firste he saithe that Cryste made virginite a cownsel and that it is a perfecci on aboue the olde lawe \ taught onely and counseled in the gospel And when he come to proue it he allegeth the olde lawe saynge Douete reddite that is to saye vo we ye and paye your vowes to your lorde A lye can neuer be so well cowcâ—â—ed but it wyl apere A lyer therfore it behouethe to haue a good memory For howe can these frame togither virginite is cownseled aÌ„d yet this texte here commandeth it saynge vonete vowe ye It is a perfeccion saith he aboue the olde law cownseld onely in y e gospel and yet wolde he confirme it withe a texte of the olde testament to be vowed in the olde lawe where it was nether coun selled nor commaunded But let vs restore the texte to his trwthe Thus is it wryten Nowe ye and paye your vowes vnto your lorde God al that be here in this present congregacion This did Asaph commande spekinge vnto al the peple of Iuda gatherd togither in the temple to geue thankis for some victory geuen them of god whiche verse if it were vnderstanden as More so wysely allegeth it for his vowe of virginite and his wyueles vowed chastite for prei stis monkis and nonnis c. then were al y e Iwes their present maryed vnmaryed coÌ„ manded after More to be virgyns fryers priestis monkis nonnis c. But had this grete clerke taken with him the later ende of the verse saynge Adferte formidali mu nera that is brynge forth your oblacions or gyftes and offer them vp vnto the drede ful lorde then shulde he haue sene what this worde votum signifiethe euery where almost in the olde tstament he shulde haue sene as it is comenly in al the prophetis the later ende of the verse expowne the be ginninge as for an exemple in the. ij psal He that sitteth in heuen shal mocke them it is the lorde that scorneth them and Mo re to This Hebrew worde Nedar whiche is translated into votum signifieth an oblacion or gyfte as lombe kidde shepe c. promysed and willingly offred to god as it was prescrybed them in Numeri and Leui tico and not the vowe of virginite Asmyche maketh his tother texte alleged Eccle siastes ii saynge If thow haste vowed any thinge to god tary not but paye it which wordis when Salomon sayde them there was no siche vowes as More wolde proue by them presupposed nor thought but sich onely as the olde lawe prescribed thez Had theâ— then made any vowe of virginite with out ether precept or ensample \ they had made it of their owne head
and so had it bene vnlawful vnfaithful and a folysshe vowe as be Moris popisshe vowes of which thus there speketh Salomon saynge An vnfaithful and a folesshe vowe dispieseth god and miche better were it neuer to haue had vowed then aftir thy promyse neuer to perform it So serueth thaâ—torâ—te of I saye this gret clerkis purpose allegin ge him thus Thei shal know the lorde worship him with oblacions giftis vowe their vowes to y e lorde paye thez Herelo is no mencion of Moris chaste wyâ—cles virginal vowe but onely as the circunstance of the texte declareth it y t y e lorde shul de sendethe egipcians a sauiour whoÌ„ thei shulde acknowlege so testifye their knâ—â—wlege w t giftes offrances promysed payed c. Lyke wyse peruertethe he the texte of Ionas sayng I shal sacrifice to y t w t y e voyce of thankis geuing yilde â–ª to y t what so euer I haue promysed where ye may se y t y e vowes mencioned in y e olde Testament be euer ioyned w t sacrifices giftis testifyinge their faithe obedience thankis to god for victory benefitis deliuerance make no thinge for Moris virginite excepte he can proue y â— Ionas makinge this promyse vowed to be a wyueles preist monke fryer cha non or some other reclused vanachorite for letting him out of y e whalys bely Now fith More coude not fynde this worde votuÌ„ in al y e new testament to proue this perfeccion counseled onely in y e gospel but onely in y e olde where it was nether counseled nor coÌ„ manded and sith he thus snatched out the textis at al aduentures wherso euer he fouÌ„ de this worde votum I wonder me howe this texte escaped him Et mane vota populus offerebat And the peple brought forth their willinge offeringis in the morninge whiche texte makethe nolesse for his purpose then it declareth what thinge vowes signifie in the scriptures ¶ Aftir this as he wolde haue proued vs his vowes so wolde he haue picked vs out a preisthed w t holy ordyrs a sacrament to gyue grace out of this texte of Paule vnto Timothe saynge Neglecte not the gyfte that is geuen the in thinterpreting of holy scriptures confirmed by the puttinge on of the handis and autorite of the elder In this texte Paule exhorted Timothe vnto his office puttinge him in mynde bothe of his gyft in prechinge of thaâ—toâ—ite of his callinge and sendinge For prophâ—â—yâ— is ta ken here as it is in the i. corin xiiii for thex powninge and prechinge of the scriptures And thaposâ—leâ— maner was some tyme by puttinge vpon their handis so to admit aÌ„d sende prechers and ouerseers into their â—ure and office For first knowne that the maÌ„ was lerned hauinge the gift of interpretin ge and declaringe the worde of god withe â—iâ—he other qualytes as he recyteth in the. in