quicke witted and printe wisdome in hym and maketh it to abide where bare wordes go but in at the one eare and out at the other As this with such lyke sayings put salt to all your sacrifices in steade of this senteÌ„ce do all your dedes wyth discretion greeteth and biteth if it bee vnderstand more then plain wordes And when I say in stede of these wordes boast not your selfe of your good dedes eate not the bloud nor the fat of your sacrifice there is as greate difference betwene them as there is distance betwene heauen and earth For the lyfe and beauty of all good dedes is of God and we are but the caren lean we are onely the instrument whereby God worketh onely but the power is his As God created Paul a new poured hys wisdome into hym gaue hym might promised hym that his grace should neuer fayle him c. and al with out deseruinges except that nurtering the sayntes and making them curse rayle on Christ bee meritorious Now as it is death to eate the bloud or fatte of any sacrifice is it not thinke ye daÌ„nable to robbe God of hys honour to glorify my selfe with hys honour An exposition of certayne wordes of the fourth booke of Moses called Numeri AVims a kynde of Giauntes and the worde signifieth crooked vnright or weaked Beliall weaked or weakeuesse hee that hath cast the yoke of God of his necke and will not obey God Bruterer prophesies or southsayers Emims a kynde of gyantes so called because they were terrible and cruell for Emim signifieth terriblenes Enacke a kinde of Giauntes so called happly because they ware chaynes about their neckes Horims a kynde of Giauntes and signifieth noble because that of pride they called themselues nobles or gentles Rocke God is called a rocke because both he and hys word lasteth for euer Whet them on thy children that is exercise thy children in them and put them in vre Zamzumims a kynde of Gyauntes and signifieth mischeuous or that be alway imagining The Prologue into the fourth boke of Moses called Numeri IN the second and thirde booke they receaued the law And in this fourth they beginne to worke to practise Of whiche practising ye see manye good examples of vnbeliefe and what freewill doth when she taketh in hand to kepe y t law of her own power with out helpe of faith in y t promises of god how she leaueth her maisters carkasses by the way in the wildernesse and bringeth them not into the lande of rest Why could they not enter in Because of their vnbeliefe Hebrue 3. For had they beleued so had they bene vnder grace and their old sinnes had ben forgeueÌ„ them and power should haue bene geuen them to haue fulfilled the law thenceforth and they should haue bene kepte from all temptations that had bene to strong for them For it is writen Iohn 1. He gaue them power to be the sonnes of God thorow beleuyng in hys name Now to be y t sonne of God is to loue God and hys commaundementes and to walke in hys way after the ensample of hys sonne Christ But these people tooke vppon them to worke without fayth as thou seest in the 14. of this boke where they would fight and also did without the woorde of promise euen when they were warned that they shoulde not And in the 16. agayne they woulde please God with their holye faythlesse workes for where Gods woorde is not there can be no fayth but the fire of God consumed their holy workes as it did Nadab and Abihu Leuit. 10. And from these vnbeleuers turn thine eyes vnto the Pharises whiche before the commyng of Christ in hys fleshe had layde the foundation of freewyll after the same ensample Wheron they built holy workes after their owne imagination without fayth of y t word so feruently that for the great zeale of them they slewe the king of all holye workes and the lord of freewil which onely thorowe hys grace maketh the will free and looseth her from boÌ„dage of sinne and geueth her loue and luste vnto the lawes of God and power to fulfill them And so through their holy workes done by the power of freewil they excluded themselues out of the holy rest of forgeuenes of sinnes by fayth in the bloud of Christ And then looke on our hipocrites which in lyke manner followyng the doctrine of Aristotle and other hethen Paganes haue agaynst all the Scripture set vp freewill again vnto whose power they ascribe the kepyng of the commaundementes of God For they haue set vp wilfull pouerty of another maner then any is coÌ„maunded of god And y t chastitie of matrimony vtterly defied they haue set vp another wilful chastitie not required of God whiche they swere vowe and professe to geue God whether he wyll geue it them or no and compel all their disciples thervnto saying that it is in the power of euery mans freewill to obserue it contrary to Christ and his apostle Paul And the obedience of God and man excluded they haue vowed an other wilfull obedience condemned of all the scripture which they wil yet geue god whether he wyll or will not And what is become of their wilfull pouerty hath it not robbed the whole worlde and brought and vnder them Can there be either kyng or emperor or of whatsoeuer degree it be except he will hold of them and be sworne vnto them to be their seruaunte to goe and come at their lust and to defende â–ª their quarels bee they false or true Their wilful pouertie hath alredy eaten vp y â— who le world is yet stil gredier then euer it was in so muche that teune worldes mo were not inough to satisfie the honger thereof Moreouer besides daily corruptyng of other mens wiues and open whore dome vnto what abhominacions to filthy to be spoken of hath their voluÌ„tary chastitie brought them And as for their wilfull obedience what is it but the disobedience and the diffiaunce both of al the lawes of God and man in so much that if any Prince begyn to execute any law of man vpon them they curse him vnto the bottome of hâ—l proclayme him no right kyng and that hys Lordes ought no longer to obey hym and interdite his commoÌ„ people as they were heathen Turkes or Saracenes And if any man preach them gods law him they make an hereticke and burne him to ashes And in sieade of Gods lawe and mans they haue set vp one of their owne imagination whiche they obserue with dispensations And yet in these workes they haue so great confidence that they not onely trust to be saued therby and to be hyer in heauen then they y t be saued through Christ but also promise to all other for geuenâ—uâ— of their sinnes thorough the merites of the same Wherin they rest and teach other to rest also excludyng the whole world from the rest
of forgeuenesse of synnes through fayth in Christes bloud And now seing that fayth onely letteth a man in vnto rest and vnbelief excludeth him what is the cause of this vnbeliefe verely no sinne y t the world seeth but a Pope holinesse and a righteousnes of their own imagination as Paule sayth Roma x. They bee ignoraunt of the righteousnes wherewith God iustifieth and haue set vp a righteousnes of their owne makyng thorough which they be disobedient vnto the righteousnes of God And Christ rebuketh not the Phariseys for grosse sinnes whiche the world sawe but for those holy deedes whiche so blered the eies of the world that they were taken as Gods euen for long prayers for fastyng for tythyng so diligently that they lefte not so much as their herbes vntithed for their clennesse in washyng before meate and for washyng of cups dishes and all maner vessels for buildyng y e Prophetes sepulchers and for kepyng the holy day and for turnyng y t heathē vnto the fayth for geuyng of almes For vnto such holy dedes they ascribed righteousnes and therefore when the righteousnesse of GOD was preached vnto them they could not but persecute it the deuill was so strong in them Whiche thyng Christ well describeth Luke xj saying That after the deuill is cast out he commeth agayne and findeth hys house swept and made gay and then taketh seuen woorse then hym selfe and dwelleth therein and so is the ende of that man worse then the beginnyng That is whē they be a litle clēsed from grosse sinnes which the world seyth and then made gaye in their own sight with the righteousnes of traditions then commeth seuen that is to say the whole power of the deuill for vij with the Hebrues signifieth a multitude without number and the extremitie of a thyng and is a speach borowed I suppose out of Leuiticus where is so ofte mention made of seuen Where I would say I wil punish thee that all the world shal take an example of thee there the Iew would saye I will Circumcise thee or Baptise thee seuen tymes And so here by seuen is ment all the deuils of hel and all the might and power of the deuill For vnto what further blindnesse could all the deuils in hell bring them then to make thē beleue that they were iustified thoroughe their owne good workes For when they once beleued that they were purged frō their sinnes and made righteous thoroughe theyr owne holy workes what rowme was there left for the righteousnes that is in Christes bloudshedyng And therfore whē they be fallen into this blindnesse they can not but hate and persecute the light And the more cleare and euidently their deedes be rebuked the furiousser and maliciousser blinde are they vntill they breake out into open blasphemy and synnyng agaynste the holy ghost which is the malicious persecutyng of the cleare trouth so manifestly proued that they can not once hish agaynst it as the Phariseis persecuted Christ because hee rebuked their holy dedes And when he proued hys doctrine with the Scripture and miracles yet thoughe they could not improue hym nor reason agaynst him they taught y ◠the scripture must haue some other meanyng because his inter pretation vndermined their foundatiō and plucked vp by the rootes the sects which they had plāted and they ascribed also his miracles to the deuill And in lyke maner thoughe our hypocrites can not deny but this is the scripture yet because there can be no other sense gathered therof but that ouerthoweth their buildynges therefore they euer thinke that it hath some other meanyng then as the wordes sounde and that no man vnderstandeth it or vnderstode it since the tyme of the Apostles Or if they thinke that some that wrote vpon it since the Apostles vnderstode it they yet thinke that w◅ like maner as we vnderstand not the text it selfe so we vnderstand not the meanyng of the wordes of that Doctour For when thou layest the iustifying of holy workes and deniest the iustifying of fayth how canst thou vnderstand S. Paule Peter Iohn and the Actes of y e Apostles or any Scripture at all seyng the iustifying of fayth is almost all that they entēde to proue Finally concernyng vowes wherof thou readest in the xxx Chapter there may be many questions whereunto I aūswere shortly that we ought to put salt to all our offerynges that is we ought to minister knowledge in all our workes and to doe nothyng whereof we could not geue a reason out of Gods wordes We be now in the day light and all the secretes of God and all hys counsell and wil is opened vnto vs and he that was promised should come and blesse vs is come alredy and hath shed hys bloud for vs and hath blessed vs with al maner blessinges and hathe obtayned all grace for vs and in hym we haue all Wherfore God henceforth wil receiue no more sacrifices of beastes of vs as thou readest Hebr. 10. If thou burne vnto god the bloud or fatte of beastes to obtaine forgeuenesse of sinnes therby or that God should the better heare thy request then thou doest wrong vnto the bloud of Christ and Christ vnto thee is dead in vayne For in him God hath promised not forgeuenesse of sins onely but also what soeuer we aske to keepe vs from sinne and temptation with all And what if thou burne frankencens vnto him what if thou burne a candle what if thou burne thy chastitie or virginitie vnto him for the same purpose doest thou not lyke rebuke vnto Christs bloud Moreouer if thou offer gold siluer or any other good for the same entēt is there any difference And euen so if thou go in pilgrimage or fastest or goest wolward or sprynelest thy selfe with holy water or elles what soeuer dede it is or obseruest what soeuer ceremonie it be for lyke meanyng then it is lyke abhominatiō We must therfore bryng the salt of the knowledge of Gods word with al our sacrifices or elles we shall make no swete sauour vnto God therof Thou wilt aske me shall I vow nothyng at all yes Gods commaundemēt which thou hast vowed in thy Baptisme For what entent verelye for the loue of Christe which hath bought thee with his bloud and made the sonne heyre of God with him that thou shouldest wayte on hys will and commaundementes and purifie thy members accordyng to the same doctrine that hath purified thyne harte for if the knowledge of Gods word hath not purified thine hart so y t thou consentest vnto the law of god y t it is righteous and good sorowest y t thy members moue thee vnto the contrary so hast thou no part with Christ For if thou repent not of thy sinne so it is impossible that thou shouldest beleue that Christe had deliuered thee from the daunger therof If thou beleue not that Christ hath deliuered thee so is
it is chewed the pleasanter it is and the more groundly it is searched the precioser thynges are found in it so great treasure of spirituall thinges lyeth hid therin I will therfore bestow my labour diligence thorow this little preface or prologue to prepare a way in therunto so farreforth as God shall geue me grace that it may be the better vnderstand of euery man for it hath ben hitherto euill darkened with gloses and wonderful dreames of sophisters that no man could spy out the intent and meanyng of it which neuerthelesse of it selfe is a bright lyght and sufficient to geue light vnto all the scripture First we must marke diligently the maner of speakyng of the Apostle and aboue all thing know what Paul meaneth by these wordes the Law sinne grace fayth righteousnes flesh sprite and such lyke or els read thou it neuer so ofte thou shalt but loose thy labor This word Lawe may not be vnderstand here after the common manner and to vse Pauls terme after the maner of men or after mans wayes that thou wouldest say the law here in this place were nothyng but learnyng which techeth what ought to be done and what ought not to be done as it goeth with mans law where the law is fulfilled with outward workes only though the harte be neuer so far of but God iudgeth after the grounde of the harte ye and the thoughtes and the secret mouinges of the mynde therfore hys law requireth the grounde of the hart and loue from the bottome therof and is not content with the outward worke onely but rebuketh those workes most of all which spryng not of loue from the ground and low bottome of the hart though they appeare outward neuer so honest and good as Christ in the gospell rebuketh the pharises aboue all other that were open sinners and calleth them hipocrites that is to say Simulars and paynted Sepulchers which Pharises yet liued no men so pure as pertayning to the outward dedes and workes of y t law ye and Paul in the third chapter of his epistle vnto the Philippiās confesseth of himselfe that as touching the lawe he was such a one as no man coulde complayne on and notwithstandyng was yet a murderer of the christen per secuted them and tormented them so sore that he compelled them to blaspheme Christ was altogether mercilesse as many which now fayne outward good workes are For this cause the 115. psalme calleth all men lyers because that no man kepeth the law from the ground of the harte neither can kepe it For all men are naturally inclyned vnto euill and hate the law we fynde in our selues vnlust and tediousnes to do good but lust and delectation to do euill Now where no free lust is to do good there the bottom of the hart fulfilleth not the law and there no doute is also sinne and wrathe deserued before GOD though there be neuer so great outwarde shew and apparance of honest liuing For this cause concludeth S. Paule in the second chapter that the Iewes all are sinners and transgressors of the law thoughe they make men beleue thorow hipocrisie of outward works how that they fulfill the law sayth that he onely whiche doth the law is righteous before God meanyng therby that no mā with outward workes fulfilleth the law Thou saith he to the Iewe teachest a mā should not breake wedlocke and yet breakest wedlocke thy selfe Wherin thou iudgest an other man therein condemnest thou thy selfe for thou thy selfe doest euen the very same thynges whiche thou iudgest As thoughe hee would say thou liuest outwardly well in the workes of the law and iudgest them that liue not so thou teachest other men and seest a mote in an other mās eie but art not ware of the beame that is in thyne owne eye For though thou keepe the lawe outwardly with works for feare of rebuke shame and punishment either for loue of reward vantage vayne glory yet doest thou all without lust and loue toward the law and haddest leuer a great deale otherwise do if thou diddest not feare the lawe ye inwardly in thine harte thou wouldest that there were no law no nor yet God the author and venger of the lawe if it were possible so paynefull it is vnto thee to haue thyne appetites refrayned and to bee kepte downe Wherfore then it is a playne conclusion that thou from the grounde and bottome of thyne hart art an enemy to the law What preuayleth it now that thou teachest an other man not to steale when thou thyne owne selfe art a thefe in thyne hart and outwardly wouldest fayne steale if thou durst though that the outward dedes abyde not alway behind with such hypocrites and dissimulers but breake forth among euen as an euill scabbe or a pocke can not alwayes be kept in with violence of medicine Thou teachest an other man but teachest not thy selfe ye thou w◅est not what thou teachest for thou vnderstadest not the law a right how that it can not be fulfilled and satisfied but with inward loue and affection much lesse can it be fulfilled with outward deedes and workes onely Moreouer the law encreaseth sinne as he sayth in the fift Chapter because that mā is an enemie to the law for as much as it requireth so many thinges cleane contrarie to his nature wherof he is not able to fulfill one pointe or title as the law requireth it And therfore are we more prouoked and haue greater lust to breake it For whiche causes sake he sayth in the seuenth Chapter that the lawe is spirituall as though he would say if the law wer fleshly and but mans doctrine it might be fulfilled satisfied and stilled with outward deedes But now is the law ghostly and no man fulfilleth it except that all that he doth spryng of loue from the bottome of the hart Such a new hart and lusty courage vnto the law ward canst thou neuer come by of thyne owne strength enforcement but by the operation and workyng of the spirite For the spirite of God onely maketh a man spirituall like vnto the law so that now hence forth hee doth nothyng of feare or for lucre or vantages sake or of vaine glory but of a free hart and of inward lust The law is spirituall and wil be both loued and fulfilled of a spirituall hart and therefore of necessitie requireth it the spirit that maketh a mans hart free and geueth him lust and courage vnto the law ward Where such a spirite is not there remaineth sinne grudging and hatred against the law which law neuerthelesse is good righteous and holy Acquaint thy selfe therfore with the maner of speakyng of the Apostle and let this now sticke fast in thyne hart that it is not both one to do the dedes and workes of the law and to fulfill the law The worke of y t law is what soeuer a man doth or
agaynst vs but at one agreed with vs and we with it But to be vnder the law is to deale with the workes of the law and to worke without the sprite and grace for so long no doubt sinne raigneth in vs through the law that is to say the lawe declareth y t wee are vnder sinne and that sinne hath power and dominion ouer vs seyng we can not fulfill the law namely within in the hart for as much as no man of nature fauoureth the law consenteth therunto and deliteth therein which thyng is exceedyng great synne that we cannot consent to the law which law is nothyng els saue the will of God This is the right freedome and libertie from sinne and from the lawe whereof he writeth vnto the ende of this chapter that it is a freedom to do good onely with lust and to liue well without compulsion of the law Wherfore this freedome is a spirituall freedome which destroyeth not the lawe but ministreth that which the law requireth and wherwith the law is fulfilled that is to vnderstand luste and loue wherewith the law is stilled and accuseth vs no more compelleth vs no more neither hath ought to craue of vs any more Euen as thoughe thou were in debt to an other man and wer not able to pay two maner of wayes mightest thou be losed One way if he would require nothyng of thee and break thine obligation An other way if some other good man woulde paye for thee and geue thee as muche as thou mightest satisfie thyne obligation with all On this wyse hath Christe made vs fre from the law therfore is this no wylde fleshly libertie y t should do nought but that doth all thynges and is free from the crauyng and debt of the law In the seuenth he confirmeth y t same with a similitude of the state of matrimony As whē the husband dyeth the wyfe is at her libertie and the one losed and departed from the other not that the woman should not haue power to mary vnto an other man but rather now first of all is she free hath power to mary vnto an other man which she could not do before till she was loosed from her first husband Euen so are our consciences bound and in daunger to the law vnder olde Adam as long as he liueth in vs for the law declareth y t our hartes are bound and that we cannot disconsent from hym but when he is mortified killed by the sprite then is the conscience free and at libertie not so that the conscience shall now nought doe but nowe first of all cleaueth vnto an other that is to witte Christ and bringeth forth the fruites of lyfe So now to be vnder the lawe is not to be able to fulfill the law but to be detter to it and not able to pay that which the lawe requireth And to be lose from the lawe is to fulfill it and to pay that which the lawe demaundeth so that it can now henceforth aske thee nought Consequently Paul declareth more largely the nature of synne and of the law how that through the law synne reuiueth moueth her selfe and gathereth strength For the olde man and corrupt nature the more he is forbidden and kept vnder of the law is the more offended and displesed therwith for as much as he cannot pay y t which is required of the lawe For synne is his nature and of himselfe he cannot but sinne Therefore is the law death to hym torment and martirdom Not that the lawe is euill but because that the euill nature can not suffer y t which is good cannot abyde that the law should require of him any good thing like as a sicke mā cannot suffer that a man should desire of hym to runne to leape and to doe other deedes of an whole man For which cause S. Paule concludeth that where the law is vnderstand and perceiued in the best wise there it doth no more but vtter synne bryng vs vnto the knowledge of our selues and therby kyl vs and make vs bond vnto eternall damnation and detters of the euerlastyng wrath of God euen as he well feeleth and vnderstandeth whose conscience is truely touched of the law In such daunger were we ere the law came that we knew not what sinne ment neither yet knowe we the wrath of God vppon sinners tyll the law had vttered it So seest thou that a man must haue some other thyng ye a greater and a more mighty thing the the law to make hym righteous safe They that vnderstand not the law on this wise are blinde and go to worke presumptuously supposing to satisfie the law with workes For they know not that the law requireth a free a willing a lusty and a louing hart Therfore they see not Moses right in y t face the vayle hangeth betwene and hideth his face so that they can not behold the glorie of his countenaunce how that the law is spiritual and requireth the hart I may of myne own strength refraine that I do myne enemy no hurt but to loue him with all myne hart to put awaye wrath cleane out of my mind cā I not of mine own strength I maye refuse money of myne owne strength but to put away loue vnto riches out of myne hart can I not do of myne owne strength To abstaine from adultery as concernyng the outward dede can I doe of myne owne strēgth but not to desire in mine hart is as vnpossible vnto me as is to chose whether I will hungre or thrust and yet so the law requireth Wherfore of a mans owne strength is the law neuer fulfilled we must haue therunto Gods fauour and his spirite purchased by Christes bloud Neuerthelesse when I saye a man may do many things outwardly clean agaynst his hart we must vnderstand y ◠mā is but driuen of diuers appetites and the greatest appetite ouercōmeth the lesse and carieth the mā away violently with her As when I desire vengeaunce and feare also the incōuenience that is like to folowe if feare bee greater I abstaine if the appetite that desireth vengeaunce be greater I can not but prosecute the dede as we see by experiēce in many murtherers theeues which though they be brought into neuer so great perill of death yet after they haue escaped do euen the same agayne And common women prosecute their lustes because feare shame are away when other whiche haue the same appetites in their hartes abstaine at the lest way outwardly or worke secretly beyng ouercome of feare and of shame and so likewise is it of all other appetites Furthermore he declared how the spirite and the flesh fight together in one man and maketh an ensample of him self that we might learne to know that worke a right I meane to kill sinne in our selues He calleth both the spirit and also the flesh a law because that like as the nature of Gods
sent where hee heard that they begon to faynte to comforte courage strength them with the word of GOD and in that also that he sent Timothe Paules Disciple both vertuous well learned and had in great reuerence it is easy to see that he was a faythfull seruaunt of Christes and of the same doctrine that Timothe was of yea and Paule hym selfe was of and y ◠he was an Apostle or in the Apostles tyme or nere thereunto And seyng the Epistle agreeth to all the rest of the Scripture if it be indifferently looked on why should it not bee authoritie and taken for holy Scripture The Prologue vpon the Epistle of S. Iames by W. Tyndall THoughe this Epistle were refused in the old tyme and denyed of many to be the epistle of a very Apostle and though also it laye not the foundation of the fayth of Christe but speaketh of a general fayth in god neyther preacheth his death and resurrection either the mercy that is layde vp in store for vs in him or euerlasting couenant made vs in his bloud which is the office and duety of a very apostle as Christ sayeth Iohn 15. ye shall testifye of me yet because it setteth vp no mans doctrine but cryeth to keepe the law of God maketh loue which is without parcialitie the fulfillyng of the law as Christ and all the Apostles did and hath thereto many good and godly sentēces in it and hath also nothing that is agreable to the rest of the scripture if it be loked indifferētly on me thinketh it ought of rigt to be takē for holy scripture For as for that place for which happely it was at the beginnyng refused of holy men as it ought if it had meant as they toke it and for which place onely for the false vnderstandyng it hath bene chiefly receiued of the Papistes yet if the circumstances be well pondered it wyll appeare that the authors entent was farre otherwise then they toke for For where he saith in the 2. chapter fayth without deedes is dead in it self he meaneth none other thyng then all the scripture doth how that that fayth which hath no good dedes following is a false fayth and none of that fayth iustifieth or receyueth forgeuenesse of sins For God promised thē only forgeuenes of theyr sinnes onely whiche turne to GOD to keepe his lawes Wherfore they that purpose to cōtinue still in synne haue no part in that promise but deceyue themselues if they beleue that GOD hath forgeuen them their olde synnes for Christes sake And after when he sayth that a man is iustified by deedes and not of faith only he will no more then that faith doth not iustify euery where that nothyng iustifieth saue fayth For dedes also do iustify And as fayth only iustifieth before God so do dedes onely iustify before the world whereof is inough spoken partly in y t Prologue on Paul to the Romaynes and also in other places For as Paule affirmeth Rom. 2. that Abraham was not iustified by workes before God but by fayth only as Gen. beareth record so wil Iames that deedes onely iustified hym before the world and faith wrought with his deedes that is to say fāyth wherwith he was righteous before God in the hart did cause hym to worke the wyll of God outwardly whereby he was righteous before the worlde and whereby the worlde perceiued that he beleued in God loued and feared God And as Hebr. 11. y t scripture affirmeth that Raab was iustified before God through faith so doth Iames affirme that through workes by whiche she sheweth her fayth she was iustified before the world and it is true And as for the Epistle of Iudas though men haue and yet do doubt of the authour and thoughe it seeme also to be drawne out of the second Epistle of S. Peter and thereto alleageth scripture that is no where founde yet seyng the matter is so godly and agreeyng to holy Scripture I see not but that it ought to haue the authoritie of holy Scripture An exposition vpō certaine wordes and phrases of the new Testament INfernus and Gehenna differ much in significatiō though we haue none interpretatiō for either of thē thē this english word Hell for Gehenna signifieth a place of punishment but Infernus is taken for any maner of place beneth in the earth as a graue sepulchre or a caue Hell it is called in Hebrue the valley of Hennon a place by Ierusalem where they brent their children in fyre vnto the Idoll Moloch and is vsurped and taken now for a place where the wicked and vngodly shal be tormented both soule and body after the generall iudgement Geue roume to the wrath of God Rom. 12. Wrath is there taken for vēgeaunce and the meanyng is let God auenge either by himselfe or by the officers that beare hys roume There tary and abide till ye go out It is Marke the 6. chap. whersoeuer ye enter into an house there abide tyll ye go out thence And Luke 9. it is Into whatsoeuer house ye enter there tary and go not out thence that is to say whosoeuer receiueth you there abyde as long as you are in the citie or towne and go not shamefully a begging from house to house as Friers doe Dust shake of the dust of your feete Math. 10. Why are they commaunded to shake of the dust for a witnes sayth Luke that that deede may testifye against them in the day of iudgement that the doctrine of saluation was offred for them but they would not receyue thē ye see also that such iestures and ceremonies haue greater power with them thē haue bare wordes onely to moue the harte and to stirre vp fayth as do the laying on of handes annointyng with oyle c. Hipocrites can ye discerne the face of heauen and not discerne the signe of the tymes that is to say they could iudge by the signes of the skye what weather should follow but they could not know Christe by the signes of the Scripture and yet other signes might not be geuen them He that sayth he knoweth Christ kepeth not his commaundementes is a lyar To know Christ is to beleue in Christ Ergo he that keepeth not the commaundementes beleueth not in Christ ¶ The end of such Prologues of the old Testament and new Testament as were made by William Tyndall The parable of the wicked Mammon published in the yeare 1527. the 8. of May by William Tyndall ¶ That fayth the mother of all good workes iustifieth vs before we can bryng forth any good worke as the husband marieth his wyfe before he can haue any lawfull children by her Furthermore as the husbande marieth not hys wyfe that she shoulde continue vnfruitefull as before and as she was in the state of virginitie wherin it was impossible for her to beare fruite but contrariwise to make her fruitefull euen so fayth iustifieth vs not that is to say marieth vs
conclusion not to bee doubted of that there must be first in the hart of a man before he do any good worke a greater and a preciouser thyng then all the good workes in the world to reconcile him to God to bryng the loue and fauour of God to him to make him loue God agayne to make him righteous and good in the sight of God to do a way his sinne to deliuer him and lose him out of that captiuitie where in he was conceaued and borne in whiche he could neither loue God neither the will of God Or els how can he worke any good woorke that should please God if there were not some supernaturall goodnes in him giuen of GOD freely where of the good worke must spryng euen as a sicke man must first be healed or made whole yer he can do the dedes of an whole man and as the blind man must first haue sight geuen him yer he can see and he that hath his feete in fetters giues or stockes must first be loosed or he can go walke or runne and euen as they whiche thou readest of in the Gospel that they were possessed of the deuils could not laude God till the deuils were cast out That precious thing which must be in the hart yer a man can worke any good worke is y ◠word of God which in the Gospell preacheth profereth bryngeth vnto all that repent and beleue the fauour of God in Christ Who soeuer heareth the word and beleueth it the same is thereby righteous and thereby is geuen hym the spirite of God which leadeth him vnto all that is the will of God and is loosed from the captiuitie and bondage of the deuill and his hart is free to loue God and hath lust to do the will of GOD. Therfore it is called the word of lyfe the word of grace the word of health the word of redemption the word of forgiuenes and the word of peace he that heareth it not or beleueth it not cā by no meanes be made righteous before God This confirmeth Peter in the xv of the Actes seyng that GOD through fayth doth purifie the hartes For of what nature so euer the word of God is of the same nature must the hartes be whiche beleue thereon and cleaue thereunto Now is the word liuyng pure righteous and true euen so maketh it the hartes of them that beleue theron IF it be sayd that Paul when he saith in the iij. to the Romaines no fleshe shal be or can be iustified by the deedes of the law meaneth it of the ceremonies or sacrifices it is an vntrue saying For it foloweth immediatly by the law commeth the knowledge of sinne Now are they not the ceremonies that vtter sinne but the law of cōmaundementes In the iiij he sayth the law causeth wrath whiche can not bee vnderstand of the ceremonies for they were geuen to reconcile the people to God agayne after they had sinned If as they say the ceremonies which were geuen to purge sinne and to reconcile iustifie not neither blesse but temporally onely much more the law of commaundementes iustifieth not For that whiche proueth a man sick health him not neither doth the cause of wrath bring to fauour neither can that whiche damneth saue a man When the mother commaundeth her childe but euen to rocke the cradle it grudgeth the commaundement doth but vtter the poyson that lay hid and setteth him at bate with hys mother and maketh hym beleue shee loueth him not These commaundements also thou shalt not couet thy neighbours house thou shalt not lust desire or wishe after thy neighbours wife seruaunt mayde oxe or asse or what soeuer pertaineth vnto thy neyghbour geue me not power so to doe but vtter the poyson that is in me and damne me because I can not so do and proue that God is wrath with me seing that his wil and mine are so contrary Therefore sayth Paul Gal. iij. If there had ben geuen such a law that could haue geuen lyfe then no doubt righteousnes had come by the law but the Scripture concluded all vnder sinne sayth he that the promise might bee geuen vnto them that beleue through the fayth that is in Iesus Christ The promises when they are beleued are they that iustifie for they bring the spirite whiche looseth the hart giueth lust to the law and certifieth vs of y t good will of God vnto vs ward If we submit our selues vnto God desire him to heale vs he wil do it and will in the meane tyme because of the consent of y ◠hart vnto y ◠law count vs for full whole wil no more hate vs but pitie vs cherish vs be tender harted to vs loue vs as he doth Christ him selfe Christ is our redemer Sauiour peace attonement and satisfactiō and hath made amendes or satisfaction to Godward for all the sinne whiche they that repēt consentyng to the law and beleuyng the promises do haue done or shal do So that if through fragilitie we fall a thousand tymes in a day yet if we do repent agayne we haue alway mercy layd vp for vs in store in Iesus Christ our Lord. WHat shall we say then to those Scriptures whiche go so sore vpō good workes As we read Math. xxv I was an hungred and ye gaue me meate c. And such like Whiche all sound as though we should be iustified and accepted vnto the fauour of God in Christ through good workes To this I aunswere Many there are which whē they heare or read of fayth at once they cōsent therunto and haue a certaine imagination or opinion of fayth as when a man telleth a story or a thyng done in a straunge lande that pertayneth not to thē at all Which yet they heleue and tell as a true thyng And this imagination or opinion they call faith They thinke no further then that fayth is a thyng which standeth in their own power to haue as do other naturall workes whiche men worke but they feele no maner workyng of the spirite neither the terrible sentence of the law the fearefull iudgements of God the horrible damnation and captiuitie vnder Sathan Therefore as soone as they haue this opinion or imaginatiō in there hartes that sayth verely this doctrine semeth true I beleue it is euē so Then they thinke that the right fayth is there But afterward when they feele in them selues and also see in other that there is none alteration and that the workes folow not but that they are altogether euē as before and abide in their old estate then thinke they y t faith is not sufficient but that it must be some greater thing then fayth that should iustifie a man So faule they away from fayth agayne and crye saying fayth onely iustifieth not a man and maketh him acceptable to GOD. If thou aske them wherfore They aūswere see how many there are that beleue and yet do no more
his nature by little a and little with prayer fasting and watching with vertuous meditation and holy workes vntill we be altogether spirite The kingdome of heauen sayth Christ Math. 13. is like leuen which a woman taketh hideth in three peckes of meale till all be leuened The leuen is the spirite and we the meale which must be seasoned with y ◠spirite by a little a little till we be throughout spirituall Which shall rewarde euery man according to his deede Rom. 2. that is according as the deedes are so shall euery mans rewarde be the deedes declare what we are as the fruite the tree according to the fruite shall the tree be praysed The reward is geuen of the mercy and truth of God and by the deseruyng and merites of Christ Whosoeuer repenteth beleueth the Gospell putteth his trust in Christes merites the same is heyre with Christe of eternall lyfe for assurance whereof the spirite of God is poured into his hart as an earnest which looseth him from the bondes of Sathan and geueth him lust and strength euery day more and more according as he is diligent to aske of God for Christes sake And eternall life followeth good liuing I suppose sayth S. Paule in the same epistle the viij chapter that the afflictions of this worlde are not worthy of the glory which shal be shewed on vs that is to say that which we here suffer can neuer deserue that reward which there shal be geuen vs. Moreouer if the reward should depēd and hang of the workes no man shoulde be saued For as much as our best deedes compared to the lawe are damnable sinne By the deedes of the lawe is no fleshe iustified as it is written in the thirde chapter to the Rom. The lawe iustifieth not but vttereth the sinne onely compelleth and driueth the penitent or repentyng sinner to flee vnto the sanctuary of mercy in the bloud of Christ Also repent we neuer so much be we neuer so well willyng vnto the law of God yet are we so weake and the snares and occasiōs so innumerable that we fall dayly and hourely So that we coulde not but dispeire if the rewarde hanged of the worke Whosoeuer ascribeth eternall life vnto the deseruing and merite of workes must faule in one of two incōueniences either must he be a blinde Pharisey not seing that the lawe is spirituall and he carnall and looke and reioyce in the outward shining of his deedes despising the weake and in respect of them iustifie himselfe Or els if he see how that the lawe is spirituall and he neuer able to ascend vnto y t which y t law requireth he must nedes despaire Let euery Christen mā therfore reioyce in Christ our hope trust and righteousnes in whom we are loued chosē and accept vnto y t enheritaunce of eternall lyfe neyther presuming in our perfectnes neither despayring in our weakenes The perfecter a man is the clearer is his sight and seeth a thousand thinges which displease him and also perfectnes that can not be obtayned in this life And therefore desireth to be with Christ where is no more sinne Let hym that is weake can not doe that he would fayne doe not despayre but turne to him that is strong and hath promised to geue strength to all that aske of him in Christes name and complayne to GOD and desire hym to fulfill his promises and to God committe hym selfe And he shall of his mercy truth strength him and make him feele with what loue he is beloued for Christes sake though he be neuer so weake THey are not righteous before god which heare the lawe but they which do the lawe shall be iustified Rom. ij This text is playner thā that it needeth to be expounded In the chapter before Paule proueth that the law naturall holpe not the Gentiles as appeareth by the lawes statutes and ordinaunces which they made in their cities yet kept they them not The great keepe the small vnder for their owne profite with the violence of the lawe Euery man prayseth the lawe as farre forth as it is profitable and pleasant vnto himself But when his owne appetites should be refrayned then grudgeth he against the law Moreouer he proueth that no knowledge holpe the Gentiles For though the learned mē as the Philosophers came to the knowledge of God by the creatures of the world yet had they no power to worshippe God In thys secōd chapter proueth he y t the Iewes though they had the lawe written yet it holpe them not they coulde not keepe it but were idolaters and were also murtherers adulterers whatsoeuer the lawe forbad He concludeth therfore that y t Iewe is as well dāned as the Gentill If hearing of the lawe onely might haue iustified thē had the Iewes bene righteous But it required that a mā do the lawe if he will be righteous Which because y ◠Iewe did not he is no lesse dāned thē the Gētill The publishing declaring of y e lawe doth but vtter a mās sin geueth neither strēgth nor help to fulfill the law The law killeth thy cōscience geueth thee no lust to fulfill the law Faith in christ geueth lust power to do y e law Now is it true y t he which doth y e law is righteous but y t doth no mā saue he y t beleueth putteth his trust in Christ IF any mans worke that he hath builte vpon abide he shall receaue a rewarde 1. Cor. 2. The circumstance of the same chapter that is to witt that which goeth before that which foloweth declareth playnely what is ment Paule talketh of learning doctrine or preaching He sayth that he himselfe hath layde the foundation which is Iesus Christ and that no man can laye any other He exhorteth therfore euery man to take hede what he buildeth vpon and boroweth a similitude of y ◠goldsmith which trieth his metalles with fire saying that the fire that is the iudgement of y t scripture shall trie euery mans worke that is euery mās preaching and doctrine If any builde vpon the foundation layde of Paule I meane Iesus Christ golde siluer or precious stone which are all one thyng and signifie true doctrine which when it is examined the scripture aloweth then shall he haue his rewarde that is he shall be sure that his learning is of God that Gods spirite is in hym and that he shall haue the rewarde that Christ hath purchased for hym On the other side if any man build there on timbre heye or stubble which are all one and signifie doctrine of mans imaginatiō traditions and fantasies which stand not with Christ when they are examined and iudged by the Scripture he shall suffer damage but shall be saued hymselfe yet as it were through fire that is it shall be payneful vnto him that he hath lost his labour and to see his buildyng perish
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
attrition character Purgatory pickepurse and how through confessioÌ„ they make the SacrameÌ„tes and all the promise of none effect or value There seest thou that absoluyng is but preachyng the promises cursing or excommunicating preachyng the law and of their power of their keyes of false miracles prayeng to Saintes There seest thou that ceremonies dyd not the miracles but faith eueÌ„ as it was not Moses rodde that did y â— miracles but Moses fayth in the promise of God Thou seest also that to haue a fayth where God hath not a promise is Idolatry And there also seest thou how the pope exalteth him self aboue God and commauÌ„deth him to obey his tyraÌ„ny Last of all thou hast there that no maÌ„ ought to preach but he that is called TheÌ„ foloweth the bely brotherhead of Monkes Friers For Christ hath deserued nought with them For his sake gettest thou no fauor Thou must offer vnto their belyes theÌ„ they pray bitterly for thee There seest thou that Christ is the onely cause yea all the cause why God doth ought for vs and heareth our complaint And there hast thou doctrine how to know and to be sure that thou art elect and hast Gods sprite in thee And hast there learnyng to try the doctrine of our spirites Then folow the foure senses of the Scripture of which three are no senses and the fourth that is to wite the litterall sense which is the very sense hath the Pope taken to him selfe It may haue no other meanyng theÌ„ as it pleaseth his fatherhode We must abyde his interpretatioÌ„ And as his belles thinke so must we thinke though it be impossible together any such meanyng of the Scripture Then hast thou the very vse of Allegories and how they are nothyng but ensamples borowed of the Scripture to expresse a text or an open conclusion of the Scripture and as it were to paynte it before thyne eyes that thou mayest feele the meanyng and the power of the Scripture in thyne hart Then commeth the vse of worldly similitudes how they are false Prophetes which bring a worldly similitude for any other purpose saue to expresse more playnly y â— which is coÌ„teined in an open text And so are they also whiche draw the Scripture contrary to the open places and coÌ„trary to the ensample liuyng and practising of Christ the Apostles and of the holy Prophetes And then finally hast thou of our holy fathers power and of hys keyes and of hys bindyng and excommunicatyng and of his cursyng and blessyng with ensamples of euery thyng The end of the obedience of a Christen man ¶ An exposition vppon the v. vi vii chapters of Mathew which three chapters are the keye and the dore of the scripture and the restoring agayne of Moses law corrupte by the Scribes and Pharises And the exposition is the restoring agayne of Christes lawe corrupte by the Papistes ¶ Item before the booke thou hast a Prologe very necessarie contayning the whole summe of the couenaunt made betwene God and vs vppon which we be baptised to kéepe it Set forth by William Tyndall ¶ The Prologe HEre hast thou deare Reader an exposition vpon the v. vi and vij chapters of Mathew wherin Christ our spirituall Isaac diggeth agayne the welles of Abraham which welles y t Scribes Phareses those wicked spitefull Philistines had stopped and filled vp wyth the earth of their false expositions He openeth the kingdome of heauen which they had shut vp that other men should not enter as they themselues had no lust to go in He restoreth the keye of knowledge which they had taken away and broken the wardes with wresting the text contrary to his due and natural course with their false gloses He plucketh away from the face of Moses the vaile which the Scribes and Phareises had spred thereon that no man might perceaue the brightnes of his countenaunce He wedeth out the thornes and bushes of their Pharesaicall gloses wherewith they had stopped vp the narrow way and straight gate that fewe coulde finde them The welles of Abraham are the scripture And the Scripture may well be called the kingdome of heauen which is eternall lyfe and nothing saue the knowledge of God the father and of his sonne Iesus Christ Ioh. xvij Moses face is the law in her right vnderstanding and the law in her right vnderstanding is the keye or at the least waye the first and principall keye to open the dore of the Scripture And the law is the very way that bringeth vnto y â— dore Christ as it is writteÌ„ Gala. iij. The law was our scholemaster to bring vs to Christ that we might be iustified by fayth And Rom. x. the ende of the lawe that is to say the thyng or cause why the law was geuen is Christ to iustifie all that beleue That is to say the lawe was geuen to proue vs vnrighteous and to driue vs to Christ to be made righteous the row forgeuenes of sinne by hym The lawe was geuen to make the sinne knowen sayth Saint Paule Rom. iiij and that sinne committed vnder the law might be the more sinfull Rom. vij The law is that thyng which Paule in his inward maÌ„ grauÌ„ted to be good but was yet compelled oft tymes of his meÌ„bers to do those thinges which that good lawe condemned for euill Rom. vij The law maketh no man to loue the law or lesse to do or commit sinne but gendereth more lust Rom. vij and increaseth sinne Rom. v. For I cannot but hate the lawe in as much as I finde no power to do it and it neuerthelesse condemneth me because I do it not The lawe setteth not at one with God but causeth wrath Rom. iij. The lawe was geueÌ„ by Moses but grace and veritie by Iesus Christ Ioh. j. Behold though Moses gaue the law yet he gaue no man grace to do it or to vnderstand it aright or wrote it in any mans hart to consent that it was good and to wishe after power to fulfill it But Christ geueth grace to do it and to vnderstand it aright and writeth it wyth his holy spirite in the tables oâ— the hartes of men and maketh it a true thing there and none hypocrisie The lawe truely vnderstoode is those fierie serpentes that strong the children of Israell with present death But Christ is the brasen serpent on whom whosoeuer beyng stoge with coÌ„science of sinne looketh with a â—ure fayth is healed immediatly of that stinging and saued from the paynes and sorrowes of hell It is one thyng to coÌ„demne and pronouÌ„ce the sentence of death and to flyng the conscience with feare of euerlastyng payne And it is an other thing to iustifie from sinne that is to say to forgeue and remitte sinne and to heale the conscience and certifie a man not only that he is deliuered from eternall death but also that he is made the