chap. before than because noman withe oute a dewe callinge and admission of his elders shulde thruste in himselfe into any cyte or paryshe it was vsed and ordened of the apostles so by laynge on their handis to insinwe and certifye the peple of the abilite autorite and worthynes of their pastour which al this puttinge on of the elders handis did testifye and signyfye vnto theâ— then sample I thinke taken at Moses so commaunded to sende and admitte Iosua Numeri xxvij But lorde how More mâ—â— â–ª seth this texte to shaue them oute a Sacrament of holy ordyrs and that it geueth gra â—e For firste where Paule saith Neglecte not the gyft there More saith Neglecte not the grace Nowe haue Moris grace Then because yet the texte after the latyne translacion hath not preisthed More flitteth to the greke saynge For these places meninge also the texte ij Tim. â— shew both the sensible signe of laynge thapostles handis vpon Timothe in makinge of him preiste and also that god gaue his grace th erwith And the firste texte shewethe also after the Greke in which it is wâ—â—he the puttinge vpon the handis not of a prieste as the latyn is but of priesthed the power and autorite that Timothe had in geuing the same grace forth vnto other whom he shulde aftir make priestis â—o nowe haue ye Moris preisthed to picked oute of the Breke for in the latyn texte he coude not fynde it ye haue also that the laynge on of their handis made Timothe a prieste and that God gaue his grace therwithe and this texte sheweth the power and autorite that Timothee had in geuinge the same grace forth vnto other c. If the laynge on of handis made priestes then did Iacob make both Iosephs sonnes preistis Gene. xlviij And Moses did put his haÌ„dis thus pon Iosua Deuteron xxxiiij and yet in so doinge he made him no pryeste So were handis put vpon their hoste and brente sacrifyces And Cryste so vsed to laye his haÌ„ dis vpon the yonge chylderne And bade his apostles put their handis vpoÌ„ the syke where euery man maye se that This puttinge on of handis is not a sensible signe to make priestis For then must Paule hym selfe be twyse made prieste once at the puttinge vpon him y â— handis of Ananias Act cap. ix and agen when the elders did put their handis vpon him in the. xiij of the Act. And Timothe was a prieste ere Paul did put his handis vpon him that is to wit he was an elder not in age but in sage grauite vertwe and lerninge nether gaue god the gyfte of interpretinge scriptures whiche More here callethe grace therwithe for he had this gyfte before thei did put their handis vpon him orels wolde not Paule by puttinge on his handis haue geuen him that autorite and sente him to preche Nether was it the preisthed picked owte of the Greke that did put hir handis vpon hym but the elders or elder as it is in the Latyne for the Greke priesthed haue no handis but the elderly men haue handis accordynge vnto Paulis saynge I exhorte the to store vp the gyfte of God in the confirmed by the puttinge on of my handis and not of my priesthedis handis so fâ—yn wolde More here picke oute his preisthed This sensible signe therfore yn puttynge one their handis preched vnto the congregacyon be holdynge this ryte certifyinge them that this man was dewly and orderly with iâ—ste autorite admitted to be theyr pastour and precher Also where More saithe that this text shewethe after the Greke the power and autorite that Timothe had in geuynge the same grace for the to other whome he shulde aftyr make preistes I wonder he is not ashamed For thoughe the Greke hathe presbyterij whiche More callethe preisthed yet of that caâ—ne he not gather that Timothe had power and autorite to gyue his gifte of interpretynge the scriptures or as he saithe the same grace whiche he callethe
gâ—atum faciens vnto other for these be the gyftes of god as Paule testifieth i. Cor. xiiij and in ij Timo. i. saynge Steâ—evp y â— gifte of God which is in the which grace aÌ„d giftis it ly â—the not yn any mannis power one to gâ—ue them to a nother For they be geuen on ely of God the father by the holygoste for the merites of Crystis dethe Nether ys the free spirit of God restrayned vnto any vtwarde sensible signe in gyuinge his gyftis but breathe whan and where he lyftethe He is mightyer then mâ—nnis handis than the wynde water or oyle and is not â—aiyed of them He karyed the wynde and not the wynde him Acto ij And as nomaÌ„ knoweth the course of the wynde frowhence it comith and where it resteth nomore knowe we by any sensible signe the course and wayâ— of the spirit into owr sowlis But this thinge requyreth a lenger dispu tacion whiche I shal by goddis grace prose cute in the declaringe of siche textis as I knowe the enymes of grace and goddis glorye shall brynge for them to proue the contrary ¶ And in the mene ceason because Mo re playeth with fastinge or faste as he did withe vowes and preisthed I wyll declare what this worde Ieiunium in Englysshe faste fignifieth accordinge to the vse of the scripture albeit I knowe that More abusethe the worde takinge it onely for the choise of meatis that or this daye forborne aftir the popis tradicions in whiche fignificacion