God and fayth of Christ and corrupt the text of the couenaunt with false gloses and are disobedient to God and therefore sâ—… deadly Oâ— this also ye see the difference betwene the lambes of true beleuers and betwene the vncleane swyne that follow carnall lustes fleshly libertie and the churlishe and hypocrâ—…e dogges Which for the blinde zeale of their owne righteousnes persecute the righteousnes of the fayth in Christes bloud The effeminate and careles swyne which coÌ„tinue in their fleshlines cease not to wallow theÌ„selues in their olde podell thinke that they beleue very well in Christes bloud but they are deceaued as thou mayst clearely perceaue because they feare not the damnation of euill workes nor loue the lawe of good workes and therefore haue no part in the promise The cruell and doggishe hypocrits which take vpon them to worke thinke they loue the lawe which yet they neuer sawe saue vnder a vayle But they be deceaued as thou mayst perceaue by that they beleue not in Christ for the forgeuenes of sinne Whereby also I meane that they beleue not thou mayst perceaue that they vnderstand not the lawe For if they vnderstoode the lawe it would eyther driue them to Christ or make them dispayre immediatly But the true beleuers beholde the lawe in her owne likenes and see the impossibilitie thereof to be fulfilled wyth naturall power and therefore flee to Christ for mercy grace and power and then of a very thankfulnes for the mercy receaued loue the lawe in her owne likenes and submit theÌ„selues to learne it and to profit therein and to do to morow that they can not do to day Ye see also the difference of all manner of faythes The fayth of the true beleuers is that God iustifieth or forgeueth and Christ deserueth it and the fayth or trust in Christes bloud receaueth it and certifieth the coÌ„science thereof and saueth and deliuereth her from feare of death and damnation And this is that we meane when we say fayth iustifieth that fayth I meane in Christ and not in our owne workes certifieth the conscience that our sinnes are forgeueÌ„ vs for Christes bloudes sake But the fayth of hypocrites is that God forgeueth and workes deserue it And that same false fayth in their owne workes receaueth the mercy promised to the merites of their owne workes and so Christ vtterly excluded And thus ye see that faith is the thing that to affirmed to iustifie of all partyes For faith in Christes bloud which is Gods promise quieteth the conscience of the true beleuers And a false fayth or trust in workes which is their owne fayning beguileth the blynde hypocrites for a season tyll God for the greatnes of their sinne when it is â—ull openeth their eyes then they dispayre But the swyne say God is so good that he wyll saue deuilles and all and damne no man perpetually whatsoeuer he do An other conclusion is this to beleue in Christ for the remission of sinnes and of a thankfulnes for that mercy to loue the lawe truely that is to say to loue God that is father of all and geueth all and Iesus Christ that is Lord of vs all and bought vs al with all our hartes soules power and might and our brethren for our fathers sake because they be created after his image and for our Lord and master Christes sake because they be the price of his bloud and to long for the lyfe to come because this lyfe cannot be fedde without sinne These â—…tes I say are the profession and religion of a Christen maÌ„ and the inward baptime of the hart signifyed by the outward washing of the bodye And they be that spirituall character badge or signe wherewith God thorouge hys spirite marketh all his immediatly and assoone as they be ioyned to Christ and made members of hys Church by true fayth The Church of Christ then is the multitude of all them that beleue in Christ for the remission of sinne and of a thankfulnes for that mercy loue the lawe of God purely and without gloses and of hate they haue to the sinne of this world long for the life to come This is the church that cannot erre dampnably nor any long tyme nor all of them but assoone as any question aryseth the truth of Gods promise stirreth vp one or other to teach them the truth of euery thing needefull to saluation out of Gods worde and lighteneth the hartes of the other true members to see the same and to consent thereto And as all they that haue their hartes washed wyth this inwarde baptyme of the sprite are of the church and haue the keyes of the scripture ye and of binding and lowsing and do not erre Euen so they that sinne of purpose wyll not heare when their faultes be tolde them but seeke liberties and priuilegies to sinne vnpunished and glose out the lawe of God and mainteine ceremonies traditions and customes to destroy the fayth of Christ the same be members of Sathan all their doctrine is poison Errour darcknes ye though they be Popes Byshoppes Abbotes Eurates and Doctoures of diuinitie and though they can rehearse all the scripture without booke and though they be seene in Greeke Ebrew and Latine ye and though they so preach Christ and the passion of Christ that they make the poore women weepe and howle agayne For when they come to the point that they should minister Christes passion vnto the saluation of our soules there they poyson all together and glose out the lawe that should make vs feele our saluation in Christ and driue vs in that poynt from Christ and teach vs to put our trust in our owne workes for the remission and satisfaction of our sinnes and in the Apish play of hypocrites which sell their merites in steede of Christes bloud passion â–ª â—o now deare reader to beleue in Christes bloud for the remission of sinnâ— and putchasing of all the good promises that helpe to the lyfe to come and to loue the law and to long for the life to come is the inward Baptisme of the soule the Baptisme that onely auayleth in the sight of God the new generation and image of Christ the onely keye also to binde and â—owse synners The touchstone to trye all doctrines The lanterne and light that scattereth and expelleth the mist darknes of all hypocrisie and a preseruatiue agaynst all errour and heresie The mother of all good workes The earnest of euerlastyng lyfe and title whereby we chalenge our inheritaunce And thoughe fayth in Christes bloude make the mariage betwene our soule and Christ is properly the Mariage garment yea and the signe Thau that defendeth vs from the sâ—…tyng and power of the euill aungels and is also the rocke whereon Christes Churche is built and whereon all that is built standeth against all weather of wynde and tempestes yet might the
Gospell declare And when he sayth he neuer founde nor heard of any of vs but that he would forsweare to saue his lyfe Aunswere the more wrath of God wil light on them that so cruelly delite to torment them and so craftely to beguile the weake Neuerthelesse yet it is vntrue For he hath heard of Sir Thomas Hitton whō the Byshops of Rochester and Caunterbury slew at Maydstone and of many y t suffered in Braband Holand at Colen and in all quarters of Dutchland and do dayly And when he sayth that their Church hath many Martyrs let hym shewe me one that dyed for pardons and Purgatory that the Pope hath fayned and let him take the mastrie And what a do maketh he that we say there is a Church that sinneth not that there is no man but that he sinneth whiche are yet both true We read i. Iohn iij. he that is borne of God sinneth not And Ephes v. men loue your wiues as the Lord doth the Churche and gaue him selfe for her to sanctifie her and to clense her in the fountaine of water through the word and to make her a glorious Church vnto hym selfe without spot or wrincle And i. Iohn i. If we say we haue no sinne we deceaue our selues and make him a lyer and hys word is not in vs. M. More also wil not vnderstand that the Church is some time taken for the elect onely whiche haue the law of God written in their hartes fayth to be saued through Christ written there also Which same for all that say with Paule that good which I would that do I not But that euill which I hate that do I so it is not I that do it but sinne that dwelleth in my flesh And Gala. v. the flesh lusteth cōtrary to y e spirit the spirit cōtrary to y ◠flesh so that these two fightyng betwene thē selues ye can not do what ye would For they neuer consent that sinne is good nor hate y ◠law nor cease to fight against the flesh but assoone as they be fallen rise and fight a fresh And that the Church is some tyme taken for the cōmō rascal of all that beleue whether with the mouth onely carnally with out spirite neither louyng the law in their harts nor feelyng the mercy that is in Christ but either runne all together at riot or keepe the law with cautels and expositions of their owne faynyng and yet not of loue but for feare of hell as the theues do for feare of the galowes make recompence to God for their sinnes with holy dedes He also will not vnderstand that there be two maner faythes one that is the fayth of the elect which purgeth them of all their sinnes for euer As ye see Iohn xv ye be cleane sayth Christ by the reason of the word that is thorough beleuyng Christs doctrine And Iohn i. he gaue them power to be the sonnes of God through beleuyng in his name And Iohn iij. he that beleueth the sonne hath euerlastyng lyfe a thousand like textes And an other of them that be called and neuer electe As the faith of Iudas of Symon Magus of the deuill and of the Pope In whose hartes the law of God is not written as it appeareth by their workes And therfore when they beleue many thynges of Christ yet whē they come vnto the saluation that is in his bloud they be but Iewes and Turkes forsake Christ and runne vnto the iustifying of ceremonies with the Iewes Turkes And therefore they remayne euer in sinne within in their hartes Where the elect hauing the law written in their brestes leuyng it in theyr spirites sinne there neuer but without in the flesh Agaynst whiche sinne they fight continually and minishe it dayly with the helpe of the spirite thorough prayer fasting and seruing their neighbours louyngly with all maner seruice out of the law that is writtē in their harts And their hope of forgeuenesse is in Christ onely through his bloud and not in ceremonies The v. Chapter ANd vnto hys v. Chapter I answere by the Pope the scripture is hid and brought into ignoraunce the true sence corrupt And by thē that ye call heretickes we know the scripture and the true sence thereof And I say that the Pope keepeth the scripture as did y e Phariseis to make marchaundise of it And agayne that the heretickes become out of you as out of the Scribes and Phariseis came the Apostles and Christ himselfe Iohn Baptist and that they be plucked out of you and graffed in Christ and built vppon the foundation of the Apostles and Prophetes And in the end when he sayth that the heretickes be fallen out of Christes misticall body which is the Pope and hys I aunswere that ye be a misticall body and walke in the mist and wyll not come at the light and the heretikes be departed out of your mist and walke in the cleare light of Gods worde The vj. Chapter IN the vj. he sayth that the heretikes be all nought for they all periure and abiure He yet saith vntrue Many abyde vnto the death Many for theyr weakenesse are kept out of your hāds Many for their ouer much boldnesse in their owne strength be deliuered into your handes and fall in the fleshe their hartes abiding still in the truth as Peter and thousandes did after repent and be no lesse Christen thē before though ye haue them in derision vnto your owne damnation And many because they come to Christ for fleshly liberty and not for loue of the truth fall as it becommeth them vnder your handes as Iudas and Balam which at the beginning take Christes parte but afterward when they fynde eyther losse or no vauntage they get them vnto the contrary part and are by profession the most cruell enemyes and subtellest persecuters of the truth Looke Maister More and reade and marke well The vij Chapter IN the vij he sayth that he hath holy Saintes and holy counsels on hys side Name the Saintes proue it Name the counselles and the holy Prelates thereof Thou shalt shew me none other Popes or Cardinals then such as we haue now that will obey neyther God nor mā or any law made by God or man but compell all men to follow them strengthning their kyngdome wyth the multitude of all misdoers He sayth also that good and bad worship Saintes the good well and the bad euill How cōmeth it then that ye shew not the difference and teach to do it well I see but one fashion among all the popishe And finally he sayth he is not boun◠to answere vnto the reasons and scriptures that are layde agaynst them It is inough to proue their part that it is a common custome and that such a multitude do it and so by his doctrine the Turkes are in the right way The viij Chapter
desperation and partly that he fall not into hate of his father and of his commaundement thereto and thinke that his father is a tyraunt and his law but tyranny M. More seleth with his good endeuour inspiration together that a man may haue the best fayth coupled with the worst lyfe and with consentyng to sinne And I feele that it is impossible to beleue truly except a maÌ„ repent and that it is impossible to trust in y â— mercy y â— is in Christ or to fele it but y â— a man must immediatly loue God his commaundementes and therfore disagree disconsent vnto the fleshe and be at bate therewith and fight agaynst it And I feele that euery soule that loueth y â— law and hateth his fleshe and beleueth in Christes bloud hath his sinnes which he committed and payne which he deserued in haryng the law and consentyng vnto his flesh forgeuen him by that fayth And I feele that the frailtie of the flesh agaynst whiche a beleuyng soule lighteth to subdue it is also forgeuen and not rekened or imputed for sinne all the tyme of our curyng as a kynde father and mother reken not or impute the imposuÌ„bilitie of their youÌ„g children to consent vnto their law and as when the children be of age and consent theÌ„ they reken not nor impute the impossibilitie of the flesh to folow it immediatly but take al a worth and loue them no lesse but rather more tenderly then their old and perfect children that do their commaundemeÌ„tes so long as they go to schole learne such thynges as their fathers mothers set theÌ„ to And I beleue that euery soule that repeÌ„teth beleueth and loueth the law is thorough that fayth a member of Christes Churche and pure without spot or wrincle as Paule affirmeth Ephe. v. And it is an Article of my beleffe that Christes elect Church is holy and pure without sinne and euery meÌ„ber of the same thorow faith in Christ and that they be in the full fauour of God And I feele that the vncleanesse of the soule is but the consent vnto sin and vnto the fleshe And therefore I feele that euery soule that beleueth and consenteth vnto the lawe and here in this life hateth his flesh and the lustes therof and doth his best to driue sinne out of his flesh and for hate of the sinne gladly departeth from his flesh when he is dead and the lustes of the fleshe slaine with death needeth not as it were bodely tormenting to be purged of that wherof he is quit already And therfore if ought remaine it is out to be taught and not to be beaten And I feele that euery soule that beareth fruit in Christ shal be purged of the father to beare more fruit day by day as it is written Ioh. xv not in the Popes Purgatory where no man feeleth it but here in this life such fruit as is vnto his neighbours profite so that he which hath his hope in Christ purgeth himselfe here as Christ is pure 1. Ioh. 3. and that euer yet the bloud of Iesus onely doth purge vs of all our â—…s for the imperfectnes of our woorkes And I feele that the forgeuenes of sinnes is to remitte mercifully the payne that I haue deserued And I do beleue that the payne that I here suffer in my fleshe is to keepe the body vnder and to serue my neighbour and not to make satsfaction vnto god for the sore sinses And therfore when the Pope describeth God after his couetous complexion and when M. More feleth by inspiration and captiuating his wittes vnto the Pope that God forgeueth the euerlasting payne and will yet punish me a thousand yeares in the Popes purgatory that leauen sauoreth not in my mouth I vnderstand my fathers wordes as they sound and after the most mercifull maner and not after the Popes leauen and M. Mores captining his wittes to beleue that euery Poetes fable is a true story There is no father here that punisheth his sonne to purge hym when he is purged already and hath vtterly forsaken sinne and euâ—â—l and hath submitted himselfe vnto his fathers doctrine For to punishe a man that hath forsaken sinne of his owne accorde is not to purge him but to satisfie the lust of a tyrant Neyther ought it to be called Purgatory but a Iayle oftormenting and a satisfactory And when the Pope sayth it is done to satisfie the righteousnes as a iudge I say we that beleue haue no iudge of him but a father neither shal we come into iudgemeÌ„t as Christ hath promised vs but are receaued vnder grace mercy and forgeuenes Shew the Pope a litle money and God is so mercifull that there is no Purgatory And why is not the fire out as well if I offer for me the bloud of Christ If Christ hath deserued all for me who gaue the Pope might to keepe part of his deseruinges from me and to buy sell Christes merites to make marchaundise ouer vs wyth fayned wordes And thus as M. More feleth that y â— Pope is holy church I feele that he is Antichrist And as my feeling can be no proofe to him no more caÌ„ his wyth all his captiuating his wittes to beleue phantasies be vnto me wherefore if he haue no other probation to proue that the Pope is holy church then that his hart so agreeth vnto hys learning he ought of no right to coÌ„pell with sword vnto his sect How be it there are euer two maner people that will cleaue vnto God a fleshly and a spirituall The spirituall which be of God shall heare Gods woorde and the children of the truth shall consent vnto the truth And contrary the fleshly and children of falshead and of the deuill whose harts be full of lyes shall naturally consent vnto lyes as young children though they haue eate themselues as good as dead with fruit yet will not nor caÌ„ beleue him that telleth them that such fruit is nought but him that prayseth them wyll they heare and eate themselues starcke dead because their harts be full of lyes and they iudge all thinges as they appeare vnto the eyes And the fleshly mynded assoone as he beleueth of God as much as the deuill doth he hath inough and goeth to and serueth God with bodely seruice as he before serued his Idoles and after his owne imaginacion and not in the spirite in louing his lawes and beleuing his promises or longing for them no if he myght euer liue in the fleshe he would neuer desire them And God must do for him againe not what he hath promised but what he lusteth And his brother y â— serueth God in y e spirit according to Gods word hym will the carnall beast persecute So that he which will godly liue must suffer persecution vnto the worldes end according vnto the doctrine of Christ and of his Apostles and according vnto the
Ierusalem The Duke elector of Saxon came from the warre of those vplandishe people and other Dukes with him into Wittenberge where Martin is with xv hundred men of armes so that Martin if he had bene giltie coulde not haue gonne quite And therto all the Dukes and Lordes that cleaue vnto the word of God this day were no lesse cumbred with theyr common people then other men Then after the loudest maner he setteth out the cruelnes of the Emperors souldiours which they vsed at Rome but he maketh no mention of the treason which holy church wrought secretly wherwith the men of warre were so set on fire The viij Chapter M. What good deede will he do that beleueth Martin how that we haue no frewill to do any good with the helpe of grace Tyndall O Poete without shame More What harme shall he care to forbeare that beleueth Luther how god alone without our will worketh all the mischiefe that they do Tyndall O naturall sonne of the father of all lies More What shall he care how long he liue in sinne that beleueth Luther that he shall after this life feele neyther good nor euill in bodye nor soule vntyll the day of dome Tyndall Christ and hys Apostles taught no other but warned to looke for Christes comming agayne euery houre Which comming agayne because ye beleue will neuer be therfore haue ye fayned that other marchaundise M. Martins bookes be open if ye will not beleue vs. Tyndall Nay ye haue shut them vp and therefore be bolde to say what ye luste M. They liue as they teach and teach as they liue Tyndall But neither teach nor lyue as other lye on them The ix Chapter M. Though the Turke offer pleasures vnto the receauers and death vnto the refusers of his secte as the Pope doth yet he suffereth none to breake their promises of chastitie dedicate to God though haply they vse no such vowes and as the Pope wil not except it be for money but Luther teacheth to breake holy vowes Tyndall Luther teacheth that vnlaw full vowes grounded on a false fayth vnto the dishonouring of God are to be broken and no other And agayne constrayned seruice pleaseth not God And thirdly your Pope geueth licēce and his blessing to breake all lawfull vowes but with the most vnlawfull of all will ye not dispence Then he bringeth forth the ensample of the heathen to confirme the Popes chastitie And no wrong for the same false imagination that the heathē had in theirs hath the Pope in hys Vnderstand therfore if thou vow any indifferent thing to please God in his owne person he receaueth not thyne Idolatrie for hys pleasure honour is that thou shouldest be as he hath made thee and shouldest receaue all such thinges of his hand and vse them so farforth as they were needfull and geue him thankes and be bounde to hym and not that thou shouldest be as thou haddest made thy selfe that he should receaue such thinges of thee to be bounde to thee to thanke thee rewarde thee And agayne thou must geue me a reason of thy vow out of the worde of God Moreouer when thou vowest lawfully thou maist not do it precisely but alway except if thyne owne or thy neighbours necessitie required the contrary As if thou haddest vowed neuer to eate fleshe or drinke wine or stronge drinke to tame thy fleshe and thou afterwarde fellest in disease so that thy body in that behalfe were to tame or that there coulde no other sustinaunce be gotten Thā thou must interprete suche cases excepte though thou madest no mention of them at the making of thy vow Some man woulde say other shifte might be made What then If other drinke as hoate as wine and of the same operation and other meate of the same power and vertue as fleshe is must be had why shouldest thou forsweare wine or fleshe seing it is now no longer for the taming of thy body And so forth of all other as I haue aboue declared And when he bringeth in the Apostles martyrs confessours and xv hundred yeares it is cleane contrary For they had no such false imagination of chastity or of any other worke but they vsed it to serue their neighbour and to auoyde trouble in time of persecution and to be eased of that burthen that was to heauy for their weake shoulders and not to cōpell God to thāke them for that libertie for which they be bound to thanke hym The tenth Chapter IN the tenth he inueyeth and rayleth against that which neither he nor any fleshly mynded Papiste can vnderstand as they haue no power to cōsent vnto the lawes of God which herein appeareth that they compell their brethren which be as good as they to do and beleue what they lust not what God commaundeth He affirmeth that Martin sayth how that we do no sinne our selues with our owne will but that God sinneth in vs and vseth vs as a dead instrument and forceth vs therunto and dāneth vs not for our owne deedes but for his and for his owne pleasure as he compelleth vnto sinne for his pleasure or rather he for hys pleasure sinneth in vs. I say that a man sinneth voluntarily but the power of the will and of the deede is of God and euery will and deede are good in the nature of the deede and the euilnesse is a lacke that there is as the eye though it be blinde is good in nature in that it is such a member created for such a good vse but it is called euill for lacke of sight And so are our deedes euill because we lacke knowledge and loue to referre them vnto the glory of God Which lacke commeth of the deuill that blyndeth vs with lustes and occasions that we can not see the goodnesse and righteousnes of the law of God the meanes how to fulfill it For could we see it and the way to do it we should loue it naturally as a childe doth a fayre apple For a childe whē as a mā sheweth him a fayre apple and will not geue it hym weepeth so should we naturally mourne when the members woulde not come forwarde to fulfill the lawe according to the desire of our hartes For Paule sayth ij Cor. iiij If our Gospell be hid it is hid vnto thē that perishe among which the God of this world hath blynded the wittes of the vnbeleuers that the light of the glorious gospell of Christ should not shine to them And Christ sayth that the birdes eate vp the seede sowen vppon the way and interpreteth by the seede the worde and by the foules the deuill So that the deuill blindeth vs wyth falshead and lyes which is our worldly wisdome and therewith stoppeth out the true light of Gods wisdome which blindenes is the euilnesse of all our deedes And on the other side that an other man
continue in sinnne but repeÌ„ted assoone as his fault was told him But was he not reconciled by fayth onely not by dedes sayd he not haue mercy on me Lord for thy great mercy and for the multitude of thy mercies put away my sinne And agayne make me heare ioy and gladnesse that the bones whiche thou hast broken may reioyce That is let me heare thy voyce that my sinne is forgeuen and then I am safe will reioyce And afterward he knowledgeth that God deliteth not in sacrifices for sinnes but that a troubled spirite and a broken hart is that whiche God requireth And when the peace was made he prayeth boldly and familiarly to God that he would be good to Sion and Ierusalem and saith that then last of all when God hath forgeuen vs of mercy hath done vs good for our euill we shall offer sacrifice of thankes to hym agayne So that our dedes are but thankesgeuyng When we haue sinned we go with a repentyng hart vnto Christes bloud there wash it of thorough fayth And our dedes are but thankes geuyng to God to helpe our neighbours at their nede for which our neighbours and eche of them owe vs as much agayne at our nede So that the Testament or forgeuenesse of sinnes is built vppon fayth in Christes bloud and not on workes M. More wil runne to the Pope for forgeuenesse a poenae culpae By what merites doth the Pope that by Christes And Christ hath promised all his merites to them that repent and beleue not geuen them vnto the Pope to sell And in your absolutioÌ„s ye oft absolue without ioynyng of penauÌ„ce He must haue a purpose to do good woorkes will ye say That coÌ„dition is set before him to do out of y e mercy that hee hath receaued and not to receaue mercy out of them But the Popish can not repeÌ„t out of the hart And therfore caÌ„ not fele the mercy that fayth bryngeth therfore can not be mercyfull to their neighbours to doe their woorkes for their sakes But they faine them a sorow for their sinne in which they euer continue and so morne for them in the mornyng that they laugh in them yer midday agayne And then they imagine them Popish deedes to make satisfaction to God and make an Idole of him And finally that good workes as to geue almes and such like iustifie not of them selues is manifest For as the good which are taught of God do theÌ„ well of very loue to God and Christ of their neighbours for Christes sake euen so the euill do them of vayne glorie a false fayth wickedly as we haue exaÌ„ples in the Phariseis so that a man must be good yer he can do good And so is it of the purpose to do theÌ„ Ones purpose is good and an others euill so that we must be good yer a good purpose come How then to loue the law of God and to consent therto to haue it written in thyne hart and to professe it so that thou art ready of thyne own accorde to do it and without compulsion is to be righteous that I graunt and that loue may be called righteousnesse before God passiue and the lyfe quickenesse of the soule passiue And so farre forth as a man loueth the law of God so farre forth he is righteous so much as hee lacketh of loue toward hys neighbour after the example of Christ so much he lacketh of righteousnesse And that thyng which maketh a man loue the law of God doth make a man righteous and iustifieth him effectiuely and actually and maketh hym alyue as a woorkeman and cause efficient Now what is it that maketh a man to loue verely not the dedes for they folow and spryng of loue if they be good Neither the preachyng of the law for that quickeneth not the hart Gal. iij. but causeth wrath Rom. iiij vttereth the sinne onely Rom. iij. And therfore sayth Paule that righteousnes spryngeth not out of the deedes of the law into the hart as the Iewes the Pope meane but contrary the deedes of the law spryng out of the righteousnesse of the hart if they be good As when a father pronounceth the law that the child shall go to schole it sayth nay For that killeth his hart all his lustes so that he hath no power to loue it But what maketh his hart aliue to loue it verely fayre promises of loue kyndnesse that it shall haue a gentle scholemaster and shal play inough and shall haue many gaye thynges and so forth Euen so the preachyng of fayth doth worke loue in our soules make them alyue draw our hartes to God The mercy that we haue in christ doth make vs loue onely onely bringeth the spirite of life into our soules And therfore sayth Paule we be iustified by fayth and by grace without dedes that is yer the dedes come For fayth onely bringeth the spirite of lyfe and deliuereth our soules from feare of daÌ„nation which is in the law and euer maketh peace betwen God and vs as oft as there is any variaunce betwene vs. And finally wheÌ„ the peace is made betwene God and vs and all forgeuen through fayth in Christes bloud we begyn to loue the law we were neuer the nearer except fayth went with vs to supply out the lacke of full loue in that we haue promises that that litle we haue is takeÌ„ a woorth and accepted till more come And agayne when our frailtie hath ouerthrowen vs and feare of damnation inuaded our conscieÌ„ces we were vtterly lost if fayth were not bye to helpe vs vp agayne in that we are promised that when soeuer we repent of euill and come to the right way agayne it shal be forgeuen for Christes sake For wheÌ„ we be fallen there is no Testament made in workes to come that they shal saue vs. And therfore the workes of repentauÌ„ce or of the SacrameÌ„tes can neuer quiet our coÌ„sciences deliuer vs from feare of damnation And last of all in temptation tribulation and aduersities we perished dayly except fayth went with vs to deliuer vs in that we haue promises that god will assiste vs cloth vs fede vs fight for vs and rid vs out of the handes of our enemyes And thus the righteous liueth euer by fayth euen from fayth to fayth that is as soone as he is deliuered out of one temptation an other is set before him to fight against and to ouercome thorow fayth The scripture sayth blessed is the man whose transgression is forgeuen his sinnes hid and vnto whom the Lord reckoneth not vnrighteousnes So that the onely righteousnes of him that caÌ„ but sinne and hath nought of himselfe to make amendes is the forgeuenesse of sinne which saith onely bringeth And as farforth as we be vnâ—â—ghteous faith onely iustifieth vs actiuely and els nothing on our partie And as farforth
where sinners be â–ª that what soeuer they bouÌ„d should be bound and whatsoeuer they loosed should be loosed Moreouer euery man and woman that know Christ his doctrine haue the keyes and power to bynde loose man order and in their measure as tyme place and occasion geueth priuately May not a wife if her husband sinne agaynst God and her and take an other woman tell him his fault betwene him her secretly and in good maner humbly binde his conscience with the law of God And if he repent may she not forgeue him and loose him as well as the Pope Yea and better to as long as the sinne is secret in as much as hee sinneth specially agaynst her and not agaynst the Pope And so may the sonne do to hys father and a seruaunt to his master and euery man to his neighbour as thou seest in the sayd xviij chapter of Mathew Howbeit to bynde and lose in the conscience by open preachyng pertaineth vnto the officers that are appoynted therto And to bynde and lose open sinners and them that will not repent till they be complayned on vnto the congregation pertaineth vnto the congregation Finally there were many that preached Christ at Rome yer Peter came thether if he came euer thether as Paule and many other Had they not authoritie to bynde and lose Or els how did they conuert the people Peter also was an Apostle and went srom place to place as Paule dyd and as Paule ordeyned Byshoppes in euery place to teach the people so no doubt did Peter Why then might not those Byshops chalenge authoritie by Peter as well as they of Rome They say also in their own Legendes that Peter had his seate at Antioch first Dyd he runne to Rome leauing no maÌ„ behynde hym to teach the people at Antioch God forbid Why then myght not that Byshop chalenge Peters authoritie They will haply say sooner theÌ„ proue it that Peter dyed at Rome and therefore his authoritie is greatest there Then by that rule Christes power is no where so full as at Hierusalem But what hath Christes inuisible kyngdoÌ„e to do with places Where Christes Gospell is there is his power full and all his authoritie as well in one place as in an other Finally to get authoritie whence so euer they caÌ„ snatch it they ioyne Paule with Peter in their owne lawes Distinctio xxij saying By the authoritie of Peter and Paule Which is cleane agaynst themselues For they say in their awne lawe in the presence of the superior the power of the inferior ceaseth and is none at all Now if Peter be greater then Paule then by that rule where Peter is preseÌ„t there Paule is but a subiect and without authoritie And where Christ is present bodely and preacheth himselfe there the Apostles geue vp their authoritie and holde their peace and sit downe at hys feete and become scholers harkeÌ„ to Wherfore in that they ioyne Paule wyth Peter and chalenge their superioritie as well by the authoritie of Paule as of Peter there they make Paule fellow and equall wyth Peter And thus it is false that Peter was greater then his felowes But y t blinde owles care not what they houle seyng it is night and the day light of Gods worde shut vp that no man can spye them Moreouer with this terme Peters seat they iuggle a pase as with infinite other saying that Peters seat is the chiefe seat but what Peters seat is that they tell you not For wist ye that ye should soone perceaue that they lye Peters seat is no stoole or chayre for what hath the kingdome of Christ to do with such baggage but it is a spirituall thing Christ saith in the Gospell Math. xxiij The Scribes Phariseis sit on Moses seat What was Moses seat there a chayre or the temple or the châ—rches or sinagoge of the land Nay verely for Moses came neuer there But Moses seat was Moses lawe and doctrine EueÌ„ so Peters seat is Peters doctrine the Gospell of Christ which Peter taught And the same doctrine is Peters keyes so that Peters seat Peters keyes and Peters doctrine is all one thyng Now is Peters doctrine Paules doctrine and the doctrine of all the xij Apostles indifferently for they taught all one thing Wherefore it followeth that Peters keyes and Peters seat be the keyes seat of Paule also and of all the other xij Apostles and are nothing saue the gospell of Christ And thus as Peters doctrine is no better then Paules but one thing Euen so Peters seat is no greater nor hyer nor holier theÌ„ the seat of the other xij Peters seat nowe is Christs seat Christes gospel on which all the Apostles sat and on which this day sitteth al they onely y e preach christ truely Wherfore as Antichrist preacheth not Peters doctrine which is Christes Gospell so he sitteth not on Peters seat but on the seat of Sathan whose vicar he is and on the seat of his owne lawes and ceremonies and false doctrine wherunto he compelleth all men with violence of sworde Then he clame to Purgatory with the ladder of the sayd text whatsoeuer thou bindest in earth c. Purgatory sayth he is in earth wherefore I am Lord there to Neuerthelesse as he can proue no purgatory so caÌ„ he not proue that if there were any it should be in the earth It might well be in the element or spere of fire vnder the Mone as well as in the earth But to bynde and lose is as I haue aboue sayde to preach and to feede and with Christes doctrine to purge soules And they that be dead be not of the flocke which Christ bad Peter feede but they that lyue onely TheÌ„ clame he vp with the same ladder still ouer all vowes and professioÌ„s of all religious persoÌ„s and ouer othes made betwene man and man to dispence with them and ouer all mens testamentes to alter them For what thou makest an hospitall that will he shortly make a colledge of Priestes or a place of religion or what he lusteth TheÌ„ all maner Monkes and Fryers and like draffe tooke dispensations of hym for the ordinaunces of theyr olde fouÌ„ders And because as they thought they had prayed distributed for theyr soules inough to bring them out of purgatory they thrust theÌ„ out of theyr beadrolles and tooke dayly moe and moe But euer since they tooke dispensations of the Pope both for their rules and to deuide all among them they receaued in the name not of the poore but of purgatory to queÌ„ch the raging fire thereof which is as hote as theyr bellyes can fayne it and fooles be out of their wittes to beleue it promising a Masse dayly for xl shillinges by the yeare of which foundations wheÌ„ they haue gotten twenty they will yet with an vnion purchased of the Pope make
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
righteousnes our iustifying our redemption our attonement that hath appeased God and clenseth vs froÌ„ our sinnes and all in his bloud so that his bloud is the satisfaction onely And that thou mayst the better perceaue the falshead of our holy fathers fleshly imagination call to minde how that the Scripture sayth Iohn the iiij God is a spirite and must be worshypped in the spirite That is repentauÌ„ce fayth hope and loue toward his law and our neighbour for his sake is hys worshyp in the spirite And therefore whosoeuer woorshyppeth God with workes and referreth his woorkes to God to be a sacrifice vnto hym to appease hym as though hee delited in the worke for the woorkes sake the same maketh of God an image or idoll and is an image seruer and as wicked an Idolater as euer was any blynd heathen and serueth God after the imagination of his owne hart and is abhominable vnto god as thou seest in how many places God defieth the sacrifice of the children of Israell for the sayd imagination So that whosoeuer supposeth that his candle stickyng before an Image his puttyng a peny in the boxe his goyng a pilgrimage his fastyng his wolward goyng barefoote goyng his crowchyng knelyng and paine taking be sacrifice vnto God as though he delited in them as we in the gestures of Iack Napes is as blind as hee that gropeth for his way at none Gods worshyp is to loue hym for hys mercy of loue to bestow al our works vpon our neighbour for his sake and vpon the tamyng of our flesh that we sinne not agayne which should be the chiefest care of a Christen man whyle Christ careth for that that is once past and coÌ„mitted already whether before our profession or after For the conditions of the peace that is made betwen God vs in Christes bloud are these The law is set before vs vnto whiche if we consent and submit our selues to be scholers thereof then are not onely all our foresinnes forgiuen both Poena culpa with our holy fathers licence euer but also all our infirmities weaknes pronesse readynes and motions vnto sinne are pardoned and taken aworth and we translated froÌ„ vnder the damnation of the law which damneth as well those infirmities as the sinne that springeth of them and putteth vs vnder grace Rom. 7. So that we shall not henceforth as long as we forsake not our professioÌ„ be iudged by the rigorousnes of the law But chastised if we do amise as children that are vnder no law Now then if God in Christ pardon our infirmities by reasoÌ„ of which we cannot escape but that we shal now and theÌ„ sinne it foloweth that he must likewise pardon the actuall sinne whiche we do compelled of those infirmities in spite of our hartes and agaynst the will of the spirite For if thou pardon the sicknesse of the sicke then must thou pardoÌ„ the deeds which he doth or â—eueth vndone by the reason of his sicknesse If the madnes of a mad man be pardoned and vnder no law then if he murther in his madnesse he may not be slayne agayne If children within a certaine age are not vnder the law that flayeth theues then can ye not of right hang them though they steale What popishe pardoning were that Thys doth Paule Rom. 7. so confirme that all the world cannot quitch against it saying I consent vnto the law of God that it is good and fayne would I do it and yet haue I not alwayes power so to do but find an other thing in my flesh rehelling agaynst the will of my minde and leading me captine into sinne so that I cannot do that I wold doe but am compelled to doe that I would not If sayth he I do that I woulde not then I do it not but the sinne that dwelleth in me doth it And then sayth he Who shall deliuer me from this body of deathe in which I am bound prisoner agaynst my will Thankes be to God saith he through Iesus Christ our Lorde which hath conquered and ouercome sinne death and hell and hath put the damnation of the law out of the way vnto all that professe the law and beleue in him We be vnder the lawe to learne it and to fasshion our deedes as like as we can but not vnder the damnation of the lawe that we shoulde be damned though our deedes were not perfect as the law requireth or though of frailty we at a time breake it As children are vnder the law that they steale not but not vnder the damnation though they steale So that all they that are graffed into Christ to follow hys doctrine are vnder the law to learne it onely but are deliuered from feare of euerlasting death and hell and all the threatenings of the law and from conscience of sinne which feared vs from God And we are come into God thorough the confidence that we haue in Iesus Christ are as familiar bold with him as yong innocent children which haue no conscience of sinne are with their fathers and mothers or theÌ„ that nourishe them Which were vnpossible if God now as the pope painteth him did shake a rod at vs of vij yeares punishment as sharpe as the paynes of hel for euery trespace we do which trespace for the number of them were like to make our purgatory almost as long as hell seing we haue no Gods word that we shall be deliuered thence vntil we haue payd the last farthing And therefore could our conscience neuer be at rest nor be bolde and familier with God If ye say the Pope can deliuer my conscience from feare of purgatory as his poetry onely putteth me in feare and that by this text Whatsoeuer thou bindest on earth c. If thou this way vnderstand the text whatsoeuer thou being in earth losest any where then might he lose in hell and binde in heauen But why may not I take the text of Christ Ioh. 16. Whatsoeuer ye aske my Father in my name he will geue it you and desire forgeuenesse of all together in Christes name both a poena culpa and theÌ„ remayneth no such purgatory at all Howbeit the text of binding losing is but borowed speach how that after the similitude of worldly binding and losing locking and vnlocking the word of God truely preached doth binde and lose the conscience God sayth to Hieremias cap. 1. Behold I geue thee power ouer nations and kingdomes to plucke vp by the rootes and to shiuer in peeces to destroy and cast downe and to build and plante How did he destroy nations kingdomes and how did he build theÌ„ verily by preaching and prophecying What nation kingdome or citie he prophecyed to be ouerthrowne was so And what Citie he prophecyed to be built againe was so And what nation after they were brought into captiuity he prophecyed to be restored agayne were so And whome he prophecyed to perish perished
naturall lust consent and custome to sinne and quickeneth them and purgeth them with the holesome penaunce of Christes doctrine make them serue the law outward and beare holesome frute of loue vnto the profect of their neighbours according to Christes loue vnto vs. For if the spirite of Christ with whiche God annoynteth vs and maketh vs kynges and sealeth vs and maketh vs his sure and seuerall kyngdome whiche he giueth vs in earnest 2. Cor. 1. And with whiche hee chaungeth vs into the Image of Christ 2. Cor. 4. dwell in our soules through fayth the same spirite can not but quicken the members also make them fruteful Rom. viij Wherfore the fayth and hope of the Pope whiche by their owne confession may stand with all wickednes and consent vnto all euill be without repentaunce toward Gods lawe as it appeareth by their three capitall sinnes touched of Iohn a litle aboue pride couetousnes and lecherie are no true fayth and hope but vayne wordes and visures onely accordyng to his other disguisyng and names of hypocrisie All that committe sinne committe vnrighteousnes for sinne is vnrighteousnes That the English calleth here vnrighteousnes the Greeke calleth Anomia vnlawfulnes or breakyng y t law So that all sinne is breaking of Gods law onely the traÌ„sgression of Gods law is sinne Now all Gods lawes are contained in these two pointes beleue in Christ and loue thy neighbour And these two poyntes are the interpretyng and expoundyng of all lawes so that whatsoeuer edifieth in faith and loue is to be kept as loÌ„g as it so doth And whatsoeuer hurteth faith or loue is to bee broken immediatly though Kyng Emperour Pope or an AuÌ„gell commaunde it And all indifferent thynges that neither helpe nor hurt fayth and loue are whole in the hands of Father Mother Master Lord and Prince So that if they will sinne agaynst God and ouerlade our backes we may well runne away if we can escape but not aduenge ouer selues But and if they will breake into thy conscience as the Pope doth with his dome traditions and fayth to do this saueth thy soule and to leaue it vndone loseth thy soule theÌ„ defie them as the workes of Antichrist for they make thee synne agaynst the fayth that is in Christes bloud by which onely thy soule is saued and for lacke of that onely daÌ„ned And howe loue breaketh the law take an example It is a good law that meÌ„ come to the Church on the Sondayes to heare Gods worde and to receaue the Sacrament of the body and bloud of Christ in remembrauÌ„ce of his benefites and so to strengthen thy soule for to walke in his loue and in the loue of our neighbour for his sake c. yet if my father mother or any other that requireth my helpe bee sicke I breake that good commaundement to do my dutie to myne elders or my neighbour And thus all lawes are vnder loue giue roome to loue And loue interpreteth them yea and breaketh them at a time though God hymselfe coÌ„maunde them For loue is Lord ouer al lawes And ye know that he appeared to take away our sinnes and there is no sinne in him Christ dyed not alone to purchasse pardon for our foresinnes but also to sâ—ay all sinne and the life of sinne in our members For all we that are Baptised in the name of Christ sayth Paule Rom. 6. are Baptised to dye with hym concernyng sinne and that as he after his resurrection dyeth no more so we after our Baptisme should walke in a new life and sinne no more Our meÌ„bers are crucified with him in all that pertayneth vnto the lyfe of sinne And if in Christ be no sinne then how can therbe wilfull sinne in the fayth that is in hym or in the quicke members that through fayth grow out of hym Euery man therefore that hath the true fayth of Christ purgeth hym selfe as he is pure All that abyde in him sinne not And al that sinne haue neither sene him nor knowen him As there is no sinne in Christ the stocke so can there be none in y e quicke members that lyue and grow in hym by fayth And they that giue them selues to sinne haue neither sene knoweÌ„ or felt by fayth y â— mercy that is in hym Our holy father then which forbiddeth Matrimonie and giueth his Disciples licences with his holy blessing to kepe whores and pluralities vnions and totquots to robbe the Parishes hath neither sene nor knowen Christ no more haue his Disciples that consent vnto his iniquitie And if they know him not they caÌ„ not truly describe him vnto vs. It foloweth then that their preachyng is but hypocrisie Litle children let no man beguile you He that worketh righteousnes is righteous as he is righteous Iudge men by their deedes For whosoeuer hath the light of God in his soule he will let his light shyne that men shall see his good woorkes And therfore where ye see not the righteousnes of woorkes in the members outward there be sure is no righteousnes of fayth in the hart in ward Let no man mocke you with vayne wordes Whosoeuer preacheth Christ in worde deede him take for Christes Vicare And them that would proue them selues his Vicares with Sophistrie and when it is come to the poynte make a sword onely their mighty arguments and liue coÌ„trary to all his doctrine and in all their preachinges blaspheme and rayle on his blessed bloud take for the Vicares of Antichrist He that sinneth is of the deuill for the deuill sinneth from the begynneth But for this cause appeared the sonne of God Euen to destroy the woorkes of the deuill All that are borne of God do no sinne for his seede abideth in them and they can not sinne because they be borne of God And hereby are the sonnes of God knowen and also the sonnes of the deuill God and the deuill are two contrary fathers two contrary fountaines and two contrary causes the one of all goodnes the other of all euil And they that do euill are borne of the deuill and first euil by that byrth yer they do euil For yer a man do any euill outward of purpose he conceaued that euill first in his mynde and coÌ„sented vnto it and so was euil in his hart yer he wrought euill and yer he conceiued euill in hys hart he was borne of the deuil and had receaued of his seede and nature By the reason of which nature seede and byrth he worketh euill naturally and caÌ„ do no other As Christ saith Iohn 8. ye are of your father the deuill therefore will do the lustes of your father And on the other side they that do good are first borne of God and receaue of his nature seede and by the reason of that nature and seede are first good yer they do good by y t same rule And Christ which is coÌ„trary to the deuill
came to destroy the workes of the deuill in vs to giue vs a new byrth a new nature and to sow new seede in vs that we should by the reasoÌ„ of that byrth sinne no more For the seede of that byrth that is to wete the spirite of God and the liuely seede of his word sowen in our hartes kepeth our harts that we can not consent to sinne as the seede of the deuill holdeth the hartes of his that they can not consent to good This is coÌ„trary vnto the Pope in two poyntes in one that he sayth that our good deedes make vs first good and teacheth vs not to beleue in Christes bloud there to be washed made first good And in an other that he sayth God choseth vs first for our good qualites properties and for the enforcement and good endeuour of our frewill What good endeuour is there where the deuill possesseth the whole hart that it can consent to no good And finally there is great difference betwene the sinne of them that beleue in Christ vnfaynedly and the sinne of them that beleue not For they that beleue sinne not of purpose and of coÌ„sent to wickednesse that it is good castyng and compassyng afore hand without grudge of coÌ„science to bryng their purpose about As ye see our hypocrites haue vexed all Christendome this xx yeares to bryng a little lust to effect Their fathers conceiued mischief viij hundreth yeares ago And the sonnes consent vnto the same haue no power to depart therefrom And therfore their sinne is deuilishe and vnder the damnation of the law But if he that beleueth sinne he doth it not of purpose or that he consenteth vnto the life of sinne But of infirmitie chauÌ„ce and some great temptation that hath ouercome him And therefore his sinne is veniall and vnder mercy and grace though it be murther theft or adulterie and not vnder the daÌ„nation of the law So that his father shall scourge hym but not cast hym away or damne hym Marke in the sinne of Saule of Dauid Saule euer excused his sinne and could not but persecute the will of God And Dauid confessed his sinne with great repentauÌ„ce at the first warnyng whensoeuer he forgot him selfe All that worke not righteousnes are not of God Nor hee that loueth not his brother For this is the tydinges which ye heard at the begynnyg that we should loue one an other and not be as Cain which was of the deuill and slew his brother And wherefore slew he him for his deedes were euill and hys brothers righteous Maruell not my brethren thoughe the worlde hate you The law of righteousnes is that we loue one an other as Christ loued vs and he that hath not this law liuyng in his hart and when the tyme is bringeth not forth the frutes therof the same is not of God but of the deuill whose byrth and properties of the same ye see described in Cain how he resisted God and persecuted the childreÌ„ of God for their belefe workes therof And as ye see in Cain and his brother Abell so shall it euer continue betwene the children of God and of the deuill vnto the worldes ende Wonder not therefore thoughe the worlde hate you We know that we are translated from death to life because we loue the brethren He that loueth not his brother abydeth in death All that hate theyr brethren are murtherers and ye know that no murtherer hath eternall lyfe abydyng in hym If thou loue thy brother in Christ and art ready to do to suffer for him as Christ dyd for thee then thou art sure thereby that thou art the sonne of God and heyre of life and deliuered froÌ„ death and damnation So haue Christen men signes to know whether they be in the state of grace or no. And on the other side he that hath no power to loue his brethren may be sure that he is in the state of death and damnation An other is this let euery man looke vpoÌ„ his hart and be sure that he which hateth his brother hath slayne hym before God is a murtherer And murtherers shal not obteine the kingdome of God Gala. 5. But are Caines brethren and the deuils children and are heyres of death and euer vnder damnation Compare the regiment of the spiritualtie which haue had the temperall sword in their handes now aboue viij hundreth yeares vnto this doctrine of Iohn Iudge whether they haue led vs truely after the steppes of Christes doctrine Hereby we are assured of loue because hee left his lyfe for vs and therfore ought we to leaue our lyues for our brethren He then that hath the substaunce of the worlde and seith his brother haue neede and shutteth vp his compassion froÌ„ him how dwelleth the loue of God in hym If we felt the loue of Christes death it would sure set our hart on fire to loue hym agayne and our brethren for his sake and should neuer cease to sâ—ay our resisting members vntill we could not onely be wel content that our brethren were in a more prosperous state then we but also vntill we could blesse them wheâ—â— they curse vs and pray for them when they persecute vs and to suffer death for theÌ„ to testifie the worde of their soules health vnto them and with loue to ouercome them and to wynne them vnto Christ If now euery Christen man ought to haue this rule of his profession before his eyes to learne it that hee should loue his brother as Christ dyd hym to depart with his lyfe for his brothers example how farre are they of from good scholers that can not finde in their hartes to depart with a litle of the aboundaunce superfluitie of their temporall goodes to helpe their neighbours neede My litle children let vs not loue in worde nor with the toung but with the dede and of a truth For thereby we know that we be of the truth and so shall we certifie our hartes in his sight If we haue power to worke then doth the worke certefie our hartes that our fayth in Christ and loue to God and our neighbour for his sake are vnfayned and that we are true children and no hypocrites And then are we bold in our coÌ„science before God And this is it that Peter meaneth 2. Pet. 1. where he biddeth vs minister in our fayth vertue godly liuing and all maner of good workes and therewith to make our vocation and election or our calling add chosing sure For the sight of the worke doth certify vs that God hath called vs and chosen vs vnto grace and mercy But and if when the time of woorking is come I fly and haue no power to worke then will our conscience accuse vs of sinne and transgressioÌ„ within the hart before God and so for feare of the rodde we dare not be bolde but draw backe and stand alooâ—e Let a childe haue neuer so mercifull a father yet if
is written Abac. ij the righteous man lyueth by his fayth And Roma v. because we are iustified by fayth we are at peace with God thorough our Lord Iesus Christ c. WheÌ„ these faithfull or righteous departe theÌ„ sayth this text that they are fooles which thinke them to be in payne or affliction for it affirmeth that they are in peace Now sith their Purgatory whiche they imagine is payne and affliction and yet fayne that the righteous onely shal enter into it after their death then are they fooles that suppose there is a Purgatory or els this text can not be true For what entent will God haue vs tormented in Purgatory to make satisfaction for our sinnes verely theÌ„ is Christ dead in vayne as we haue often proued before But thinke you not rather that our purgation should be to encrease our fayth or grace or charitie for these thrée couer the multitude of sinnes no verely we can not fayne a purgatory for any such cause For fayth springeth by hearing of the word Roma x. But the Pope sendeth theÌ„ no preachers thether Ergo theyr fayth can not there be encreased And agayne payne ingendreth and kyndleth hate against God and not loue or charitie Furthermore My Lord of Rochester is coÌ„pelled to graunt that the soules in Purgatorye obtayne there neither more fayth nor grace nor charitie then they brought in with them and so can I sée no reasonable cause why there should be a purgatory Neuerthelesse M. More sayth that both their grace and charitie is encreased And so may you perceaue that lyes can neuer agrée how wyttie so euer they be that fayne and cloke them For in some poyntes they shall be founde contrary so that at the length they may be disclosed when thou hast no power to accomplish the outward fact For the wiseman sayth Prou. xxiij sonne geue me God is fully pacified with thy will thy hart Now if thy will be vpright and so that thou haue a desire to fulfill the law then doth God reken that will vnto thée for the full fact If then through the frayltie of thy members thou fall into sinne thou mayest well say with the Apostle Roma vâ—j The good that I would doe that do I not that is I haue a will and desire to fulfill the law of God not to displease my heauenly father yet that I do not But the euill which I hate that do I that is I do committe sinne whiche in déede I hate Now if I hate the sinne whiche I do then loue I the law of God whiche forbiddeth sinne and do consent vnto this law that it is good righteous and holy And so the sinne whiche I hate and yet commit it thorough the frayltie of my members is not imputed or rekened vnto me for sinne Neither will S. Paule graunt that it is I which do that sinne but he sayd I haue a will to doe good but I can not performe that will For I do not that good which I would but the euill whiche I would not that do I. Now if I doe that thyng whiche I would not do then is it not I that do it but the sinne that dwelleth with in me I delight in the law of God with myne inward man that is with my will and minde which is renued with the spirite of God but I sée an other law in my members which rebelleth agaynst the law of my mynde and maketh me bonde vnto the law of sinne which is in my members So that I my selfe in my will and mynde do obey the law of God hatyng sinne as the law coÌ„maundeth me and not consentyng vnto it in my mynde will but in my flesh and members I serue the law of sinne for the frayltie of my members compelleth me to sinne Rom. 7. As by example if I sée a poore man whiche is not of abilitie to do me any pleasure and neuertheles doth all his diligence to séeke my fauour would with hart and mynde geue me some acceptable preseÌ„t if he were of power beyng also sory that hee can not performe his will â—nd mynde towardes me Now if there be any point of humanitie or gentlenesse in me I will count this man for my frende and accept his good will as well as though he had in dede performed his wil. For his habilitie extendeth no further If his power were better better should I haue Euen so sith we are not of power and habilitie to performe the law of God and yet beare a good hart towardes God and his law lamentyng our imbecillitie that we can do him no further pleasure then will God recount vs not as his enemyes but as his deare children and beloued frendes Neither will hee afterward thrust vs into Purgatory but as a tender father pardon vs our trespasses and accept our good will for the full déede S. Paule exhorteth vs Gal. vj. that we worke well while we haue tyme for what soeuer a man doth sow that shall he réepe by this may we euidently perceaue that hée shall not receaue according to his doing or sufferyng in an other world and therfore caÌ„ there be no Purgatory The wiseman sayth Eccle. xiiij worke righteousnes before thy death for after this lyfe there is no méete that is to say succour to bee founde There are some which wil vnderstaÌ„d this place also the text in the xlviij argument on this maner that there should be no place of deseruyng but yet there may well bee a place of punishment But this solution besides that it is not grounded on Scripture is very slender For I pray you wherfore should their inuention of Purgatory serue but to bee a place of purgyng punishment and penaunce by the which the soule should make satisfaction that it might so deserue to enter into the rest of heauen Blessed are the dead which dye in the Lord from heÌ„ce forward yea truly sayth the spirite that they may rest froÌ„ their labours But theyr workes folow with them This text they vse in theyr soule masses as thoughe it made for Purgatory But surely me thinketh that it maketh much against them For let vs enquire of all the proctours and fautours of Purgatory whether y â— soules that must be prayed for are departed in the Lord or not And they must néedes aunswere that they are departed in the Lord for the vnfaithfull which dye not in the Lord must not be prayed for And therfore must they be vpright Christen soules which are tormeÌ„ted for the other are all damned Now sayth the text that all such dead as dye in the Lord are blessed but what blessednesse were that to broyle in Purgatory And if they would here fayne a glose as their maner is when they are in a straite euer to séeke a startyng hole say that they are blessed because they are in a good hope
false glosse vnto the text and if that helpe not then fall they to a shameles boldnes and let not to deny the Scripture and all The place whiche hee reciteth is written 2. Macha 12. And to say the truth y t booke is not of sufficieÌ„t authoritie to make an article of our fayth neither is it admitted in the CanoÌ„ of the Hebrues Here he obiecteth that the Church hath allowed it and the holy Doctours as S. Hierome S. Austine and such other I aunswere S. Hieromes mynde is opened vnto vs by the Epistle which he wrote before y t Prouerbes of SalomoÌ„ his wordes are these Sicut Iudith Tobie Machabeorum libros legit quidem cos ecclesia sed inter canonicas Scripturas non recipit sic haec duo volumina legat ad aedificationem plebis non ad authoritatem ecclesiasticorum dogmatum confirmandum That is lyke as the Church doth read the bookes of Iudith Tobias the Machabées but receaueth them not amoÌ„g the canonicall Scriptures euen so let it read these twoo bookes he meaneth the booke of Sapience and Ecclesiasticus vnto the edifieng of the people and not to confirme the doctrine of the Church therby And it is nothyng lyke that S. Austen should dissent from S. Hierome for they were both in one tyme yea S. Hierome out lyued S. Austen And therfore the Church could not admit any such bookes either before S. Austens tyme or in his tyme but that S. Hierome should haue knowne of it And so may you gather that if S. Austen allow these bookes or els say that the Churche hath allowed them you may not vnderstaÌ„d that they haue allowed and receaued them as canonicall Scriptures for then you make S. Hierome a lyar But thus you must vnderstaÌ„d it that they haue receaued them to be read for the edifying of y e people and not to confirme the doctrine of the Church or articles of the fayth thereby according to S. Hieromes expositioÌ„ Now may you sée that our shote anker as he called it is so stroÌ„g that all his stormes and waues can not once moue it for we deny not but that the booke is receaued of the church to be read and we shew by S. Hierome for what entent it is receaued and read not to proue any article of our faith therby but onely to order our maner of liuyng therafter in such poyntes as are not repugnaunt vnto the canonicall Scripture But yet for this once to do the maÌ„ pleasure we will let slyppe our shote anker take the seas with him And for all their furious wyndes and frothy waues we wil neuer strike sayle so strong is our shyp and so well ballaunced Be it in case that this booke of the Machabées were of as good authority as Esay yet can he not proue this fury and paynefull Purgatorye therby For it speaketh not one word neither of fire nor payne but it speaketh of a sacrifice offred for the dead y t they might be losed froÌ„ their sinnes because there is a resurrectioÌ„ of y t ded which may wel be without any paine or fire So that this conclusion is very bare and naked It is good to offer sacrifice for the dead that they may be loosed from their sinnes Ergo there is a sensible fire which doth punishe the holy and chosen people of God I am sure there is no child but he may perceaue that this argument is naught Besides that is to bee doubted whether Iudas did wel or not in offering this sacrifice And therfore ought we not of a foolish presumption to solow his facte vntill we knowe how it was accepted Peraduenture thou wilt say that the déede is commended in the sayd text where it sayth But because he considered that they which with godlynes had entred their sléepe that is their death had good fauour layd vp in store for them therefore is the remeÌ„braunce to pray for the dead holy wholesome that they may be loosed from their sinnes I aunswere that the persons whiche were slayne in the battayl for whom this prayer sacrifice was made were founde to haue vnder their clokes oblations of idols which were at Iamniam for that cause were they slayne as it is playne in the text yea and all the host praysed the right iudgement of God Now these men that were so slayne were damned by the law Deut. vij whiche sayth The images of their Gods thou shalt burne with fire sée that thou couet not the siluer or gold y t is on them nor take it vnto thée lest thou be snared therewith for it is an abomination vnto the Lord thy God Bryng not therfore the abomination vnto thine house lest thou be a daÌ„ned thing as it is But vtterly defie it and abhorre it for it is a thyng that must be destroyed Of this may we euideÌ„tly perceaue that albeit Iudas dyd this thyng of a good mynde yet was he deceaued for his sacrifice could nothyng helpe them sith they were damned by the law and entred not their slepe with godlynesse as he supposed Furthermore it is euident that the Iewes had sacrifices for the sinnes of them that liued Leuit. 4. 5. 6. c. But how knew they that these sacrifices would extende them selues vnto the sinnes of the dead And they were coÌ„maunded vnder the payne of cursing that they should adde nothyng vnto the word of God Deut. 12. Verely it is lyke that the Priestes euen at that tyme sought their owne profite abused the sacrifices deceaued the simple people M. More also sayth that the money was seÌ„t to buy sacrifices which shoulde be offered for the sinne of the slayne Now knoweth euery Christen that all maner of sacrifices offeryngs were nothyng but figures of Christ which should be offered for the sinne of his people So that when Christ came all sacrifices oblations ceased If thou shouldest now offer a calfe to purge thy sinne thou were no doubt iniurious vnto the bloud of Christ for if thou thought his bloud sufficieÌ„t then wouldest thou not séeke an other sacrifice for thy sinne Yea I will go further with you there was not one sacrifice in the old TestameÌ„t that purged or tooke away sinne For the bloud of oxeÌ„ or goates can not take away sinne Heb. x. But all the sacrifices which were theÌ„ offered did but signifie that Christ should come and be made a sacrifice for vs which shuld purge our sinne for euer Now were their sacrifices and oblations institute of God and yet could they not take away sinne but onely signified that Christ through his blâ—d should take it away What madnes then is come into our braynes that we thinke that our oblations whiche are ordained but of our owne imagination should take away sinne What if Iudas gathered such an offeryng in the old TestameÌ„t should it then folow that we must
doe so to which know that Christ is come and that all oblations are ceased in hym shall we become Iewes and go backe agayne to the shadow and ceremonie sith we haue the body and significatiō whiche is Christ Iesue Be it that Iudas were a holy man might he not do yet amisse Be it in case that he dyd well shall we therfore straight wayes out of his worke ground an article of our fayth Dauid was an holy man yet committed he both murther and aduoutry shal we without further ensearchyng the Scriptures streightwayes folow his example Abraham was an holy man and was commaūded of God to offer his owne sonne shall we offer our children therfore Gedson and Iosue destroyed the vnfaythfull Kyngs and Princes and did well and were praysed of God Must we do so to And wherfore shall we more felow the example of Iudas thē of the other Shall I tell you why Verelye for this example of Iudas bringeth money vnto our spiritualty These xij thousād drachmas shyne so bright in their eyes y t without other cādle lanterne or spectacles they haue espyed an article of our fayth you may not consider that they haue taken this text of xij thousand drachmes for an Epistle in soule masses for then peraduēture you might fall into some shrewed suspection that they should do it of couetousnes which faulte can not be espyed in our spiritualtie as you know well inough He that holdeth any ceremony of the law as necessary is boūd to kéepe and fulfill the whole law This is euident of Paul Gal. 6. where he sayth If ye be circumcised then are ye debtours to fulfill the whole law That is if ye put any confidence in circumcision or recounte it as necessary for els it is of it selfe neither good nor euil then make you your selues boūde vnder the law which burthen neither we nor our fathers could beare and tempt God Act. xv And this sacrifice of Iudas was but a ceremony signified y t Christ should with his bloud quench our sinnes Ergo he that keepeth or coūteth this ceremony as necessary as are all the articles of the fayth doth captiue him self vnder the law and tempteth God to speake no more sharpely Yet will I go a litle nere vnto you Iudas hym selfe beleued not y t there was a Purgatory For in the tyme of the old Testament there was no purgatory as the Scholemen graūt themselues but onely a place of rest which they called Limbus patrum wherfore they are pitiously deceaued that will proue Purgatory by the textes of the old Testament sith as they say themselues there was no Purgatory at that tyme. Finally I cā not finde a place that of it selfe more properly cōfuteth this phantasticall Purgatory then doth this same texte whiche they sticke so sore to imaginyng that it stablisheth Purgatory The text saith on this maner except hee had hoped that they which were slayne should rise agayn It should séeme voyde and in vayne to pray for the dead If you fayne a Purgatory thē must this text néedes be false for be it in case that the dead should not rise agayne Now sayth the text that it were voyde in vayne to pray for the dead if they should not rise agayne But if there were a Purgatory wherein they should be purged and punished in the meane season then were it not in vayne to pray for them to deliuer them out of that payne but rather very frutefull and necessary although they should neuer ryse agayne And therfore if this text be of authoritie is it impossible that there should be any Purgatory neither is there any text that in my iudgement can better vndermine Purgatory and make it fall Peraduenture you desire to know my mynde in this place and that I should expoūd vnto you what Iudasment in his oblatiō sith he thought of no Purgatory as y t foresayd text doth well specifie Verely I thinke that Iudas beleued that there should be a resurrection as this text praysed hym saying thinkyng well and deuoutly of the resurrection For among the Iewes there were many that beleued not the resurrection of our flesh and they that beleued it were yet so rude and ignoraūt that they thought they should ryse but to obtayne a carnall kyngdome haue their enemyes subdued vnder them without rebellion And thereto sticke the Iewes vnto this day And it is most lyke that this should be his meanyng we shall all ryse agayne and possesse this land in peace and these men which are slaine are out of the fauour of God because they haue contrary to the law Deut. vij Take of the idols oblations therfore is it best that we send a sacrifice vnto Ierusalem to pacifie the wrath of God towardes them lest whē they rise againe the Lord should send some plague amongest vs for their trāsgressiō which they committed while they were here lyuyng If any mā can better gesse I am wel cōtent to admit it but this is playne inough he thought that this sacrifice could not helpe thē before they should rise agayne which doth fully destroy Purgatory For where he sayth that it were voyde in vayne to pray for the dead excepte they should ryse agayne Is euen as much to say vnto hym that hath any witte as that this prayer sacrifices can do them no good before they be risen agayne from death for els were it not in vayne to praye for them although they should neuer ryse agayn As by example if I say to a man that he shall neuer obtayne his purpose except he should sue to the kings grace it is euen as much to say to a mā that hath any wytte as he shall neuer obtaine his purpose before he hath sued to the kynges hyghnes Master More goeth about to iest them out of countenaunce which say that the booke of Machabées is not autētike because it is not receaued in y t Canon of the Hebrues and sayth that by this reason we may also denye the booke of Sapience proue our selues insipientes but verely if he admitte the booke of Sapience to be true and autentike I feare me it will go nye to proue hym an insipient for grauntyng that there is a Purgatory Read the. 45. argument agaynst Rastell then iudge whether I say true or not Hetherto haue I let slyp our shoteanker and haue runne the Seas with hym grauntyng him for his pleasure that this booke should be of as good authority as Esay Not that the Church or holy Doctours or any wise man supposeth it of so good authoritie but onely to sée what conclusion might be brought vpon it that once graūted And if any man would require my iudgement as concerning this booke I would shortly aunswere that either this booke is false and of no authoritie or els that Christ his Apostles all holy Doctours Scholemen therto are false and without
wyll helpe hym to be deliuered from hys ennemie and then warreth vppon hym a freshe what tyme the faithfull man is brought to the knowledge of God and beléeueth in Chryst and hath his will and mynde renued with the spryte of God that consenteth to the lawe of God that is good ryghteous and holy and beginneth to loue the lawe and hath a will and a desire to fulfill the lawe of God and not to despyse hys heauenly father and looke howe much he loueth the lawe countyng it ryghtwise and holye Euen so muche doth he hate synne whych the lawe forbiddeth and abhoreth it in hys heart and inward man and then albeit the outwarde man and rebellious membres do at time beséege him and take hym captyue vnder synne yet doth not the inward man consent that thys synne is good and the lawe naught whych forbyddeth it neyther dothe the heart delighte in thys same synne neyther can it delyght in suche synne bycause the spirite of God testyfieth vnto hym that it is abhomynable in the syghte of God and then fyghteth the inwarde man agaynste the outwarde wyth faythe prayer almose déedes and fastyng and laboureth to subdue the membres lamenting that he hath bene ouercome bycause he feareth to displease God hys father and desyreth him for the bloud of hys sonne Christe that he will forgeue that whych is past and hys diligence that he taketh in tamyng hys membres is not recompēce towards God for the sinne that is paste but to subdue the fleshe y t he synne no more thys rebellion had Paule Rom. 7. saying that he dyd not that good thing whych he would but the euill whych he hated that he did that is he did not fulfil y t good lawe of God as hys hart will and inwarde man desyred but dyd the euill as touchyng hys fleshe and outwarde man whych he hated and so he synned with hys outwarde man then howe is thys true that he that committeth synne is of the Deuill and he that is of God committeth no synne was not Paule of God yes verely and all be it he committeth synne wyth his membres outwarde man yet he sinned not for he saythe If I doe that thyng that I hate then is it not I that doe it but the synne that dwelleth in me and euen lykewyse the faythfull folowers of Christ commit no synne for they hate it and if they fortune to be entangled wyth synne it is not they that doe it as Paule saith but the synne that dwelleth in them which God hathe left to exercise them as he left y t Philistians to exercise and nurtoure the children of Israell and if the remnauntes of sinne fortune at anye time to looke aloft and begin to raigne then he sendeth some crosse of aduersitie or sicknesse to helpe to suppresse them And thus shall it be as long as we liue but when we be once deade then oure members rebell no more and then néedeth neyther purgatorie nor anye other crosse for the outwarde man is turned into vanitie and our inwarde mā was euer pure thorow beléeuing the worde of God and neuer consented to sinne and néedeth nother purgatorie in this world nor in the world to come but only for subduing the outward man and therfore after this lyfe he shall neuer haue any purgatorie Marke well what I say and reade it againe for more shall reade it then shall vnderstande it but he that hathe eares let hym heare The seconde erroure that Rastell layeth to my charge is that I wold bring the people in belefe that repentance of a man helpeth not for the remission of his sinne IN prouing this second error against me Rastel taketh so great paynes that he is almoste besydes hym selfe For he saith that I would make men beléeue that it forceth not whether they sinne or no. Why so brother Rastel verely because I allege S. Iohn S. Paule Erechiell and Hieremie to quenche the hotte fire of purgatorie and allege no aucthorities to proue good woorks whervnto I answer as I did before that it is nothing to my purpose for the prouyng of good workes doth neither make for purgatorie nor against it I coulde haue alleaged all those textes if I had entended my selfe to proue that I shoulde doe good woorkes which I neuer knewe christen man denie but as touchyng my matter it is nothyng to the purpose and as well he mighte haue improued me bicause I bryng in no textes to proue that the father of heauē is god or to proue that whych neuer manne doubted of notwithstanding if Rastel had indifferent eyes I spake sufficiently of good woorkes in the. 34. argument against hys dialoge let all men read the place and iudge Rastel taketh the matter very gréeuously that I attempt to allege howe S. Iohn S. Paul send vs to Christ and then adde that we know no other to take away sinne but only Christe and because I adde this worde only therfore he thinketh that I cleane destroy repentance whereunto I aunswere that I added not thys woorde only for naught but I did it by the authoritie of S. Iohn which saith if we walke in the lighte as he is in the lyght we haue felowship with eche other and in the bloud of Iesu Christe hys sonne purifyeth vs frō all sinne wherupon I say that for vs which are in the lyght hys bloud only is sufficient but for your christen men whych continue still in sinne and walke in darkenesse after theyr father the Deuill muste some other meanes be founde or else they shall neuer enter into the kingdome of heauen But bicause I will be short let Rastell note that I fynde two manner of repentance one is without faith and is suche a repentaunce as Iudas and Rastels christen men which continue still in sinne haue at the latter ende which dothe rather purchace them an halter then the remission of sinnes An other repentance foloweth iustification and remissiō of sinnes and is a florishing frute of faith for when by faith we do perceiue the fauor and kindnesse that our louing father hath shewed vs in his sonne Chryst Iesu and that he hathe reconcyled vs vnto hymselfe by the bloude of hys sonne Thē begin we to loue him the more we hate the body of sinne and lamēt and be sory that our membres are so fraile that they can not fulfil the lawe of God and so in mourning and bewayling our infirmitie it causeth vs to abstaine from bothe meat drinke and all worldly pleasures which is is the pure fasting that we talke of but you vnderstande it not and thys repentaunce commeth not to purge the sinnes which is cōmitted before but only taketh an occasyon by the sinnes before committed to knowe what poyson there remained in oure sleshe and séeketh all meanes to make vs hate this body of sinne and to subdue it wyth all manner of works that God
then are we the seruauntes of iustice So that if we truely haue that same fayth that iustifieth vs we shall desire to doe none other workes but those that belong to iustification not that the workes doe iustifie but that we must néedes do these workes as the very true frutes of iustificatioÌ„ and not as the cause of iustification And therfore those men that will doe no good workes because they be iustified onely by fayth bée not the childreÌ„ of God nor the children of iustificafition For the liuyng spirite of God is none authour of ilnes nor of sinne but hée crieth in our hartes Abbapater And of that is this a sure and an euident token for if they were the very true children of God they would bée the gladder to doe good workes because that they are iustified fréely Therfore should they also bée moued fréely to workes if it were for no other purpose nor profite but alonely to doe y e wil of their mercyfull God y e hath so fréely iustified theÌ„ and also to profite their neighbour whoÌ„ they are bound to serue of very true charitie Take an example here is a théefe that is condemned by right the law to bée hanged whom the kings grace of his mercy doth fréely deliuer from the gallowes and geueth him his pardon Now this théefe thus deliuered will not kéepe hym selfe a true man nor doe those workes that belong to a true man to doe but falleth agayne to stelyng because the kyng pardoned hym so fréely and reckeneth that the kyng is so mercyfull that hée will haÌ„g no théeues but deliuer them all of his mercy without their deseruing Now how thinke you wil y e king bée mercifull vnto this théefe when hée coÌ„meth againe to y e gallowes Nay truely for hée was not deliuered for that cause but for to kéepe hym selfe a true man Then commeth my Lord of Rochester and hée sayth that fayth doth begyn a iustification in vs but workes doe performe it and make it perfite I will recite his owne wordes Per fidem initiari dicitur iusticia solum non autem consummari nam consummata in sticia non aliter quam ex operibus natis in lucem editis acquirâ— potest opera consummatè iustificant Fides primum in choat c. What Christened man would thinke that a Byshop would thus trifle and play with Gods holy word Gods worde is so playne that no man can auoyde it how that fayth iustifieth alonely and now commeth my Lord of Rochester with a litle a â—ayne distinction inuented of his owne brayne without authoritie of Scripture and will clearely auoyde all Scriptures and all the whole disputation of S. Paule But my Lord say to me of your conscience how doe you recken to auoyde the vengeauÌ„ce of God sith you thus trifle despise Gods holy word Thinke you that this vayne distinctioÌ„ will bée alowed afore Iesus Christ for whose glorye wée doe coÌ„teÌ„de striue afore whom we doe handle this matter I doe thinke verely that your owne conscience doth sore accuse you for thus blasphemyng the holy worde of God Wherefore my Lord for Christes sake remember that you bée aged and shall not long tary here and these vayne distinctioÌ„s that you haue inuented to the pleasure of men and to the great peruertyng of Gods holy word shall bée to your euerlastyng damnation And at the lest wayes if you feare not y e terrible vengeauÌ„ce of God remeÌ„ber the shame of y e world thinke not that all men bée so mad and so vnlearned as for to bée deceiued by this triflyng distinction seyng that the worde of God is so playne agaynst it Doth not S. Paule say that our iustification is alonely of fayth not of workes How can you auoyde this same Non ex operibus Not of workes if that workes doe make iustification perfite then are not Saint Paules wordes true Also S. Paule sayth that we bée the childreÌ„ of God by fayth And if we bée the childreÌ„ we are also the heyres Now what imperfection finde you in childreÌ„ and in heyres ChristeÌ„ meÌ„ desire no more but this and all this haue they by fayth onely And will you say that fayth doth but begyn a iustification Beside that you know well that S. Paule doth proue in all the whole Epistles to the Romanes and also to the Galathians that fayth doth iustifie yea and that by contention agaynst workes Now how can you bryng in workes to make iustification perfect And S. Paule hath excluded them Moreouer why did not the Iewes against whose works S. Paule disputeth bryng in this distinction for theÌ„ Briefely what will you say to all the Doctours that I haue here recited which say that Sola fides onely fayth doth iustifie But doubtles if it were not to satisfie other men this distinction were not worthy an aunswere An other damnable reason is made that is an open a playne lye which is this Thou sayst that workes doe not iustifie nor yet helpe to iustification but fayth onely Ergo thou destroyest all good workes and wilt that no man shall worke well but alonely beléeue I auÌ„swere if there were any shame in men they might well bée ashamed of these open lyes Tell me one that is learned that euer did say or teach that men should doe no good workes Many there bée that say workes do not iustifie as S. Paule and all his scholers but no maÌ„ denyeth good workes But I marueile not at them for they doe but the workes of their father whiche was a lyer a murtherer from the begynnyng I pray you what coÌ„sequent is this after your owne Logike works doe not iustifie Ergo wee néede not to doe them but despise them for they bée of no valure Take a like consequent You say that the kinges grace doth not iustifie Ergo you despise him Ergo hée is no longer kyng Also the Sunne and Moone doe not iustifie Ergo you destroy them But such a damnable lye must S Paul néedes suffer wheÌ„ hée had proued that fayth onely did iustifie Then came your ouerthwarte fathers and sayd Ergo thou destroyest the law for thou teachest that it iustifieth not God forbid sayth S. Paule for we doe learne the very waye to fulfill the law that is faith whereby the law alonely is fulfilled and without the whiche all the workes of the law bée but sinne So doe we likewise teach the very true way wherby all good workes must be done As first a man by faith to bée iustified then a iust man must néedes doe good workes whiche afore were but sinne now bée all good yea his eatyng drinkyng sléeping are good But beside all these haue they certayne scriptures First of S. Iames whose wordes bee these Wilt thou vnderstand O thou vayne man that fayth without déedes is dead Was not Abraham our father iustified of his dedes When hée offered his soÌ„ne Isaac on the aulter
looke of S. Augustine aboue recited and there shall shall you fynde how man commeth by this will Also the wordes of y e text bée not if thou wilt thou mayst kéepe them or intende to kéepe them Nor they bée not Man may kéepe them or intende if hée will But if thou wilte kéepe them then they shall kéepe thée Wherefore of these wordes can you not conclude any power in man For it foloweth not when God sayth doe this heare this heare that kéepe this kéepe that if thou wilte doe this if y u wilt doe that That we can doe these thinges or can intende to doe them For God commaundeth vs to doe all good thinges Ergo we bée able of our naturall strength to doe them Then were the spirite of God frustrate for the spirite of God is not geuen vs to geue commaundementes but for to geue vs strength to fulfill and righteously to vnderstand those thinges y t bée commaunded vs. By the commaundementes is declared that thynge that we ought to doe and also they shew our weakenesse and imbecilitie that we might learne to séeke for a greater strength and greater helpe then is in vs. As Sainte Augustine sayeth in these woordes The lawe was geuen that man myght fynde hym selfe and not to make hys sickenes whole but by his preaching the sicknes increased y â— the phisicion might bée sought Wherfore the lawe threatning and not fullfilling that thing that hée commaundeth maketh a man to be vnderneath hym but the law is good if a man doe vse it well What is that vse the law well By the law to know our sinnes and to séeke Gods helpe to helpe our health c. Heare is it playne that the commaundementes of God geue vs no strength nor yet declare any strength to bée in vs but sheweth vs our dutye and also our weakenes and also mooueth vs and causeth vs to séeke further for strength So that these wordes si voluris si feceris si audieris si emundaueris si vis with all other such that bée wordes of commaundementes or wordes vnder a condition doe nothing declare but what we are bounde to doe and what shall folowe if we doe them And as the wordes of the lawe doe threaten an euyll ende for synne all onelye for to feare euel doers and wicked persons from euell so doe the wordes of promyse styre vp and quicken good meÌ„s hartes for to doe well and also comfort theÌ„ that they should not dispayre in adâ—ersities But neither these nor those geue vs any streÌ„gth to doe that that is commaunded but alonely they doe declare what paines and what reward shall folow to the breakers and the kéepers of them An other scripture haue you where as our Maister Christ sayth How often woulde I haue gathered thy children and you woulde not Here cry you liberum arbitrium lib. arb For if they had no fréewyll what néede our Maister Christ to say thou wouldest not First must wee consider y t there are two maner of wils in God One is called hys godly wyll or hys secrete or vnscrutable will whereby that all thinges bée made and ordered and all things bée done Of this will no creature hath knowledge what hée ought thereby to doe or not to doe for as S. Paule sayth it is inscrutable therefore it is sufficient for vs to knowe therof alonely that there is an inscrutable will The other will in God is called a declared and a manifest will the which is declared and geuen to vs in holy Scriptures This will was shewed vnto the vttermost by our M. Christ the sonne of God and therefore is it lawfull And also men are bound to search to know thys wyll and for that consideration was it manifested vnto vs. This wyll doth declare what â–ª euery man is bounde to doe and what euery man is bounde to flie And by thys wyll is offered vnto euery man those thynges that bée of saluation And by this will GOD will haue no man damned for hée letteth his worde to bée preached indifferently to all men Nowe hée that wyll knowe this wyll must goe to our Maister Christ in whome as S. Paule sayth is all treasures of wisedome and science So that hée will shew vs as much as is necessarye for vs to knowe and as much as the father of heauen woulde wée shoulde know Now to the texte here speaketh God that is incarnated that was sent to will to speake to doe to preach to bée familiar with vs to doe myracles yea and also to suffer death for our saluation Now sayth hée I woulde haue gathered thy children that is to say I dyd preach I did labour wyth all diligence to conuerte thee I did myracles afore thée yea I wepte I wailed for thy sake all these thynges did I with all other thinges that myght bee to thy conuersion and that beloÌ„ged to God incarnate to doe But all these things did not profite them And why Because they woulde not In hym was there no faulte For there was nothyng vndone that belonged to hym to doe so that hée was wyllyng and yet did it not profite Ierusalem And why Because they woulde not But now why woulde they not Because it was in theyr power to wyll to consent and to wyll not to consent Nay truely but because as Iohn saythe They coulde not beléeue for hée had blinded their eyes hardened their hartes that they shoulde not sée with theyr eyes nor vnderstand with their hartes So that they must néedes alonely will not to consent and coulde no otherwyse doe but not consent and yet were they neyther constrayned nor compelled nor wrunge to it wyth violence but fréely they woulde not conseÌ„t and yet had they the libertie of their fréewill that was to bée agaynst Christe and not to bée wyth hym For the libertie of fréewill standeth not in this that he may wil this thing and also will the contrary therof But it standeth in that that all thyng that hée wyll or wyll not is at his owne wyll and is not therto constrayned but wylleth it fréely wythout compulsion and yet hée can not choose no nor wil not choose buâ— so to wyll or so not to wyll So that there is a necessitie immutable but not a necessitie of compulsion or coaction Nowe is it open that this place maketh not for you for there was no power nor none entente in their fréewyll to consent vnto Christ but to wyll the contrary and not to wyl vnto hym and all was because they were blynded and their hartes were hardened And therefore of their naturall streÌ„gth coulde they none otherwyse doe but vary from Christ no they would nor destred no otherwise but to swarue from hym that was all their will and delyte But wherefore they were blynded and wherefore they were hardened that must you inquire of the inscrutable wyll that pleased hym so to leaue theÌ„ The
For if thou bee not an Epicure thou shalt be a Stoicke Whether thou bee an Epicure or a Stoicke thou shalt not be among the children of God For they that bee guided of the spirite of God bee the children of God not they that lyue after their own flesh not they that lyue after their owne spirite not they that bee ledde of their owne spirite but as many as bee ledde of the spirite of God they bee the children of God c. 270. col 1 Augustine sayth If mā doe perceiue that in the commaundementes is any thyng impossible or els to hard let him not remaine in him selfe but let hym runne vnto God his helper the which hath geuen his commaundementes for that intent that our desire might bee styrred vp and that hee might geue helpe c. 271. col 2 Augustine saith The Pelagiās thinke that they know a wonderous thyng when they say God will not cōmaund that thyng the which hee knoweth is impossible for man to doe Euery man knoweth this but therfore doth he cōmaunde certeine thynges that we can not do because we might know what thyng we ought to aske of him Faith is shee whiche by prayer obtaineth that thing that the law commanndeth Briefly hee that sayth If thou wilt thou mayest keepe my commaundementes In the same booke a litle after sayth Hee shall geue me keepyng in my mouth c. 272. col 1 Augustine sayth The Pelagians say that they graunt how that grace doth helpe euery mans good purpose but not that hee geueth the loue of vertue to him that striueth agaynst it This thyng doe they say as though man of hym selfe without the helpe of God hath a good purpose a good mynde vnto vertue by the which merite proceedyng beefore hee is worthy to bee holpē of the grace of God that foloweth after Doubtles that grace that foloweth doth helpe the good purpose of man but the good purpose should neuer haue beene if grace had not preceded And though that the good study of man when it begynneth is holpen of grace yet did it neuer begyn without grace c. 272. col 2 Augustine sayth The grace which is geuen of the largenes of God priuely into mens hartes can not bee despised of no maner of hard hart For therfore it is geuē that the hardnes of the hart should bee taken away Wherfore whē the father is hard within and doth learne y t we must come to his sonne then taketh hee awaye our stony hart and geueth vs a fleshly hart And by this meanes hee maketh vs the childrē of promise and the vessels of mercy which hee hath prepared to glory But wherfore doth hee not learne all mē to come to Christ Bicause that those that hee learneth hee learneth of mercy and those that he learneth not of his iudge ment doth hee not learne them c. 273. col 1 Augustine sayth The law was geuē that mā might finde hym selfe and not to make his sickenes whole but by his preachyng the sicknes increased that the Phisitian might bee sought Wherfore the law threatnyng and not fulfillyng that thing that hee commaūdeth maketh a man to bee vnderneath him but the law is good if a man doe vse it well What is that vse the law well By the law to know our sinnes and to seeke Gods helpe to helpe our health c. 275. col 2 Augustine sayth The disputation of them is vayne the whiche doe defend the presciēce of God agaynst the grace of God and therfore say that we were chosē beefore the making of the world because that God knew before that we should bee good not because he should make vs good But hee that sayth you haue not chosen me sayth not that For if hee did therfore chose vs because that hee knew before ▪ that we should bee good then must hee also know before that we should first haue chosē him c. 279. col 1 ¶ That it is lawfull for all maner of men to reade the holy Scripture AVgustine sayth My brethren reade holy Scripture in y e which you shal finde what you ought to holde and what you ought to flye What is a man reputed without learning what is hee he is not a sheepe or a goate Is he not Oxe or an Asse Is hee any better then an Horse or a Mule the which hath no vnderstanding c. 288. col 1 Athanasyus sayth If thou wilt that thy children shall be obedient vnto the vse them vnto the wordes of God But thou shall not say that it belongeth all onely to religious men to study scriptures but tather it belongeth to euery Christen man and specially vnto hym that is wraped in the businesses of this worlde and so much the more because hee hath more neede of helpe for hee is wrapped in the troubles of this worlde therefore it is greatly to thy profit that thy children should both heare and also reade holy Scriptures for of thē shall they learne this commaundement Honouour thy father and thy mother c. 288. col 2 Chrisostome sayth I beseech you y t you will oftentimes come hither and that you will diligently heare the lessō of holy Scripture and not all onely whē you bee here but also take in your handes whē you are at home the godly Bibles and receaue the thing therein with great studye for thereby shall you haue great aduantage c. 288. col 2 Chrisostome sayth Which of you all that be here if it were required could say one Psalme without the booke or any other part of holy scripture not one doubtles But this is not alonely y e worste but that you bee so slow and so remisse vnto spirituall thinges and vnto deuillishnesse you are hotter thē any fier but men will defend this mischief with this excuse I am no religious man I haue a wife and children and a house to care for This is the excuse wherewith you doe as it weare with a pestilence corrupt all thinges◠for you doe recken that the studye of holy Scripture belongeth all onely vnto religious men when they bee much more necessary vnto you then vnto them c. 289. col 1 Hierome sayth O Paula and Eustochium if there bee any thing in this life y t doth preserue a wise man and doth persuade him to abide with a good will in the oppressions and the thraldomes of the world I doe recken that specially it is the meditations and the study of holy Scripture c. 289. col 2 The Popes law sayth If Christ as Paule sayth bee the power and y t wisedome of God then to bee ignoraunt in scriptures is as much as to bee ignoraunt of Christ 289. col 1 The Popes law sayth in an other place I will set my meditation in thy iustifications and I will not forget thy wordes the which thing is exceeding good for all Christen men to obserue
tame his body that it may waite vpon God deceiueth hym selfe All our doynges must tende to the honour of God and loue of our neighbour This boke is a preachyng of fayth and loue Here thou mayest learne a right meditation or contemplation The workes of God are supernatural We must abstaine froÌ„ outward euill though not for loue yet for feare of the vengeance of God Vnto the law of god we may neither adde nor minish We are coÌ„maunded to abstayne from Images God is mercyful to them that repent Christ hath deliuered vs therfore we ought to serue him our neyghbour for his sake Loue onely to the fulfillyng of the lawes of God We must trust onely in God not in our selues Howe a maÌ„ may trye examine hym selfe how much he loueth God and his neighbour God styrreth vp his people vnto fayth A right way of prayer The pith effect of all y e lawes of God And if wee firste loue God then out of that loue wee must nedes loue our neighbour What it is to loue and feare God and what it is to despise hym The word of god may not be altered Let no maÌ„ draw vs from gods worde Of maters of the common weals None may be condemned vnder two witnessed Christ our sauiour declared in the old testament The curse and wrath of God ouer al those that break his lawes We may not be to curious in the searchyng of Gods secretes but rather study to vnderstand to do our duety towards god and our neighbour The Papistes kept the Scriptures from the lay people because they onely will be the publishers expositors therof The scripture hath a body and a soule The scripture contayneth iij. thinges The maner of hipocrites in reading the law of god The papisticall and corrupt doctrine of the papists Now the Papistes â—ring and wrest the scriptures God correcteth where he loueth God casteth none away but such as refuse to kept his lawes and will not harken vnto hys voyce Such as hardeÌ„ their hartes and not harken to the will of God to do it God casteth out The Prophetes of God bare the weakenes of their brethren their 〈◊〉 ries also with patience The Pope and his ministers are persecutors ouer their brethren The cruell opinioÌ„ that the disciples had of Christ The ignoraunce and imperfection of the apostles God doth mercifully try tempt vs to moue vs to vtter our hartes myndes towardes hym Ionas of himselfe was an vn mete messenger to be sent of such a message but god assisted him with his holy spirit The carnal imagination of mans nature without Gods spirite Ionas so long as he was in his carnall imagination could nâ—t abyde the voice of God but fled howbeit God called hym â—…ne Ionas flesh râ—belled agaynst the spirite The wicked seke to to coâ—er their wickednes with â—ope holy workes How Ionas was â—rapped made aâ—rayed Ionas beyng afrayd comesseth his sinnes Le ts howe they may be vsed law fully Miracle moueth the heathen to know god and to call vpon him As Ionas lay three dayes and iij. nightes in y t Whals Bely so Christ lay thre dayes and three nightes in the earth How christ sheweth his death resurrectioÌ„ by Ionas the Prophet Christ by the mouth of his Apostles preached repentaunce to the Iewes Where ther is no repeÌ„tauÌ„ce there God powreth out his vengeaunce Gildas a writer of y t Brittishe Chronicle Wicleffe a preacher of repenâ—â—nÌ„ce They slew Richard y t second They set vp Henry the fourth Henry the fift Henry the sixt Christ now preacheth repeÌ„taunce vnto vs. Ionas called vpon God out of the fishes belly The sacrifice that Ionas offereth vnto God The sacrifices of the olde lawe were ordeyned to put vs in remeÌ„braunce of the sacrifice of thankesgeuyng Ionas dyd that God commaunded hym Niniue was the greatest Citie in the world â–ª Christ is mercyfull to the that repent and call for mercy The doctrine of the Phariseis and the Papists make sinne of that is no sinne This is y â— doctrine of y t Papistes and hypocriticall monkes at this day The blynd and fruteles workes of the Papistes Papisticall sinnes Papistes taught theÌ„ selues and theyr workes withall crueltieÌ„ The false wicked doctrine of the Papistes Blinde and btpocritical doctrine The Phariseto set vp a righteousnes of workes to cleÌ„se their soules withall By the worldly fleship interpretations of the scriptures the Iewes hartes were hardened The heâ—â— then repented at the preachyng of Ionas A good and profitable example Note herâ— the great mercy of God The right maner how to read the Scripture All our deedes are made perfect in christes bloud All the promised made by God in Christ are made to theÌ„ that repent The two keyes that open aâ— the Scripture A very fruitfull good lesson How thou mayst at all tymes apply the stories of the Bible to thy great comfort The law must be fulfilled with the mercy that is in Christ In thy hart are the wordes of the law in thine hart are the promises and mercy of Christ Our sinne is of our selues but remission sorgeuenes therof commeth frely of the mercy of God for christes sake God hath no nede of our works but we must do theÌ„ for our selues and for the profite of our neighbors Christ hath satisfied for our sinnes as well after baptisme as before Baptisme Our actuall sinnes are washed away in Christes bloud The Zewes to this day ar locked out from the vnderstanding of the scriptures The right way into the vnderstanding of the Scritures Iaco. 1. The generall couenaunt that God hath made with vs. Lawe In these commaundemento is contayned tee whole law Where no good 〈…〉 are there the fayth is vayne What fayth it is that saueth Two thinges are required to be in a christian man What the nature of gods word is When we heare gods will and do it not then God withdraweth his mercy and fauour from vs. He that harkeneth to the word of God doth it the same shal be blessed in his deede What it is to build vppon â—and The vncleane spirit that returneth in worse sort theÌ„ he was when hee was cast forth Such 〈◊〉 are profes sours of the worde 〈◊〉 God and will not tame and scourge theÌ„ selues theÌ„ will God plague 〈◊〉 scourge Christes deedes â—et vs in the fauour of God our owne helpe vs to continue in his fauour Loue is the fulfilling of the law Faith is cause of loue God requireth mercie and not sacrifice Onely loue vnderstandeth the law Gospell New Testament Our workes extend no farther then to our neighbour Why Tyndall vsed this worde repeÌ„tauÌ„ce rather then penaunce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The foure partes of repentanÌ„ce What maner of satisfaction weâ— ought to make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why hee nameth theÌ„ Elders not priests William Tyndals Prologue vpon the Gospell of Marke The Prologue of W.