the scripture dampueth it and calleth it the doctryne of the deuyl But yet for this popishe faste More lassheth out al the autorites at once in whiche is contayned this worde Ieiunium As in Leuitico and Zachari c. But the trwe significaci on of the worde once knowne I truste eue ry reder shal se how lytel thei make for his purpose ¶ This worde Ieiunium in Englesshe signifieth not the forberinge of one kynde of meatis and to eate thy belly full of other meatis that peraduenture please and fede thy flesshe better than those meatis whi che thow forbereste as to forthere flesshe aÌ„d eate thy belly ful of good fisshe with other delicate whitmetis is not the faste that scripture commandeth nor yet to forbere etinge and drinke tyl thou be dronckeÌ„ The pore ploughe man fastethe better withe a pese of salt smoked baken and a barley loffe with a draffe of smal drynke than the monke of the charterhouse with his bely full of good stourgen pyke perche carpe with his good whyte brede and mighty stronge ale or wyne Faste in scripture therfore signifieth properly the sorowful affliccioÌ„ heuynes and humiliacion of thy harte wherof there foloweth siche sorowe that thou forgetteste to take thy nowne meate but in stede of meate thou strewest thy selfe wi th asshes and in stede of drinke lyckeste yn thy tearis with the asshes to here thou cutteste thy clothes thou fallest prostrate to the grownde thou waylest thou prayeste Thus is Ieiunium in scripture taken so y t to farbere al or parte of thy meate to pray to wepe to go inclyned withe thy hede to be enspryegned with asshis c. be the partes of faste and vtwarde signes of thy very inwarde heuynes and sorowful affliccion whichâ— the scripture calleth Ieiunium The very trwe faste is a temperat lyffe aÌ„d perpetual abstinence frome al thinge that maye â—al vs frome pure lyuinge and sobrenes of mynde wherfore comonlye watche and prayer be ioyned with this faste in scriptures I do not therfore dampne this holy faste but hypocrisshe faste boughte and soulde supersticiouse faste mengled withâ— merites and spyced withe vngodly circumstances contrary vnto this tiwe faste described Isaye lviij And nowe rede Mores iutorites and iuge whither they speke of the Popes choyse of meatis whiche he wolde proue oâ— rather of this maner of fastinge vnto whiche we be bownde Firste in the. xxiij Chapiter of â—euiti he allegethe thus And the lorde spake vnto Moses saynge Also the tenthe daye of the selfe vij monethe is a daye of an attonâ—ment and shalbe an holy fesse vnto yow And ye shal humble yourselues and offre sacrifice vnto the lorde c. And what so euer soule is not humbled and suffreth not affliccion that daye shalbe destroyde frome amonge yow Here is Mores faste called an affliccion or humblynge In Zachary vin thus is it wryten to proue Mores false faste The faste of the fowerthe monethe The faste of the fyfte monethe and the faste of the seuenth monethe and the faste of the tenthe monethe shalbe turned into ioye and gladnes vnto the howse of Iuda Whiche is euen the same that Cryste sayde ye shalbe full heuy but yowâ— heuynes shalbe turned into ioye And for the vnderstandinge of Zachary ye shall knowe that Nebuchadnazer brake yn at the walâ—ys of Ierusalemyn the fowerthe monethe which was to Iuda a grete faste that is to wit grete sorowe and affliccion wepinge waylinge In the. v. monethe the temple was breâ—te In the. vij moue the Godolyawas slayne in the. x. moue the thei had heuy tydingis not a longe tyme to returne c. Sochat Zachary ment nothinge lesse than the popis choyse of meates For this mauer of fastinge that Mores chirche commande the by certayn prescripte dayes aÌ„d choyse of meatis was inuented longe aftir Zacharias tyme and after crystis commin ge to ye and one Montanus a grete heritique firste presumâ—d to oâ—â—rat men publisshe siche prescript lawes of fastinge whome Apollomus all Ecclesiastical wryter conuincethe to be led of an euyl spirit And as form Mosâ—s lawe God limted no man to that or to this meat as dothe the Pope but in al the hole yere he consecrated but one daye to false And if thow wilt knowe what maner of fastinge god approueth re de the. lviij chap. of I saye and there shalt thow se that it is not the Popis prescript dayes in the choyse of meatis but he there damneth and aborreth siche fastis and kno weth them not But had More ben as wy sem readinge the scripture as he makethe himselfe he shulde haue seâ—e what fastinge is declared by Cristis owne mouthe In â—uke the pharisayes and scribes came and asked Cryste why his discpples fasted not and prayde not as wel as did Iohan baptists disciples whom Cryste answerde that ye cannot make the chylderne of the bryde chamber so longe as the brydegrome is with them to faste but the tyme shall come their brydegrome taken awaye fro them y â— thei shal faste This faste he declared by a similitude to be affliccion sorowe and the crosse caryinge And to be suer turne to the places of Iohan wherâ— cryste tolde thez of his departinge and takynge awaye frome them loke and he sayd not be not trowbled in yowr hartis for that I now go froÌ„ you â—eryly â—eryly I saye vnto yow ye shal