Tyndall vpon the Gospell of Luke The Prologue of W. Tyndall vpon the Gospell of Iohn The epistle to the Romaynes to the excellentest part of the new Testament Here you must note these wordes law sinne c. Law how it is to be vnderstand The law of God requireth the bottom of our hartes S. Paul was a great persecutor of the christians If we be not willing to do good then doth sinne raign in vs. No man can fulfill the law but Christ onely The pâ—â—e and perfect kepyng of the law is to do the â—aâ—e of 〈◊〉 〈…〉 but oâ— inward loue The law encreaseth sinne The law is spiritual The spirite of god maketh a maÌ„ spirituall The law is good righteous and holy Workes of the law the fulfilling of the law are two things By the workes of the law no man can be iustified As the law is spiritual so it must be fulfilled spiritually Where true fayth is there is the spirit of God Our iustification is by fayth in Christ Out of true fayth springeth all good workeâ— Oâ—synne Sinne what it is Sinne in y â— scripture is chiefly called vnbe liefe Grace how it is vnderstand in the scriptures Gift what it is God for Christes sake receaueth vs. There is no damnation to theÌ„ that are in Christ Faith what it is False and fained faith True faith is liuely Fayth is not idle The true definition of fayth Good workeâ— cannot be separate from true fayth Righteousnes how it is to be vnderstaÌ„d Flesh spirite what they are â—ow to vnderstand them How this word fleshe is to be vnderstand in the Scripture Increduâ—â—tie is the chief of all sinnes Fleshe is here well described What soâ—euer procedeth of faith is spirituall A necessary and profitable instruction for all preachers The maner of S. PauÌ„les doctrine Nature is so blinde that we caÌ„not see nor vnderstand the goodnes of God hys mercy shewed vnto vs in Christ Iesu hys â—owne S. Paule coÌ„demneth all hipocrisiâ— How S. Paul rebuketh hypocrites The difference betwene the Iewe the Gentile All men are sinners The waye howe wee must bee made righteous Faith obteineth the fulfillyng of the law S. Paule auÌ„swereth to the caueling question that our Papistes vse agaynst iustificatioÌ„ of faith onely Good workes are ouâ— ward signes of true fayth Wee are first iustified theÌ„ foloweth good workes Gods mercy moueth vs to fayth in his promises so that God in al things worketh our iustification Gods mercy saueth vs and not we our selues If we lack Abrahams fayth we cannot be Abrahams children Fayth onely receaueth the grace that coÌ„meth by Abraham The frutes workes of fayth Fayth before all workes iustifieth Good workes are the fruites of fayth Where true fayth is there are good workes Where fayth lacketh there is all euill workes As by â—â—aÌ„ came sinne so by Christ came saluation The principall work of faith and the battaile betwen the spirite and the flesh What it is not to be vnder the law What it is to be vnder the lawe The right fredome libertie froÌ„ sinne and from the law Example Our consciences bound and in daunger to the lawe by olde Adam so loÌ„g as he liueth in vs. The law requireth of vs that which we cannot pay The law doth vtter and declare what sinne is What wâ— may do of our selues and what we may not do Where feare and shame is away there all wickednes is committed The fleshe is contrary to the sprite The sprite lusteth contrary to the flesh There is no daunger to theÌ„ that are in Christ The right worke of fayth is to mortify the flesh Predestiâ—… cion is in the handes of God How farre we may proceede in predestination Predestinâ—tion is not rashly to be disputed of Which are good workes mete to be done Loue is y â— fulfilling of the law We must deale louingly with our weake brethren The weaknes of our brethren is to be considered In the epistle to the Romaines is conteyned a sufficient doctrine for a Christen man Beware of the traditious of men This epistle declareth it self Weake and yong consciences as to be stubborne for the last shal receiue the equall reward with the first Loue fulfilleth the law It is the parte of a good shepherd to veÌ„ture hys lyfe for hys sheepe tribulatioÌ„ for the Gospell sake maketh vs sure of eternall lyfe All that repent are iustified thorough saith by Christ and not by workes The law condeÌ„neth but the beleuyng of Gods promises iustifieth In sekyng any other satisfaction theÌ„ Christ we beceauâ— our selues Hereby are we warned that workes saue vs not but the word that is the promise Mannes righteousnes zeale or imagination without Gods worde is odious For fayth when it is preached bringeth y e spirite and power to fulfill the law Who so hath a pure fayth can not but abouÌ„d with good workes Not the receauyng of the Gospel but the coÌ„tinuaunce to the latter ende maketh vs blessed He meaneth therby lest they should fall from the worde they had already receaued PatieÌ„ce in persecution for Christs sake rewarded with y â— crowne of euerlasting ioy and felicitie Hereby haue we euident signes that the latter day is at hand The office of a bishop The Pope his Prelates are here playnly set forth for what Christ loosed freely the Pope did bynd it to lose it agayne for money Vertuous Byshops are worthy double honor Byshops must be vigilant in their vocationâ— This hath already ben fulfilled in our spiritualtie What maner a man a Byshop or Curate ought to be Good deedes please god so farre foorth as they are applied to the kepyng of the commaundements but Christ onely iustifieth Christ is all to a Christen man MeÌ„ ought to rule theyr wiues with godâ— word To watch is not onely to abstaine from slepe but also to auoyde all occasions that may drawe vs to sinne As god reioyceth not in the dede it selfe â–ª so doth he not in â—…dle faith without works Good workes are a shew of our fayth as the fruit is of the tree He prophesieth of the popes spiritualtie The condition of the worlde shall waxe worse and worse Where 〈◊〉 true fayth is there are also good workes Christes bloud purchaseth forgeuenes of sinnes and not mans workes Whether this were Paules epistle or no great learned men haue doubted Some deny it to haue bene written by anye Apostle and refuse it as not Catholike A solution of the former doubts This not to be denied to be Paules Epistle Mercy is locked vp from hym which wilfully yeldeth his body 〈◊〉 soule to sinne No place in the scripture so plainly describeth the significations figures of the olde testament as this epistle doth This epistle for that it agreeth with the rest of the scripture ought to be of equal authoritie with the other This epistle is to be taken as holy scripture The papistes alleage this text for their purpose thorough misunderstandyng the same Fayth only
doctrine nedeth not now of miracles for it was confirmed by Christ with myracles Math. 24. The Pope commeth 〈◊〉 Christes name with false miracles The preachers of gods word confirmed the same with miracles whyle they were alyue God suffeâ—eth such as haue no loue to hys truth to be deceaued with lying miracles Why the Pope tell In the Popish church all miracles are wrought by dead Saintes S. Thomas of CaÌ„terbury Thomas de Aquino Dunce ☜ Miracles Our fayth may not be grounded onely vpon miracles but vpon the worde of God Math. 1â— Iohn 21. The Apostles of Christe knew no such authoritie as the Pope now vsurpeth What iâ— there had bene no scripture Grekes God to 〈…〉 â—…de heresâ—… caused the scriptures to be written â–ª Noe. What faith â—…th Where true faith is there is repentauÌ„ce and ameÌ„dment of 〈◊〉 ☜ Abraham The elderâ— did erre The elders in y e time of the Iewes did erre The Scribes Phariseis and Elders did erre The scripture was aucthorised by true myracles False bookes set forth by the Papistes Erasmus The true church teacheth nothing but that which the scripture proueth and mainteineth The Pope hideth the scripture The Papistes hide y e scripture The scripture is the cause why men beleue y â— scripture The Papistes docctrine is nâ—â— to be beleued wiihouâ— scripture Why the 〈◊〉 is not to be beleued wtout scripture why he is not the true church The doctrine of the Papistes hath bene 〈◊〉 resisted by y e scripture What thinges 〈◊〉 finde in scripture Rom. 〈◊〉 1. Cor. â— 1. Cor. 2. Iohn 5. Iohn 7. Heb. 8. The Papistes will neither by Gods lawe nor mans refraine froÌ„ their wicked liuyng Iohn 10. The Papistes will lose nothing that belongeth to them Christ deliuered the Iewes out of errour ☜ None haue more care of the scripture then those that beleue it not M. More reasoneth agaynst himselfe ☜ Actes 13. Iohn 8. They that preach not Christ truty are murtherers The end of hipocrites Predestination Balam Wit must first shew a cause and then will is sturted to worke More feeleth Purgatory Popish doe trine concernyng Purgatory The pope how he can both forgeue and receiue sinne Tyndall feeleth Purgatory Iohn 15. Iohn 13. Bodyly payne purgeth the body and not y e soule M. More â—o of an euil opinion Faith in Châ—… 〈◊〉 purchaseth forgâ—… of sinne Ephe. 5. There is no purgatory for hym that dyeth repentâ—unt beleueth Iohn 15. 1. Iohn 〈◊〉 Payne of sinne 〈◊〉 popes 〈◊〉 Purgatory prâ—… to y â— Pope Purgatory to a tormenting Iayle as y â— Pope maketh it Money dispatcheth Purgatory The Pope is Antichrist The fleshly children do naturally consent vnto lyes The fleshly mynded can neuer consent vnto Gods law The fleshly persecute them of the spirite The true church is not w t out a signe of a miracle to proue that it is Gods church The popes life doctrine is more wicked theÌ„ the Turkes all y e heatheÌ„ that euer were Euticus Actes 3. All glory and honour is to be geuen to the name of Iesu Iudges Deut. 17. Purgatory to the foundation of Abbeyes Colledges c. M. More is a commoÌ„â—ester and a scouÌ„er ☞ The Papistes are cruell and vnmercyfull Sweryng The oth of a witnes may be taken but no maÌ„ may be coÌ„pelled to sweare be a witnes A godly lesson M. More is a lyer The Papistes are obstinate will not repent Iudas Prayers of an euill Priest profite not A fond saying To minister SacrameÌ„ts with out signification is to be lead in darkenesse Sacrifice Heb. 10. Christes body in the SacrameÌ„t is not carnall but spirituall Christe was sacrificed on the crosse once for all More Deacons Tyndall Christes Deaâ—…s and the pâ—â—eâ— Deacons differ much More Priestes Tyndall More Tyndall 1. Iohn 4. M. Mores fayth was a common fayth More Tyndall More Tyndall As good no lawe as a law not executed Age is to be preferred before â—outh The chast vnchastirie of the Papistes is abhominable both to God and man S. Hierome The Pope iudgeth no sinne to bee sinne and sinne to be no sinne A Priest by the Popes order may haue a whore but not a wife Rom. 14. Mores doctrine is superstitious 1. Tim. 4. The Pope forbiddeth mariage Apparant godlynesse why the Priest may not haue y â— secoÌ„d wife Christes benefites toward vs are figured by matrimony We were Idolaters when we came to Christ S. Paules doctrine is that priests shuld haue wiues Widowes More is a scoâ—fer The office of the wâ—ddowes in y e primatine church Rom. 13 â–ª Young widowes were forbiddeÌ„ to minister in the commoÌ„ seruice Fishe no better then fleshe nor fleshe no better then fishe in the kingdame of Christ 〈◊〉 ☞ Tyndall More Tyndall Three lyes at â—…ce 〈…〉 Priestes must be endued wyth vertue and honesty Generall counsell Parlâ—…ment The 〈◊〉 vsed both in generall to â–ª â—…es and also 〈◊〉 parliamentes A practise vsed in all counsayles and Parlamentes The spiritualtie make heretickes of them that resist theyr power and will Why Priestes may haue no wyues The chastitie of the â—â—ergy pertâ—â—neth to the tempoâ—…ie as much as to the spiritualtie Vowes No oth is to be kept that is agaynst charitie or necessitie The popes snares 〈◊〉 2. 3. 4. 5. Tyndall doth here playnly proue More an hereticke That is euer best that moueth man to the kepyng of Gods commaundementes ☜ Deuilish doctrine Math. 15. Christes natural body is not in the Sacrament The Sacrament of the body 〈◊〉 bloud of Christ how it must be receiued ☞ S. Michael wayeth 〈◊〉 soules The true seruice of God what it is Whether it were best that priestes were gelded ☜ Leuit. 10. More Tyndall Paphnutius More had two wiues therefore was Bigamus More Tyndall The Pope a cruell tyraâ—nt More Tyndall The spiritualtie would not haue the scripture in Englishe Hunne More Horsey Tyndall If we be not giltie we neede no pardon More woulde excuse the murther of Hunne Hunne ☜ More Tyndall Doetour Lolet Olde translation More was a subtill Poet. The hauyng of the Scripture in English is vtterly agaynst the myndes of the Popish Clergie More Tyndall The scripture was first deliuered to the pâ—opâ—e in their vulgere toung More Tyndall More Tyndall The ordinaâ—… are hangmeÌ„ to such as desire the knowledge of the scripture None can vnderstand the Scripture except he knewe Christ to be his iustification More Tyndall More Tyndall Eare confession and pardons were neuer confirmed by miracle More Tyndall The Popish spiritualitie are tyrâ—unts persecutors More Tyndall Pope forbiddeth matrimony the eatyng of meates The wicked monstrous doynges of the Pope More Tyndall More Tyndall More Tyndall All Sacramentes teach vs what to do or what to beleue More Tyndall Eare confession destroyeth the beneâ—ite of Christes bloud More Tyndall More Tyndall RepeÌ„tauÌ„ce More Tyndall SacrameÌ„t More Fayth Tyndall The Pâ—pistes aâ—â— slaundâ—â—â—s of the Gospell More Woâ—… Tyndall â–ª More Tyndall We can do no
bisshops make no accompt of periury The spiritualtie are neither of y ◠〈◊〉 side nor of the other for there is no truth in them more then shall serue their turne An admonition to all subiectes Luk. 15. Here Tindall sheweth himself to be voyde of malice to any priuate person God is mercyfull to the ignoraunt but he pleaseth the malicious wilful offeÌ„der The obedience of 〈◊〉 Christen man written three yeares before this booke Scriptures should be translated into â—â—â—ry language The cause of the edition of this Pathway What are contayned in the old TestameÌ„t The contentes of the newe TestameÌ„t The Etymologie of this worde EuangelioÌ„ EuangelioÌ„ is called the newe TestameÌ„t No greater comfort can happen to a sinner being penitent theÌ„ the promises of the Gospell The Gospell was promised of God in the old TestameÌ„t by the Prophets Christ hath ouer â–ª throwen y e deuill and all hys power The 〈◊〉 was geuen by Moses grace and truth by Iesus Christ The lawe requireth of vs that whiche is impossible for our nature to do When the law hath condemned vs Christ graunteth vs free pardon Christ is Gods mercy stoole so that no mercy commeth from God but through Christ The law must euer be in sight to make vs humble spirited the gospel also before our â—yes to comfort vs. Two maner of people deceaued those which iustifie theÌ„selues by thse workes those that through their blinde opinion of faith vtterly perâ—ert the liuely fayth He that hath a right fayth deliteth in the law althogh his weaknes can not fulfill the same He that iustifieth him selfe reiecteth y t law priuises The voluptuous person A true christian A proper similitude We are plucked froÌ„ Adam and graffed in Christ by grace The bloud of Iesus hath obtained al thinges for vs of God Sundry sortes of righteousnes MaÌ„s sensuall reason can not perceaue the vertue of Christes bloud Adams fall brought vs in bondage to the deuill The natural corruption of the myndes of Adams heyres playnly sâ—â— forth Man before his regeneratioÌ„ can not thinke wel of God The harts of the electâ— do eueÌ„ melt at the preachyng of Gods mercy and Christes kyndnes Christ â—eâ—â— nothyng vndone that might be to our saluation Christ an example to vs of all goodnes What faith receiueth of God thorough Christes bloud that we must bestowe on our neighbours though they be our enemyes Christ dyd not good deedes to merite heaueÌ„ for that was his all ready but frely for our sakes The law byndeth the Gospel louseth all men The force of the law The vprising sinner feeleth such ioy in the Gospell that he thinketh it â–ª impossible that God should forsake hym All synne in vs is of 〈◊〉 selues â–ª and all goodnes of Christ Workes certifie vs of euerlastyng â—nheritaunce â—ill sinne in vs and releue the necessitie of our neighbour Giftes of grace beloÌ„g to our brother as much as to our selues Holydayes necessary to come together in learne Christes will Worldly rulers to be obayed so far forth aâ— their lawes impugne not Gods lawes Though rulers appointed of God oppresse vs yet we may not auenge they being in Gods roome We must loue our neighbour as our self Our baptisme signifieth that we repent and professe a new life The perfecter we are the greter is our repentante and the stronger is our fayth Our workes deserue not y t giftes of grace The principles of scripture perfectly learned aâ— y â— rest is more easie We must first learne the profession of our Baptisme The profession of our Baptisme what it is Gospell All our sinnes for Iesu Christes sake for hys death passion are clearely forgeuen Euery Christen man must reconcile himselfe vnto his brother The right penaunce is repentaunce of sinne and amendemeÌ„t of lyfe All our lyfe must tend to this ende to came our flesh serue our neighbour Fayth in Christes bloud with a repentauÌ„t hart is the onely satisfaction that we caÌ„ make towarde God The father of loue correcteth the child God as a louyng father careth for vs and geÌ„tlye correcteth vs to keepe vs in the right way To vnderstand our baptisme is to vnderstaÌ„d the law and the Gospell The key light of the Scripture Howe the Scripture is locked vp from ouâ— vnderstandyng If we be not taught by God we do but wander â—leane out of the way He that vnderstandeth the professioÌ„ of his Baptisme can be no hereticke The Scripture teacheth low lynes and hateth prid â–ª The Scripture maketh no heretikes If God lighten not our hartes we read the Scripture in vayne The law condemneth to driue vs to faith in Christes death Heresy springeth out of the harts of hypocrites He that is souÌ„d in faith shal easely attaine to the true seÌ„ce of the scripture The papists vnwritten berities are not to be credited The papist 〈…〉 haue corrupted the scriptures abused the sacramentes The scripture to the life of Gods elect Hypocrites say that the scripture maketh heretiques The translation of the scripture is not sufficieÌ„t onely but it must be well taught that the people may haue the true seÌ„ce Introductions made to bring you to the true vnderstanding of the scripture 〈◊〉 â–ª Ioh. 1. S. Iohn witnesseth that Christ is very God That Christ is very man He that beleueth that Christ is the sonne of God also very man hath euerlasting life To beleue in Christ To beleue that Christ is God and man is to put all our trust hope confideÌ„ce in him Moses Christ is our life By nature we are the children of wrath The law coÌ„demneth vs. Christ If we submit our selues to Christ knowledge our weakenes he will of his great mercy receaue vs. The touch stone of all true doctrine and preachers The modest charitable maner of S. Paules doctrine S. Paule preached Christ and not hym selfe As God is light so the deuill is darkenes Good workes are the frutes of lyght Walkyng in darknes or in light If wee haue the spirite of God in vs then will he rayse vs vp with Iesus Christ Hee that sayth hee hath no sinne deceaueth him selfe If we confesse our sinnes to God with true fayth and repentaunce he will forgeue vs. All meÌ„ are sinners Nothing can be so well done but it may be ameÌ„ded All the nature of maÌ„ is sinfull We must resist sinne with al our power and might We sinne daily by the frailty and weaknes of our flesh Our aduocate Iesus Iesus that is God and maÌ„ calleth â—…o thee O Father for vs. Christus By Iesu Christ we are made blessed Christes bloud is the satisfaction for our sinnes Christ gaue himselfe for the redemption salnation of al the world Christ is king ouer death hell sinne Christ onely is our sauiour Christ forgeueth all our sinnes freely for his mercy sake Christ onely is our aduocate Popish for geuenesse The forgeuenesse that we haue of god for Christes sake is â—ree Faith in
they can not make payment but rather shall perish and dye in prison whiche thyng is agaynst charitie therfore it is sinfull Extreme law is extreme iustice The euill counsell of the Doctours of law 1. Cor. 6. Math. 5. I doe not condemne suing but in a case The spiritualtie forbiddeth Priestes to sue in causa sanguinis et tamen non daÌ„pnaÌ„t leges Athanasius S. Hiere ad Cor. 6. These doctours wyll not nor can not destroy all iudicialles but onely vncharitable sutes Haymo ad Cor. 6. Luke 6. If it bee a counsell than can ye not condemne it for heresie 14. quest 1. His ita They vnderstoode myne answere so well that they were than conteÌ„t with mee The sixte article Tit. 1. The Cardinall and Doctour Barnes reasoned togither But therefore was I an heretick O sigmeÌ„tuÌ„ If I fayned sutâ—… thynge 〈◊〉 shoulde bee an heretick Athanasius Chrisostome The vij article The viij article Officicers bee but byshops hangmen God amende it The ix article The x. article The xj article 2. q 7. Secuti sunt cap. Nos si The xij article 2. Pet. 2. The xiij article The popes pardons hath beene the best marchaundise in England The xiiij article The xv article The xvj article Alexander Duns Bonauenture in iiij sent The xvij article The Pope may not bee conptrolled of any man The xviij article The xix article No man may speake agaynst the pompe of Prelates The xx article Byshops myters coÌ„meth from the Iewes The xxi article 3. King Byshops vse vayne foolish ceremonies What the two hornes of the myter meaneth The xxij article The meanyng of the Byshops crosier staffe Cardinall Wolsey lyked well hys pyllers pollaxes Where bee they now Tunstall Byshop of LondoÌ„ had intelligence where D. Barnes was become I am now here what saye to you me Good counsayle geuen to the Byshops The xxiij article Phil. 4. Iaco. 1. The xxiiij article The articles as euill as they were layd of myne aduersaryes Iohn 14. The xxv article Liberties of holye Churche may in wise bee impugned All the auncient learned fathers cry out vpoÌ„ the pryde lewde lyuyng of the Byshops An earnest petition made by Doctour Barnes 1525. Doct. Batnes inhibited of preachyng The Popish law is tyrannous Doctour Barnes is accused of contention sedition and heresie The bodye of the Vniuersitie stirred vp Here yee may note the course of y t Popes lawe A subtile craftie and popishe Chauncelour A protestation D. Barnes answere to the articles alleaged against him Note here the craftiâ— and willy Foxes Note here the most false and â—euilishe practise of the popishe cleargie God to helpe his true preachers styrreth vp some good men O cruell mercylesse Papistes Barnes arested by a Sergeaunt of armes Cardinall greatly delighted and estemed his crosses and pollaxes Nothyng els The maner of the examinatioÌ„ at Westminster Here ye may note the crafty iugglyng of the Papistes The more innoceÌ„t the sooner trapped and condemned among the Papistes Epist c. xix Doctour Barnes forbydden preachyng Note here the tyranny of the Papistes That was the lest Grace with out deseruyng Note here what crossing tossing y â— Papistes vse The gloriâ—us assembly of the papistes The Cardinall had put the matter to hym God saue me from such speaking Math. 1. 1. Cor. 2. Esay 53. Christ is all in all Actes 4. Actes 13. 1. Iohn 2. 1. Iohn 4. 1. Iohn 4. The Papistes deniyng onely fayth to iustifie denye the nature of Christ Apoc. 5. Christ onely hath wrought our redeÌ„ption Christ is our onely redemer iustifier Roma 3. Roma 11. Faith with out workes iustifieth Roma 3. A crafty subtile euasion All good woorkes are coâ—teyned in the law of God Iohn 1. Christ suffered for our sinnes August in ser Domini de monte Exod. xx Leuit. xix What goodnes is in good workes Galat. 2. Rom. 4. Galat. 3. Ambro. ad Rom. 3. Orig. ad Ro. lib. iij. cap. iij. Fayth onely and alone iustifieth Roma 9. Roma 10. Roma 9. We can neuer attayne to saluation but by faith in Christ Roma 4. Fayth is accompted for righteousnes Ambrosi Sola fides iustificat D. Wetherall Gallat 2. Abacuc 2. Athanasius Galat. 3. The righteous man lyueth by fayth not by workes Aug. in prolo Psal 31. Good workes without fayth are but sinne Barnar super Can. ser lxvq Workes of the newe law Aug. despiri lit câ— â–ª xij No man can bee iustified by y e lawe of workes but by the law of faith in Christes bloud Luke 17. Good workes can not deserue remission of sinne The maner of iustification Fides historica Fides iustificans Roma 8. The frutes of fayth An exaÌ„ple how fayth bryngeth forth good workes Math. 7. Solutions and argumentes to the Scriptures Roma 6. Good workes are the frutes of true fayth A very good example â—â—ti 2. The Byshop of Rochesters vayne distinction Ephe. 2. Good workes are to bee done although they iustifie not Roma 3. Iam. 2. Aug. 83. quest c. 76. Roma 6. Fayth that bryngeth forth fruite is the fayth that iustifieth and yet the fruite doth not iustifie 1. Iohn 2. Hebr. 9. fayth iustifieth before God and good wordes declare our iustification to y t worlde Gala. 3. The reward of good workes is not remission of sinnes Roma 2. August de spiri lit Glosa Actes 10. The man that is iustified before God 〈◊〉 not bee idle but must doc good ij Quest 〈◊〉 Non omnes Episcopo Math. 7. Iohn 17. Gala. 5. Atha ad Rom. Fayth that iustifieth vs is geueÌ„ vs freely of God Fayth onely iustifieth because by fayth we attaine the benefite of Christes death which onely iustifieth vs. It is no new doctrine that is nowe taught The Pope and hys Churche agreeth no more with the maners of holy Churche then darkenes light The Pope is a persecutor of holy Church How farre the Pope doth differ with his Churche from the true holy Church The foule and greate abuse of the Pope in takyng vpoÌ„ hym that hee and his were y e holy Church What difference is betweene a Byshop the deuill Nume 20. 3. King 8. 1. Cor. 4. 1. Cor. 11. Ephe. 5. The holy Churche truely defined The true holy church is that which is sanctified made holy by Christ 1. Cor. 1. Augustinus de verbis domini ser so Iohn 6. The faithful beleuers in Christes merites are y t ryght holy church of God God is not to bee ruled by any state or degree of person The holy Churche which is y t true church of God is to y e worlde inuisible The true holy church is the piller and ground of trueth August ser 〈◊〉 de tempore The holy Church is the congregation of faythfull men where soeuer they bee in the world Lyra in mat ca. 19. Math. 6. 1. Iohn 1. Ephe. 5. The holy Churche how it is made pure and cleane without spotte or wrinkle Augustinus
geuen vs his commaundementes to bee kept De temp ser lxiij De lib. arb cap. xvi Eccl. 12. Gods commaundementes bee impossible to our nature Whereof our good will commeth De coÌ„gruo De lib. arb cap. xvi The Pelagians sayth that God giueth good lawes man may keepe them of his natural strength or els the coÌ„maundemeÌ„ts were frustrate iiij sen dist xiiij quest ij Hee that hath not y t grace of God caÌ„not abhorre sin Roma 18. De gredeâ—iâ— cap. 8. Grace findeth our hartes stony Meritum de congruo Sine fide impossibile est placere Deo Eccl. 16. Mans Lordshyp ouer all creatures of God Mans dominion restreined Aug. de lib. arb cap. xvi August de verb. Apost sent xiij Wherefore the lawe is giuen Math. 23. Two wils in God Gene. 2. Howe Christ willed to saue the Iewe â–ª Iohn 11. Wherin thâ— libertie of freewill consisteth Magist sen in ij It was not in their handes to chaunge their will We may not â—ee to inquisiâ—â—ue of Gods secâ—etes Nothyng that God doth caÌ„ bee amended Note here the wicked and sinnefull state of man Fayth doth not come of exterior causes but is the mere gift of God God disposeth hys mercy to whom it pleaseth hym Math. 20. Roma 9. God hath no delight in our damnation A comfortable and wholesome doctrine Scâ—â—â—s i. s dâ—st 〈◊〉 Bonauenture Iacob Esau Meritum de congruo Iacob is elected and Esau reiected Rom. 9. Gods mercy is y e cause onely of our saluation August super Ioannem tract lxxxviij God is mercyfull MaÌ„s good intent to saue hym selfe Origine in perâ—arcon Glos Rom. 5 Hierâ— super Esaiam which bee newe men Howe the Papistes schoole men peruert the holy scriptures How God indurateth Ephe. 2. All thyngs are subiect to the will of God Gods actioÌ„ is good As y t faithfull take profite by the hearing of the word of God so the wicked and vnfaith full take hurt thereby The Pope and his cleargie wil not allow y t scripture to bee in y t mother vulgar tongue of y t people This was Byshoppe Stokesley A common practise of Prelates to deface the scriptures The cleargie were more willing to finde faulte wyth the translating of the Scripture then to amende it W. Tyndal The onely cause why the Scriptures were condemned by the Byshops Esay 61. Hebr. 10. The words of God was firste written to all nations and people and not to priestes onely The Byshoppes worse then the great Turke A worshyp full counsell of an vnpreachyng Prelate The earnest zeale of Doctour Barnes Doctour Barnes most earnestly defeÌ„deth Christes cause Deut. 32. Psal 118. Psal 1. The Pope and Christ are contrary Ephes 6. A godly saying of S. Ihon. The Pharisies iudged better of the scriptures of God then our Byshops dyd 1. Tim. 3. Papistes S. Paule are contrarye 2. Tim. 3. One of the chiefest workes of Antichrist is to condemne the scriutures of God Mar. vlt. Mat. vlt. The Papistes are blasphemers of Gods heaueÌ„ly word Papistes abyde the true preachers of the Gospell Psal 9. The euangelistes and Apostles did not onely preache but also wrote the Scripture that all meÌ„ might read it Actes 17. Papistes preach lyes Dect Alen expoundeth Scripture A Popish Doctors interpretation A foolish tale of a tubbe The Papisticall and vayne doctrine of Papistes Authorities to prooue that the scriptures ought to bee in the mother toungue Actes 18. Acte 8. Collos 3. The Pope and hys Clergy are the very â—lntechristes August ad fratres s 3â— In epis ad Ephes c. 6. Scriptures reache the commaundementes of God In Gen. 〈◊〉 9. ho 28. A notable saying of S. Chrisostome Iâ— Mat. c. 〈◊〉 hom 2. The scripture is meete to bee knowen of all states and sortes of people Di. 38. Si iuxta 7. Sinod c. Omnes et dâ— 38. The readyng of the Scripture allowed by a counsell In prohe In Epist ad Ephes Li. 1. What benefites we may receaue by readyng of Scripture The great arrogancy pride tyranny that is in Papistes Psal 5. Doctour Barnes is vehement The Papistes first reason to prooue that lay men ought not to read Scriptures Euill men will take occasion of euill of euery good thyng 1. Cor. 1. Math. 13. An other reason of the Papistes What is meant by this saying to you is geuen the true vnderstyng and interpretation of scriptures Scotus 11. Sent. di 3. q. 3. Scriptures must bee first knowen therby you may iudge the opinion of the Doctours whether they say right or not A third reason of the Papistes CouÌ„sâ—…s are to bee kept secret but the Scripture must bee made knowen to all men Mar. vâ—â— Ti. 1. 2. Tim. 2. Iohn 3. Math. 5. A foolishe similitude made by Stokesley Byshop of London There are two maner of powers A temporal power The description of the temporall power Roma 13. 1. Pet. 2. Roma 13. 1. Cor. 13. Math. 6. A man wrongfully imprisoned by a tyraunt maye in quyet maner make his escape 1. Cor. 7. Such as haue made offeÌ„ces to the common weale ought not to breake prison 4. Kyng 6. 3. King 89. Actes 12. idem 9. and. 14. What were to bee done if the kyng should forbyd vs the readyng of the Scripture Roma 1. Note here what is to bee done if the kyng doe sorbid the Scripture â—o bee read of his subiectes Subiectes must obey but here is shewed in what sorte and maner Note here how a Christian subiecte must shewe himselfe obedient 1. Cor. 15. Math. 20. Act. 20. 1. Tim. 6. 1. Tim. 2. Act. 4. 5. God is to bee obeyed beefore meÌ„ Luke 13 Daniell 3. Dan. 6. Math. 10. 1. Pet. 3. God doth woÌ„derfully worke to saue and defend hys poore flock Dan. 13. Gene. 37. and. 39. Exod. 2. Psal 〈◊〉 Actes 12. Math. 27. and. 28. Christ is for euer to bee set beefore vs for an example to comforte vs in our persecutioÌ„ Wee must rather suffer perâ—ecution then in any wise resiste A spirituall power The spirituall power hath no auctoritie to make lawes to rule the worlde by 2. Tim. 3. Roma 16. Gala. 1. Ierem. 23. Luke 10. Math. 23. Super Ioan. Trac 46. By the chayre of Moses â–ª is vnderstand the lawe of God which Moses deliuered to the Iewes Act. 5. Hylarius in Mat. canâ— 14. All traditions of men that are agaynst God must bee rooted vp by the rootes Ezechi â–ª 20. Thynges that are indifferent to bee done or not done are to bee obeyed so that y e same bee not commauÌ„ded vnder the peine of deadly sinne 1. Cor. 7. Galat. 2. Note here that things that oâ— the selues are indifferent and yet are comaunded to bee of necessitie obserued those are to bee disobeyed 1. Tim. 4. 1. Cor. 8. Roma 15. Superstition of the Monkes of the Charterhouse Coll. 2. A notable saying of S. Paule Ad Paul Epi. 59. Collos 2. ΣÏι. ad ro propo 72. Our bodyes are subiect to princes but our soules
to God When things that are indifferent are coÌ„maunded to bee done of necessitie then are not the same to obeyed because the same destroyeth ouâ— freedome in Christ Math. 2â— 1. Cor. 8. 2 â–ª Cor. 9. Hee that doth the workes of Antechrist the same is Antichrist Councell of CoÌ„staÌ„ce forbad the SacrameÌ„t to bee receaued of the lay people in both kyndes The wordes of the councell and determination of Antechrist Who soeuer doth alter y â— worde of God set vp theyr owne inuentions the same are of the deuill All counsailes are of the deuill if they varye froÌ„ Christe Gods word is the iudge of Councels and not Councels iudges of Gods word Note here what the Councell hath graunted The Councell doth shamefully bee lye both the fathers and the Scriptures Antichrist doth at all tymes declare hym selfe to bee agaynste Christ New doctrine made by Antichrist What soeuer is contrary to Christ the same is of the deuill Math. 26. Marke 14. Luke 22. Christes institution of the Sacrament of his body and bloud Rochesters glose vpon Christes wordes The Pope may aswell forbid all lay men to eate of Christes body as to forbid them to drinke of Christes bloud D. Barnes is playne wyth the Byshop of Rochester S. Paule setteth forth the institution of Christ Christes bloud is not to bee receaued in his body onely but in the cup. 1. Iohn 1. Hebr. 10. Paule ministred Christes body by it selfe and the cup of his bloud by it selfe to the lay and commoÌ„ people Councell of Constance condemne Christ and Paule for heretickes De consecra di 2. 6. coÌ„perimus The popes own lawes agaynste both hym selfe his Clergie The popes owne lawe sayth it is superstition to receaue but the one kinde onely The â—gloser agaynst the counsell De conseâ—r di 2. c. cum frangimus De consecr de 2. c. Si quocienscumque Popes lawe saith the receauing of Christes bloud is medicinable Ad Corneliuâ—… apam A goodly saying of Cyprian Ecclesiastica â—ist Saint Ambrose willeth all men to receaue the cup of the bloud of Christ The Pope and hys clergie feare not to breake Christes institution and ordinaunce Barnes exhorteth K. Henry the viij to restore the sinceritie of Christes holy word 1. Reg. 15. Reason and deuotion being contrary to Gods will is mere blyndnes impietie Zacharie 9 Math. 20. Luke 2. The sayinges and doinges of Christ are not to bee iudged by naturall reason Iohn 6. What soeuer is ordeined agaynst the ordinaunce of Christ the same be occursed Blynd reasons of the Papistes The Papistes finde faulte with gnattes swallowe Caniels Iohn 6. Fonde argumentes made by y â— Byshop of Roche estr The cause that moued hym to write of this thing Two sorts of men Math. 7. 1. Cor. 7. Priestes are more bounde to mary for auoyding vicious liuing theÌ„ to other chastising of theyr body seyng that is Gods ordinaunce ther unto appointed Hebr. 13. 1. Cor. 7. It is not sufficient before God to auoyde S. Paule with a light and a vayne solution Whoredom is lawful in no case but mariage is lawfull in diuerse cases ergo mariage must rather bee alowed then whoredome I write not agaynst those Priestes that caÌ„ and doe lyue chast but I rather exhorte theÌ„ so to continue Let those men at the lest marrye wyues seyng they doe not nor can not lyue chast No man doubteth but a greate many doth thus lyue the whiche bee greate persecutors of maryed Priestes I would desire them not to proue my pacience to sore For I know theyr names and some of theyr children 1. Thess 4. Maryed men shall testifie that Virginitie is a quyet lyfe Mariage hath a greater crosse then virginitie Dâ—… xxxi caâ—…nte trieâ—… Res necess 〈◊〉 meâ—â—â— Roma 14. Virginitie is a state in differens Chastitie is Gods gift Math. 19. 1. Cor. 7. Whether it bee better to folow s Paule or the Pope 1. Cor. 7. Athanasius 1. Cor. 7. 〈…〉 virgiâ—itatem 〈…〉 Blessed S. Paule dispenseth with vnlawfull vowes xâ—vâ— q. c. de filia in verbo de filia Thess 4. 1. Tim. 4. Taciani The Pope forbyddeth mariage The Marcianites the Pope all one Dist xxxi ca. lâ—x 1. Tim. 4. Obiectio The Pope compelleth meÌ„ to vow and for so much hee forbiddeth maryage A good example agaynst the Popes practises Dist 32. c Erubescant D. 31. c. lex Dist 82. c. Plurimos Dist 82. c. quia aliquanti The popes lawes agaynst maryage of Priestes New deuised sinne agaynst the holy ghost helpe God 1. Tim. 3. Tit. 1. Children bee not gotten with lookyng on women onely The Pope alloweth his priestes to keepe whores but cannot abyde that they should haue an honest wife Burne all Priestes that bee knowen for open whore masters benesices will bee theÌ„ better chepe And I will recken you then earnestly to defend chastitie 1. Cor. 9. A great blasphemy agaynste Christ and his holy Apostles Math. 19. The Apostles forsooke not their wiues as men dreame Ciprian â—pist 11. S. Ciprian did more regarde honest liuing then the religious vowe The maryage of Priestes is allowed of God and therefore not to bee condemned of men Aug. de bâ—no coniugalâ— ad Iulianum S. Aug. dispenseth wyth vowes where dauÌ„ger is of fornication Ambrâ— 32. quest cap. 1. Integritas Vowes that haue vnlawfull conditions are not to bee obserued Hiâ— d. 37. cap. Leganâ— The holy Councell Ex tripertita historia â–ª Dist xxxi ca. Nicena The Councell of Nicenâ— dyd not thinke it an vnmeete thing for a Byshop to haue a wife The Popâ— will not suffer that maryed meÌ„ shalâ—e chosen Byshops Diâ—t xxâ—i ca. Oâ—…inâ— If maryed men may be Byshops then second brethren shall no longer bee beggers Canon Apost Consilium Gangrens Canon 4. Eustachius Hereticus Dist 2â— Dist 28. 〈◊〉 Deâ—ernimus Sauyng the Pope Eustachius Dist 28. Dist â–ª 28. c. Assumi prâ—teria Dist. 31. ca. sacâ—rdotibâ—â—â—piscopi Tenere cos Si laicus 6. Sinodus This CouÌ„cell doth fully establish and coÌ„firme the mariage of Priests The popes doctrine is condemned by a Councell Dist xxviij c. Diaconi Dist xxviij ca. de Siracus De vita honest cloricorum Cicero lib. i. officioruÌ„ Iustinianus lib. i. cap. Ius naturale It is implanted in nature to marry if Gods gift doe not chauÌ„ge our nature Magister SeÌ„tentiaruâ— lib. ij Dist. 〈◊〉 Ext. de 〈◊〉 Pres cap ad presentiam Venâ—eÌ„s Proposuit 〈◊〉 transmissa 〈…〉 not 〈…〉 de 〈◊〉 holy 〈◊〉 as they doe that graunt theÌ„ 〈…〉 bastardes Extra lib. i de fiâ—…s presbyterum c. Ad 〈◊〉 Ibidem cap. Litteras Imperator Constan lege Omnis â—a Ad perangariam Codice de Epis ele Math. 8. S. Peter had a wife Actes 11. Philip the Euangelist was marryed Ex tripertita historia lib. 9. cap. xxxviij Li. iiij ca. xxiij Penitus Dionisius Li â–ª iij. ca. xxx A playne place to prooue that Peter had a wife Ibi. li. x. câ— v. Eccle. hist li. v. cap.
here also a woorde or twayne We had neede to take hede euery where that wee bee not begyled with false allegories whether they be draweÌ„ out of the new Testament or the old either out of any other story or of the creatures of the world but namely in this booke Here a man had neede to put on all his spectacles and to arme him selfe agaynst inuisibles spirites First allegories proue nothyng and by allegories vnderstand examples or similitudes borowed of straunge matters and of an other thyng then that thou entreatest of And though circuÌ„sion be a figure of Baptisme yet thou canst not proue Baptisme by Circumcision For this argument were very feble the Israelites were Circumcised therfore we must be Baptised And in like maner though y e offering of Isaac were a figure or example of the resurrâ—ction yet is this argument nought Abraham would haue offered Isaac but GOD deliuered him from death therefore we shall rise agayne and so forth in all other But the very vse of allegories is to declare and open a text that it may bee the better perceaued and vnderstand As when I haue a cleare text of Christ and of the Apostles that I must be baptised then I may borow an example of CircumcisioÌ„ to expresse the nature power and frute or effect of baptisme For as Circumcision was vnto them a common badge signifiyng that they were all souldiers of god to warre his warre and separating them from al other nations disobedient vnto God euen so baptisme is our coÌ„mon badge and sure earnest and perpetual memoriall that we pertaine vnto Christ and are separated frome all that are not Christes And as Circumcision was a token certifyeng them that they were receaued vnto the fauour of God and their sinnes forgeueÌ„ them euen so Baptisme certifieth vs that we are washed in the bloud of Christ and receaued to fauour for his sake and as CircumcisioÌ„ signified vnto them the cuttyng awaye of their owne lustes and sleayng of their free will as they call it to folow the will of GOD euen so Baptisme signifieth vnto vs repentaunce and the mortifying of our vnruly members and bodyes of sinne to walke in a new life and so forth And likewise thoughe that the sauing of Noe of them that were with him in the shyp thorough water is a figure that is to say an example and likenesse of Baptisme as Peter maketh it 1. Peter 3. yet I can not proue Baptisme therewith saue describe it onely for as the shyp saued them in the water thorough fayth in that they beleued God and as y â— other that would not beleue Noe perished euen so Baptisme saueth vs through the worde of fayth whiche it preacheth when all the world of the vnbeleuyng perish And Paule 1. Corin. 10. maketh the sea and the cloude a figure of Baptisme by which and a thousaÌ„d mo I might declare it but not proue it Paule also in the sayd place maketh the rock out of which Moses brought water vnto the children of Israell a figure or example of Christ not to proue Christe for that were impossible but to describe Christ onely euen as Christ him selfe Iohn 3 boroweth a similitude or figure of the braien serpeÌ„t to lead Nichodemus froÌ„ his earthy imagination into the spiritual vnderstaÌ„dyng of Christes saying As Moses lifted vp a Serpent in the wildernesse so must the sonne of man be lifted vp that none that beleue in hym perish but haue euerlasting lyfe By which similitude the vertue of Christes death is better described then thou couldest declare it with a thousaÌ„d wordes For as those murmurers agaynst God as soone as they repented were healed of their deadly woundes thorough lookynge on the brasen Serpent onely without medicine or any other helpe yea and without any other reason but that God hath sayd it should be so and not to murmure agayne but to leaue their murmuryng euen so all that repent and beleue in Christ are saued froÌ„ euerlastyng death of pure grace without and before their good works and not to synne agayne but to fight agaynst sinne and henceforth to synne no more Euen so with the ceremonies of this booke thou canst proue nothyng saue describe and declare onelye the putting away of oure sinnes thorowe the deathe of Christe For Christe is Aaron and Aarons sonnes and all that offer the sacrifice to purge sinne And Christ is all maner offering that is offered he is the oxe the shepe the gote the kyd and lambe he is the oxe that is burnt without the host and y t scape-gote that caried all the sinne of the people away into the wildernesse for as they purged the people from their worldly vncleanesses thorow bloud of y e sacrifices euen so doth Christ purge vs froÌ„ the vncleannesses of euerlasting death with hys owne bloude and as their worldly sinnes coulde no otherwise be purged then by bloud of sacrifice euen so can our sinnes bee no otherwise forgeuen then thorowe the bloud of Christ All the deedes in the worlde saue the bloude of Christ can purchase no forgeuenesse of sinnes for our dedes do but help our neighbour and mortify the flesh and help that we sinne no more but and if we haue sinned it must be freely forgeuen thorow the bloud of Christ or remayne euer And in lyke manner of the Leapers thou canst proue nothing thou canst neuer coniure out confession thence howbeit thou hast an handsome example there to open the binding losyng of our priests with the key of Gods worde for as they made no man a Leper euen so oures haue no power to commaund any man to be in sinne or to go to purgatory or hell And therefore in as much as binding and loosing is one power as those Priestes healed no man euen so oures can not of their innisible and domme power driue any mans sinnes away or deliuer hym from hel or fayned purgatory how be it if they preached Gods worde purely which is the authoritie that Christ gaue them then they shold binde and lose kill and make alyue agayne make vncleane and cleane agayne and send to hel and fetch thence agayne so mighty is gods worde For if they preached the lawe of God they shold bynd the consciences of sinners with the bondes of the paynes of hell and bring them vnto repentance And then if they preached vnto theÌ„ y e mercy that is in Christ they shold loose them and quiete their ragyng consciences certifie them of the fauour of God and that their sinnes be forgeuen Finally beware of allegories for there is not a more handsome or apte thyng to beguile withall then an allegory nor a more subtle and pestilente thyng in the world to perswade a false matter then an allegory And contrariwise there is not a better vehementer or mightier thyng to make a man vnderstand with all theÌ„ an allegory For allegories make a man
of them euen as a man would obtayne the fauour of worldly tyrauntes as they also fayne y e saintes more cruell then euer was any heatheÌ„ man and more wreakeful and vengeable then the Poâ—tes fayne their goddes or furies that torment the soules in bell if their euens be not fasted and their images visited and saluted wyth a pater noster which prayer onely our lippes be acquainted with our hartes vnderstandyng none at all and worshipped wyth a candle and the offring of our deuotioÌ„ in the place which they haue chosen to heare supplicatioÌ„s and make petitions of their clientes therin But thou reader thynke of the law of god how that it is altogether spirituall and so spirituall that it is neuer fulfilled wyth dedes or works vntill they flowe out of thyne harte wyth as great loue towarde thyne neighbour for no deseruyng of his yea thoughe he bee thyne ennemy as Christ loued thee and dyed for thee for no deseruyng of thyne but euen when thou wast hys ennemy And in the meane tyme through out all our infantie and childhoode in Christ till we be grown vp into perfect men in the full knowledge of Chrst and full loue of Christ agayne and of our neighbours for hys sake after the ensample of hys loue to vs remeÌ„bring that the fulfillyng of the law is a fast fayth in Christes bloude coupled with our profession submit ous selues to do better And of the gospell or promises which thou meetest in the scripture beleue fast that god wyll fulfill them vnto thee that vnto the vttermost iot at the repentance of thyne hart when thou turnest to hym and forsakest euill euen of hys goodnes and fatherly mercy vnto thee and not for thy flatteryng hym with hipocritishe woorkes of thyne owne fayning So that a fast fayth only without respect of all works is the forgeuenesse both of the sinne which we did in tyme of ignorance with lust and consent to sinne and also of that synne which we do by chaunce and of frailtie after y t we are come to knowledge and haue professed the law out of our hartes And all dedes serue only for to helpe our neighbours and to tame our flesh that we fall not to sinne agayne and to exercise our soules in vertue and not to make satisfaction to Godwarde for the synne that is once paste And all other stories of the Bible with out exception are y â— practising of y e law of the gospel are true and faythfull ensamples and sure earnest that God will euen so deale with vs as he did with them in all infirmities in all temtations and in all lyke cases chaunces Wherin ye see on the one side how fatherly and tenderly and with all coÌ„passion GOD entreateth hys elect which submit themselues as scholers to learne to walke in the wayes of hys lawes and to kepe them of loue If they forgate themselues at a tyme he would stirre them vp agayne with all mercy if they fell and hurt themselues he healed them agayne with all compassion and tendernes of hart He hath oft brought great tribulation and aduersitie vpon hys elect but all of fatherly loue onely to teach them and to make them see their owne hartes and the synne that there lay hid that they might afterward feele hys mercy For his mercy wayted vpon them to ridde them out agayne as soone as they wer learned and come to the knowledge of their own hartes so that he neuer cast man away how deepe so euer he had sinned saue them onely which had first cast the yoke of hys lawes from their neckes with vtter deâ—iaunce and malice of harte Which ensamples how comfortable are they for vs when we be fallen into sinne and God is come vpon vs with ascourge that we dispayre not but repent with full hope of mercy after the ensamples of mercy that are gone before And therfore they were written for our learnyng as testifieth Paule Rom. 15. to comfort vs that we might the better put our hope trust in god when we see how mercifull he hathe bene in tymes past vnto our weake brethreÌ„ that are gone before in al their aduersities nede temptations ye and horrible sinnes into which they nowe and then fell And on the other side ye see how they that hardened their hartes sinned of malice and refused mercy that was offered them and had no power to repent perished at the latter ende with all confusion and shame mercilessely Which ensaÌ„ples are very good and necessary to keepe vs in awe and dread in tyme of prosperitie as thou mayest see by Paul 1. Cor. 10. that we abide in the feare of God and waxe not wylde and fall to vanities and so sinne and prouoke God and bryng wrath vpon vs. And thirdly ye see in the practise how as God is merciful and long suffering euen so were all hys true Prophetes and preachers bearing the infirmities of their weake brethren and their own wrongs and iniuries with all patience and long suffering neuer casting any of them of their backs vntill they sinned against the holy ghost maliciously persecutyng the open and manifest trouth contrary vnto the ensample of the Pope which in sinnyng agaynst God and to quench the truth of his holy spirite is euer chiefe Capitaine and trompet blower to set other a worke and seketh only his own fredome libertie priuiledge wealth prosperitie profite pleasure pastime honour and glory with the bondage thraldom captiuitie misery wretchednes and vile subiection of his brethreÌ„ and in hys owne cause is so feruent so stiffe and cruell that he will not suffer one worde spoken agaynst hys false maiestie wily inuentions and iugling hipocrisie to be vnauenged though all christendome should be set together by the eares and should cost he cared not how many hundred thousande their lyues Now that thou mayest read Ionas frutefully and not as a Poetes fable but as an obligation betwene god and thy soule as an earnest penny geuen thee of God that he wyll helpe thee in tyme of nede if thou turne to him and as the worde of God the only foode lyfe of thy soule this marke and note First count Ionas the frend of God a man chosen of GOD to testify his name vnto the world But yet a yong scholer weake and rude after the fashioÌ„ of the apostles whyle Christ was with them yet bodily which thoughe Christ taught them euer to be meeke and to humble theÌ„selues yet oft stroue among theÌ„selues who should be greatest The sonnes of â—ebede would sitte the one on the right hand of Christ the other on the lefte They would praye that fire might descend from heauen consume the Samaritanes When Christ asked who say men that I am Peter aunswered thou art the sonne of the liuyng God as though Peter had bene as perfecte as an angel But immediatly after wheÌ„ Christ preached vnto them of hys death and
passion Peter was angry and rebuked Christ and thought earnestly that he had raued and not wist what he sayde as at another time when Christ was so feruently busied in healyng the people that he had no leisure to eat they went out to hold him supposing that he had bene beside hymselfe And one that cast out diuels in Christes name they forbade because he wayted not on them so glorious were they yet And though Christ taught alway to forgeue yet Peter after long goyng to schole asked whether men should forgeue seuen tymes thinkyng that viij tymes had bene to much And at the last supper Peter would haue dyed with christ but yet within few houres after he denyed him both cowardly and shamefully And after the same maner though he had so long heard that no man might auenge him self but rather turne the other cheeke to then to smite agayne yet when Christ was in takyng Peter asked whether it were lawful to smite with the sword and taried none aunswere but layed on rashly So that though when we come first vnto knowledge of the truth and the peace is made betwene God and vs and we loue his lawes and beleue and trust in him as in our father and haue good hartes vnto him and be borne a new in the spirite yet we are but childrē and young scholers weake and feble and must haue leysure to grow in the spirite in knowledge loue and in the ded◅ therof as young children must haue tyme to grow in their bodies And God our father and scholemaster feedeth vs and teacheth vs accorcordyng vnto the capacitie of our stomackes and maketh vs to grow and waxe perfect and fineth and trieth vs as gold in the fire of temptations and tribulations As Moyses witnesseth Deutero viij saying Remember all the way by whiche the Lord thy God caried thee this xl yeares in the wildernesse to humble thee and to tempte or prouoke thee y t it might be knowen what were in thine hart He brought thee into aduersitie and made thee an hungred then fed thee with Manna which neither thou nor yet thy fathers euer knew of to teach that man lyueth not by bread onely but by all that procedeth out of the mouth of GOD. For the promises of God are lyfe vnto all that cleaue vnto them muche more then breade and bodyly sustenaunce as the iourney of the children of Israell out of Egipt into the land promised them ministreth thee notable ensamples and that aboundantly as doth all the rest of the Bible also Howbeit it is impossible for flesh to beleue and to trust in the truth of Gods promises vntil he haue learned it in much tribulation after that God hath deliuered him out therof agayne God therefore to teach Ionas and to shew him his owne hart to make him perfect and to instruct vs also by his ensample sent him out of the lande of Israell where he was a Prophet to go among the heathen people and to the greatest and mightiest Citie of the world then called Niniue to preache that within xl dayes they should all perish for their sinnes and that the Citie should be ouerthrowen Whiche message the free will of Ionas had as much power to doe as the weakest harted womā in the world ▪ hath power if◅ were commaunde◅ to leape int◅e of lyuyng snakes and adders as happely if God had cōmaunded Sara to haue sacrificed her sonne Isaa◅ as he did Abraham she would haue disputed with him yer shee had done it or though she were strong enough yet many an holy Saint could not haue founde in their hartes but would haue runne away from the presence of the commaundement of God with Ionas if they had bene so strongly tempted For Ionas thought of this maner loe I am here a Prophet vnto Gods people the Israelites Whiche though they haue Gods worde testified vnto them dayly yet despise it and worshyp God vnder the likenesse of calues and after all maner fashions saue after hys owne word and therfore are of all nations the worst and most worthy of punishment And yet God for loue of fewe that are among them and for his names sake spareth and defendeth them How then should GOD take so cruel vengeaunce on so great a multitude of them to whō hys name was neuer preached to and therfore are not the tenth part so euill as these If I shall therfore go preach so shal I laye and shame my selfe and God thereto make them the more to dispise God and set the lesse by him and to bee the more cruell vnto his people And vpon that imagination he fled from the face or presence of God that is out of the coūtrey where God was worshipped in and from the prosecutyng of Gods commaundement and thought I will get me an other way among the heathen people and be no more a prophet but liue at rest and out of all combraunce Neuerthelesse the God of all mercy which careth fo◠his elect children turneth all vnto good to them and smiteth them to heale thē againe and killeth them to make them aliue agayne and playeth with them as a father doth some tyme with his young ignoraunt children and tempteth them and proueth them to make them see their owne hartes prouided for Ionas how all thinges should be When Ionas entred into the shyp he layd him down to slepe and to take his rest that is his conscience was tossed betwene the commaundement of God which sent him to Ninine and his fleshly wisedome that dissnaded counselled him the contrary and at the last preuailed against the commaundement and caryed him an other way as a shyp caught betwene two streames as Poetes faine the mother of Meliager to be betwen diuers affections while to aduenge her brothers death shee sought to slea her owne sonne Whereupon for very paine and tediousnes he lay down to slepe for to put the commaundement which so gnewe and fret his conscience out of mynde as the nature of all wicked is when they haue sinned a good to seke all meanes with riot reuell and pastime to driue the remembraūce of sinne out of their thoughtes or as Adam did to couer their nakednes with apornes of Pope holy workes But God awoke him out of his dreame set his sinnes before his face For when y t lot had caught Ionas then bee sure that his sinnes came to remembraunce agayne and that his cōscience raged no lesse then the waues of the Sea And then he thought that he onely was a sinner and the heathen that were in the shyp none in respect of him and thought also as veryly as he was fled from God that as veryly God had cast him away for the sight of the rodde maketh the naturall child not onely to see and to knowledge his faulte but also to forget all his fathers old mercy and kindnesse And then he confessed his sinne openly
can doe of his owne free will of his owne proper strength and enforcing Notwithstandyng thoughe there be neuer so great workyng yet as long as their remaineth in the hart vnlust tediousnes grudgyng grief payne lothsâ—nnes compulsion toward the law so long are all the workes vnprofitable lost ye and damnable in the sight of God This meaneth Paule in the iij. Chapter where he sayth by the dedes of the lawe shall no fleshe be iustified in the sight of God Hereby perceauest thou that those sophisters are but disceauers whiche teach that a man may and must prepare him selfe to grace and to the fauour of god with good workes How caÌ„ they prepare them selues vnto the fauour of God to that whiche is good when them selues can do no good no can not once thinke a good thought or consent to do good the deuill possessing their hartes myndes thoughtes captiue at his pleasure CaÌ„ those workes please GOD thinkest thou whiche are done with grief payne and tediousnes with an euill will with a contrary and a grudgyng mynde O holy saint Prosperous how mightely with the Scripture of Paule diddest thou confound this heresie twelue hundred yeares a goe or therupon To fulfill the law is to do y t workes therof and what soeuer the lawe commaundeth with loue lust and inward affection and delectation and to lyue godly and well freely willyngly and without compulsion of the lawe euen as thoughe there were no lawe at all Such lust and free libertie to loue the law commeth onely by the workyng of the spirite in the hart as hee sayth in the first Chapter Now is the spirite none otherwise geuen then by fayth onely in that we beleue the promises of God without waueryng how that God is true and will fulfill all hys good promises toward vs for Christes blondes sake as it is playne in the first Chapter I am not ashamed sayth Paule of Christes glad tydynges for it is the power of GOD vnto saluation to as many as beleue for at once and together euen as we beleue the glad tydynges preached to vs the holy ghost entreth into our hartes and looseth the bondes of the deuill whiche before possessed our hartes in captiuitie and held them that we could haue no lust to y t will of God in the law and as the spirite commeth by fayth onely euen so fayth commeth by hearyng the word or glad tidynges of God when Christ is preached how that hee is Gods sonne and man also dead and risen againe for our sakes as he sayth in the thyrd fourth and tenth Chapters All our iustifying then commeth of faith and faith and the spirite come of God and not of vs. Hereof commeth it that fayth onely iustifieth maketh righteous and fulfilleth the law for it bringeth the spirit through Christes deseruinges the spirite bringeth lust looseth the hart maketh him free setteth hym at libertie and geueth him strength to worke the deedes of the lawe with loue euen as the law requireth then at the last out of the same fayth so workyng in the hart spryng all good workes by their owne accorde That meaneth he in the thyrd Chapter for after he hath cast away the workes of the law so that he soundeth as though he would breake and disanulle the law through fayth he aunswereth to that might bee layd agaynst saying we destroy not the law through fayth but mayntaine further or stablish the law through fayth that is to say we fulfill the law thorough fayth Sinne in the Scripture is not called that outward worke onely committed by the body but all the whole busines and what so euer accompanyeth moueth or stirreth vnto the outward deede and that whence the workes spring as vnbelefe pronenes and readynes vnto the deede in the grounde of the hart with all the powers affections and appetites wherwith we can but sinne so that we say that a man then sinneth when he is caried awaye headlong into sinne all together as much as he is of that poyson inclination and corrupt nature wherein hee was conceiued and borne For there is none outward sinne committed except a maÌ„ be caried away all together with life soule hart body lust and mynde thereunto The Scripture loketh singularly vnto the hart vnto the roote and originall fountaine of all synne which is vnbelefe in the bottom of the hart For as fayth onely iustifieth and bryngeth the spirit and lust vnto the outward good workes Euen so vnbelefe onely damneth and keepeth out the spirit prouoketh the flesh and styrreth vp lust vnto the euill outwarde works as it fortuned to Adam Euâ— in Paradise Gene. 3. For this cause Christ calleth synne vnbelefe and that notablie in the. 16. of Iohn the spirite sayth he shall rebuke the world of sinne because they beleue not in me Wherefore then before all good workes as good frutes there must needes be fayth in the hart whence they spryng and before all bad deedes as bad frutes there must nedes be vnbelief in the hart as in the roote fountain pith and streÌ„gth of all sinne whiche vnbelefe is called the head of the Serpent and of the old Dragon which the womans seede Christ must treade vnderfoote as it was promised vnto Adam Grace and gift haue this difference Grace properly is Gods fauour beneuolence or kynd minde which of his owne selfe without deseruyng of vs he beareth to vs whereby he was moued and inclined to geue Christ vnto vs with all his other giftes of grace Gift is y t holy ghost and his working which hee poureth into the hartes of them on whoÌ„ he hath mercy and whoÌ„ he fauoureth Though the giftes the spirit encrease in vs dayly haue not yet their ful perfection ye and though there remaine in vs yet euill lustes synne which fight agaynst the sprite as he sayth here in the 7. chapter and in the 5. to the Galath and as it was spoken before in the 3. chapter of Gen. of the debate betwene y â— womans sede the seed of y t serpent yet neuertheles gods fauour is so great and so strong ouer vs for Christes sake that we are counted for full whole and perfect before God For Gods fauour towarde vs deuideth not her selfe encreasyng a little and a little as do the giftes but receiueth vs whole altogether in ful loue for Christes sake our intercessour and mediator and because y t the giftes of the sprite the battell betwene the sprite and euill lustes are begonne in vs already Of this now vnderstandest thou the 7. chapter where Paul accuseth hymselfe as a sinner and yet in the 8. chapter sayeth there is no damnation to them that are in Christ and that because of the spirite and because the giftes of the sprite are begonne in vs. Sinners we are because the fleshe is not full killed and mortified Neuertheles in as muche as we beleue in
in the latter ende In the 8. and 9. chapters he exhorteth thē to helpe the poore saintes that were at Ierusalem In the 10. 11. and 12. he inueyegth against the false prophetes And in the last Chapter he threateneth them that had sinned and not amended themselues A Prologue vpon the Epistle of S. Paule to the Gallathians by W. Tyndall AS ye read Act. 15. how certaine came from Ierusalem to Antioche vexed y t disciples there affirming y t they coulde not be saued except they were circumcised Euen so after Paul had conuerted the Galathians coupled them to Christ to trust in him only for the remission of synne and hope of grace and saluation and was departed there came false apostles vnto thē as vnto the Corinthiās and vnto all places where Paul had preached and that in the name of Peter Iames and Iohn whom they called the hye Apostles and preached circumcision and the kepyng of the law to be saued by and minished Paules authoritie To the confounding of those Paul magnifieth hys office and Apostleship in the two first chapiters and maketh hymselfe equall vnto the hie Apostles and concludeth that euery man muste be iustified without deseruyngs without workes and without helpe of the law but alone by Christ And in the 3. and 4. he proueth the same with Scripture examples and similitudes and sheweth that the law is cause of more sinne and bryngeth the curse of God vpon vs and iustifieth vs not but that iustifiyng commeth of grace promised vs of GOD through the deseruyng of Christe by whome if we beleue we are iustified without helpe of the woorkes of the lawe And in the 5. and 6. he exhorteth vnto the workes of loue which folow fayth and iustifiyng So that in all his Epistle he obserueth this order First he preacheth the damnatiō of the law then the iustifiyng of fayth and thyrdly the workes of loue For on that cōdition that wee loue henceforth and worke is the mercy giuen vs or els if we will not worke the will of GOD henceforward we fall from fauour grace and the inheritance that is freely geuen vs for Christes sake through our owne fault we lose agayne A Prologue vpon the Epistle of Saint Paule to the Ephesians IN this Epistle and namely in the three firste Chapters Paul sheweth that the Gospell grace therof was foresene and predestmate of God from before the begynnyng and deserued through Christ now at the last sent forth that all men should beleue thereon thereby to be iustified made righteous liuyng and happy and to bee deliuered from vnder the damnation of the law and captiuitie of ceremonies And in the fourth he teacheth to auoyde traditions and mens doctrine and to beware of puttyng trust in any thyng saue Christ affirmyng that he onely is sufficient and that in him we haue all thynges and beside him neede nothyng In the v. and vj. he exhorteth to exercise the faith and to declare it abroad through good workes and to auoyde sinne and to arme them with spiritual armour agaynst the deuill that they might stand fast in time of tribulation and vnder the crosse The Prologue vpon the Epistle of Saint Paule to the Philippians by W. Tyndall PAule prayseth the Philippians and exhorteth them to stād fast in the true faith and to encrease in loue And because that false Prophetes study alwayes to impugne and destroy y ◠true fayth he warneth them of such worke learners or teachers of woorkes and prayseth Epaphroditus And all this doth hee in the first and seconde Chapters In the thyrd he reproueth faythles and mans righteousnes whiche false Prophetes teach and mainteyne And he setteth him for an ensample howe that he him selfe had liued in such false righteousnes and holinesse vnrebukeable that was so that no man could complaine on him and yet now setteth nought therby for Christes righteousnes sake And finally he affirmeth that such false Prophetes are the enemyes of the crosse make their bellye 's their GOD for further then they may safely and without all perill and sufferyng will they not preach Christ A Prologue vpon the Epistle of Saint Paule to the Colossians by W. Tyndall AS the Epistle to y t Galathians holdeth the maner and fashion of the Epistle to the Romains briefly comprehendyng all that is therein at length disputed Euen so this Epistle foloweth the ensample of the Epistle to the Ephesians conteynyng the tenour of the same Epistle with fewer wordes In the first Chapter he praiseth thē and wisheth that they continue in the fayth and grow perfecter therin thē describeth he the Gospell how that it is a wisedome that confesseth Christ to be the Lord and God crucified for vs and a wisedome that hath bene hyd in Christ sence afore the beginning of the world and now first begon to be opened throughe the preachyng of the Apostles In the ij he warneth them of mens doctrine and describeth the false Prophetes to the vttermost and rebuketh them accordyng In y t thyrd he exhorteth to be frutefull in the pure fayth with all maner of good workes one to an other and describeth al degrees and what their duties are In the fourth he exhorteth to pray and also to pray for him and saluteth them A Prologue vpon the first Epistle of S. Paul to the Thessalonians by W. Tyndall THis Epistle did Paule write of exceeding loue and care and prayseth them in the two firste chapters because they did receiue the Gospell earnestly and had in tribulation and persecution continued therin stedfastly and were become an ensample vnto all congregations and had thereto suffred of their own kinsmē as Christ and his apostles did of y e Iewes puttyng them therto in mynde how purely and godly he had lyued among thē to their ensample and thanketh God that hys gospel had brought forth such fruite among them In the third chapter he sheweth his diligence and care least hys so greate labor and their so blessed a beginning should haue bene in vayne Sathan his apostles vexyng them with persecution and destroying their faith with mens doctrine And therefore he sente Tymothie to them to comforte them and strengthen them in the fayth and thanketh GOD that they had so constantly endured and desireth God to encrease them In the fourth he exhorteth them to kepe themselues from sinne and to do good one to another And thereto he informeth them concernyng the resurrection In the fift he writeth of the last day that it should come sodenly exhortyng to prepare them selues thereafter and to kepe a good order concernyng obedience and rule The Prologue vpon the second Epistle of S. Paule to the Thessalonians by W. Tyndall BEcause in the fore epistle he had said y t the last day should come sodenly the Thessalonians thought that it should come shortly Wherefore in this Epistle he declareth hymselfe And in the first chapter he comforteth
them with euerlasting reward of their fayth and patience in sufferyng for the Gospell and with the punishment of their persecutours in euerlastyng payne In the second he sheweth that y t last day shoulde not come till there were first a departing as some men thinke froÌ„ vnder y e obedience of y t Emperour of Rome and that Antichrist shoulde set vp himselfe in y e same place as god and deceyue the vnthankefull worlde with false doctrine and with false and lying myracles wrought by the workyng of Sathan vntill Christ shoulde come and slay hym with his glorious commyng and spirituall preachyng of the worde of God In the third he geueth them exhortation and warneth them to rebuke y t idle that would not labour with their handes and auoyde their company if they would not amende A Prologue vpon the first Epistle of S. Paule to Tymothe by W. Tyndall THis epistle writeth S. Paul to be an ensample to all Bishoppes what they shoulde teache and how they should teache and how they should gouerne the congregation of Christe in all degrees that it should be no nede to gouerne christes flocke with the doctrine of their owne good meanynges In the first Chapiter he commaundeth that the bishop shall maynetayne y t right fayth and loue and resist false preachers which make the lawe and woorkes equall with Christ and hys Gospell And he maketh a shorte conclusion of all Christes learning wherto the law serueth and what the ende therof is also what the Gospell is and setteth himselfe for a comfortable ensample vnto all sinners and troubled consciences In the second he commaundeth to pray for all degrees and chargeth that women shall not preache nor weare costly apparell but to be obedient vnto the men In the thyrd he describeth what maner persons the Byshop or Priest and their wyues should be also the Deacons and their wiues and commeÌ„deth it if any man desire to be a Byshop after that maner In the fourth hee prophesieth and sheweth before of the false Byshops spirituall officers that should aryse among the Christen people and be do and preach cleane contrary to the fore described ensample and should depart from the fayth in Christ and forbyd to marye and to eate certain meates teachyng to put trust therin both of iustifiyng and forgiuenesse of sinnes also of deseruyng of eternall life In the fift he teacheth howe a Byshop should vse him self toward yong and old concernyng widowes what is to be done which should be found of the common cost and teacheth also how men should honour the vertuous Bishops and Priestes and how to rebuke the euill In the sixt he exhorteth y t Byshops to cleaue to the Gospell of Christ and true doctrine to auoyde vayne questions and superfluous disputynges which geÌ„dre strife quench the truth and by which also the false Prophetes get them authoritie and seke to satisfie their insatiable couetousnesse The Prologue vpon the second Epistle of Saint Paule vnto Timothe W. Tyndall IN this Epistle Paul exhorteth Timothe to go forward as he had begoÌ„ to preach y t Gospel with all diligence as it neede was seyng many were fallen away and many false spirites and teachers were sprong vp already Wherfore a Byshops part is euer to watche and to labour in the Gospell In the third and fourth he sheweth before and that notablie of the ieoperdous tyme toward the end of y t world in which a false spiritual liuing should disceine y e whole world with outward hypocriâ—ie and apparance of holinesse vnder which all abhominatioÌ„s should haue their free passage and course as we alas haue sene this prophesie of S. Paule fulfilled in our spiritualtie vnto the vttermost iote The Prologue vpon the Epistle of S. Paul to Titus THis is a short Epistle wherin yet is conteyned all that is needefull for a Christen to know In the first Chapter he sheweth what maner a man a Byshop or Curate ought to be that is to witte vertuous and learned to preach and defende the Gospell to confounde the doctrine of trustyng in woorkes and mens traditions whiche euer fight agaynst the faith and cary away the coÌ„science captiue from the fredome that is in Christ into the bondage of their owne imaginations and inuentions as though the thynges should make a man good in the light of God whiche are to no profite at all In the secoÌ„d he teacheth all degrees old young men womeÌ„ maisters and seruauntes how to behaue theÌ„ selues as they which Christ bought with his bloud to be his proper or peculiar people to glorifie god with good workes In the thyrd he teacheth to honour temporall rulers and to obey theÌ„ and yet bryngeth to Christ agayne and to the grace that hee hath purchased for vs that no man should thinke that the obedience of Princes lawes or any other woorke should iustifie vs before God And last of all he chargeth to auoyde the company of the stubburne and of the heretickes A Prologue vpon the Epistle of Saint Paule vnto Philemon by W. Tyndall IN this Epistle S. Paule sheweth a godly ensample of Christen loue Here in we see how Paule taketh poore Onesimos vnto him and maketh intercessioÌ„ for him vnto his master and helpeth him with all that he may and behaueth him selfe none otherwise then as though he him selfe were the sayd Onesimos whiche thyng yet he doth not with power and authoritie as hee well might haue done but putteth of all authoritie and whatsoeuer he might of right do that Philemon might do likewise toward Onesimos and with great mekenesse and wisedome teacheth Philemon to see his dutie in Christ Iesu The Prologue vpon the first Epistle of Saint Peter by William Tyndall THis Epistle dyd S. Peter write to the heathen that were conuerted and exhorteth them to staÌ„d fast in the faith to grow therein and waxe perfect through all maner of sufferyng and also good workes In the first he declareth the iustifiyng of fayth through Christes bloud and comforteth them with the hope of the lyfe to come and sheweth that we haue not deserued it but that the prophetes prophesied it shoulde be geuen vs as Christ which redemed vs out of synne and all vncleannesse is holy so he exhorteth to lead an holy conuersation because we be richly bought and made heyres of a riche inheritaÌ„ce to take hede that we lose it not agayn through our owne negligence In the 2. Chapter he sheweth that Christ is the foundation and hed corner stone wheron al are built through fayth whether it be Iew or Gentile how that in Christ they are made priestes to offer themselues to GOD as Christ dyd hymselfe and to slea the lustes of the fleshe that fyght againste the soule And first he teacheth them in generall to obey the worldly rulers than in special he teacheth y t seruantes to obey their maisters
this Epistle to haue bene written by any of the Apostles but haue also refused it all together as no Catholicke or godly epistle bicause of certaine textes written therin For first he sayth in the sixt it is impossible that they whiche were once lighted and haue tasted of the heauēly gift and were become partakers of the holye ghoste and haue tasted of the good worde of GOD and of the power of the worlde to come if they fall shoulde bee renewed agayne to repentaunce or conuersion And in the tenth it sayth if we sinne willingly after we haue receiued the knowledge of the truth there remaineth no more sacrifice for sinnes but a fearefull lookyng for iudgement and violent fyre whiche shall destroy the aduersaries And in the xij it saith that Esau found no way to repentaunce or conuersion no thoughe he sought it with teares Whiche textes say they sound that if a man sinne any more after he is once Baptised he can be no more forgeuen and that is contrary to all the Scripture and therefore to be refused to be Catholicke and godly Vnto whiche I aunswere if we should denye this Epistle for those textes sakes so should we deny first Mathew which in his xij Chapter affirmeth that he which blasphemeth the holy Ghost shall neither be forgiuen here nor in the world to come And then Marke which in his thyrd Chapiter sayth that he that blasphemeth the holy Ghost shal neuer haue forgiuenesse but shal be in daunger of eternall damnation And thirdly Luke which saith there shall be no remission to him that blasphemeth the spirite of God Moreouer Iohn in his first Epistle saith there is a sinne vnto death for which a man should not pray And ij Pet. ij saith if a man be fled from the vncleanesse of the world through the knowledge of our Sauiour Iesus Christ and then be wrapt in agayne his ende is worse then the beginnyng and that it had better for him neuer to haue knowen the truth And Paule ij Ti. iij. curseth Alexander the Copper-smith desiring the lord to reward him accordyng to his deedes Whiche is a signe that either y t Epistle should not be good or that Alexander had sinned past forgiuenesse no more to be prayed for Wherfore seyng no Scripture is of priuate interpretation but must be expounded accordyng to the generall Articles of our fayth and agreable to other open and euident textes confirmed or compared to lyke sentences why should we not vnderstand these places with like reuerēce as we do the other namely when all the remnaunt of the Epistle is so godly of so great learnyng The first place in the vj. Chapiter will no more then that they whiche know the truth and yet willingly refuse the light and chuse rather to dwell in darkenes and refuse Christ make a mocke of him as y ◠Pharisies which whē they were ouercome with Scripture miracles y ◠Christ was the very Messias yet had they such lust in iniquitie that they forsoke him persecuted him slewe him and did all the shame that could be imagined to him can not bee renued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayth the Greeke to be conuerted that is to say such malicious vnkyndnesse which is none other then the blasphemyng of the holy Ghost deserueth that the spirite shall neuer come more at them to conuerte them whiche I beleue to be as true as any other text in all the Scripture And what is ment by that place in the tenth Chapter where he sayth if we sinne willingly after we haue receiued y t knowledge of the truth there remaineth no more sacrifice for sinne is declared immediatly after For he maketh a comparison betwene Moses and Christ saying if he which despised Moses law dyed without mercy how much worse punishment is he worthy of that treadeth the sonne of God vnderfoote and counteth the bloud of the couenaunt by whiche bloud he was sanctified as an vnholy thyng blasphemeth the spirite of grace By which wordes it is manifest that he meaneth none other by the fore wordes then the sinne of blasphemy of the spirite For them that sinne of ignoraunce or infirmitie there is remedy but for him that knoweth the truthe and yet willingly yeldeth him selfe to sinne consenteth vnto the lyfe of sinne with soule and body had rather lye in sin then haue his poysoned nature healed by the helpe of the spirite of grace and maliciously persecuteth the truth for him I say there is no remedy the way to mercy is locked vp and the spirite is taken from him for his vnthankefulnesse sake no more to be geuen him Truthe it is if a mā can turne to God and beleue in Christ he must be forgiuen how deepe soeuer he hath sinned but that wil not be without the spirite and such blasphemers shall no more haue the spirite offred them Let euery man therefore feare God and beware that he yeld not him self to serue sinne but how oft soeuer he sinne let him be gyn agayne and fight a freshe and no doubt he shal at the last ouercome and in the meane tyme yet be vnder mercy for Christes sake because his hart worketh and would fayne be loused from vnder the bondage of sinne And there it sayth in the. xij Esau founde no way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee conuerted and reconciled vnto God and restored vnto his byrth right agayn though he sought it with teares that text must haue a spirituall eye For Esau in sellyng his byrthright despised not onely that temporall promotion that he should haue bene Lord ouer all his brethren and kyng of that countrey but he also refused the grace and mercy of GOD and the spirituall blessyng of Abrahā and Isaac and all y t mercy that is promised vs in Christ which should haue bene his seede Of this ye see that this Epistle ought no more to be refused for holy godly and Catholicke then the other autentike Scriptures Now therfore to come to our purpose agayne though this Epistle as it sayth in the sixt lay not the grounde of the fayth of Christ yet it buildeth cunnyngly thereon pure gold siluer and precious stones proueth the Priesthode of Christ with Scriptures ineuitable Moreouer there is no worke in all the Scripture that so playnly declareth the meanyng and significatiōs of the sacrifices ceremonies and figures of the old Testament as this Epistle in so much that if wilful blindnes malicious malice were not the cause this Epistle onely were enoughe to wede out of the hartes of the papistes that cankred heresie of iustifiyng of workes cōcernyng our Sacraments ceremonies and all maner traditions of their owne inuention And finally in that ye see in the tenth that he had bene in bondes and prison for Christes sake in y t he so mightely driueth all to Christ to be saued thorough him and so cared for the flocke of Christ that he both wrote and
then they did before These are they whiche Iudas in his Epistle calleth dreamers which deceaue themselues with their owne fantasies For what other thing is their imagination which they call fayth then a dreamyng of the fayth and an opinion of their owne imagination wrought without the grace of God These must nedes be worse at the latter end thē at the begynnyng These are the old vessels that rent when new wyne is poured into them Math. ix that is they heare Gods word but hold it not and therfore waxe worse then they were before But the right fayth spryngeth not of mans fantasie neither is it in any mās power to obtaine it but is all together the pure gift of God poured into vs freely without all maner doyng of vs without deseruing and merites yea and without sekyng for of vs. And is as sayth Paul in the second to the Ephesians euen Gods gift and grace purchased through Christ Therfore is it mighty in operation full of vertue and euer working which also renueth a man and begetteth him a fresh altereth him chaungeth hym and turneth him altogether into a new nature and conuersation so that a man feeleth hys hart all together altered chaunged and farre otherwise disposed then before hath power to loue that whiche before he could not but hate and deliteth in that which before he abhorred and hateth that which before he could not but loue And it setteth the soule at libertie and maketh her free to folow the will of God and doth to the soule euen as health doth vnto the body after that a man is pined and wasted away with a long sokyng disease the legges cannot beare hym he cannot lift vp his handes to helpe hymself his taste is corrupt suger is bitter in hys mouth his stomacke abhorreth longyng after slibbersause and swashe at which a whole stomacke is readye to cast hys gorge When helth commeth she changeth and altereth hym cleane geueth hym strength in all hys members lust to do of his owne accord that which before he could not do neither could suffer that any mā exhorted hym to do and hath now lust in holesome thynges and hys members are free and at libertie and haue power to do of their owne accorde all thinges which belong to an whole man to do which afore they had no power to do but were in captiuitie and bondage So likewise in all thyng doth right fayth to the soule The sprite of God accompanieth fayth bringeth with her light wherwith a man beholdeth hymselfe in the lawe of God and seeth his miserable bondage and captiuitie and humbleth himselfe and abhorreth himselfe she bringeth Gods promises of all good thinges in Christ God worketh with his worde and in his worde And as his worde is preached fayth rooteth her selfe in the hartes of the elect and as faith entreth and the worde of God is beleued the power of God looseth the hart from the captiuitie and bondage vnder sinne and knitteth and coupleth him to God and to the wyll of God altereth hym chaungeth hym cleane fashioneth and forgeth hym a new geueth hym power to loue and to doe that whiche before was vnpossible for hym eyther to loue or do and turneth hym into a new nature so y t he loueth that which he before hated and hateth that which he before loued and is cleane altered chaunged and contrary disposed and is knit and coupled fast to Gods will and naturally bringeth forthe good workes that is to say that which God commaundeth to do and not thinges of hys owne imagination And that doth he of hys owne accorde as a tree bringeth forth fruit of her own accord And as thou needest not to bid a tree to bryng forth fruite so is there no law put vnto hym that beleueth and is iustified through fayth as sayth Paul in the first Epistle to Timothie the fyrst chapter Neither is it nedeful for the law of god is written graued in his harte and his pleasure is therein And as without commaundement but euē of hys owne nature he eateth drincketh seeth heareth talketh goeth euē so of his owne nature without coaction or compulsion of y t law bringeth he forth good workes And as a whole man when he is a thurst tarieth but for drinke and when he hungreth abideth but for meate and then drinketh and eateth naturally euē so is y e faithfull euer a thurst an hungred after the will of God and tarieth but for occasion And whensoeuer an occasion is geuen he worketh naturally the wyll of God For this blessing is geuen to all them that trust in Christes bloud that they thrust and hunger to do gods wyll He that hath not this fayth is but an vnprofitable babler of faith and workes and wotteth neither what he bableth nor what he meaneth or wherunto his wordes pertayne For he feeleth not the power of faith nor y e working of the spirite in his hart but enterpreteth the scriptures which speake of fayth and workes after hys owne blynd reason folish fantasies not of any feeling that he hath in his hart as a man rehearseth a tale of an other mans mouth and wotteth not whether it be so or no as he sayth nor hath any experience of y t thing it selfe Now doth the scripture ascribe both fayth workes not to vs but to God only to whom they belong onely and to whō they are appropriate whose gifte they are and the proper worke of his spirit Is it not a frowarde and peruerse blindnes to teach how a man can do nothing of his owne selfe and yet presumptuously take vpō them the greatest and hyest worke of God euen to make fayth in themselues of their own power and of their owne false imagination and thoughtes Therfore I say we must dispayre of our selues pray God as christes apostles did to geue vs fayth to encrease our fayth When we haue that we neede no other thing more For she bringeth the spirite with her and he not onely teacheth vs all thinges but worketh them also mightely in vs and carieth vs through aduersitie persecution death and hel vnto heauen and euerlasting lyfe MArke diligently therfore seing we are come to answer The Scripture because of such dreames and fayned faythes sake vseth such manner of speakinges of workes not that a man should therby be made good to Godwarde or iustified but to declare vnto other and to take of other the differēce betwene false fayned fayth and ryght fayth For where right fayth is there bringeth she forthe good workes if there followe not good workes it is no doubt but a dreame and an opinion or fained fayth Wherfore looke as the fruit maketh not the tree good but declareth and testifieth outwardlye that the tree is good as Christ sayeth euery tree is knowen by his fruite euen so shall ye know the right fayth by her fruite Take for an
is forasmuch as faythe iustifieth and putteth away sinne in the sight of God bringeth lyfe health and the fauour of God maketh vs the heyres of God poureth the spirite of God into our soules and filleth vs with all godly fulnes in Christ it wer to great a shame rebuke and wronge vnto the fayth ye to christes bloud if a man would worke any thyng to purchase that wherwith fayth hath indued hym already and God hath geuen hym freely Euen as Christ had done rebuke and shame vnto hymselfe if he would haue done good workes and wrought to haue bene made thereby Gods sonne and heyre ouer all which thing he was alredy Now doth fayth make vs the sonnes or childrē of god Iohn 1. he gaue them might or power to be y t sonnes of God in that they beleued on his name If we be sonnes so are we also heires Roma viij and Gala. iiij How can or ought we then to worke for to purchase that inheritaunce withall whereof we are heyres already by fayth What shall we say thē to those scriptures whiche sound as though a man should do good workes and lyue well for heauens sake or eternall reward As these are make you frendes of the vnrighteous Mammon And Math. vij Gather you treasures together in heauen Also Math. xix If thou wilt enter into lyfe keepe the commaundementes and such like This say I that they whiche vnderstand not neither feele in their hartes what fayth meaneth talke and thinke of the reward euen as they do of the worke neither suppose they y t a man ought to worke but in a respect to the reward For they imagine that it is in the kyngdome of Christ as it is in the world among mē that they must deserue heauen with their good woorkes Howbeit their thoughtes are but dreames and false imaginations Of these men speaketh Malachias Chap. i. who is it among you that shutteth a doore for my pleasure for nought y t is without respect of reward These are seruauntes that seke gaynes and vauntage hyrelinges day labourers whiche here on earth receaue their rewardes as the Phariseis with their prayers and fastynges Math. v. But on this wise goeth it with heauen with euerlastyng lyfe and eternall reward likewise as good workes naturally folow fayth as it is aboue rehearsed so that thou nedest not to commaunde a true beleuer to worke or to compel him with any law for it is vnpossible that he should not worke he taryeth but for an occasion he is euer disposed of him selfe thou nedest but to put him in remembraunce and that to know the false fayth from the true Euen so naturally doth eternall lyfe folow faith and good liuing without sekyng for is impossible that it should not come though no mā thought there on Yet is it rehearsed in y ◠Scripture alledged and promised to know the difference betwene a false beleuer and a true beleuer and that euery man may know what foloweth good liuyng naturally and of it selfe without takyng thought for it Take a grosse ensample Hell that is euerlastyng death is threatned vnto sinners and yet foloweth it sinne naturally without sekyng for For no mā doth euill to be damned therfore but had rather auoyde it Yet there the one foloweth the other naturally though no man told or warned him of it yet should the sinner finde it and feele it Neuerthelesse it is therfore threatned that men may know what foloweth euill liuyng Now then as after euill liuyng foloweth his reward vnsought for euen so after good liuing foloweth his reward naturally vnsought for or vnthought vpon Euen as when thou drinkest wine be it good or bad the tast foloweth of it selfe thoughe thou therfore drinke it not Yet testifieth the Scripture and it is true that we are by inheritaunce heyres of damnation and that ere we be borne we are vessels of the wrath of God full of that poyson whence naturally all synnes spring and wherewith we can not but sinne which thyng the dedes that folow whē we behold our selues in the glasse of the law of God do declare vtter kill our consciences show vs what we were and wist not of it certifieth vs that we are heyres of damnatiō For if we were of God we should cleaue to God and lust after the wil of God But now our dedes compared to the law declare y ◠contrary by our dedes we see our selues both what we be and what our end shall be So now thou seest that lyfe eternall and all good thynges are promised vnto fayth and belefe so that he that beleueth on Christ shal be safe Christes bloud hath purchased life for vs hath made vs the heyres of god so that heauen commeth by Christes bloud If thou wouldest obtaine heauē with the merites and deseruinges of thine own woorkes so dyddest thou wrong yea and shamedest the bloud of Christ and vnto thee were Christ dead in vayne Now is the true beleuer heyre of God by Christes deseruynges yea and in Christ was predestinate and ordeined vnto eternall life before the world began And when the Gospel is preached vnto vs we beleue the mercy of God and in beleuyng we receaue the spirite of God which is the earnest of eternal lyfe and we are in eternal life already feele already in our hartes the swetnes therof and are ouercome with the kyndnes of God and Christ and therfore loue the will of God and of loue are ready to woorke freely and not to obtaine that which is geuen vs freely and whereof we are heyres already Now when Christ sayth Make you frendes of vnrighteous Mammon Gather you treasure together in heauen and such like Thou seest that the meanyng and entent is no other but that thou shouldest do good so will it folow of it selfe naturally without sekyng takyng of thought that thou shalt find frendes and treasure in heauē and receaue a reward So let thyne eye be single and looke vnto good lyuyng onely and take no thought for y t reward But be content For as much as thou knowest and art sure that the reward all thyng contained in gods promises folow good liuyng naturally and thy good workes do but testifie onely and certifie thee that the spirite of God is in thee whom thou hast receaued in earnest of Gods truth and that thou art heyre of all the goodnes of God and that all good thynges are thyne already purchased by Christes bloud and layd vp in store against that day when euery man shall receaue according to his dedes that is according as his dedes declare and testifie what he is or was For they that looke vnto the reward are slow false suttle and crafty workers and loue the reward more thē the worke yea hate the labour yea hate God which commaūdeth the labour and are wery both of the commaundement and also
of the commaunder and worke with tediousnes But he that worketh of pure loue without seekyng of reward woorketh truly Thirdly that not the saintes but god onely receiueth vs into eternall tabernacles is so plaine euidēt that it nedeth not to declare or proue it How shall the saintes receaue vs into heauen when euery man hath neede for him selfe that God onely receiue hym to heauen and euery man hath scace for himself As it appeareth by the fiue wise virgins Math. 25 which would not geue of their oyle vnto the vnwise virgins And Peter sayeth in the 4. of his first Epistle that the righteous is with difficultie saued So seest thou y ◠the saying of Christ make you frendes and so forth that they may receiue you into euerlasting tabernacles pertayneth not vnto the saintes which are in heauen but is spokē of the poore and nedy which are here presēt with vs on earth as though he would say What buildest thou churches foundest Abbeys chauntries and colledges in the honor of saints to my Mother S. Peter Paule and saintes that be dead to make of them thy frendes They nede it not ye they are not thy frendes but theirs which liued then whē they did of whome they were holpen Thy frendes are the poore which are nowe in thy tyme liue with thee thy poore neighbours which neede thy help and succour Them make thy frendes with thy vnrighteous Mammon that they may testify of thy faith and thou maist know and feele that thy fayth is right and not fayned VNto the second such receauing into euerlasting habitations is not to be vnderstand that men shall do it For many to whom we shew mercy do good shall not come there neyther skilleth it so we meekely and louingly do our duetie ye it is a signe of strong fayth and feruent loue if we do wel to the euill and studye to drawe them to Christ in all that lyeth in vs. But the poore geue vs an occasion to exercise our fayth and the dedes make vs feele our fayth and certify vs ānd make vs sure that we are safe and are escaped and translated from death vnto lyfe that we are deliuered and redemed frō the captiuitie and bondage of Satan and broughte into the libertie of the sonnes of God in that we fele lust and strength in our hart to worke the will of god And at that day shal our dedes appeare and comfort our hartes witnes our faith and trust which we now haue in Christ which fayth shall then keepe vs from shame as it is written None that beleueth in him shall be ashamed Rom. 9. So that good works helpe our fayth and make vs sure in our consciences and make vs feele the mercy of god Notwithstanding heauen euerlasting lyfe ioy eternal faith the fauour of God the spirite of God lust and strength vnto the wil of God are geuen vs freely of the bounteous and plenteous riches of God purchased by Christ without our deseruings that no man should reioyce but in the Lord onely FOr a further vnderstanding of this Gospel here may be made 3. questions What Mammō is why it is called vnrighteous and after what maner Christ biddeth vs counterfet folow the vniust and wicked stewarde which with his lordes dammage prouided for his owne profite and vātage which thing no doubt is vnrighteous and sinne First Mammon is an Hebrue word signifieth riches or temporal goods and namely all superfluitie and all y t is aboue necessitie that which is required vnto our necessary vses wherwith a man may helpe an other without vndoyng or hurtyng himselfe For Hamon in the Hebrew speach signifieth a multitude or abundance or many And therehence commeth Mahamon or Mammon aboundaunce or plenteousnes of goodes or riches Secondarily it is called vnrighteous Mammon not because it is gottē vnrighteously or with vsurye for of vnrighteous gotten goods can no mā do good workes but ought to restore them home agayne As it is sayd Esay 61. I am a God that hateth offeryng that commeth of robbery And Pro. 3. sayth Honour the Lord of thine own good But therfore it is called vnrighteous because it is in vnrighteous vse As Paule speaketh vnto the Ephes 5. how that the dayes are euill thoughe that god hath made them and they are a good worke of gods makyng How be it they are yet called euill because that euill men vse them amisse much sinne occasions of euill peril of soules are wrought in thē Euē so are riches called euill because that euill men bestow thē amisse and misuse them For where riches is there goeth it after the common prouerbe He that hath money hath what him listeth And they cause fighting stealing laying awaite lying flatering and all vnhappines against a mans neighbour For all men holde on riches part But singularly before God is it called vnrighteous Mammon because it is not bestowed and ministred vnto our neighbors nede For if my neighbour neede and I geue him not neyther depart liberally with him of that which I haue than withholde I from him vnrighteously that which is hys owne For as much as I am bounden to helpe hym by the lawe of nature which is whātsoeuer thou wouldest y ◠an other did to thee that doe thou also to hym And Christ Math. 5. Geue to euery mā that desireth thee And Iohn in his first Epistle if a man haue thys worldes good see hys brother nede how is the loue of God in hym And this vnrighteousnes in our Mammō see very few men because it is spirituall and in those goodes whiche are gotten most truely and iustly whiche beguile men For they suppose they do no man wrong in keepyng them in that they got them not with stealyng robbing oppression and vsury neither hurt any man now with them Thirdly many haue busied thēselues in studying what or who this vnrighteous steward is because y t Christ so praiseth him But shortly and plainly this is the aunswere That Christ prayseth not the vnrighteous stuard neither setteth him forth to vs to coūterfait because of his vnrighteousnes but because of his wisedome onely in that he with vnright so wisely prouided for himself As if I would prouoke another to pray or study do say The theeues watch all night to robbe and steale why cāst not thou watch to pray and to study Here prayse not I the theefe and murderer for their euill doyng but for their wisedome that they so wisely and diligently wayt on their vnrighteousnes Likewise whē I say misse women tyre thē selues with gold and silke to please their louers what wilt not thou garnish thy soule with fayth to please Christ here prayse I not whoredome but y ◠diligence which the whore misuseth On this wise Paule also Roma v. likeneth Adam Christ together saying that Adam was a figure of Christ And yet of Adam haue we
shewe your mercy do a deede of mercy meanyng thereby y t our deedes declare how we loue our neighbours how much we haue compassion on theÌ„ at their neede Moreouer it is not possible to loue except we see a cause Except we see in our hartes y t loue kyndnes of God to vs warde in Christ our Lord it is not possible to loue God aright We say also he that loueth not my dogge loueth not me Nor that a maÌ„ should loue my dogge first But if a man loued me the loue wherewith he loueth me would compell him to loue my dogge though the dogge deserued it not yea though the dogge had done him a displeasure yet if he loued me the same loue would refrayne hym from reuenging himselfe and cause him to referre the vengeaunce vnto me Such speakinges finde we in scripture Iohn in the fourth of hys first epistle sayth He that saith I loue God and yet bateth his brother is a lyar For how can he that loueth not his brother whom he seeth loue God whom he seeth not This is not spoken that a man should first loue hys brother and then God but as it foloweth For this commaundement haue we of hym that he which loueth God should loue his brother also To loue my neighbour is the commaundemeÌ„t which commaundement he that loueth not loueth not GOD The keeping of the commaundemeÌ„t declareth what loue I haue to God If I loued God purely nothing that my neighbour coulde do were able to make me eyther to hate him eyther to take vengeaunce on hym my selfe seing that God hath coÌ„maunded me to loue him to remitte all veÌ„geaunce vnto hym Marke now how much I loue the coÌ„maundement so much I loue God how much I loue God so much beleue I that he is mercifull kynde and good yea and a father vnto me for Christes sake how much I beleue that God is mercifull vnto me and that he will for Christes sake fulfill all his promises vnto me so much I see my sinnes so much do my sins greue me so much do I repent and sorrow that I sinne so much displeaseth me that poyson that moueth me to sinne and so greatly desire I to be healed So now by the naturall order first I see my sinne then I repeÌ„t and sorrow then beleue I Gods promises that he is mercifull vnto me and forgeueth me and will heale me at the last then loue I and then I prepare my selfe to the commaundement THis do and thou shalt liue Luc. x. that is to say loue thy Lord God with all thy hart with all thy soule with all thy strength and with all thy mynde and thy neighbour as thy self As who should say if thou do this or though thou canst not do it yet if thou â—ealest lust thereunto and thy spirite sigheth mourneth and longeth after strength to do it take a signe and euident token thereby that the spirite of life is in thee and that thou art electe to life euerlasting by Christes bloude whose gift and purchase is thy fayth and that spirite that worketh the will of God in thee whose gift also are thy deedes or rather the deedes of the spirite of christ and not thine and whose gift is the reward of eternal life which foloweth good workes It followeth also in the same place of Luke When he shoulde departe he plucked out two pence and gaue them to the host and sayde vnto him Take the charge or cure of him and what soeuer thou spendest more I wil recompeÌ„ce it thee at my coÌ„ming agayne Remember this is a parable and a parable may not be expounded worde by worde but the intent of the similitude must be sought out onely in the whole parable The intent of the similitude is to shew to whom a man is a neighbour or who is a mans neighbour which is both one what is to loue a mans neighbour as him selfe The Samaritane holpe him and shewed mercy as long as he was present and when he could be no longer present he left his money behind him and if that were not sufficient he left his credence to make good the rest and forsoke him not as long as y â— other had need TheÌ„ sayd Christ goe thou and do likewise that is without difference or respectioÌ„ of persons whosoeuer needeth thy helpe him count thy neighbour his neighbor be thou and shew mercy on him as long as he nedeth thy succour and that is to loue a mans neighbour as him selfe Neighbour is a word of loue and signifieth that a man shoulde be euer nigh and at hand and ready to helpe in tune of neede They that will enterpret parables worde by worde fall into straights oft-times whence they can not rid themselues And preach lyes in stead of the truth as do they whiche enterpret by the ij pence the old testament and the new and by that which is bestowed Opera supererogationis howbeit Superarrogantia were a meeter terme that is to say deedes which are more then the law requireth deeds of perfection and of liberalitie which a man is not bouÌ„d to do but of his free will And for them he shal haue an higher place in heauen and may geue to other of his merites or of whiche the pope after his deathe may geue pardons from the paines of purgatorye Against whiche exposition I aunswere first a greater perfection then the law is there not A greater perfection then to loue God and his will which is the commaundementes with all thine hart with all thy soule with all thy strength with all thy minde is there none And to loue a mans neighbour as himselfe is like the same It is a wonderfull loue wherewith a man loueth himselfe As glad as I woulde be to receiue pardon of mine owne life if I had deserued death so glad ought I to be to defend my neighboures life without respect of my life or of my good A man ought neither to spare his goods nor yet himselfe for his brothers sake after the ensample of Christ 1. Iohn 3. Herein sayth he perceiue we loue in that he y t is to say Christ gaue his life for vs. We ought therefore to bestowe our liues for the brethren Nowe sayeth Christ Iohn xv There is no greater loue then that a man bestow his life for his frend Moreouer no man caÌ„ fulfil the law For Iohn sayth i. Chapter of the said epistle if we say we haue no sinne we deceaue our selues and truth is not in vs. If we knowledge our sinnes he is faithfull and righteous to forgeue vs our sinnes and to purge vs from all iniquitie And in the Pater noster also we say father forgeue vs our sins Now if we be all sinners none fulfilleth the lawe For he that fulfilleth the lawe is no sinner In the lawe may neither Peter nor Paule nor any other creature saue Christ onely reioyce In the bloud of
Christ which fulfilled the lawe for vs may euery parson that repenteth beleueth loue-eth the law and mourneth for streÌ„gth to fulfill it reioyce be he neuer so weake a sinner The two pence therefore and the credence that he left behynde him to bestowe more if neede were signifieth that he was euery where mercifull both present and absent without fayning cloking complayning or excusing and forsoke not his neighbour as long as he had nede Which example I pray God men may followe and let opera supererogationis alone MAry hath choseÌ„ a good part which shall not be taken from her Luk. x. She was first chosen of God and called by grace both to know her sin and also to heare the worde of fayth health and glad tidinges of mercy in Christ and fayth was geuen her to beleue the spirite of God loosed her hart from the bondage of sinne Then consented she to the will of God againe and aboue all thinges had delectation to heare the worde wherein she had obtayned euerlasting health and namely of his owne mouth which had purchased so great mercy for her God chuseth vs first and loueth vs first and openeth our eyes to see his exceeding aboundaunt loue to vs in Christ and then loue we agayne and accept his will aboue all thinges and serue him in that office whereunto he hath chosen vs. Sell that ye haue and geue almes And make you bagges which waxe not olde and treasure which faileth not in heauen Luke xij This such like are not spoken that we shoulde worke as hyrelinges in respect of rewarde and as though we shoulde obtayne heauen with merite For he saith a little afore feare not little flocke for it is your fathers pleasure to geue you a kingdome The kingdome commeth then of the good will of almighty God thorough Christ And such thinges are spoken partly to put vs in remembraunce of our dutie to be kynde agayne As is that saying let your light so shine before men that they seyng your good workes may glorifie your father which is in heaueÌ„ As who shoulde say if God hath geuen you so great giftes see ye be not vnthankefull but bestow them vnto his praise Some things are spoken to moue vs to put our trust in God as are these Beholde the Lyllies of the fielde Beholde the byrdes of the ayre If your children aske you bread will ye proffer them a stone and many such lyke Some are spoken to put vs in remeÌ„braunce to be sober to watch pray and to prepare our selues agaynst teÌ„ptations and that we should vnderstand and know how that temptations and occasion of euill come then most when they are least looked for least we should be carelesse and sure of our selues negligent and vnprepared Some thinges are spoken that we should feare the wonderfull and incoÌ„prehensible iudgementes of God lest we should presume Some to comfort vs that we dispayre not And for lyke causes are all the ensamples of the old TestameÌ„t In conclusion the scripture speaketh many thynges as the world speaketh But they may not be worldly vnderstand but ghostly and spiritually yea the spirite of God onely vnderstandeth them and where he is not there is not the vnderstandyng of the Scripture But vnfrutefull disputyng and braulyng about wordes The scripture sayth God seeth God heareth God smelleth God walketh God is with them God is not with them God is angry God is pleased God sendeth his spirite God taketh his spirite away and a thousande such like And yet is none of them true after the worldlye manner and as the wordes sound Read the second chapter of Paule to the Corinthians The naturall man vnderstandeth not the thinges of God but the spirite of God onely and we sayth he haue receaued the spirite whiche is of God to vnderstand the thynges which are geuen vs of God For without the spirite it is impossible to vnderstand them Read also the viij to the Romaines They that are led with the spirite of God are the sonnes of GOD. Now the sonne knoweth his fathers will and the seruauÌ„t that hath not the spirite of Christ sayth Paule is none of his Likewise he that hath not the spirite of GOD is none of gods for it is both one spirite as thou mayst see in the same place Now he that is of God heareth the word of God Iohn viij and who is of God but he that hath the spirite of God Furthermore sayth he ye heare it not because ye are not of God that is ye haue no lust in the word of God for ye vnderstand it not that because his spirite is not in you For as much then as the Scripture is no thyng els but that which the spirite of GOD hath spoken by the Prophetes and Apostles can not be vnderstand but of the same spirite Let euery man pray to God to send him his spirite to loose him from his naturall blindnes and ignoraunce and to geue him vnderstandyng and feelyng of the thynges of God of the speakyng of the spirite of GOD. And marke this processe First we are damned of nature so coÌ„ceaued and borne as a Serpent is a SerpeÌ„t and a tode a tode a snake a snake by nature And as thou â—eest a youÌ„g child which hath pleasure in many thynges wherein is present death as in fire water and so foorth would slea hym selfe with a thousand deathes if he were not wayted vpon and kept therfro Euen so we if we should liue these thousaÌ„d yeares could in al that tyme delite in no other thing nor yet seeke any other thyng but that wherein is death of the soule Secondarily of the whole multitude of the nature of man whom God hath elect and chosen and to whom he hath appointed mercy and grace in Christ to them sendeth he his spirite whiche openeth their eyes sheweth them their miserie and bryngeth them vnto the knowledge of them selues so that they hate and abhorre them selues are astonyed and amased and at their wittes endes neither wot what to do or wher to seeke health Then lest they should flee from God by desperation he comforteth theÌ„ agayne with his swete promises in Christ certifieth their harts that for Christes sake they are receaued to mercy and their sinnes forgeueÌ„ and they elect and made the sonnes of GOD and heyres with Christ of eternall lyfe thus through fayth are they set at peace with God Now may not we axe why GOD chuseth one and not an other eyther think that God is vniust to damne vs afore we do any actual dede seyng that god hath power ouer all hys creatures of right to do with theÌ„ what he lyst or to make of euery one of them as he listeth Our darknes can not perceaue his light God wil be feared and not haue his secret iudgementes knowen Moreouer we by the light of fayth see a thousand thynges which are impossible to
How many are there of the same sort which thou cāst not make beleue that a thousand thinges are sin which God damneth for sinne all the scripture throughout As to bye as good cheepe as he can and to sell as deare as he can to rayse the market of corne and victuale for his owne vauntage without respect of his neighbor or of the poore of the common wealth and such like Moreouer how many hundred thousandes are there which when they haue sinned knowledge their sinnes yet trust in a balde ceremony or in a lowsy Fryers coate and merites or in the prayers of them that deuoure widowes houses and eateth the poore out of house and harbour in a thyng of hys owne imagination in a foolishe dreame and a false vision not in Christes bloud and in the truth that God hath sworne All these are faythlesse for they follow their owne righteousnes and are disobediēt vnto all maner righteousnes of God both vnto the righteousnes of Gods lawe wherewith he damneth all our deedes for though some of them see their sins for feare of payne yet had they rather that such deedes were no sinne and also vnto the righteousnes of the truth of God in his promises whereby he saueth all that repent and beleue them For though they beleue that Christ dyed yet beleue they not that he dyed for their sinnes and that hys death is a sufficient satisfaction for their sinnes and that God for hys sake will be a father vnto them and geue them power to resist sinne Paule sayth to the Romaynes in the x. chap. if thou confesse wyth thy mouth that Iesus is the Lord and beleue wyth thine hart that God raysed hym vp from death thou shalt be safe That is if thou beleue he raysed hym vp againe for thy saluation Many beleue that God is riche and almighty but not vnto themselues and that he he will be good vnto them and defend them and be their God Pharao for payne of the plague was compelled to confesse hys sinnes but had yet no power to submit hymselfe vnto y t will of God and to let the children of Israell goe and to loose so great profit for Gods pleasure As our Prelates confesse their sinnes saying though we be neuer so euill yet haue we the power And agayne the Scribes and the Pharises say they sate in Moyses seate do as they teach but not as they do thus confesse they that they are abhominable But to the second I aunswere if they sate on Christes sear they would preach Christes doctrine now preach they their owne traditions and therefore not to be heard If they preached Christ we ought to heare them though they were neuer so abhominable as they of themselues confesse and haue yet no power to amende neither to let loose Christes flocke to serue God in the spirit which they holde captiue compelling them to serue their false lyes The deuils felt the power of Christ and were cōpelled against their willes to confesse that he was the sonne of God but had no power to be contēt therewith neither to consent vnto the ordinaunce eternall councell of the euerlasting God as our Prelates feele the power of God agaynst them but yet haue no grace to geue roome vnto Christ because that they as the deuils nature is will themselues sitte in hys holy temple that is to witte the consciences of men ¶ Simon Magus beleued Acts. 8. with such a fayth as the deuils confessed Christ but had no right fayth as thou seest in the sayd chapter For he repented not consenting vnto the lawe of God Neither beleued the promises or longed for them but wondred onely at y ◠myracles which Philip wrought and because tha◠he himselfe in Philips presence had no power to vse his witchcrafte sorcery and arte magike wherewith he mocked deluded the wittes of y t people He would haue bought the gifte of God to haue solde it much dearer as his successours now do and not the successours of Simon Peter For were they Simon Peters successours they would preach Christ as he did but they are Simon Magus his successours of which Simō Peter well proued in y t secōd chapter of hys second epistle saying there were false Prophetes among the people meaning of the Iewes euen as there shal be false teachers or doctours among you which priuely shall bring in sectes damnable sectes is part taking as one holdeth of Fraunces another of Dominyck which thyng also Paule rebuketh 1. Corin. 1. and 3. euē denying the Lord that bought them for they will not be saued by Christ neyther suffer any man to preach hym to other And many shall follow their damnable wayes thou wilt say shall God suffer so many to goe out of the right wayes so long I aunswere many must folow their damnable wayes or els must Peter be a false Prophet by which the way of truth shal be euill spoken of as it is now at this present tyme for it is heresy to preach the truth and through couetousnes shall they wyth fayned wordes make merchaundise of you of their merchaundise and couetousnes it needeth not to make rehearsall for they that be blinde see it euidently Thus seest thou that Iames when he sayth faith without deedes is dead and as the body without the spirite is dead so is fayth without deedes and the deuils beleue that he meaneth not of the fayth trust that we haue in the truthe of Gods promises and his holy Testament made vnto vs in Christes bloud whiche fayth foloweth repentaunce and the consent of the hart vn-the lawe of God and maketh a man safe and setteth him at peace with god But speaketh of that false opinion and imagination wherewith some say I beleue that Christ was borne of a virgine and that he dyed and so forth That beleue they veryly and so strōgly that they are ready to slay who soeuer would say the contrary But they beleue not that Christ dyed for their sinnes and that his death hath peased the wrath of God and hath obtained for them all that God hath promised in the Scripture For how can they beleue that Christ dyed for their sinnes and that he is their onely and sufficiēt Sauiour seyng that they seeke other Sauiours of their owne imagination seyng that they feele not their sinnes neither repent except that some repent as I aboue sayd for feare of payne but for no loue nor consent vnto the law of god nor lōging that they haue for those good promises which he hath made them in Christes bloud If they repented and loued the lawe of God and longed for that helpe whiche God hath promised to giue to all that call on hym for Christes sake then veryly must Gods truth giue them power strength to do good workes when so euer occasion were giuen either must God be a false God But let God be true and euery
vpon them till they be vtterly brought to nought as thou readest most terribly euen in the same place Neither may the inferior person auenge hymselfe vpon the superior or violently resiste hym for what so euer wrong it be If he doe he is condemned in the deede doyng in as much as he taketh vpon hym that which belongeth to God onely which sayth Vengeaunce is mine and I will rewarde Deut. xxxij And Christ sayth Mat. 26. All they that take the sworde shall perishe with the sworde Takest thou a sworde to auenge thy selfe so geuest thou not rowme vnto God to auenge thee but robbest hym of his most hye honour in that thou wilt not let hym be iudge ouer thee If any mā might haue auenged him selfe vpon his superior that might Dauid most righteously haue done vpon kyng Saul which so wrongfully persecuted Dauid euen for no other cause thē that God had annointed him kyng and promised him the kyngdome Yet when God had deliuered Saul into y t handes of Dauid that he might haue done what he would with him as thou seest in the first booke of kynges the xxiiij Chapter how Saul came into the caue where Dauid was And Dauid came to hym secretly and cut of a peace of his garment And as soone as he had done it his hart smote him because hee had done so much vnto hys Lord. And when his mē couraged him to slea him he aūswered the Lord forbid it me that I should lay myne hand on him Neither suffered he his men to hurt him When Saul was gone out Dauid folowed and shewed hym the peece of his garmēt and sayd why beleuest thou the wordes of men that say Dauid goeth about to do thee harme perceaue and see that there is neither euill nor wickednesse in my hand and that I haue not trespassed against thee and yet thou layest awayte for my lyfe God iudge betwene thee and me and auenge me of thee but myne hand be not vpō thee as the old prouerbe sayth sayd Dauid out of the wicked shall wickednesse proceede but myne hand be not vpō thee meanyng that God euer punisheth one wicked by another And agayne sayd Dauid GOD be iudge and iudge betwen thee and me and behold pleate my cause geue me iudgement or right of thee And in the. xxvj Chapter of the same booke when Saul persecuted Dauid againe Dauid came to Saul by night as he slept and all his men and tooke away his speare and a cuppe of water from his head Then sayd Abisai Dauide seruaūt God hath deliuered thee thine enemie into thine hand this day let me now therfore nayle hym to the ground with my speare and geue hym but euen one stripe and no more Dauid forbad him saying Kill hym not For who sayd he shall lay handes on the Lordes annoynted be not giltie The Lord liueth or by the Lordes life sayd he he dyeth not except the Lord smite him or y ◠his day be come to dye or els go to battaile there perish Why did not Dauid slea Saul seyng he was so wicked not in persecutyng Dauid onely but in disobeying Gods commaundements and in that he had slayne lxxxv of Gods priestes wrongfully Verely for it was not lawfull For if he had done it he must haue sinned agaynst God For God hath made the kyng in euery Realme iudge ouer all and ouer him is there no iudge He that iudgeth the kyng iudgeth God he that layeth handes on the king layeth hand on God and he that resisteth the kyng resisteth God and damneth Gods law and ordinaunce If the subiectes sinne they must be brought to y t kynges iudgement If the kyng sinne he must be reserued vnto y t iudgement wrath and vengeaunce of God And as it is to resiste the kyng so is it to resiste his officer whiche is set or sent to execute the kynges commaundement And in the first Chapter of the secōd booke of Kings Dauid commaunded the young man to be slayne whiche brought vnto him the crown bracelet of Saul and sayd to please Dauid with all that he hym selfe had slayne Saul And in the fourth Chapter of the same booke Dauid commaunded those two to be slayne whiche brought vnto hym the head of Isboseth Sauls sonne by whose meanes yet the whole kingdome returned vnto Dauid accordyng vnto the promise of God And Luke xiij When they shewed Christ of the Galileans whose bloud Pilate mingled with their owne sacrifice he aūswered suppose ye that these Galileās were sinners aboue all other Galileās because they suffred such punishment I tell you nay but except ye repent ye shall lykewise perish This was told Christ no doubt of such an entent as they asked him Math. xxij Whether it were lawfull to geue tribute vnto Cesar For they thought that it was no sinne to resist an Heathē Prince as few of vs would thinke if we were vnder the Turke that it were sinne to rise agaynst him and to ryd our selues from vnder his dominion so sore haue our Bishops robbed vs of the true doctrine of Christ But Christ cōdemned their dedes and also the secrete thoughtes of all other that consented thereunto saying except ye repēt ye shall likewise perish As who should say I know that ye are within in your hartes such as they were outward in their dedes and are vnder the same damnation except therfore ye repent betimes ye shall breake out at the last into lyke deedes and likewise perish as it came afterward to passe Hereby seest thou that the kyng is in thys worlde without lawe may at his lust doe right or wrong shall geue acomptes but to God onely An other conclusion is this that no person neither any degree may be exempt from thys ordinaunce of God Neither can the profession of Monkes and Fryers or any thyng that the Pope or Byshops can laye for themselues except them from the sworde of the Emperour of kings if they breake the lawes For it is written let euery soule submitte hymselfe vnto the aucthoritie of the hyer powers Here is no man except but all soules must obey The hyer powers are the temporall kynges and Princes vnto whom God hath geuen the sword to punishe who soeuer sinneth God hath not geuen them swordes to punishe one and to let an other goe free and sinne vnpunished Moreouer with what face durst y ◠spiritualtie which ought to be the light an example of good lyuing vnto all other desire to sinne vnpunished or to be excepted frō tribute toll or custome that they would not beare paine with their brethrē vnto y ◠maintenaunce of kings and officers ordayned of God to punishe sinne There is no power but of God by power vnderstand the aucthoritie of kynges and Princes The powers that be are ordayned of God Whosoeuer therfore resisteth power resisteth god Yea though he be Pope Byshoppe Monke or Fryer They
that resiste shall receaue vnto themselues damnation Why For Gods worde is against them which will haue all men vnder the power of the temporall sworde For rulers are not to be feared for good woorkes but for euill Hereby seest thou that they that resiste the powers or seeke to bee exempt from their aucthoritie haue euil consciences and seeke libertie to sinne vnpunished and to be free from bearing payne wyth their brethren Wilt thou be without feare of the power So do well and thou shalt haue laude of the same that is to say of the ruler with good liuing ought y t spiritualtie to rid them selues frō feare of the tēporall sword not with craft and with blyndyng the kynges bryngyng the vengeaūce of God vpō them in purchasing licence to sinne vnpunished For he is the minister of God for thy wealth to defend thee from a thousand inconueniences from theeues murderers and them that would defile thy wife thy daughter and take from thee all that thou hast yea life and al if thou did resist Furthermore though he be the greatest tyraunt in the world yet is he vnto thee a great benefit of God and a thing wherfore thou oughtest to thanke God hyghly For it is better to haue somwhat then to be cleane stripte out of altogether it is better to pay the tenth then to loose all it is better to suffer one tyraunt then many and to suffer wrong of one then of euery mā Yea and it is better to haue a tyraunt vnto thy king then a shadow a passiue kyng that doth nought him selfe but suffer other to do with hym what they wil and to lead hym whether they list For a tyraūt though he do wrong vnto thee good yet he punisheth the euill and maketh all mē obey neither suffereth any mā to polle but himself onely A kyng that is soft as silke and effeminate that is to say turned vnto the nature of a woman what with his owne lustes whiche are as the longyng of a woman with child so that he can not resiste them and what with the wyly tyranny of thē that euer rule him shal be much more greuous vnto y t realme then a right tyraunt Read the Cronicles and thou shalt finde it euer so But if thou do euill thē feare For hee beareth not a sworde for nought For he is the minister of God to take vengeaunce on them that do euill If the office of Princes geuen thē of God be to take vengeaunce of euill doers then by this text and Gods word are all Princes damned euen as many as geue libertie or licence vnto the spiritualtie to sinne vnpunished and not onely to sinne vnpunished thē selues but also to opē sanctuaries priuileged places churchyardes S. Iohns hold yea and if they come to short vnto all these yet to setfoorth a neckeuerse to saue all maner trespassers frō the feare of the sword of the vengeaunce of God put in the handes of Princes to take vengeaunce on all such GOd requireth the law to be kept of all men let them keepe it for what soeuer purpose they will Wil they not keepe the law so vouchsafeth he not that they enioy this tēporall life Now are there three natures of men one all together beastly which in no wise receaue the law in their hartes but rise agaynst Princes and rulers when soeuer they are able to make their partie good These are signified by them that worshypped the golden calfe For Moses brake the tables of the law ere he came at them The second are not so beastly but receaue the law and vnto them the law commeth but they looke not Moses in the face For his countenaunce is to bright for them that is they vnderstād not that y ◠law is spirituall and requireth the hart They looke on the pleasure profite and promotiō that foloweth the kepyng of the law in respect of the reward keepe they the law outwardly with woorkes but not in the hart For if they might obteine like honour glorie promotion and dignitie and also auoyde all inconueniences if they broke the law so would they also breake the law and folow their lustes The thyrd are spirituall and looke Moses in the open face are as Paul sayth the secōd to the Romains a law vnto them selues haue the law written in their hartes by y t spirite of God These neede neither of kyng nor officers to driue them neither that any man profer thē any reward for to kepe the law For they do it naturally The first worke for feare of y ◠sword onely The second for reward The thyrd worke for loue frely They looke on the excedyng mercy loue kyndes which God hath shewed thē in Christ and therfore loue agayne and woorke frely Heauen they take of the free gift of God through Christes deseruyngs and hope without all maner doubtyng that GOD according to his promise wil in this world also defend them and do all thyng for them of hys goodnes and for Christes sake and not for any goodnes that is in them They consent vnto the law that it is holy and iust that all men ought to doe what soeuer God commaundeth for no other cause but because God cōmaundeth it And their great sorow is because that there is no strength in their members to do that which their hart lusteth to do and is a thyrst to do These of the last sorte keepe the law of their owne accorde and that in the hart and haue professed perpetuall warre against the lustes and appetites of the flesh til they be vtterly subdued yet not through their owne strength but knowyng and knowledgyng their weakenes cry euer for strength to god which hath promised assistance vnto al that call vpon him These folow God and are led of his spirite The other ij are led of lustes and appetites Lustes appetites are diuers and many and that in one mā yea and one lust contrarie to an other and the greatest lust carieth a man altogether away with him We are also chaunged from one lust vnto an other Otherwise are we disposed when we are children otherwise when we are youngmen and otherwise when we are old otherwise ouer euen and otherwise in the mornyng yea somtymes altered vj. tymes in an houre How fortuneth all this Because that the will of man foloweth the witte and is subiect vnto the witte as the witte erreth so doth the will and as the witte is in captiuitie so is the will neither is it possible that the will should be free where the witte is in bondage That thou mayst perceaue feele y t thyng in thine hart and not be a vayne sophister disputyng aboute woordes without perceauyng marke this The roote of all euil the greatest damnatiō and most terrible wrath vengeaunce of god that we are in is natural blindnes We are all out of the right
how shall they heare wythout a preacher and how shall they preach except they be sent As it is writteÌ„ saith he how beautifull are the fecte that bring glade tydinges of peace and bringe tydynges of good thynges Now when sent God any messengers vnto the deuils to preach them peace or any good thyng The deuill hath no promise he is therefore excluded from Paules fayth The deuill beleueth that Christ dyed but not that he dyed for hys sinnes Neither doth any that coÌ„senteth in the hart to continue in sinne beleue that Christ dyed for him For to beleue that Christ dyed for vs is to see our horrible damnation and how we were appointed vnto eternall paines and to feele and to be sure that we are deliuered therefroÌ„ thorough Christ in that we haue power to hate our sins and to loue Gods commaundements All such repent and haue their hartes loosed out of captiuitie and bondage of sinne and are therefore iustified thorough fayth in Christ Wicked sinners haue no fayth but imaginations and opinions about Christ as our schole men haue in their principles about whiche they braule so fast one with another It is an other thyng to beleue y â— the kyng is rich that he is rich vnto me and that my part is therein and that he will not spare a peny of his riches at my neede when I beleue that the king is rich I am not moued But when I beleue that he is rich for me that he will neuer faile me at my nede then loue I and of loue am ready to worke vnto the vttermost of my power But let vs returne at the last vnto our purpose agayne WHat is the cause that laye men can not now rule as well as in times past and as the Turkes yet doe Verely because that Antichrist wyth the miste of hys iugglyng hath beguiled our eyes and hath cast a superstitious feare vpon the world of christen men hath taught theÌ„ to dread not God his worde but hymselfe and his word not Gods law and ordinaunces princes and officers which God hath set to rule the world but his owne law and ordinaunces traditions and ceremonies and disguised disciples which he hath set euery where to deceaue the world and to expell the lyght of Gods worde that his darcknes may haue roome For we see by dayly experience of certayne hundred yeares loÌ„g that he which feareth neyther God nor hys worde neyther regardeth father mother mayster or Christ hymself which rebelleth against God ordinaunces riseth agaynst the kynges and resisteth hys officers dare not once lay handes on one of the Popes annoynted no though he sley hys father before hys face or do violence vnto his brother or defile his sister wife or mother Like honour geue we vnto his traditions ceremonies What deuotion haue we when we are blessed as they call it with the chalice or when the Byshop lifteth vp his holy hand ouer vs Who dare handle the chalice touch the Alter stone or put his hand in the fount or hys finger into the holy oyle What reuerence geue we vnto holy water holy â—yre holy bread holy salt halowed belles holy waxe holy bowes holy candels and holy ashes And last of all vnto the holy caÌ„dle commit we our soules at our last departyng Yea and of the very cloute which the Byshop or his chapplen that standeth by knitteth about childrens neckes at confirmatioÌ„ what lay person durst be so bold as to to vnloose the knot Thou wilt say do not such thinges bring the holy Ghost and put away sinne and driue away spirites I say that a stedfast fayth or belefe in Christ in the promises that God hath sworne to geue vs for hys sake bringeth the holy Ghost as all the Scriptures make mention as Paul sayth Actes xix haue ye receaued the holy Ghost through fayth or beleuing Fayth is the rocke where on Christ buildeth hys congregation agaynst whiche â—ayth Christ Math. xvj hell gates shall not preuaile As soone as thou beleuest in Christ the holy Ghost commeth sinne falleth away and deuils flye when we cast holy water at the deuill or ryng the belles he fleeth as men do from young children and mocketh with vs to bring vs from the true fayth that is in Gods word vnto a superstitious and a false belefe of our owne imagination If thou haddest fayth threwest an vnhalowed stone at his head he would earnestly flee and without mockyng yea though thou threwest nothyng at all he would not yet abyde Though that at the beginnyng miracles were shewed through such ceremonies to moue the infidels to beleue the word of God As thou readest how the Apostles annoynted the sicke with oyle and healed them and Paul sent his pertelet or Iirkyn to the sicke and healed them also Yet was it not the ceremonie that did the miracle but fayth of the preacher and the truth of God which had promised to confirme and stablish his Gospell with such miracles Therfore as soone as the gift of miracles ceased ought the ceremonie to haue ceased also or els if they will needes haue a ceremonie to signifie some promise or benefite of GOD whiche I prayse not but would haue Gods word preached euery Sonday for which entent Sondayes and holy dayes were ordeined then let them tel the people what it meaneth and not set vp a haulde and a naked ceremonie without significatioÌ„ to make the people beleue therein and to quenche the fayth that ought to be geuen vnto the word of God What helpeth it also that the Priest wheÌ„ he goeth to Masse disguifeth him selfe with a great part of the passion of Christ and playeth out the rest vnder silence with signes and profers with noddyng beckyng and mowyng as it were Iacke an apes when neither he him selfe neither any man els woteth what he meaneth not at all verely but hurteth and that excedyngly For as much as it not onely destroyeth the fayth quencheth the loue that should be geuen vnto the commaundements and maketh the people vnthankefull in that it bringeth them into such superstition that they thinke that they haue done aboundantly ynough for God yea deserued aboue measure if they be present once in a day at such mummyng But also maketh the infidels to mocke vs and abhorre vs in that they see nothyng but such apes play among vs where of no man can geue a reason All this commeth to passe to fulfill the prophesie which Christ prophesied Marke xiij And Luke xxj that there shall come in his name which shall say that they them selues are Christ That do verely the Pope and our holy orders of Religion For they vnder the name of Christ preach theÌ„ selues their own word and their own traditions and teach the people to beleue in them The Pope geueth pardons of his full power of the treasure of the Church and of the merites of Saintes
groweth dayly in the operations workes therof ¶ Of Confession COnfession is diuers One foloweth true fayth insparably And is the confessing and knowledging with the mouth wherein we put our trust and confideÌ„ce As when we say our Credo confessing that we trust in God the father almighty and in his truth promises in his sonne Iesus our Lord and in his merites and deseruinges in the holy Ghost and in his power assistance and guiding This confession is necessary vnto all men that wyll be saued For Christ saith Mathew x. he that denyeth me before men hym will I deny before my father that is in heauen And of this confession sayth the holy Apostle Paule in the x. chapter The beliefe of the hart iustifieth and to knowledge wyth the mouth maketh a man safe This is a wonderfull text for our Philosophers or rather sophisters our worldly wyse enemies to the wisdome of God our deepe profounde welles wythout water our cloudes wythout moysture of rayne that is to say naturall soules without the sprite of God and feeling of godly thynges To iustifie and to make safe are both one thing And to confesse with the mouth is a good worke and the frute of a true fayth as all other workes are If thou repent and beleue the promises then Gods truth iustifieth thee that is forgeueth thee thy sinnes and sealeth thee with hys holy spirite and maketh thee heyre of euerlastyng lyfe through Christes deseruinges Now if thou haue true fayth so seest thou the exceeding and infinite loue and mercy which God hath shewed thee freely in Christ then must thou needes loue agayne and loue can not but compell thee to worke and boldly to confesse knowledge thy Lord Christ and the trust which thou hast in his word And this knowledge maketh thee safe that is declareth that thou art safe already certifieth thine hart and maketh thee feele that thy fayth is right and that Gods spirite is in thee as all other good workes doe For if when it commeth vnto the point thou hast no lust to worke nor power to confesse how couldest thou presume to thinke that Gods sprite were in thee An other confession is there which goeth before saith and accompanieth repentaunce For who so euer repenteth doth knowledge his sinnes in his hart And who soeuer doth knowledge his sinnes receaueth forgenenes as â—ayth Iohn in the first of his first Epistle If we knowledge our sinnes he is faythfull and iust to forgeue vs out sinnes and to clense vs from all vnrighteousnes that is because he hath promised he must for his truthes sake doe it This confession is necessary all our liues long as is repentaunce And as thou vnderstandest of repentaunce so vnderstand of this confession for it is likewise included in the sacrament of Baptime For we alwayes repent and alwayes knowledge or coÌ„fesse our sinnes vnto God and yet dispayre not but remember that we are washed in in Christes bloud which thing our baptime doth represeÌ„t and signifie vnto vs. Shrift in the eare is verely a worke of Sathan and that the â—alsest that euer was wrought and that most hath deuoured the fayth It began among the Greekes and was not as it is now to reckeÌ„ all a maÌ„s sinnes in the priestes eare but to aske couÌ„cell of such doubtes as men had as thou mayst see in S. Hierome and in other authors Neither went they to Priestes onely which were very fewe at that tyme no moe then preached the worde of God for this so great vantage in so many masses saying was not yet founde but went indifferently where they saw a good and a learned man And for because of a litle knauery which a DeacoÌ„ at Constantinople plaide thorough coÌ„fession with one of the chiefe wiues of the citie it was layde downe agayne But we Antichristes possession the more knauery we see growe thereby dayly the more we stablishe it A christen man is a spirituall thing and hath Gods word in his hart and gods spirite to certifie him of all thing He is not bound to come to any eare And as for the reasons which they make are but persuasions of mans wisedome First as perteining vnto the keyes maner of bynding and loosing is eough aboue rehearsed in other places Thou maist also see how the Apostles vsed them in the Actes and in Paules Epistles how at the preaching of fayth the spirite came and certified their harts that they were iustified thorough beleuing the promises When a man feeleth that his hart consenteth vnto the law of God and feeleth hymselfe meeke pacient curteous and mercifull to hys neighbour altered and fashioned like vnto Christ why shoulde he doubt but that God hath forgeuen him and chosen him and put his spirite in hym though he neuer cromme hys sinne into the priestes eare One blynde reason haue they saying How shall the Priest vnbynde loose and forgeue the sinne which he knoweth not How did the Apostles The Scripture forsake they and runne vnto their blinde reasons and draw the Scripture vnto a carnall purpose When I haue tolde thee in thyne eare all that I haue done my life long in order and with all circumstances after the shamefullest maner what caÌ„st thou doe more then preach me the promises saying if thou repent beleue Gods truth shall saue thee for Christes sake Thou seest not myne hart thou knowest not whether I repent or no neyther whether I consent to the law that it is holy righteous and good Moreouer whether I beleue the promises or no is also vnknowen to thee If thou preach the law and the promises as the Apostles did so should they that God hath chosen repent and beleue and be saued euen now as well as then How be it Antichrist must know all secretes to stablish his kingdom to worke his misteries withall They bryng also for them the storie of the x. lepers whiche is written in the. xvij Chapter of Luke Here marke their falsehoode and learne to knowe them for euer The fourtene Sonday after the feast of the Trinitie the begynnyng of the vij leâ—…n is the sayd Gospell and the viij the ix lessons with the rest of the seuenth is the exposition of Bede vpon the sayd Gospell Where saith Bede of all that Christ healed of what so euer disease it were he sent none vnto the Priestes but the lepers And by the lepers enterpreteth the folowers of false doctrine onely which the spirituall officers and the learned men of the congregation ought to examine and rebuke their learning with Gods word and to warne the congregation to beware of them Which if they were afterward healed by the grace of Christ ought to come before the coÌ„gregation and there openly confesse theyr true fayth But all other vices saith he doth God heale within in the conscience Though they this wise reade at mattens yet at hie masse if they haue any
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
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
their obedience they destroy the obedience that God ordayned in this world desireth no other With their pouerty they destroy the pouertie of the spirit which Christ taught onely whiche is onely not to loue worldly goodes With their fast they destroy the fast which God commaundeth that is a perpetuall sobernesse to tame the fleshe With their patteryng prayer they destroy the prayer taught by God whiche is either thankes or desiryng helpe with fayth trust that God heareth me Their holynesse is to forbyd y t God ordeined to be receaued with thankes giuyng as meate matrimony And their owne workes they maintayne let Gods decay Breake theirs they persecute to the death But breake Gods and they either looke through the fingers or els geue thee a flappe with a Foxe tayle for a litle money There is none order among them that is so perfect but that they haue a prison more cruell theÌ„ any iayle of theues and murtherers And if one of their brethren commit fornication or adultery in the world he finisheth his penaunce therin in three Wekes or a moneth and then is sent to an other place of the same religion But if he attempt to put of the holy habite he commeth neuer out is so straytly dioted therto that it is meruell if he liue a yeare beside other cruell murther that hath bene found among them and yet is this shamefull dyoting of theirs murther cruell inough Be not deceaued with visions nor yet with miracles But go to iudge their workes for the spiritual iudgeth all thinges sayth Paule i. Cor. ij Who is that spirituall not such as we now call men of holy Church But all that haue the true interpretation of the law written in their harts The right fayth of Christ and the true inteÌ„t of workes which God byddeth vs worke he is spirituall and iudged all thinges and is iudged of no man Not all that say to me Lorde Lorde shall enter into the kyngdome of heauen But he that fulfilleth the will of my father which is in heauen Many will say vnto me at that day Lord Lord dyd we not prophesie in thy name and in thy name cast out deuils and dyd we not in thy name many miracles Then will I confesse vnto theÌ„ I neuer knew you depart from me ye workers of iniquitie This doublyng of Lord hath vehemency and betokeneth that they which shal be excluded are such as thinke theÌ„ selues better and perfitter then other men and to deserue heauen with holy workes not for them selues onely but also for other And by that they prophesied by which thou mayst vnderstand the interpretyng of Scripture and by that they cast out deuils did miracles in Christes name and for all that they are yet workes of wickednesse and do not the will of the father which is in heauen it is playne that they be false Prophetes and euen the same of which Christ warned before And now for as much as Christ and his Apostles warne vs that such shall come and describe vs the fashions of their visures Christes name holy Church holy fathers and xv hundred yeares with Scripture and miracles and commaunde vs to turne our eyes from their visures and consider their frutes and cut them vp and loke with in whether they be sound in the core kernell or no and geue vs a rule to try them by is it excuse good inough to say God will not let so great a multitude erre I will folow the most part and beleue as my fathers dyd and as the preachers teach and will not busie my selfe chose them the faute is theirs and not ours God shall not lay it to our charge if we erre Where such wordes be there are the false Prophetes all ready For where no loue to the truth is there are y â— false Prophetes where such wordes be there to be no loue to y e truth is plame Ergo where such woordes be there be the false Prophetes in their full swyng by Paules rule ij Thessa ij An other conclusion where no loue to the truth is there be false Prophetes The greatest of the world haue least loue to the truth Ergo the false Prophetes be the Chaplaines of the greatest which may with the sword compel the rest As the kynges of Israell compelled to worshyp the golden Calues And by false Prophetes vnderstand falâ—e teachers as Peter calleth them and wycked expounders of the Scripture Who soeuer heareth these words of me and doth them I will lyken him vnto a wise man that built hys house vppon a rocke and there fell a rayne and the floudes came and the windes blew and beate vppon that house but it fell not for it was grounded vpon a rocke And all that heare of me these wordes and do them not shal be lykened vnto a foolishe man that buylt his house vpon the sand and there fell a rayne and the floudes came and the windes blâ—w and dashed vpon that house and it fell and the fall therof was great Christ hath two sortes of hearers of which neither of them do there after The one wil be saued by fayth of theyr owne makyng without workes The other with workes of their owne makyng without faith The first are those voluptuous which haue yelded them selues vp to sinne saying tushe God is mercyfull Christ dyed for vs that must saue vs onely for we cannot but sinne without resistaÌ„ce The second are the hypocrites which will deserue all with theyr owne imagined woorkes onely And of fayth they haue no other experience saue that it is a litle meritorious where it is paynefull to be beleued As that Christ was borne of a virgin and that he came not out the way that other children do he no that were a great inconuenience but aboue vnder her arme yet made no hole though he had a very naturall body as other meÌ„ haue and that there is no bread in the Sacrament nor wyne though the fiue wittes say all ye And the meritorious payne of this belefe is so heauy to them that except they had fayned them a thousand wise similitudes and lowsye lykenesses and as many madde reasoÌ„s to stay them with all and to helpe to captiuate their vnderstandyng they were like to cast all of their backes And the onely refuge of a great many to keepe in that fayth is to cast it out of their myndes not to thinke vpon it As though they forgeue not yet it they put the displeasure out of their myndes and thinke not of it til a good occasion be geueÌ„ to adueÌ„ge it they thinke they loue their neighbour well inough all the while and be in good charge And the fayth of the best of them is but like theyr fayth in other worldly stories But the fayth which is trust and confidence to be saued and to haue their sinnes forgeuen by Christ which was so borne haue they not at all
maliciously resisted the open truth agaynst hys owne conscience sence the world began that euer I read For it is sinne agaynst y â— holy ghost which Christ saith shall neither be forgeueÌ„ here nor in the world to come whiche text may this wise be vnderstand that as that sinne shal be punished with euerlastyng daÌ„nation in the lyfe to come euen so shall it not escape vengeauÌ„ce here As thou â—eest in Iudas in Pharao in Balam and in all other tyrauntes whiche agaynst their consciences resisted the open truth of God So now the cause why our Prelates thus rage that moueth them to call M. More to helpe is not that they finde iust causes in the translation but because they haue lost their iugglyng and fayned termes wherewith Peter prophesied they should make marchaundise of the people ¶ Whether the Church were before the Gospell or the Gospell before the Church AN other doubt there is whether the Church or congregatioÌ„ be before the Gospell or the Gospell before the Church Which question is as hard to solue as whether the father be elder then the sonne or the sonne elder then his father For the whole Scripture and all beleuing hartes testifie that we are begotten through the word Wherfore if the word beget the congregatioÌ„ he that begetteth is before hym that is begotten then is the Gospell before the Church Paul also Rom. ix sayth how shall they call on him whom they beleue not And how shall they beleue without a preacher That is Christ must first be preached yer men can beleue in him And then it foloweth that the word of the preacher must be before the fayth of the beleuer And therfore in as much as the word is before the faith and faith maketh the congregation therfore is the word or Gospell before the congregation And agayne as the ayre is darke of it selfe receaueth all her light of the sonne euen so are all mens hartes of theÌ„selues darke with lyes and receaue all their truth of Gods word in that they consent therto And moreouer as the darke ayre geueth the sonne no light but contrarywise the light of the sonne in respect of the ayre is of it selfe and lighteneth the ayre purgeth it from darkenesse eueÌ„ so the lying hart of man can geue the word of God no truth but contrary wise the truth of Gods word is of her self and lighteneth the harts of the beleuers and maketh them true and clenseth them from lyes as thou readest Iohn xv ye be cleane by reason of the word Which is to be vnderstand in that the word had purged their harces from lyes from false opinions from thinking euill good and therfore from consentyng to sinne And Iohn xvij sanctifie them O father thorough thy truth And thy woorde is truth And thus thou seest that Gods truth dependeth not of man It is not true because man so sayth or admitteth it for true But man is true because he beleueth it testifieth and geueth witnesse in hys hart that it is true And Christ also sayth him selfe Iohn v. I receaue no witnesse of maÌ„ For if the multitude of maÌ„s witnesse might make ought true then were the doctrine of Mahomete truer then Christes ¶ Whether the Apostles left ought vnwritten that is of necessitie to be beleued BUt did not y â— Apostles teach ought by mouth that they wrot not I aunswere because that many taught one thyng and euery man the same in diuers places and vnto diuers people and confirmed euery sermoÌ„ wyth a sundry miracle therfore Christ his Apostles preached an â—…red thousaÌ„d sermons and did as many miracles which had bene superfluous to haue bene all written But the pith and substaunce in generall of euery thing necessary vnto our soules health both of what we ought to beleue and what we ought to do was written and of the miracles done to confirme it as many as were nedeful So that whatsoeuer we ought to beleue or do that same is written expresely or drawen out of that which is written For if I were bound to do or beleue vnder payne of the losse of my soule any thing that were written nor depeÌ„ded of that which is writteÌ„ what holpe me the scripture that is written And thereto in as much as Christ and all his Apostles warned vs that false prophetes shoulde come with false miracles euen to deceaue the elect if it were possible wherewith shoulde the true preacher confound the false except he brought true miracles to confound the false or els autenticke scripture of full authoritie already among the people Some man woulde aske how dyd God continue his congregation from Adam to Noe and froÌ„ Noe to Abraham and so to Moses without writing but with teaching from mouth to mouth I aunswere first that there was no scripture all the whyle they shall proue wheÌ„ our Lady hath a new sonne God taught Adam greater thynges then to write And that there was writing in the world long yer Abraham yea yer Noe do stories testifie Notwithstanding though there had bene no writing the preachers were euer prophetes glorious in doing of miracles wherwith they cofirmed their preaching And beyond that god wrote his testameÌ„t vnto them aâ—way both what to do and to beleue eueÌ„ in y e sacramentes For the sacrifices which God gaue Adams sonnes were no dumme popetrie or superstitious Mahometrie but signes of the testament of God And in them they red y e worde of God as we do in bookes and as we should do in our sacraments if the wicked Pope had not taken the significations away from vs as he hath robbed vs of the true sence of all the scripture The testament which God made with Noe that he woulde no more drowne the worlde with water he wrote in the sacrament of the rainebow And the appointment made betwene him and Abraham he wrote in the sacrament of circumcision And therefore sayd Steuen Act. vij he gaue them y â— testameÌ„t of circumcision Not that the outwarde circumcision was the whole testament but the sacrameÌ„t or signe there For circumcision preached Gods worde vnto theÌ„ as I haue in other places declared But in the tyme of Moyses when the congregation was encreased that they must haue many preachers also rulers temporall then all was receaued in scripture in so much that Christ and his Apostles might not haue bene beleued without scripture for all their miracles Wherefore in as much as Christes congregation is spred abroad into all the worlde much broader then Moses and in as much as we haue not the olde testament onely but also the new wherein all thinges are opened so richly and all fulfilled that before was promised in as much as there is no promise behinde of ought to be shewed more saue the resurrection yea and seyng that Christ and all the Apostles with all the Angels of
goeth vnto God and vnto the inheritaunce of all his riches testifie all the Apostles and Prophetes all the Scripture with signes and miracles and all y t bloud of Martyrs And who soeuer goeth vnto God and vnto forgeuenesse of sinnes or saluation by any other way then this the same is an hereticke out of the rightway not of Christes Church For this knowledge maketh a man of y e Church And the Church is Christes body Collos i. and euery person of the Church is a member of Christ Ephes 5. Now it is no meÌ„ber of Christ that hath not Christs spirit in it Rom. viij as it is no part of me or member of my body wherein my soule is not present and quickeneth it And then if a man be none of Christes he is not of his Church ¶ How a true member of Christes Church sinneth not and how he is yet a sinner FUrthermore he that hath this fayth can not sinne and therfore can not be deceaued with damnable errours For by this fayth we be as I sayd borne of God Now he that is borne of God can not sinne for his seed dwel leth in him he can not therfore sinne because he is borne of God i. Iohn iij. which seede is the holy ghost that kepeth a mans hart from consenting vnto sinne And therfore it is a false conclusioÌ„ that M. More holdeth how that a maÌ„ may haue a right faith ioyned with all kyndes of abhomination sinne And yet euery member of Christes congregation is a sinner and synneth dayly some more and some lesse For it is written i. Iohn i. if we say we haue no sinne we deceaue our selues the truth is not in vs. And agayne if we say we haue not sinned we make hym a liar and his word is not in vs. And Paul Rom. vij sayth that good which I would that do I not but that euill which I would not that do I. So it is not I that do it sayth he but sinne that dwelleth in me Thus are we sinners and no sinners No sinners if thou looke vnto the profession of our hartes toward the law of God on our repentaunce and sorow that we haue both because we haue sinned and also because we be yet full of sinne still and vnto the promises of mercy in our Sauiour Christ and vnto our fayth Sinners are we if thou loke vnto the frail tie of our flesh which is as the weakenesse of one that is newly recouered out of a great disease by y â— reason wher of our dedes are imperfect And by the reason wherof also when occasions be great we fall into horrible dedes and the frute of the sinne which remaineth in our meÌ„bers breaketh out Notwithstanding yet the spirite leaueth vs not but rebuketh vs bryngeth vs home agayne vnto our profession so that we neuer cast of the yocke of God froÌ„ our neckes neither yeld vp our selues vnto sinne for to serue it but fight a fresh and begyn a new battaile ¶ How a Christen man can not erre and how he may yet erre ANd as they sinne not so they erre not And on the other side as they sinne so they erre but neuer vnto death and damnation For they neuer sinne of purpose nor hold any errour maliciously sinnyng against the holy ghost but of weakenesse infirmitie As good obedient childreÌ„ though they loue their fathers commaundements yet breake them oft by the reason of their weakenesse And as they can not yeld them selues bond vnto sinne to serue it eueÌ„ so they can not erre in any thyng that should be agaynst the promises which are in Christ And in other thynges their errours be not vnto damnation though they be neuer so great because they hold them not maliciously As now if some when they read in the new Testament of Christs brethren would thinke that they were our Ladyes children after the byrth of Christ because they know not the vse of speakyng of the Scripture or of the Hebrues how that â—ye kinsineÌ„ be called brethren or happely they might be Iosephes children by some first wife neither can haue any to teach him for tyraÌ„ny that is so great yet could it not hurte him though he dyed therein because it hurteth not the redeÌ„ption that is in Christes bloud For though she had none but Christ I am therfore neuer the more saued neither yet y e lesse though she had had And in such lyke an hundred that plucke not a mans faith from Christ they might erre and yet be neuerthelesse saued no though the contrary were written in the Gospell For as in other sinnes as soone as they be rebuked they repent euen so here assoone as they were better taught they should immediatly knowledge their errour and not resiste But they which maliciously maynteine opinions agaynst the Scripture or that y t caÌ„ not be proued by the Scripture or such as make no matter vnto the Scripture and saluation that is in Christ whether they be true or no and for the blind zeale of them make sectes breakyng y t vnitie of Christes Church for whose sake they ought to suffer all thyng and rise agaynst their neighbours whom they ought to loue as them selues to sleâ— them such men I say are fallen from Christ and make an Idole of their opinions For except they put trust in such opinions and thought them necessarie vnto saluatioÌ„ or with a cankred conscience went about to deceaue for some filthy purpose they would neuer breake the vnitie of fayth or yet slea their brethren Now is this a playne conclusion that both they y t trust in their own works and they also y t put confidence in theyr owne opinions be fallen from Christ and erre from the way of fayth that is in Christes bloud therfore are none of Christes Church because they be not built vpon the rocke of fayth ¶ Fayth is euer assayled and fought with all MOreouer this our fayth which we haue in Christ is euer fought agaynst euer assayled beaten at with besperation not when we sinne only but also in all temptations of aduersitie into which God bringeth vs to nurtour vs and to shew vs our owne hartes the hipocrisie false thoughtes that there lye hid our almost no fayth at all and as little loue euen theÌ„ haply when we thought our selues most perfect of all For when temptations come we can not stand when we haue sinned fayth is feeble when wrong is done vs we can not forgeue in sickenesse in losse of goodes and in all tribulations we be impatient when our neighbour needeth our helpe that We must depart with hym of ours then loue is colde And thus we learne and feele that there is no goodnes nor yet power to do good but of God onely And in all such teÌ„ptatioÌ„s our fayth perisheth not vtterly neither our loue and consent vnto the lawe of God But they
for the deedes that pertayne vnto our neighbours and vnto the common wealth we haue not regarded at all as thynges which seemed no holy workes or such as God woulde not once looke vppon And therfore we left them vnsene to vntill they were past remedy or past our power to remedy thē in as much as our slowbellies with their false blessinges had iugled away from vs that wherwith they might haue bene holpen in due season So that y ◠silly poore man though he had haply no wisdome to expresse hys mynde or y t he durst not or y ◠M. More fashioneth his tale as he doth other mens to lest out the truth sawe that neither Goodwinsandes nor any other cause alleaged was the decay of Sandwich hauen so much as that the people had no lust to mainteyne the common wealth for blynde deuotion which they haue to popeholy workes ¶ The solutions and answeres vnto M. Mores first booke IN the first chapter to beginne the booke wythal to bring you good lucke and to geue you a say or a taste what truth shall follow he fayneth a letter sent from no man The second Chapter In the second chapter besides that it is vntrue this vse to haue bene euer since the tyme of the Apostles he maketh many sophisticall reasons about worshipping of saintes reliques and Images yet declareth not w t what maner worship but iuggleth with the terme in comune as he doth with this worde church and this worde fayth when the wordes haue diuers significations for all faithes are not one maner fayth and so forth and therefore he beguileth a mans vnderstanding As if a man sayd the boyes will was good to haue geuen his father a blow and an other woulde inferre that a good will coulde be no sinne and conclude that a man might lawfully smite hys father Now is good will taken in one sence in the maior and in an other in y ◠minor to vse schollers termes therfore the conclusion doth mocke a mās wit Then disputeth he the seruaunt is honoured for the masters sake and what is done to the poore is done to Christ as the popishe shall once feele for their so robbing them And the xii Apostles shall haue their seates sitte and iudge with Christ as shal all that here preach hym truely as they dyd and Mary that powred the ointment on Christes head before hys passion hath her memoriall and therefore we ought to set candles before Images First I aske hym by what rule hys argument holdeth And secondarily I answere that the true worshipping of Saintes is their memoriall to follow them as they did Christ And that honour we geue them and so do not ye papists but folow the steppes of your father the Pope as he doth the steppes of his father the deuill And as for sticking vp of candles I aunswere that God is a spirite and in the spirit must be worshipped only Faith to his promises and loue to his lawes and longing for the life that is in his sonne are his due honour and seruice All bodyly seruice must be referred vnto our selues and not vnto the person of God immediatly All outwarde thynges which we receaue of God are geuē vs. to take our partes with thankes and to bestow the rest vppon our neyghbours For God vseth no such thynges in his owne person but created thē for to gene thē vs that we shoulde thanke hym and not to receaue them of vs to thanke vs for that were our praise and not his Fasting watching wolward goyng pilgrimage and all bodely exercise must be referred vnto y t taming of the fleshe onely For as god deliteth not in y ◠tast of meat drinke or in the sight of golde or siluer no more doth he in my fast and such like that I should referre them vnto hys person to do him a pleasure withall For God in himselfe is as good as he can be hath all the delectation that he cā haue And the refore to wish that God were better then be is or had more pleasure then he hath is of a worldly imagination And all the spirites that be in heauē are in as good case as they can be and haue all the delectation they can haue and therefore to wishe them in better case or to studie to do them more pleasure then they haue is fleshly mynded popishnes The pleasure of them that be in heauen is that we harken to god and keepe his commaundementes which when we do they haue all the pleasure that they can haue in vs. If in this life I suffer hell gladly to win my brother to folow God how much more if I were in heauen should I reioyce that he so did If in thys worlde when I haue neede of my neighbour by the reason of myne infirmities yet I seke nought of him saue his wealth onely what other thing should I seke of hym if I were in heauen where he can do me no seruice nor I vse any pleasure that he can do me THe deuill desired to haue his imaginations worshipped as God his popishe children desire the same compell men so to honour them and of their deuelishe nature describe they both God and his Saintes And therfore I say all such fleshly imaginations as to fast the wensday in the worship of S. Iohn or of S. Katerine or what Saint it be or to fast Sayntes eues or to go a pilgrimage vnto their images or to offer to them to do them pleasure thinkyng therby to obteyne their fauour and to make special adnocates of them as a man would winne the fauour of an other with presentes and giftes and thinking that if we did it not they would be angry are playne Idolatry image seruice for the saint deliteth in no such And when thou stickest vp a candle before the image thou mightest with as good reason make an holow bely in the image and powre in meate and drincke For as the Saint neither eateth nor drinketh so hath he no bodyly eyes to delyte in the light of a candle An other is this God geueth not the promises that are in Christ for bodyly seruice but of his mercy onely vn to his owne glorie Yea and of the fathers goodnesse do all naturall childrē receaue Aske a litle boy who gaue him his gay coate he aūswereth his father Aske him why and he annswereth because he is his father and loueth hym and because he is his sonne Aske hym whether his father loue hym and he sayth yea Aske him how he knoweth it and he sayth because he geueth me this or that Aske him whether he loue his father he sayth yea Aske him why he sayth for his father loueth hym and geueth him all thing Aske him why he worketh he aunswereth his father wil so haue it Aske him why his father geneth not such and such boyes coates to Nay saith he they be not
his sonnes their fathers must geue them as mynt doth me Go now ye Popish bond seruauntes and receaue your reward for your false workes and robbe your brethren and raigne ouer them with violence and cruell tyranny and make thē worship your pillars polaxes images and hattes And we will receaue of the mercyfull kyndnesse of our father and will serue our brethren freely of very loue and wil be their seruauntes suffer for their sakes And there to our good deedes whiche we do vnto our neighbours neede spryng out of our righteousnesse or iustifying which is y ◠forgeuenesse of our sinnes in Christes bloud of other righteousnesse know we not before God And contrarywise your righteousnes or iustifying which standeth as your fayth doth with all wickednesse springeth out of your holy workes which ye do to no man srely saue vnto paynted postes And when he alledgeth the sacrifices of the old law I say they were Sacramentes and preached vnto the people as no doubt our candels once were and were no holy workes to be referred vnto Gods person to obtaine hys fauour and to iustifie the people and that the people should do them for the workes selues And when the people had lost the significations and looked on the holynesse of the dedes to be iustified thereby they were image seruice and hateful to God and rebuked of the Prophetes as it is to see throughout all the old Testament Then he iuggleth with a text of S. Paule Rom. xiiij let euery man for his part abounde one in this Idolatrie an other in that when the sense of the text is let euery mā be sure of his own conscience that he do nothyng except he know well and his conscience serue him that it may be lawfully doue But what care they to abuse Gods word to wrest it vnto the contrary And in the last end to vtter his excel lent blindnesse he sayth the wiseman Luther thinketh that if the gold were takē from the reliques it would be geuen vnto the poore immediatly when he seeth the contrary that they which haue their purses full wil geue y ◠poore if they geue ought either an halfe peny or in his countrey the iiij part of a farthyng Now I aske M. Mores conscience seyng they haue no deuotion vnto the poore which are as Christes own person and for whom Christ hath suffered his passion that we should be kynd to them and whom to visite with our almes is Gods commaundement with what minde do they offer so great treasure to the garnishyng of shrines images reliques It is manifest that they which loue not Gods cōmaundement can do nothing godly Wherfore such offrynges come of a false fayth so that they thinke thē better thē workes commauaded by God and beleue to be iustified therby And therfore are they but image seruice And when he sayth we might as well rebuke the powryng of the annoyntment on Christes head Nay Christ was thē mortall as well as we and vsed such thynges as we do and it refreshed his body But and if thou woldest now poure such on his image to do him pleasure I would rebuke it The third Chapter IN the third Chapter he bryngeth in miracles done at S. Steues tombe I aunswere that the miracles done at Saintes tombes were done for the same purpose that the miracles which they dyd when they were aliue were done euen to prouoke vnto the faith of their doctrine and not to trust in the place or in bones or in the Saint As Paul sent his napkē to heale the sicke not that mē should put trust in his nap kin but beieue his preachyng And in the old Testament Eliseus healed Naaman the heathen mā in the water of Iordayne not to put trust in the water or to pray in that place but to wonder at the power of God to come beleue as he also did And that his bones when he was dead raysed vp a dead man was not done that mē shuld pray to him for y ◠was not lawfull the by their own doctrme neither to put theyr trust in hys bones For God to anoyde all such Idolatrie had poluted all dead bones so that whosoeuer touched a dead bone was vncleane and all that came in his company vntil he had washed him selfe in so much that if a place were abused with offering vnto Idoles there was no better remedie then to scatter dead bones there to driue the people thēce for beyng defiled and poluted But his boues did that miracle to testifie that he was a true Prophet to moue men vnto the fayth of his doctrine And euen so miracles done at the holy crosse were done to moue men vnto fayth of him that dyed thereon not that we shuld beleue in the wood He saith that pilgrimes put not trust in the place as Nicromancers do in their circles and sayth he wotteth not what to mocke out the text of our Sauiour of praying in the spirite And in the end he confoundeth him selfe saying we reken our prayers more pleasaunt in one place thē in an other And that must be by the reason of the place for God is as good in one place as in an other and also the man Moreouer where a mā pleaseth God best thether is he most bound to go And so that imagination byndeth a mā to the place with a false fayth as Nicromancers trust in their circles And agayne if God had sayd that he would more heare in one place then in an other he had bound him selfe to the place Now as God is like good euery where generally so hath hee made his Testament generally wheresoeuer myne hart moueth me am quyet to pray vnto hym there to heare me like graciously And if a man lay to our charge that God boūd them vnto the tabernacle after to the Temple in the old Testament I say that he dyd it not for y e places sake but for the monumentes and testimonies that their preached the word of god vnto them so that though the priests had bene negligēt to preach yet should such things that there were haue kept the people in the remembraunce of the Testamēt made betwen God and them Which cause and such like onely should moue vs to come to Church and vnto one place more then an other And as lōg as I come more to one place then an other because of y e quietnesse or that some thing preacheth gods word more liuely vnto me there then in an other the place is my seruaunt and I not bound to it whiche cause and such like taken away I can not but put trust in the place as Nicromancers do in their circles and am an image seruer walke after myne own imagination not after Gods word And when he sayth we might as well mocke the obseruaūce of the Paschall Lambe I aunswere Christ our
in the mayd of Kent TheÌ„ I pray you what thyng woorthy of so great prayse hath our Lady done Our Lady hath deliuered her of the holy ghost emptied her of much hygh learnyng which as a goodly Poetisse she vttered in Rimes For appose her now of Christ as Scripture testifieth of hym and thou shalt finde her cleane without rime or reason The maide was at home also in heauenly pleasures and our Lady hath deliuered her out of the ioyes of Orestes and brought her into the miseries of middell earth agayne The xvij Chapter AS for Doulia Hyperdoulia Lattia though he shew not with which of theÌ„ he worshypped the Cardinals hat is aunswered vnto him already The xviij Chapter IN the xviij where he would fayne proue that the Popes Churche can not erre he alledgeth thynges wherof he might be ashamed if he were not past shame to proue that the Byshops haue authoritie to lade vs with traditioÌ„s neither profitable for soule nor body He bringeth a false allegorie vppon the ouerplus that the Samaritane if it were layde out promised to pay when he came agayn for the Byshops traditions Nay M. More besides that allegories which euery man may fayne at his pleasure can proue nothing Christ interpreteth it him selfe that it betokeneth a kynde mynde a louyng neighbour which so loued a straunger that he neuer left caryng for him both absent as well as present vntill he were full whole and common out of all necessitie It signifieth that the Prelates if they were true Apostles and loued vs after the doctrine of Christ would sell their myters croses plate shrynes iuels and costly showes to succour the poore and not robbe them of all that was offered vnto them as they haue done to repare thinges fallen in decay and ruine in the common wealth not to begger the realmes with false Idolatry and imageseâ—uice that they haue not left them wherewith to beare the cost of the common charges And moreouer when the Scribes Phariseis taught their owne doctrine they sat not vpon Moses seate but on their owne And therfore Christ so far it is of that he would haue vs hearken vnto mans doctrine â—ayd beware of the leuen of the Scribes Phariseis Saduces which is their doctrine rebuked them for their doctrine brake it him selfe and taught his Disciples so to do and excused them and sayd of all traditioÌ„s that what soeuer his heauenly father had not planted should be plucked vp by the rootes And therto all the persecutioÌ„ that the Apostles had of the Iewes was for breakyng of traditions Our Prelates ought to be our seruauntes as the Apostles were to teach vs Christes doctrine and not Lordes ouer vs to oppresse vs with theyr owne Peter calleth it temptyng of the holy ghost Actes xv to lade the heatheÌ„ with ought aboue that which necessitie and brotherly loue required And Paul rebuketh his Corinthians for their ouer much obedience and the Galathians also and warneth all men to stand fast and not to suffer them selues to be brought into bondage And when he sayth Peter Paule commaunded vs to obey our superiours That is trouth they coÌ„maunded vs to obey the temporall sword which the Pope will not And they commauÌ„ded to obey the Byshops in the doctrine of Christ and not in their owne And we teach not to breake all thyngs rashly as M. More vntruly reporteth on vs whiche is to be sene in our bookes if men will looke vpon them Of traditions therfore vnderstand generally He that may be free is a foole to be bonde But if through wilinesse thou be brought into bondage then if the tradition hurt thy soule thy faith they are to bee broken immediatly though with the losse of thy lyfe If they greue the body onely theÌ„ are they to be borne till God take them of for breakyng the peace and vnitie Then how sore maketh he Christes burtheÌ„ If it be so sore why is M. More so cruell to helpe the Byshops to lade vs with more But surely he speaketh very vndiscretly For Christ dyd not lade vs with one sillabe more then we were euer bound to neither did he any thyng but interpret the law truly And besides that he geueth vnto all hys loue vnto the law which loue maketh all thinges easie be borne that were before impossible And when he sayth ye be the salt of the â—earth that it was spoken for the Byshops and Priestes onely it is vntrue but it was spoken generally vnto all that beleue and know the truth that they should be salt vnto the ignoraunt and the perfecter vnto the weaker ech to other euery man in his measure And moreouer if it be spokeÌ„ vnto the Prelates onely how fortuneth it y â— M. More is so â—usie to â—ault the world iâ— his hygt learnyng And last of all the salt of Prelates which is their readitions ceremonies without signification is vnsauery long a go therfore no more worth but to be cast out at the doores and to be troden vnderfoote And that he sayth in the end that a man may haue a good fayth with euill liuing I haue proued it a lye in an other place Moreouer fayth hope and loue be iij. sisters y â— neuer can depart in this world though in y â— world to come loue shall swalow vp the other twoo Neither can the one be stroÌ„ger or weaker then the other But as much as I beleue so much I loue and so much I hope ye and so much I worke The xix Chapter IN the xix hee proueth that praying to Saintes is good miracles that coÌ„firme it are of God or els the church sayth he doth erre It foloweth in dede or that the Popes Church erreth And when he sayth it is sinne to beleue to much I say we had the more neede to take heede what we beleue and to search Gods word the more diligently that we beleue neither to much nor to litle And when he sayth God is honoured by praying to Saintes because it is done for his sake I aunswere if it spraÌ„ge not out of a false fayth but of the loue we haue to God then should we loue God more And moreouer in as much as all our loue to God springeth put of faith we should beleue and trust God And then if our fayth in God were greater then our feruent deuotioÌ„ to Saintes we should praye to no Saintes at all seyng we haue promises of all thinges in our Sauiour Iesu and in the Saintes none at all The xxv Chapter IN y t xxv how iuggleth he to proue that all y â— perteyneth vnto the faith was not writteÌ„ alledging Iohn in the last that the world could not conteine the bookes if all shoulde be written And Iohn meaneth of the miracles which Iesus did and not of the necessary pointes of the fayth And how
and so receaue mine health of the hand of God And euen so wheÌ„ I pray to man to helpe me at myne neede I sinne except I complayne first to God and shew him my nede and desire hym to moue one or an other to helpe me then wheÌ„ I am holpe thanke him and receaue it of his hand in as much as hee moued the hart of hym that holpe me gaue him wherewith and a commaundement to do it M. More Christ is not dishonoured because that they which here preach hym truly shall sit and iudge with hym Tyndale That to be true y e Scripture testifieth but what is that to your purpose that they whiche be dead can heare vs helpe vs How beit if M. More should describe vs those sectes I am sure he would paint them after the fashion of my Lord Cardinals holy chaire as he doth God after the similitude of worldly tyraunts and not accordyng to his owne word For they that be worldly and fleshly mynded can but fleshly imagine of God all together lyke vnto the similitude of worldely thynges M. More The Apostles and Saintes were prayed so when they were aliue and God not dishonoured Tynd. What helpeth that your carnal purpose I haue aunswered you vnto that many thinges â—…o in the obedieÌ„ce and other places agaynst whiche ye reply not but keepe your tune and vnto all thyng syng kokow kokow we be the Church can not erre The Apostles had Gods word for all that they dyd and ye none And yet many dishonoured God and Christ for their false trust confidence whiche they had in y e Apostles as thou mayst see by Paul to the Corinthians Then he breaketh forth into open blasphemy and sayth that it behoueth vs to pray vnto Saints and that God will els not heare vs for our presumptuous malapertenesse So it is now presumptuous malapertenesse to trust in Gods word and to beleue that God is true Paule teacheth vs to be bolde to goe vnto God sheweth vs good cause in Christ why we so may that God would so haue vs. Neither is there any cause to kepe vs backe saue that we loue him not nor trust him If a man say our sinne should keepe vs backe I say it we repent and beleue in Christ Christ hath taken them away and therfore through hym we may be bolde And Christ sayd at his last Supper Iohn xvj I say not that I will pray for you vnto my father for my father loueth you As who should say be not afrayed nor staÌ„d without the dores as a dastard but be bolde go into my father your selues in my name shew your complayntes for he now loueth you because ye loue my doctrine And Paul sayth Ephe. ij we haue all an opeÌ„ way in through him and are now no more forenners or straungers but of y e houshold of God Of God therfore we be bold as of a most louyng and mercifull father aboue all the mercy of fathers And of our Sauiour Iesus we be bold as of a thyng that is our owne and more our owne then our owne skinnes and a thyng that is so soft and gentle that lade we him neuer so much with our sinnes he can not be angry nor cast them from of his backe so we repent and will amende But M. More hath an other doctrine to driue vs froÌ„ God and to make vs tremble and be afferde of him He likeneth God to worldly tyrauntes at whom no man may come saue a few flatterers whiche minister vnto them all volâ—ptuousnesse serue their luâ—â—es at all pointes which flatterers must first be corrupt with giftes yer a man may come at the kyng TheÌ„ hee sayth a man may pray to euery dead man That me thinketh should be agaynst the Popes doctrine and profite also For he will haue no man prayed to vntill he haue caÌ„uesed him I would say canonised hym and till God or at the leâ—t way the deuill haue shewed miracles for him Then he bringeth how one that was dead and in the inuisible purgatory holpe an other that was alyue and in the visible Purgatory This is a straunge case that a man there may helpe an other not him selfe And a more strauÌ„ge case that God heareth a man here for hym selfe beyng in his owne Purgatory and helpeth him cleane out or caseth him if it be to sore But and he be in the Popes Purgatory God wil not heare him for him selfe and that because the Pope might haue somewhat to deliuer hym And the straungest case of aâ— is that the Pope is almighty there and God can do there nought at all as the Pope can not here in this Purgatory But because this is not Gods word nor lyke Gods doctrine I thinke it no damnable sinne to beleue it Poetrie Then how ye may pray for them and to them till they be canonised and wheÌ„ they be canonised but to them onely for then ye be sure that they bee in heauen By what token I may be as sure by y e canonising as I am that all the Byshops which the Pope confirmeth be holy men and all the Doctours that he maketh well learned and that all the Priests which he annoynteth haue the holy ghost If ye say because of the miracles then do men wrong to pray for kyng Henry of Windsore at Cambridge and Eton. For he as men say doth miracles And also if the miracles certifie vs what nedeth to buy the Popes canonisyng The ix Chapter IN the ix he putteth no ieopardy to pray to him that is daÌ„ned and to sticke vp a candle to him nor I trow vnto the deuill thereto if hee might haue a vauntage by him Then he maketh no ieopardy to do and beleue what soeuer an open multitude called Gods Church doth and beleueth For God will haue an open Church that can not erre For sayth he when the Israelites fell to Idolatry the true church remained in HierusaleÌ„ among the Iewes First I say if a man had no better vnderstandyng then M. Mores doctrine he could not know whether were y t true Church the Iewes or the Israelites For the Israelites were in number v. tymes moe then the Iewes and worshypped God though as present in the Image of a Calfe as y t Iewes for the most part present in the Arcke of testimonie And secondarely he sayth false For the Iewes were fallen into open Idolatrie a thousand tymes worse theÌ„ the Israelites euen in their very teÌ„ple as it appeareth by open stories and by the Prophetes so that for their open Idolatrie whiche they would for no preachyng of the Prophetes amende their Priestes therto resistyng the Prophetes and encoragyng the people in their wickednesse God sent them captiue out of the land Yea and the people erred in folowing the Scribes and Phariseis the open multitude called Gods Church at y t
haue alledged the place and how The xi Chapter IN the xj chapter M. More wil not defeÌ„d the liuing of our spiritualtie because it is so open that he can not And as litle should he be able to defeÌ„d their lyes if the light were abroad that men might see And as he caÌ„ not deny them abhominable so can he not deny them obstinate and indurat therein for they haue bene oft rebuked with Gods word but in vayne And of such y e text is plaine that they can not vnderstand the Scripture And yet M. More will receaue rewardes to dispute agaynst the heresies of some such as be cast out of Christes Churches by such holy Patriarkes whose liuinges he him selfe can not prayse As holy Iudas though the Prelates of his Church that is the Phariseis were neuer so abhominable yet because Christes doctrine was coÌ„demned of them as of Gods Church that could not erre and all that beleued on him excoÌ„municat he was bold to say Quid â—ultâ—s mihi dare ego tradaÌ„ euÌ„â—obis That is what wil you geue me and I will deliuer him vnto you The xii Chapter IN the xij he hath one coÌ„clusion that the prayers of an euill Priest profit not Which though it be true yet the coÌ„trary is beleued among a great many in all quarters of England so blynd be the people and wotte not what prayer meaneth I haue heard meÌ„ of no small reputation say yer this in great audience that it maketh no matter whether the Priest were good or bad so he tooke money to pray as they seldome pray without for he could not hurt the prayer were he neuer so noughty And wheÌ„ he saith that the euill Priest hurteth vs not so much with hys lyuyng as he profitetn vs with ministryng the Sacramentes O worldly wisedome if a man lead me thorough a ieoperdous place by day hee can not hurt me so greatly as by night The Turke seeth that murther theft extortion oppression and adultery be sinne But when he leadeth me by the darkenesse of Sacramentes without signification I caÌ„ not but ketch harme and put my trust and confideÌ„ce in that which is neither God nor his word As for an example what trust put the people in anoylyng and how cry they for it with no other knowledge then that the oyle saueth them vnto their damnation and denying of Christes bloud And when he saith the Priest offereth or sacrificeth Christes body I auÌ„swere Christ was offered once for all as it is to see in the Epistle to the Hebrues As the Priest sleath Christ breaketh his body and shedeth his bloud so he sacrificeth him and offereth him Now the Priest sleath him not actually nor breaketh his body actually nor shedeâ—h his bloud actually neither scourgeth him and so foorth throughout all hys passion but representeth his sâ—aying his body breakyng and bloud shedyng for my sinnes and all the rest of his passion playeth it before mine eyes onely Which signification of the Masse because the people vnderstand not therfore they receaue no forgeuenesse of their sinnes therby and therto can not but ketch hurt in their soules through a false fayth as it well appeareth how euery man commeth therto for a sundry imagination all ignoraunt of the true way Let no man beguile you with hys iugglyng sophistrie Our offeryng of Christ is to beleue in him and to come with a repentyng hart vnto the remeÌ„braunce of his passion to desire God the father for the breakyng of Christes body on the crosse and shedyng of hys bloud and for his death and all his passions to be mercyful vnto vs to forgeue vs accordyng vnto his TestameÌ„t and promise And so we receaue forgeuenesse of our sinnes And other offeryng or sacrificyng of Christ is there now none Walke in the opeÌ„ light and feelyng and let not your selues be lead with iugglyng wordes as Mules and Asiâ—s in whiche there is none vnderstandyng M. Deacons were had in price in the old tyme. Tyndall For the Deacons then tooke the care of all the poore and suffered none to go a beggyng but prouided a liuyng for euery one of them Where now they that should bee Deacons make them selues Priestes and robbe the poore of landes rentes offeringes and all that was geuen them deuouring all them selues the poore dying for hunger M. Priestes be despised because of the multitude Tyndall If there were but one in the world as men say of the Fenix yet if he lyued abhominably he could not but be despised M. A man may haue a good fayth coupled with all maner sinne Tyndall A good faith putteth away all sinne how then can all maner of sinne dwell with a good fayth I dare say that M. More durst affirme that a man might loue God and hate his neighbour both at once and yet S. Iohn in his Epistle will say that he sayth vntruly But M. More meaneth of the best fayth that euer he felt By all likelyhode he knoweth of no other but such as may stand with all wickednesse neither in hym selfe nor in his Prelates Wherfore in as much as their faith may stand with all that Christ hateth I am sure he looketh but for small thankes of God for his defendyng of them And therfore he playeth surely to take his reward here of our holy Patriarkes M. Fewe durst be Priestes in the olde tyme. Tyndall Then they knewe the charge and feared God But now they know the vauntage dread him not M. If the lawes of the Churche were executed which Tyndal and Luther wold haue burnt it would be better Tyndall If the testameÌ„t of our Sauiour might be knowen for blynd wretches couetous tyrauÌ„tes it would write y e law of God in all mens harts that beleued it and then should men naturally with out compulsion kepe all honestie And agayne though the Popes law could helpe yet is no law as good as a law vnexecuted The xiij Chapter IN the xiij he rageth and fareth excedyng foule with him selfe There he biteth sucketh gnaweth towseth and mowseth Tyndall There he weneth that he hath wonne his spurres that it is not possible to aunswere him And yet there because he there most staÌ„deth in his owne conceite I doubt not vnto them that be learned in Christe to proue hym most ignoraunt of all and cleane without vnderstanding of godly thynges And I say yet that as no woman ought to rule a mans officeâ— where a man is present by the order of nature and as a young man ought not to be chosen to minister in y e Church where an old mete for the rowme may be had by the order of nature euen so it was Paules meaning to preferre the maried before the vnmaried for the inconueniences that might chaunce by the reason of vnchastitie which inconueniences M. More might see with sorrow of hart if he
had as great loue to Christ as to other thinges to happen dayly vnto the shame of Christes doctrine among Priestes Fryers and Monkes partly with open whores partly with their sodometrie whereof they cast ech other in the teeth dayly in euery Abbey for the least displeasure that one doth to an other M. More might see what occasions of vnchasâ—itie be geuen vnto the Curates euery where by the reason of their office and dayly conuersation with the maryed And when he sayth neuer maÌ„ could finde that exposition till now there he sayth vntrue For S. Hierome hymselfe saith that he knew them that so expoâ—ded the text and rebuked them of Rome because they would not admit into the clergie them that had had two wiues the one before baptim and the other after saying if a man had killed xx men before his Baptime they would not haue forbidden him and why then should that which is no sinne at all be a let vnto him But the God of Rome would not heare him For Sathan beganne then to worke his misteries of wickednes And when he saith he that hath ten wiues hath one wife I say that one is taken by the vse of speaking for one onely As when I say I am content to geue thee one meaning one onely And vnto him that hath no helpe is there one helpe to looke for no helpe where one helpe is taken for one onely and many places els And when M. More sayth he that hath had two wiues one after an nother may not be Priest and that if a Priestes wife die he may not haue another or that if he were made Priest hauing no wife he might not after mary if he burnt I desire a reason of him If he say it hath bene so the vse then say I an whore is better then a wife for that hath bene y e vse of our holy father many hundred yeares But I affirme vnto M. More the contrary And I say first wyth Paule that the kingdome of God is not meate and drinke and by the same reason neither husband or wife but y t keeping of the commaundements and to loue euery man his neighbour as himselfe And therefore as meate and drinke were ordeined for mans necessitie and as a man may care drinke at all needes in all degrees so farre as it letteth him not to keepe the commaundementes and to loue his neighbour as himselfe euen so was the wife created for the mans necessitie and therefore may a man vse her at all hys neede in all degrees as farre as she letteth hym not to keepe Gods lawe which is nothing els by Paules learning then that a man loue hys neyghbour as himselfe Now I desire a reason of M. Mores doctrine what doth my second wife or my third hinder me to loue my neighbour as my selfe and to do him seruice against I come to be priest What let is your second wife to you to serue our holy father the Pope more then your first would haue bene And in like maner if my first wife die when I am a Priest why may I not loue my neighbour do hym as good seruice with the second as with y e first And againe if I be made priest hauing no wife and after burne and therfore mary why may I not loue my neighbour and serue hym wyth that wyfe as well as he that brought a wife with hym It was not for nought that Paule prophesied that some should departe from the faith attend vnto disceaueable spirites and deuelishe doctrine forbidding to mary and to eate meates which god hath created to be receaued with thankes of them that know the truth to buy dispeÌ„sations to vse lawfull meat and vnlawfull wiues And I aske M. More why he y t hath the second wife or hath had two wiues may not be a Priest or why if a Priestes first wife die he may not mary the second He will aunswere because the Priest must represent the misteries or secrete properties and vnion of Christ the onely husbande of his onely wyfe the church or congregation that beleueth in him onely That is as I haue in other places sayd the scripture describeth vs in matrimonye the mysteries and secrete benefites which God the father hath hid in Christ for all theÌ„ that be chosen and ordeyned to beleue and put their trust in him to be saued As when a man taketh a wife he geueth her himselfe his honour hys riches and all that he hath and maketh her of equall degree vnto himselfe if he be king and she before a beggers daughter yet she is not y e lesse Quene and in honour aboue al other If he be Emperour she is Empresse and honoured of men as the Emperour and partaker of all Euen so if a man repeÌ„t and come and beleue in Christ to be saued from the dampnation of the sinne of which he repenteth Christ is hys owue good immediately Christes death paine prayer passion fastyng and all his merites are for that mans sinnes a full satisfaction and a sacrifice of might and power to absolue hym 〈◊〉 pena et a culp 〈◊〉 Christes enheritaunce his loue and fauour that he hath wyth God his father are that mans by and by and the man by that mariage is pure as Christ and cleane wythout sinne and honourable glorious weibeloued and in fauour thorow y t grace of that mariage And because that the Priest must represent vs this signification is the cause why a Priest may not haue the second wyfe say they which popishe reason hath deceaued many wise as who can be but deceaued in some thing if he receaue all his doctrine by the auctoritie of his elders except he haue an occasion as we haue to runne to Moses and the Prophetes there heare see with our owne eyes and beleue no longer by the reason of oure forefathers when we see them so shamefully beguild themselues and to beguile vs in a thousand things which the Turkes see Now to our purpose if this doctrine be true then must euery Priest haue a wife or haue had a wife For he that neuer had wife can not represent vs this And againe he that hath an whore or an other mans wife hath lost this property and therfore ought to be put downe And againe the second mariage theÌ„ of no man is or can be a SacrameÌ„t by that doctrine And yet I will describe you the mariage of Christ as well by his mariage that hath had ix wyues and hath now the tenth as by his that hath now the first O will they say his wyfe was no virgine or he when they were maried Sir the signification standeth not in y t virginitie but in the actuall wedlocke We were no virgines when we came to Christ but coÌ„mon whores beleuing in a thousand Idoles And in the second mariage or tenth and ye will the man hath but one wife and
things that do to thy brother whom thou hast offended and vnto God offer the repeÌ„taunce of thine hart and the satisfaction of Christes bloud M. Tyndall saith that the confessour vttereth the confessions of them that be rich But yet we see that both rich and poore keepe whores openly without paying peny Tyndall If they be very rich they be suffered because they may be good defenders of the spiritualty and if they be very poore because they haue no money to pay or els they fine with one or other secretly More Vppon that lye Tyndall buildeth the destruction of the sacrament of penaunce Tyndall Sacrament is a signe signifiyng what I should do or beleue or both As Baptim is the signe of repeÌ„taunce signifiyng that I must repent of euill and beleue to be saued therfroÌ„ by the bloud of Christ Now Syr in your penaunce describe vs which is y e signe and the outward sacrament and what is the thing that â–ª I must do or beleue and then we will ensearch whether it may be a sacrament or no. More Tyndall saith that confession is the worst inuention that euer was Tyndall As ye fashion it meane I and of that filthy priapishe confession which ye spew in the eare wherewyth ye exclude y e forgeuenes that is in Christes bloud for all that repent and beleue therein and make the people beleue that their sinnes be neuer forgeuen vntill they be shriuen vnto the Priest and theÌ„ for no other cause saue that they haue there tolde them and for the holy deedes to come which the confessour hath enioyned them more proâ—itable ofttimes for himselfe then any man els More Neuer man had grace to spie that before Tyndall Tyndall Yes very many For many nacions neuer receaued it And the Greekes when they had proued it and saw the baudery that folowed of it put it downe agayne For which cause and to know all secretes and to leade the consciences captiue the Pope falsely maintaineth it M. What fruit would then come of penaunce Tyndall â–ª Of your iugglyng terme penaunce I can not affirme But of repentaunce would come this fruit that no man that had it should sinne wyllingly but euery man should continually fight against his fleshe More He teacheth that the sacrament hath no vertue at all but by faith onely Tynd. The fayth of a repeÌ„ting soule in Christes bloude doth iustifie onely And the sacrameÌ„t standeth in as good stead as a liuely preacher And as the preacher iustifieth me not but my faith in the doctrine euen so the signe iustifieth not but the faith in the promise which the sacrament signifieth preacheth And to preach is all the vertue of the sacrament And where the sacramentes preach not there they haue no vertue at all And sir we teach not as ye do to beleue in the sacrament or in holy church but to beleue the sacrament and holy church More He teacheth that fayth suffiseth vnto saluation without good workes Tyndall The Scripture sayth that assoone as a man repenteth of euill beleueth in Christes bloud he obtayneth mercy immediatly because he should loue God and of that loue do good woorkes and that he tarieth not in sinne stil till he haue done good workes and then is first forgeuen for hys workes sake as the Pope beareth his in hand excluding the vertue of Christes bloud For a man must be first reconciled vnto God by Christ and in Gods fauour yer his workes can be good and pleasaunt in the sight of god But we say not as some damnably lye on vs that we should do euill to be iustified by faith as thou maist see Rom. iij. how they sayde of the Apostles for like preaching M. He calleth it sacrilege to please god with good workes Tyndall To referre the worke vnto the person of God to buy out thy sin therewith is to make an Idole of god or a creature But if thou referâ—e thy worke vnto thy neighbours profite or taming of thine owne fleshe then thou pleasest God therwith More Item that a man can do no good woorke Tyndall It is false But he sayth a man can do no good woorke till he beleue that his sinnes be forgeuen hym in Christ and till he loue Gods lawe and haue obtayned grace to woorke with And then sayth he that we caÌ„ not do our workes so perfectly by the reason of our corrupte fleshe but that there is some imperâ—ectnes therein as in the workes of them that be not their craftes master Which is yet not reckoned because they do their good willes and be scholers goe to schole to learne to do better M. Item that the good and righteous man sinneth alway in doing well Tyndall In all his woorkes there lacketh somewhat and is a faulte vntil he do theÌ„ with as great loue vnto his neighbour as Christ did for him and as long as there is more resistaunce in his flesh then was in Christes or lesse hope in God and then no lenger M. Item that no sinne damneth a man saue vnbeleffe Tyndall What soeuer a man hath done if he repent and beleue in Christ it is forgeuen him And so it foloweth that no sinne daÌ„neth saue there where there is no belefe M. Item that we haue no frewill to do ought therewith though the grace of God be ioined therto and that God doth all in vs both good and bad and we doe but suffer as waxe doth of the workemaÌ„ Tyndall First where hee affirmeth that we say our will is not free to doe good and to helpe to compel the members when God hath geuen vs grace to loue his lawes is false But we say that we haue no frewill to captiuate our wittes and vnderstandyng for to beleue the pope in what soeuer he saith without reason geuing when we find in the Scripture contrary testimonie and see in hym so great falsehead and deedes so abhominable and thereto all the signes by which the Scripture teacheth vs to know Antichrist And we affirme that we haue no frewill to preuent God his grace before grace prepare our selues thereto neither caÌ„ we consent vnto God before grace be come For vntil god haue preueÌ„ted vs powred y e spirit of his grace into our soules to loue his lawes and hath graueÌ„ theÌ„ in our harts by the outward ministration of his true preacher and inward workyng of his spirite or by inspiratioÌ„ onely we know noâ— God as he is to be knowen nor feele y e good nesse or any swetnesse in his law How then can we consent thereto â–ª Sayth not the text that we can do no good while we be euill and they which seke glorie and to clyme in honour aboue their brethren can not beleue the truth and that whores theues murtherers extortioners such like haue no parte
as we haue sinned be in sinne or do sinne or shal sinne so farforth must faith in Christes bloud iustifie vs onely and els nothing To loue is to be righteous so farforth as thou louest but not to make righteous nor to make peace To beleue in Christes bloud with a repēting hart is to make righteous and the onely makyng of peace and satisfaction to Godwarde And thus because termes be darcke to them that be not expert and exercised we alway set out our meaning wyth cleare ensamples reporting our selues vnto the hartes and consciences of all men M. The blasphemous wordes of Luther seme to signifie that both Iohn Baptiste and our Lady were sinners Tyndall Iohn Baptiste sayde to Christ Mat. 3. I had neede to be baptised of thee and commest thou to me Wherof did Iohn confesse that he had nede to be washed purged by Christ of his holynes and good deedes When Iohn saide beholde y e Lambe of God that taketh away the sinne of y e worlde he was not of that sorte nor had any sinnes to be taken away at any time nor any part in Christs bloud which dyed for sinners onely Iohn came to restore all thyng sayth Christ That is he came to enterprete the law of God truely and to proue all fleshe sinners to send thē to Christ as Paul doth in the beginning of y e Romanes Which lawe if M. More coulde vnderstand how spirituall it is and what it requireth of vs he woulde not so dispute And if there were no imperfectnesse in our Ladies deedes why dyd Christ rebuke her Iohn 2. when he ought rather to haue honoured his mother and why did he make her secke him three dayes Chrisostomus dare say that our Lady was now and then taken with a little vayne glory She ioked for the promises of him that should come and blesse her from what She beleued to be saued by Christ from what This I graunt that our Lady Iohn Baptiste Isaac Iacob Ioseph Moses and many like did neuer consent to sinne to follow it But had the holy ghost from the beginning Neuer the later while they folowed the spirite and wrought their best yet chaunces met them by the way and temptations that made their woorkes come sometimes vnperfectly to passe as a potter that hath his craft neuer so wel meteth a chaunce now and then that maketh him fashion a pot a misse So that I thinke the perfectest of them all as we haue ensamples of some were compelled to say with Paul that good that I would I do not and that euill that I would not that I do I would not sweare on a booke that if our Lady had bene let slip as we other were and as hard apposed with as present death before her eyes that she would not haue denyed somethinges that she knew true ye but she was preserued by grace that she was not No but though she were kept by grace from y e outwarde deede yet if there were such wickednes in her fleshe she had sinne And the grace was that she knew it and was meeke to beleue in Christ to haue it forgeuen her and to be preserued that it should not bud forth Iohn the Euangelist when he was as holy as euer was Iohn the Baptist sayd if we say we haue no sinne we deceaue our selues Then he compareth fayth deedes together and will that fayth shoulde stand in no better seruice of right then deedes Yes for the deedes be examined by the lawe and therfore it is not inough to do them onely or to do thē with loue but I must do them wyth as great loue as Christ did for me and as I receaue a good deede at my nede But faith is vnder no lawe and therfore be she neuer so feeble she shall receaue according to the truth of the promiser M. What thing coulde we aske God of right because we beleue him Tyndall Verely all that he promiseth may we be bolde to aske of right and dutie and by good obligation More Ferman sayd that all workes be good inough in thē that god hath chosē Tyndall I am sure it is vntrue for their best be not good inough though God forgeueth them their euill of hys mercy at y e repentaunce of their harts Then he endeth in his schole doctrine contrary vnto all the scripture that God remitteth not the sinne of hys chosen people because that he hath chosen thē not of his mercy but of a towardnes that is more in one then in an other saying God saw before that Peter should repent and Iudas woulde dispaire and therefore chose Peter If God chose Peter because he did repent why chose he not Iudas to which repented as much as he knowledged his sinne and brought the money agayne O this blindnesse as God had wrought nothing in the repentaunce of Peter Sayde not Christ before that Peter should falle And sayd he not that he had prayed for him that he shoulde be holpe vppe agayne Christ prayed a strong prayer for Peter to helpe hym vp agayne and suffered a strong death thereto And before his death he committed them vnto his father saying I haue kept them in thy name and I depart keepe them now from euill Peter had a good hart to God and loued his lawe and beleued in Christ had the spirite of God in him which neuer left him for all his falle Peter sinned of no malice but of frailtie and sodaine feare of death And the goodnesse of God wrought his repentaunce and all the meanes by which he was brought vp againe at Christes requeste And Iudas was neuer good nor came to Christ for loue of his doctrine but of couetousnesse nor did euer beleue in Christ Iudas was by nature and birth as we all be heyre of the wrath of God in whome the deuill wrought his will and blinded his hart with ignoraunce In which ignorannce and blindnes he grew as he grew in age and fell deeper and deeper therein and thereby wrought all his wickednesse and the deuilles will and perished therin Frō which ignoraunce God purged Peter of his mercy and gaue him light and his spirite to gouerne him and not of any towardnesse that was in Peter of hys owne byrth but for the mercy that we haue in the birth of Christes death And how will M. More proue that God chuseth not of his goodnes but of our towardnes What good towardnes can he haue and endeuour that is altogether blinde and caryed away at the will of the deuill till the deuill be cast out Are we not robbed of all towardnes in Adam and be by nature made the children of sinne so that we sinne naturally and to sinne is our nature So that as now though we would do well the flesh yet sinneth naturally neither ceaseth to sinne but so farforth as it is kept vnder with
violence euen so once our hartes sinned as naturally with full lust and consent vnto the fleshe the deuill possessing our hartes and keeping out the light of grace What good towardnesse and endeuour can we haue to hate sinne as long as we loue it What good towardnes can we haue vnto the will of God while we hate it and be ignoraunt therof Can the will desire that the witte seeth not Can the will long for and sigh for that the witte knoweth not of Can a maÌ„ take thought for that losse that he wotteth not of what good endeuour can the Turkes children the Iewes children and the Popes infantes haue when they be taught all falshead onely with like perswasions of worldly reason to be all iustified with workes It is not therefore as Paule saith of the running or willing but of the mercy of God that a man is called and chosen to grace The first grace the first fayth and the first iustifiyng is geuen vs freely sayth M. More which I would faine wete how it will stand with his other doctrine whether he meane any other thyng by chosyng them to haue Gods spirite geuen me and fayth to see the mercy that is layd vp for me to haue my sinnes forgeuen without all deseruyng preparyng of my self God did not see onely that the these that was saued at Christes death should come thether but God chose him to shew his mercy vnto vs that should after beleue and prouided actually wrought for the bringyng of him thether that day to make him see and to receaue the mercy that was layd vp for him in store before the world was made The xij Chaptâ—… IN y t xij in chaffyng himself to heape lye vpon lye he vttereth his feleable blindnesse For he axeth this question wherfore serueth exhortatioÌ„s vnto faith if the hearers haue not libertie of their frewill by whiche together with Gods grace a man may labour to submitte the rebellion of reason vnto the obedieÌ„ce of faith and credence of the worde of God Wherof ye see that besides his graunt that reason rebelleth agaynst fayth coÌ„trary to the doctrine of his first booke he will that the will shall compell the witte to beleue Whiche is as much to say as the carte must draw the horses and the sonne beget the father and the authoritie of the Church is greater theÌ„ Gods word For the wil can not teach the wit nor lead her but foloweth naturally so that what soeuer the witte iudgeth good or euill that the will loueth or hateth If the witte see and leade straight the will foloweth If the witte be blynde and leade amisse the will foloweth cleane out of y t way I can not loue Gods worde before I beleue it nor hate it before I iudge it false and vanitie He might haue wiselier spoken on this maner wherfore serueth the preachyng of fayth if the wit haue no power to draw the will to loue that whiche the wit iudgeth true and good If the will be nought teach the wit better the will shall alter and turne to good immediatly Blindnesse is the cause of ali euil and light the cause of all good so that where the fayth is right there the hart can not consent vnto euill to folow the lustes of the flesh as the popes fayth doth And this conclusion hath he halfe a doseÌ„ tymes in his boke that the will may compell the witte and captiuate it to beleue what a maÌ„ lusteth Verely it is like that his wittes be in captiuitie and for vauntage tangled with out holy fathers sophistrie His doctrine is after his owne feelyng and as the profession of his hart is For the Popish haue yelded theÌ„ selues to folow the lustes of their flesh compel their witte to absteine froÌ„ looking on y e truth lest she should vnquiet them and draw them out of the podell of their filthy voluptuousnesse As a carte that is ouerladen goyng vp an hill draweth the horses backe and in a tough mire maketh them stand still And then the carter the deuill whiche driueth theÌ„ is euer by and whistelleth vnto them and biddeth them captiuate their vnderstaÌ„dyng vnto profitable doctrine for which they shal haue no persecution but shal reigne and be kynges and enioy the pleasures of the world at their owne will The xiij Chapter IN the xiij hee sayth that the Clergie burneth no man As though the pope had not first fouÌ„d the law as though all his preachers babled not that in euery Sermon burne these heretickes burne them for we haue no other argument to conuince them and as though they compelled not both Kyng Emperour to sweare that they shall so do yer they crowne them Then hee bringeth in prouisions of Kyng Henry the v. Of whom I aske M. More whether he were right heyre vnto England or held hee the land with the sworde as an heathen tyraunt agaynst all right Whom the Prelates lest he should haue had leysure to hearken vnto the truth sent into Fraunce to occupie his mynde in warre and led hym at their will And I aske whether his father slew not his leige kyng and true inheritour vnto the crowne and was therefore set vp of the Byshops a false kyng to mainteine theyr falshead And I aske whether after that wicked deede folowed not the destruction of the comminaltie and quenchyng of all noble bloud The xiiij Chapter IN the xiiij he affirmeth that Martine Luther sayth it is not lawfull to resiste the Turke I wonder that hee shameth not so to lye seyng that Martine hath written a singular treatise for the contrary Besides that in many other workes he proueth it lawfull if he inuade vs. The xvi Chapter IN the xvi he alledgeth Councels I aske whether Councels haue authoritie to make Articles of the faith with out Gods worde yea and of thynges improued by Gods word He alledgeth Augustine Hierome Cypriane Let him put their workes in English and S. Prosperus with them Why damned they the vnion of Doctours but because the Doctours are agaynst them And when he alledgeth Martyrs let him shew one and take the calfe for his labour And in the end he biddeth beware of theÌ„ that liue well in any wise As though they whiche lyue euill can not teach amisse And if that be true then they be of the surest side M. When Tyndall was apposed of his doctrine yer hee went ouer see he sayde and sweare he ment no harme Tyndall He sware not neither was there any man that required an othe of him but he now sweareth by him whoÌ„ â—e trusteth to be saued by that hee neuer ment or yet meaneth any other harme then to suffer all that God hath prepared to be leyd on his backe for to bryng his brethreÌ„ vnto the light of our Sauiour Iesus which the Pope thorough falshead and corruptyng such Poetes as ye are ready vnto
And all that be confederate with the Cardinall and with the Bishops vpō any secret appointment be they neuer so great I rede thē to break their bondes and to follow right by the playne and open way and to be content and not too ambitious for it is now euill climing the boughes be brittle And let them looke well on the practise of Bishops how they haue serued all other men in tunes past and into what troubles they haue brought them that were quiet Many a man both great small haue they brought to death in England euen in my dayes beside in times past whose bloud God wil seek once Let them learne at the last that it is but the cast of the Bishops to receaue the sacrament with one man secretly vpon one purpose and with an other man as secreatly vppon the contrary to deceaue al parties For of periury they make as much conscience as a dog of a bone for they haue power to dispence with all thing thinke they At the beginning of the warre betwene the Frenchking and the Emperour the prognostication said yeare by yeare that there should be great labor for peace but it shall not come to passe for there is Bicorporeū or Corpus neutrum that commeth betwene and letteth it that is to say a body that is neither nother or holdeth on neither part and that body is the spiritualtie which hold but of thēselues onely For when any Ambassadors goe betwene to entreat of peace the bishops are euer the chief which though they make a goodly oration for the peace openly to deceaue the lay men yet secreatly by the bisshops of the same countrie they cast a bone in the way and there can be no peace vntill the peace be for their profite let it cost in the meane season what bloud it will And as for them which for luker as Iudas betraye the truth and write agaynst their consciences and which for honour as Balaam enforce to curse the people of God I would fayne if their hartes were not to hard that they dyd repent And as fayne I would that our prelates did repent if it were possible for them to prefer Gods honour before their owne And vnto all subiectes I say that they repent For the cause of euill rulers is the sinne of the subiectes testifyeth the Scripture And the cause of false preachers is that the people haue no loue vnto the truth sayth Paule 2. Thes 2. We be all sinners an hundred times greater then all that we suffer Let vs therfore ech forgeue other remembring the greater sinners the more welcome if we repent according to the similitude of the riotous sonne Luc. 15. For Christ dyed for sinners and is their sauiour and hys bloud theyr treasure to pay sor their sinnes He is that fatted calf which is slaine to make them good cheare withall if they will repent and come to their father again And his merites is that goodlye rayment to couer the naked deformities of our sinnes These be sufficient at this time although I could say more and though other haue deserued that I more sayd yea and I could more deeply haue entred into the practise of our Cardinall but I spare for diuers considerations and namely for his sake which neuer spared me nor any faythfull frende of his owne nor any that told him truth nor spareth to persecute the bloud of Christ in as cleare light as euer was and vnder as subtile colour of hypocrisie as euer was any persecutiō since the creation of the world Nether haue I sayd for hate of any person or persons God I take to recorde but of their wickednes onely and to cal them to repentaunce knowledging that I am a sinner also and that a greeuous Howbeit it is a deuilish thing and a merciles to defend wickednes against the open truth and not to haue power to repent And therefore I doubt not if men will not be warned hereby but that God will vtter more practise by whome he will and not cease vntill he haue broken the bonde of wilie hypocrites which persecute so subtelly And finally if the persecution of the kinges grace and of other temporall persons conspiring with the spiritualtie be of ignoraunce I doubt not but that theyr eyes shall be opened shortly and they shal see repent God shall shew them mercy But and if it be of a set malice against the truth and of a grounded hate against the law of God by the reasō of a full consent they haue to sinne and to walke in their olde wayes of ignorauncie wherunto being now past all repentance they haue vtterly yelded themselues to follow w t ful lust without bridle or snaffle which is the sinne agaynst the holy Ghost then ye shall see euen shortly that God shall turne the poynt of the swoorde wherewith they now shedde Christes bloud homeward to shed their owne again after the ensamples of the bible And let them remember that I well toward iij. yeares agone to preuent al occasions and all carnall beastes that seeke fleshly liberty sent forth the true obedience of a christen man which yet they condemned but after they had condemned the New Testament as right was whence the Obedience hath his authoritie Now then if when the light is come abroad in which theyr wickednes cā not be hid they finde no such obedience in the people vnto their old tyranny whose fault is it This is a sure conclusion none obedience that is not of loue can not long endure and in your deedes can no man see any cause of loue and the knowledge of Christ for whose sake onely a man wold loue you though ye were neuer so euill ye persecute Now thē if any disobedience rise ye are the cause of it your selues Say not but that ye be warned A Pathway into the holy Scripture made by William Tyndall I Do maruell greatly derely beloued in christ that euer any mā shuld repugne or speake against the Scripture to be had in euery lāguage and that of euery man For I thought that no man had bene so blinde to aske why light should be shewed to thē y t walke in darkenes where they cā not but stomble and where to stomble is the daunger of eternall damnation other so despightfull that he would enuie any mā I speake not his brother so necessary a thyng or so Bedlem mad to affirme that good is y t naturall cause of euill and darkenes to procede out of light that lying should be grounded in truth and verity and not rather cleane contrary that light destroyeth darkenes and veritie reproueth all maner lying Neuerthelesse seyng that it hath pleased God to send vnto our English men euen to as many as vnfaynedly desire it the Scripture in their mother toūg cōsidering that there be in euery place false teachers and blind leaders that ye should be deceaued of no man I supposed it very
necessary to prepare this Pathway into the Scripture for you that ye might walke surely euer know the true frō the false And aboue all to put you in remembraunce of certaine pointes which are that ye well vnderstand what these wordes meane The old Testament The new Testament The law The Gospell Moses Christ Nature Grace Workyng and beleuing Dedes and faith Lest we ascribe to the one that which belongeth to the other and make of Christ Moses of the Gospell the Law despise grace and robbe fayth fal from meke learnyng into idle despitions brawlyng and scoldyng about wordes The old Testament is a booke wherein is written the law of God the dedes of them which fulfill them of them also which fulfill them not The new Testament is a booke wherein are conteined the promises of God and the dedes of them which beleue them or beleue them not Euangelion that we call the Gospel is a Breke word and signifieth good mery glad and ioyfull tydinges that maketh a mans hart glad and maketh him sing daunce and leape for ioy As when Dauid had killed Goliath the gyaunt came glad tydinges vnto the Iewes that their fearefull and cruell enemy was slayne and they deliuered out of all daunger for gladnes wherof they song daunced and were ioyful In like maner is the Euangelion of God which we call Gospell and the new Testament ioyfull tydinges and as some say a good hearing published by the Apostles throughout all the world of Christ the right Dauid how that hee hath fought with sinne with death and the deuil ouercome them wherby all men that were in bondage to sinne woūded with death ouercome of the deuill are without their owne merites or deseruinges losed iustified restored to life and saued brought to libertie and reconciled vnto the fauour of God set at one with him agayne whiche tydinges as many as beleue laude prayse thanke God are glad syng and daunce for ioy This Euangelion or Gospell that is to say such ioyfull tydinges is called y ◠new Testament Because that as a mā whē he shall dye appointeth his goods to be dealt distributed after his death among them whiche he nameth to bee his heyres Euen so Christ before hys death commaūded and appointed that such Euangelion Gospell or tydynges should be declared throughout all the world and therewith to geue vnto all that repent and beleue all his goodes that is to say his lyfe wherewith hee swalowed and deuoured vp death hys righteousnes wherewith he banished sinne his saluatiō wherwith he ouercame eternall damnation Now cā the wretched man that knoweth him selfe to be wrapped in sinne and in daūger to death hell heare no more ioyous a thyng them such glad and comfortable tydinges of Christ So that he can not but be glad and laugh frō the low bottome of his hart if hee beleue that the tydinges are true To strēgth such sayth with all God promised this his Euangelion in the old Testament by the Prophetes as Paul sayth Rom. 1. How that he was chosē out to preach Gods Euāgeliō which he before had promised by the Prophetes in the Scriptures that treate of his sonne which was borne of the sede of Dauid In the Gene. iij. God sayth to the Serpent I wil put hatred betwen thee and the woman betwen thy seede and her sede that selfe sede shall treade thy head vnder foote Christ is this womās seede he it is that hath troden vnder foote the deuils head that is to say sinne death hell all his power For without this seede can no man anoyde sinne death hell and euerlasting damnation Agayne Gene. xxij God promised Abraham saying in thy seede shall all the generations of the earth be blessed Christ is that seede of Abraham sayth S. Paule Gala. iij. He hath blessed all the world through the Gospell For where Christ is not there remaineth the curse that fell on Adam as soone as he had sinned so that they are in bōdage vnder the damnation of sinne death and hell Against this curse blesseth now the Gospell all the world in asmuch as it cryeth opēly vnto all that knowledge their sinnes and repēt saying who soeuer beleueth on the sede of Abraham shal be blessed that is he shal be deliuered from sinne death and hell and shall hence forth continue righteous and saued for euer as Christ hym selfe sayth in the xj of Iohn He that beleueth on me shall neuer more dye The law sayth Iohn i. was geuē by Moses but grace and verity by Iesus Christ The law whose minister is Moses was geuen to bryng vs vnto the knowledge of our selues that we might thereby feele and perceaue what we are of nature The law cōdemneth vs and all our deedes and is called of Paule in the ij Cor. iij. the ministration of death For it killeth our consciences and driueth vs to desperation in as much as it requireth of vs that which is vnpossible for our nature to do It requireth of vs the deedes of an whole man It requireth perfect loue from the low bottome and grounde of the hart as well in all thinges whiche we suffer as in the thinges which we do But sayth Iohn in the same place grace and veritie is geuē vs in Christ So that when the law hath passed vpō vs and condemned vs to death which is his nature to do then haue we in Christ grace that is to say fauour promises of life of mercy of pardon freely by y e merites of Christ in Christ haue we veritie truth in that God for his sake fulfilleth all his promises to them that beleue Therfore is y ◠Gospell the ministration of life Paule calleth it in the fore rehearsed place of the Cor. ij the ministration of the spirite and of righteousnes In the Gospell when we beleeue the promises we receaue the spirit of life and are iustified in the bloud of Christ from all thyngs wherof the law condemned vs. And we receaue loue vnto the law and power to fulfill it and grow therein dayly Of Christ it is written in the fore rehearsed Ioh. i. this is he of whose aboundaunce or fulnes all we haue receaued grace for grace or fauour for fauour That is to say for the fauour that God hath to his sonne Christ he geueth vnto vs his fauour good wil al giftes of his grace as a father to his sonnes As affirmeth Paule saying whiche loued vs in his beloued before the creation of y ◠world So y ◠Christ bringeth the loue of God vnto vs and not our owne holy woorkes Christ is made Lord ouer all and is called in Scripture Gods mercy stole who soeuer therfore flyeth to Christ can neither heare nor receaue of God any other thyng saue mercy In the old Testamēt are many promises which are nothyng els but the Euāgelion or Gospel to saue those
to auoyde the trouble of the world and occasions that might plucke me there from and to serue my brother with all euen as one hand helpeth an other or one member an other because one feeleth an others grief the payne of the one is the payne of the other What soeuer is done to the lest of vs whether it be good or bad it is done to Christ and what soeuer is done to my brother if I be a Christen mā that same is done to me Neither doth my brothers payne greue me lesse then myne owne Neither reioyse I lesse at his wealth then at mine own if I loue hym as well and asmuch as my selfe as the law cōmaundeth me If it were not so how sayth Paule let hym that reioyseth reioyse in the Lord that is to say Christ whiche is Lord ouer all creatures I◠my merites obteined me heauē or a hygher place there then had I wherein I might reioyse besides the Lord. Here see ye the nature of the law the nature of the Euangelion How the law is the key that byndeth and damneth all men and the Euangelion is the keye that loseth them agayne The law goeth before and the Euangelion foloweth When a preacher preacheth the law he byndeth all consciences and when he preacheth the Gospell he looseth them agayn These two salues I meane the law and the Gospell vseth god his preacher to heale cure sinners with all The law driueth out the disease and maketh it appeare and is a sharpe salue and a freatyng corsey killeth the dead flesh and louseth and draweth the sores out by the rootes all corruption It pulleth from a man the trust and confidence that he hath in him selfe in his owne workes merites deseruinges and ceremonies and robbeth him of all his righteousnesse and maketh him poore It killeth him sendeth hym downe to hell and bryngeth him to vtter desperation and prepareth y e way of the Lord as it is written of Iohn the Baptist For it is not possible that Christ should come to a man as long as he trusteth in him self or in any worldly thyng or hath any righteousnesse of his own or riches of holy workes Then commeth the Euāgelion a more gentle paster which soupleth and swageth the woundes of the cōscience and bringeth health It bringeth the spirite of God which loseth the bondes of Sathā and coupleth vs to God and his will through strong fayth and feruent loue with bondes to strong for the deuill the world or any creature to lose them And the poore wretched sinner feeleth so great mercy loue kyndnes in God that he is sure in hym selfe how that it is not possible that God should forsake him or withdraw hys mercy and loue from hym And boldly cryeth out with Paul saying Who shall separate vs from the loue that GOD loueth vs withall That is to say what shall make me beleue that God loueth me not Shall tribulation Anguish Persecution Shal hūger Nakednes Shal sword Nay I am sure that neither death nor lyfe neither aungell neither rule nor power neither present thynges nor thinges to come neither hygh nor low neither any creature is able to separate vs from the loue of God which is in Christ Iesu our Lord. In all such tribulations a Christen man perceaueth that God is his father and loueth hym euen as he loued Christ when he shed his bloud on the crosse Finally as before when I was bond to the deuill and his will I wrought all maner euill and wickednes not for hells sake which is the reward of sinne but because I was heyre of hell by byrth and bondage to the deuill dyd I euill For I could none otherwise do to do sinne was my nature Euen so now since I am coupled to GOD by Christes bloud do I well not for heauens sake which is yet the reward of wel doyng but because I am heyre of heauen by grace and Christes purchasyng haue the spirite of God I do good frely for so is my nature As a good tree bryngeth forth good frute and an euill tree euill frute By the frutes shal ye know what the tree is A mās dedes declare what he is within but make him neither good nor bad though after we be created a new by the spirite doctrine of Christ we waxe perfecter alwaye with woorkyng accordyng to the doctrine and not with blynd woorkes of our owne imagining We must be first euill yer we doe euill as a Serpent is first poysoned yer he poyson We must be also good yer we do good as the fire must be first hoate yer it heate an other thyng Take an example As those blynd and deaffe which are cured in the Gospell could not see nor heare till Christ had geuen them sight hearyng and those sicke could not do the dedes of an whole man till Christ had geuen them health So can no man do good in his soule till Christ haue losed hym out of the bondes of Sathan and haue geuē him wherewith to do good yea first haue powred into hym that selfe good thing which he shedeth forth afterward on other Whatsoeuer is our owne is sinne Whatsoeuer is aboue that is Christes gift purches doyng and working He bought it of his father dearely with his bloud yea with his most bitter death and gaue his lyfe for it What soeuer good thyng is in vs that is geuen vs frely without our deseruyng or merites for Christes bloudes sake That we desire to folow y t will of God it is the gift of Christes bloud That we now hate the deuils will whereunto we were so fast locked and could not but loue it is also the gift of Christes bloud vnto whom belongeth the prayse and honour of our good dedes and not vnto vs. Our deedes do vs three maner seruice First they certifie vs that we are heyres of euerlastyng life And that the spirite of God whiche is the earnest therof is in vs in that our hartes consent vnto the law of God and we haue power in our mēbers to do it though imperfectly And secondarily we tame the fleshe therewith and kill the sinne that remayneth yet in vs waxe dayly perfecter and perfecter in the spirite therewith kepe that the lustes choke not the word of God that is sowen in vs nor quench the giftes and working of the spirite and that we lose not the spirite agayne And thirdly we do our dutie vnto our neighbour therewith helpe their necessitie vnto our own cōfort also and draw all mē vnto the honoryng and praysing of God And whosoeuer excelleth in the giftes of grace let the same thinke that they be geuen hym as much to do hys brother seruice as for his owne selfe as much for the loue whiche God hath to the weake as vnto him vnto whom God geueth such giftes And he that withdraweth ought that he hath from hys neighbours neede robbeth
neuer so perfect done with all loue then satisfie the law for the presente time and do our dutie vnto our neighbours and tame our owne flesh but not to make satisfaction to God for sinne that is once past The sinne that is once committed must God forgeue freely of a fatherly loue for Christes sake When God visiteth vs with sicknes pouertie or whatsoeuer aduersitie it be he doth it not of a tyrannous minde to satisfy his lust in our suffering of euyll to make satisfaction for the sinne that is past of which we repent and be sory But of a fatherly loue to make vs know our selues and feele his mercy and to tame our flesh and to keepe vs from sinning againe As no naturall father punisheth his child because he delighteth in tormenting of him to take satisfactioÌ„ for the sinne that is past but first teacheth kindly and suffreth and forgeueth once or twise and then at the last when he seeth the body so wanton that the childe can not continue in the right way for the rage of wild lustes he beateth to subdue the fleshe onely and to tame it that the doctrine of y â— father may haue her due course in the hart of the childe and shoulde not be choked with lustes Euen so is it of God if any of his children that haue professed his law and theÌ„ faith of our Sauiour bee negligent to tame hys flesh with prayer fasting and good dedes after the doctrine of Christ he wil surely scourge him to bring him into the right way agayne and to keepe him that the doctrine of his soules health perish not in him But he taketh not his mercy from vs nor thinketh on the sinne that is past after that we repent and be full conuerted but ablolueth vs both a poena culpa for Christes sake and is as mighty as mercyfull to do it for Christes sake as the Pope for money besides that he hath promised mercyfully so to do ¶ The knowledge of our baptisme is the key and the light of the Scripture ANd againe as he which knoweth his letters well and can spell perfectly can not but read if he be diligent and as hee whiche hath cleare eyes without impediment or let and walketh therto in the light and open day can not but see if he attende and take heede euen so who so euer hath the profession of baptisme written in his hart can not but vnderstand the scripture if he exercise him selfe therein and compare one place to an other and marke the maner of speach and aske here and there the meaning of a sentence of them that be better exercised For as the doctrine which we should be taught before we were baptized and for lack of age is deferred vnto the yeares of discretion is the key that bindeth and looseth locketh and vnlocketh the conscience of all sinners euen so that lesson where it is vnderstaÌ„d is onely the key that openeth all y e scripture and euen the whole scripture in it selfe gathered together in a narrow compasse and brought into a compendiousnes And til thou be taught that lesson that thine hart feele the sweetnesse of it the Scripture is locked and shut vp from thee and so darke that thou couldest not vnderstande it though Peter Paule or Christ himselfe did expound it vnto thee no more then a blinde man can see though thou set a candle before him or shewedst him the Sunne or poyntedst with thy finger vnto that thou wouldest haue him looke vppon Now we be all baptized But alas not one from the hyest to the lowest euer taught the profession or meaning thereof And therfore we remayne all blinde generally as well our great Rabines for all their hye learning which they seeme to haue as the lay people yea and so much the more blind are our great clerkes that where the lay people for a great number of them are caught naught at al they be all wrong taught and the doctrine of their baptisme is all corrupt vnto them with the lâ—uen of false gloses ere they come to read the scripture So that the light which they bring with them to vnderstand the scripture withall is vtter darknesse as contrary vnto the scripture as the deuill vnto Christ By reason wherof the Scripture is locked vp and become so darke vnto them that they grope for the dore and can finde no way in and is become a maze vnto them in which they wander as in a nust or as we say led by Robin Goodfellow that they can not come to the right way no though they turne their cappes and the brightnes thereof hath blinded their eyes with malice so that though they beleue not the Scripture to be false yet they persecute the right vnderstanding therof and can not beleeue it true in the playne sense which it speaketh to them in It is becomme a tuâ—nagaine lane vnto them which they can not goe thorough nor make iij. lines agree together And finally the sentences of the Scripture are nothing but very riddles vnto theÌ„ â—s the which they cast as the blind man doth at the Crow and expound by gesse an hundred Doctoures an hundred wayes and one man in xx sermons alleadging one texte after xx fashions hauing no sure doctrine to cleaue vnto and all for lacke of the righte knowledge of the profession of oure Baptisme ¶ He that hath the profession of his Baptisme written in his hart can be no hereticke AN other conclusion is this As he which euer creepeth a long by the grounde and neuer clymeth can not fall from an hygh Euen so no man that hath the profession of his Baptisme written in his hart can stomble in the Scripture and fall vnto heresies or become a maker of diuision and settes and a defender of wilde and vayne opinions For the whole and onely cause of heresies and sectes is pride Now the law of God truly interpreted robbeth all them in whose hartes it is written and maketh them as bare as Iob of all thyngs wherof a man can be moued to pride And on the other side they haue vtterly forsaken them selues with all their hyghe learnyng and wisedome and are become the seruauntes of Christ onely whiche hath bought theÌ„ with his bloud haue promised in their hartes vnfaynedly to folow hym and to take him onely for the author of their religioÌ„ his doctrine onely for their wisedome learning and to mainteine it in word and deede and to keepe it pure and to builde no straunge doctrine therupon and to be at the hyghest neuer but felow with their brethren and in that felowshyp to waxe euer lawer and lower and euery day more seruaunt then other vnto his weaker brethren after the example and Image of Christ and after his commaundemeÌ„t and ordinaunce and not in fayned wordes of the Pope This hee sayd because of them that say that the Scripture maketh men
2. To pray for all mē and all degrees saying that to bee acceptable vnto our Sauiour God whiche will haue all men saued and come to the knowledge of the truth that is some of al natiōs and all degrees not the Iewes onely For sayth hee there is one God and one mediatour betwene God and man the man Christ Iesus whiche gaue him selfe a redemption and full satisfaction for all men Let this therefore be an vndoubted Article of thy fayth not of an hystorie fayth as thou beleuest a gest of Alexander or of the old Romains but of a liuely fayth and belefe to put thy trust and confidēce in and to by and sell theron as we say and to haue thy sinnes takē away and thy soule saued thereby if thou hold it fast and to continue euer in sinne and to haue thy soule damned if thou let it slip that our Iesus our Saniour that saueth his people from their sinnes our Christ that is our kyng ouer all sinne death and hell annoynted with fulnesse of all grace and with the spirite of God to distribute vnto all men hath accordyng vnto the Epistle to the Hebrues all the scripture in the dayes of his mortall flesh with fastyng praying sufferyng and crying to God mightily for vs with shedyng his bloud made full satisfaction both a poena a culpa with our holy fathers leaue for all the sinnes of the world both of theirs that went before of theirs that come after in the faith whether it be Original sinne or actual not onely the sinnes cōmitted with consent to euill in tyme of ignoraunce before the knowledge of the truth but also the sinnes done of frailtie after we haue forsaken euill and cōsented to the lawes of God in our harts promising to folow Christ and walke in the light of his doctrine Hee saueth his people from their sinnes Math. 1. and that he onely So that there is no other name to be saued by Actes 4. And vnto hym beare all the Prophets recorde that all that beleue in hym shall receaue remission of their sinnes in his name Actes 10. And by him onely we haue an entring in vnto the father and vnto all grace Ephe. 2. 3. and Rom. 5. And as many as come before hym are theues murtherers Iohn 10. That is whosoeuer preacheth any other forginenesse of sinne then through fayth in hys name the same slayeth the soule This to be true not onely of originall but of actual and aswel of that we commit after our profession as before mayst thou euidently see by the ensamples of the Scripture Christ forgaue the woman taken in adulterie Iohn 8 and an other whom be healed Iohn 5 And he forgaue Publicanes and open sinners and put none to do penaunce as they call it for to make satisfactiō for the sinne which he forgaue through repentaunce fayth but enioyned them the lyfe of penaunce the profession of their Baptisme to tame the flesh in kepyng the commaundementes and that they should sinne no more And those sinners were for the most part Iewes and had their Originall sinne forgiuen them before through fayth in the Testament of God Christ forgaue his Apostles their actuall sinnes after their professiō which they committed in denyeng hym put none to do penaunce for satisfactiō Peter Actes 2. absolueth the Iewes thorough repentaunce and fayth from their actuall sinnes whiche they dyd in consentyng vnto Christes death and enioyned them no penaūce to make satisfaction Paul also had his actuall sinnes forgiuen hym frely thorough repentaunce and fayth without mention of satisfactiō Actes 9. So that accordyng vnto this present texte of Iohu If it chaūce vs to sinne of frailtie let vs not dispayre for we haue an aduocate and intercessour a true attorney with the father Iesus Christ righteous toward God and man and is the reconcilyng and satisfaction for our sinnes For Christes workes are perfect so that he hath obtained vs all mercy and hath set vs in the full state of grace and fauour of God and hath shade vs as welbeloued as the aungels of heauen though we be yet weake As the yoūg childrē though they can do no good at all are yet as tenderly beloued as the old And God for Christes sake hath promised that whatsoeuer euil we shal do yet if we turne and repent he will neuer more thinke on our sinnes Thou wilt say God forgiueth the displeasure but we must suffer payne to satisfie the righteousnes of God A then God hath a righteousnes whiche may not forgeue paine al y t the poore sinner shuld go skotfre without ought at all God was vnrighteous to forgiue the theefe his payne and all thorough repentaunce faith vnto whom for lack of laysure was no penasice enioyned And my faith is that whatsoeuer exāple of mercy God hath shewed one that same he hath promised all ye will he peraduenture forgiue me but I must make amendes If I owe you xx l. ye will forgiue me that is ye will no more be angry with me but I shal pay you the. xx poundes O Popishe forgiuenesse with whom it goeth after the common prouerbe no peny no pardon His fatherhode giueth pardō frely but we must pay money aboundantly Paules doctrine is Rom. 9. if a man worke it ought not to be sayd that his hyre was giuē hym of grace or fauour but of dutie But to hym that worketh not but beleueth in hym that iustifieth the vngodly his faith he sayth not his workes although he commaundeth vs diligently to worke and despiseth none that God commaūdeth his faith saith hee is rekened hym for hys righteousnes Confirmyng his saying with the testimonie of the prophet Dauid in the 32. Psalme saying Blessed is the man vnto whō God imputeth or rekeneth not his sinne that is to say which man although he be a sinner yet God layeth not it to his charge for his faithes sake And in the. xi hee sayth If it come of grace then it cōmeth not of works For then were grace no grace sayth he For it was a very straunge speakyng in Paules cares to call that grace that came of deseruyng of workes Or that deseruyng of workes whiche came by grace for he rekened workes grace to be contrary in such maner of speach But our holy father hath coupled thē together of pure liberalitie I dare say not for couetousnes For as his holynesse if hee haue a cause agaynst any man immediatly bretheth out an excommunication vppon hym and will haue satisfaction for the vttermost farthing and somwhat aboue to teach thē to beware agaynst an other tyme yet he will blesse agayne from the terrible sentence of his heauy curse euen so of that blessed complection hee describeth the nature of the mercy of God that God will remitte his anger to vs vppon the appointment of our satisfaction When the Scripture sayth Christ is our
dedes shal be taken in worth yea and though at a tyme we marre all through our infirmitie yet if we turne agayne that shal be forgeuen vs mercifully so that we shal be vnder no damnation which testament is confirmed with signes and wonders wrought thorough the holy ghost Now this indented obligation layde apart we make an other of our owne imaginatiō betwene the Saints and vs in their merites for our image seruice Which can be but a false fayth seyng it hath not Gods woorde vnto which alone we ought to cleaue but is also cleane contrary therto And agayne the Saintes were not saued through their owne merites but through Christes Neither were their dedes which they dyd after they were receaued vnder grace sufficiēt in them selues to fulfill the law for the present time saue as Christes merites did supply y e imperfectnes of thē and y t which was lackyng on their part thorough their infirmities And therefore as the Saintes holy workes made no satisfaction for the sinne they dyd before they were receaued vnder mercy euen so made they none for the deadly synnes which they did vnder mercy seyng the deedes were vnperfect and had sinne annexed vnto thē by reason of the flesh and were insufficient to excuse theyr owne maisters What merites haue they in store for vs then seeing by all mens confession they now merite not◠If the most obedient child in the world disobey his fathers cōmaundementes his fore good deedes cannot make that disobedience no sinne or to be a satisfaction that the childe should presume in the confidence of his olde deedes and think his father should do him wrong to punishe him But hee must knowledge his fault and that he hath deserued punishmente and desire forgeuenes vnto the glory of his fathers mercifulnesse and not of his olde deedes though his olde obedience be a great presumption that he sinned of frailtye and not of purpose Euen so if I being as holy as euer was Paul in his most holinesse sinne this day thorough the frailtie of my fleshe mine olde deedes cā be no satisfaction but I must know ledge my sinne vnto my Father and graunt that I haue deserued damnation and meekly desire forgeuenes and challenge it by the obligation wherin God hath bound him selfe to me vnto the glory of the mercy of God not to the glory of my holy deedes for if my deedes saue me it is my glory But if he forgeue vs freely without respect of my deedes then it is the glory of hys mercye by Paules doctrine vnto the Romaines Moreouer if the saintes be in heauē then can they be there in none other case then the Aungels in which state Christ testifyeth they shall be in the resurrection Now the Angels are ministers sent of God to do seruice vnto the electe which shall be saued Heb. 1. And God hath bound himself that if I come in the right way by the dore of Christes bloud and aske helpe that he will send me if need be an hundred legions of Angels or saintes But when God hath bound himself to sende me angels or saintes or an angell or saint he hath not promised to send this Angell or that or this or that sainte And therfore when I appoynt God whom he shall send and binde him where he hath not bound himselfe to sende me what sainte I will I tempt God And thus this chosing of seuerall saintes is but tempting of God And yet wee do worse then this for we leaue y t way of Christs bloud go not to God throgh him but run to the saintes in a testament of our owne making and will that they eyther saue vs themselues for our imageseruice or compell God for merites sake to saue vs. Why goest thou not vnto thy Father thine owne selfe I am a sinner will they say and dare not If thou go in the right way thou hast no sinne Christ hath taken all thy sinnes from thee and God hath no rod in his hand nor looketh sowre but merily that it is a lust to beholde his chearfull countenance and offreth thee his hande But this way is stopped vp through vnbeleefe and therefore we seek an other which is no way to life but vnto euerlasting death We will not looke on the law with open eyes and therfore haue we no due repentaunce and so no lust to harken vnto the gospell of glad tydings in Christes bloud And where the right way is set before vs and we of malice will not walke therin God can not but let the deuil play with vs and iuggle our eyes to confirme vs in blindnesse But after what maner doth Christ pray for vs Verily Christ in the dayes of his mortall flesh suffred and prayed for all that shal be saued and obtayned and was heard and had his petitions graunted And he made satisfaction purged and purchased forgeuenes euē then for all the sinne that euer shall be forgeuen And his praying for vs and being a mediatour now is that the remembraunce of all that he did for vs is present in the sight of God the Father as fresh as the houre he did them yea the same houre is yet present and not past in the sight of God And Christ is now a King and raigneth and hath receaued power of all that he prayed for to do it himselfe And that whensoeuer the elect cal for ought in his name he sēdeth help euē of y t power which he hath receaued yea ere they aske he sendeth his spirit into their harts to moue them to aske So that it is his gift that we desire ought in his name And in all that we do or thinke well he preuēteth vs with his grace yea he careth for vs ere we care for ourselues and when we were yet euill he sendeth to call vs draweth vs with such power that our hartes cannot but consent and come And the Angels stande by and behold the testament of the elect how we shall be receiued into their fellowshippe and see all the grace that Christ shall poure out vpon vs. And they reioyce and prayse God for his infinite mercy and are glad and long for vs of very loue are ready against all houres whē we shall call for help in Christes name to come helpe And Christ sendeth them whē we cal in his name and ere we call euen while we be yet euill and happely persecute the truth of ignoraunce as Paule did the Angels wayte vpon vs to keepe that the deuils slay vs not before the time of our calling be come Now if an Angell shoulde appeare vnto thee what wouldest thou say vnto him If thou prayedst him to helpe he would aunswere I do Christ hath sent me to helpe and beleeue that the Angels be euer about thee to helpe If thou desiredst him to pray for thee to obtayne this or that he woulde say Christ hath prayed and his prayer is heard
it is the gift of God and commeth not of workes lest any man should bost him selfe But we are his workemanshyp created in Christ Iesu vnto good workes vnto whiche God ordeined vs before that we shuld walke in them The text is playne we were stone dead and without lyfe or power to do or consent to good The whole nature of vs was captiue vnder the deuill and led at his will And we were as wicked as the deuill now is Except that hee now sinneth agayne the holy ghost and we consented vnto sinne with soule and body and hated the law of God But God of his grace onely quickened vs in Christ and raysed vs out of that death and made vs sit with Christ in heauenly thynges That is he set our hartes at rest and made vs sit fast in the lyfe of Christes doctrine and vnmoueable frō the loue of Christ And finally we are in this our second byrth Gods workemāshyp and creation in Christ so that as hee which is yet vnmade hath no life nor power to worke no more had we till we were made agayne in Christ The preachyng of mercy in Christ quickened our hartes through faith wrought by the spirit of Christ which God poured into our hartes yer we wist Dearely beloued if God so loued vs then ought we loue one an other If we felt the loue of God in Chrisles bloud we could not but loue agayne not onely God and Christ but also all that are bought with Christes bloud If we loue God for the pleasures that we receaue then loue we our selues But if we loue hym to do hym pleasure agayne that can we no otherwise do then in louing our neighbours for his sake them that are good to continue them in their goodnes them that are euill to draw them to good Loue is the instrument wherewith fayth maketh vs Gods sonnes fashioneth vs lyke the image of God and certifieth vs that we so are And therfore commaundeth Christ Math. v. Loue your enemyes Blesse thē that curse you pray for them that persecute you that ye may be the sonnes of your heauenly father whiche maketh his sunne rise ouer good and bad and sendeth his rayne vpon iust and vniust ye whiche made the sunne of his mercy shyne vpō vs and sent the rayne of the bloud of his deare and onely child vppon our soules to quicken vs and to make vs see loue to loue agayne No man hath at any tyme sene God If we loue one an other God dwelleth in vs and his loue is perfect in vs. Though we can not see God yet if we loue one an other we be sure that he abydeth in vs and that his loue is perfect in vs that is that we loue hym vnfaynedly For to loue God truly to giue him thankes is onely to loue our neighbour for his sake For vppon his person thou canst bestow no benefite And for as much as we neuer saw God let vs make no image of him nor doe hym any imageseruice after our own imagination but let vs go to the scripture that hath sene hym and there wete what fashion he is of and what seruice he wil be serued with Blind reason sayth God is a kerued post and wil be serued with a candle But Scripture sayth God is loue wil be serued with loue If thou loue thy neighbour thē art thou the image of God thy self and he dwelleth in the liuing temple of thine hart And thy louing of thy neighbour for hys sake is hys seruice and worshyp in the spirite and a cādle that burneth before hym in thyne hart and casteth out the light of good workes before the world draweth all to God and maketh his enemyes leaue their euill and come and worshyp him also Hereby we know that we abyde in him and he in vs. For he hath giuen vs of his spirite He that hath not Christes spirit the same is none of his Roma 8. If we haue the spirite of God then are we sure But how shall we know whether we haue the spirite Aske Iohn and he will say if we loue one an other And we haue sene and do testifie that the father hath sent hys sonne the sauiour of the worlde Whosoeuer confesseth that Iesus is the sonne of God in hym dwelleth God and he in God And we haue knowne and beleued the loue that God hath to vs. First the Apostles taught no fables but that they saw and receaued of God by the witnesse of his spirite Secondaryly Iohn ascēdeth vp stepe higher from loue to fayth and sayth he that be leueth that Iesus is Gods sonne hath God in hym And I doubt not but the Pope and his defēders will aunswere Iohn and say then the deuil hath God in hym and is also in God For other fayth then such as the deuill hath felt they neuer any But Iohn preuenteth them we haue knowē and beleued the loue that God hath to vs. That is we beleue not onely with story fayth as men beleue old Chronicles but we beleue the loue and mercy that GOD shewed vs and put our trust and confidence therein And so taketh Scripture belefe we beleue that Iesus is the sonne of God made man and slayne for our sinnes which is a tokē of great loue And that loue beleue we trust therto Where Paule sayth i. Cor. xij No man can cal Iesus Lord except the holy ghost had taught hym But thorough the holy ghost he meaneth not with the mouth onely but in the hart with vnfayned fayth putting his hope trust in the Lordshyp which he hath ouer sinne damnation hell and death For so could no man call Iesus Lord except the holy ghost had taught hym as Christ saith Math. xvi flesh bloud shewed thee not that But yet how shall I see my fayth I must come downe to loue agayne thence to the workes of loue yer I can see my faith Not alway but sometime thou shalt fecle thy fayth without the outward deede as in great aduersitie and persecution when the deuil assaulteth thee with desperation and layeth thy sinnes before thee would beare the in hād that God had cast the away and left the succourles for thy synnes sake Then commeth fayth forth with her shielde and turneth backe agayne the dartes of the deuill and aunswereth Nay for Iesus is y ◠sonne of God yea and my very God and my very Lord and hath takē away my sinnes all dānation And this trouble aduersitie which is come vpō me by settyng of thee and on of thy lymmes is onely to make me feele the mercy of my father and his power and helpe within in my soule and to slay the rest of the poyson which remaineth in the flesh God is loue and he that abydeth in loue abydeth in God and God in hym This haue we heard aboue and it is easie to be vnderstand Herefore is loue perfect with vs
them but my merite is the fayth of Iesus Christ onely by whiche fayth such workes are good accordyng to the wordes of our Lord Mat. xxv I was hongry and thou gauest me to eate and it foloweth that ye haue done to the least of my brethrē ye haue done to me c. and euer we should cōsider the true sentēce that a good worke maketh not a good man but a good man maketh a good woorke for fayth maketh the man both good and righteous for a righteous man lyueth by fayth Rom. i. and what soeuer spryngeth not out of fayth is sinne Rom. xiiij And all my tēporall goodes that I haue not geuen or deliuered or not geuen by writing of mine own hand bearing the date of this present writyng I do leaue and geue to Margarete my wife and to Richard my sonne which I make mine executours witnes this myne owne hand the x. day of October in the xxij yeare of the raigne of kyng Henry the eight Tyndall NOw let vs examine the partes of this Testament sentence by sentēce First to commit our selues to God aboue all is the first of all preceptes the first stone in the foundatiō of our faith that we beleue put our trust in one God one all true one almighty all good all mercifull cleauing fast to his truth might mercy and goodnes surely certified fully persuaded that he is our God yea ours to vs all true without all falshead guile can not fayle in his promises And to vs almighty that his will can not be let to fulfill all y e truth that he hath promised vs. And to vs all good and all mercyfull what soeuer we haue done and how soeuer greuously we haue trespassed so that we come to hym the way that he hath appointed which way is Iesus Christ onely as we shal see folowingly This first clause then is the first commaūdement or at the least the first sentēce in the first commaundement and the first Article of our Crede And that this trust and confidēce in the mercy of God is thorough Iesus Christ is the secōd article of our Crede confirmed and testified throughout all scripture That Christ bringeth vs into this grace Paule proueth Rom. v. saying Iustified by fayth we are at peace with God through Iesus Christ our Lord by whom we haue an entryng in vnto this grace in which we stand And Ephes iij. By whom sayth Paule we haue a bold entring in thorough the fayth that is in him and in the second of the sayd Epistle By him we haue an entring in vnto the father and a litle before in the same Chapter he is our peace And Iohn in the first Chapter Behold the Lambe of God whiche taketh away the sinne of the world which sinne was the bush that stopped the entryng in and kept vs out the sword wherewith was kept the entryng vnto the tree of lyfe from Adam and all his ofspryng And in the second of the first of Peter which bare our sinnes in his body and by whose stripes we are made whole By whom we haue redemptiō through his bloud euen the forgeuenes of our sinnes Collos i. Ephes i. And Rom. iiij He was deliuered for our sinnes and rose agayne for our iustifyeng And concernyng the resurrection it is an article of our fayth and proued there sufficiently and that it shal be by the power of Christ is also the open Scripture Iohn vj. This is the will of my father which sent me that I lose nothing of all that he hath geuen me but that I rayse it vp agayne in the last day and agayn I am the resurrectiō Iohn xi That this liuely faith is sufficient to iustification without addyng to of any more helpe is this wise proued The promiser is God of whom Paul sayth Rom. viij If God be on our side what matter maketh it who be agaynst vs he is thereto all good all mercyfull all true and all mighty wherfore sufficiēt to be beleued by his othe more ouer Christ in whom the promise is made hath receaued all power in heauen and in earth Math. the last He hath also a perpetuall Priesthode and therfore able perpetually to saue Heb. vij And that there is but one mediatour Christ as Paul i. Tim. ij And by that word vnderstand an attonemaker a peace maker and brynger into grace and fauour hauyng full power so to do And that Christ is so is proued at the full It is written Iohn iij. The father loueth the sonne and hath geuē all into his hand And he that beleueth the sonne hath euerlastyng lyfe and he that beleueth not the sonne shall not see lyfe but the wrath of God bydeth vpon hym All things are geuē me of my father Luke x. And all who soeuer call on the name of the Lord shal be saued Actes ij Of his fulnes haue we al receaued Ioh. i. There is no other name geuen to mā in which we must be saued Actes iiij And agayne vnto his name beare all the Prophets record that by his name shall all that beleue in him receaue remission Actes x. In hym dwelleth all the fulnes of God bodely Collos ij All what soeuer my father hath are myne Iohn xvj What soeuer ye aske in my name that will I do for you Iohn xiiij One Lord one fayth one Baptisme one God and father of all which is aboue all through all and in you all Ephes iiij There is but one whose seruaunt I am to do his will But one that shall pay me my wages there is but one to whom I am boūde Ergo but one that hath power ouer me to dāne or saue me I will adde to this Paules Argument Balat iij. GOD sware vnto Abraham cccc yeare before the law was geuen that we should be saued by Christ Ergo the law geuen cccc yeares after can not disanull that couenaunt So dispute I Christ whē he had suffered his passiō and was risen agayne and entred into his glory was sufficient for his Apostles without any other meane or helpe Ergo the holynes of no Saint since hath diminished ought of that his power but that he is as full sufficient now for the promise is as deepely made to vs as to them Moreouer the treasure of his mercy was layde vp in Christ for all that should beleue yer the world was made Ergo nothyng that hath happened sence hath chaunged the purpose of the inunuariable God Moreuer to exclude the blynd imagination falsely called fayth of them that geue them selues to vice without resistence affirmyng that they haue no power to do otherwise but that God hath so made them and therfore must saue them they not entendyng or purposing to mende their liuyng but sinning with whole consent and full lust he declareth what fayth he meaneth ij maner of wayes First by that he saith who soeuer beleueth and is Baptised shal be
more when the Sacrament is sene with the eyes the bread broken the wine poured out or looked on and yet more when I tast it and smell it As ye see when a man maketh promise to an other with light wordes betwene them selues and as they departed hee to whom the promise is made beginneth to doubt whether the other spake earnestly or mocked and doubteth whether he will remember his promise to bide by it or not But when any man speaketh with aduisement and deliberation the wordes are thē more credible but yet if he sweare it confirmeth the thyng more and yet the more if he strake handes if he geue earnest if he call record if he geue his hād writing and seale it so is the promise more and more beleued for the hart gathereth Lo he spake with aduisement deliberation and good sadnes he clapped hands called recordes and put to his hand and seale the man cannot be so faynt without the feare of God as to deny all this Shame shall make him bide by his promise though he were such a man that I could not compell him if he would deny it If a young mā breake a ryng betwene him and a mayde doth not the fact testifie make a presumption to all men that his hart meant as his wordes spake Manoha Sampsones father when he had sene an aungell Iud. 13. he sayd to his wife we shal surely dye because we haue sene the Lord. But his wife gathered other comfort of the circumstaunces and sayd if the Lord would kill vs he would not haue receaued such offerings of our hands nor shewed vs such thynges as he hath nor told vs of thynges to come Euen so our harts gather of the circūstaunces protestatiōs and other miracles of God good argumentes and reasons to stablish our weake fayth with all such as we could not gather at bare woordes onely And this we dispute God sent his sonne in our nature made him feele all our infirmities that moue vs to sinne and named him Iesus that is to say Sauiour because he should saue his people from their sinnes Math. 1. And after his death he sent his Apostles to preach the thynges or tydynges and to thrust it in at the eares of vs set vp a Sacrament of it to testifie it to be a seale of it to thrust it in not at the eares onely by the rehearsing of the promises and Testament ouer it neither at our eyes onely in beholdynge it but beate it in through our feelyng tastyng and smelling also and to be repeated dayly to be ministred to vs. He would not thinke we make halfe so much a do with vs if he loued vs not or if he would not haue vs fayne come and be as mercyfull to vs as he was to his frēdes in the old tyme that fell and rose agayne God so then vsed the Iewes to whom all ceremonyes were first giuen and from whom they came to vs euen such fashions as they vsed among them selues in all his promises and couenauntes not for his necessitie but for ours that such thynges should be a witnes and testimonie betwene him and vs to cōfirme the fayth of his promise that we should not wauer nor doubt in them when we looke on the seales of his obligations wherwith he hath bound him selfe And to keepe the promises and couenauntes better in mynde and to make them the more deepe sinke in our hartes and to be more earnestly regarded and that we should aske what such thynges ment and why God cōmaunded them to be obserued that ignoraunce should not excuse if we know not what we ought to do beleue for naturall reason ought to teach vs that y t outward corporall bodily thyng can not helpe the spirituall soule and that GOD hath not delectation in such fantasie Now if we were diligent to search for the good will of God and would aske what such ceremonies meant It were impossible but then God which hath promised Math. 7. If we seeke we shal finde would send vs true interpreters of his signes or Sacramentes And he that beyng of a lawfull age obserueth a ceremonie and knoweth not the entent to him is the ceremonie not onely vnprofitable but also hurtfull and cause of sinne In that he is not carefull and diligent to search for it and he there obserueth them with a false fayth of his owne imagination thinking as all Idolaters do and euer haue done that the outward woorke is a sacrifice and seruice to God The same therfore sinneth yet more deeper and more damnable Neither is Idolatrie any other thyng then to beleue that a visible ceremonie is a seruice to the inuisible God whose seruice is spirituall as he is a spirite and is none other thyng then to know that all is of hym and to trust in hym onely for all thynges and to loue him for his great goodnes and mercy aboue all and our neighbours as our selues for his sake vnto which spirituall seruyng of God and to leade vs to the same the old ceremonies were ordeined These be now sufficient concernyng the entent and vse of the ceremonies how they came vp Now let vs consider the wordes of this Testament and promises as they be rehearsed of the three Euangelistes Mathew Marke and Luke of the Apostle Paule For Iohn whiche wrote last touched nothyng that was sufficiently declared of other Math in the 26. thus sayth when they were eatyng Iesus tooke bread gaue thankes and brake and gaue hys Disciples and sayd take eate this is my body And he tooke the cup and thanked and gaue it them saying Drinke ye all of this for this is my bloud whiche is of the new Testament that is shed for many for the remission of sinnes First ye see by these wordes that the body was giuen to death and the bloud shed for the remiūiō of sinnes and that for many But who are these many Verely they that turne to GOD to beleue in hym onely and to endeuour them selues to keepe his law from hence forth Which many yet in respect of thē that loue not the law are but very few and euen that little flocke that gaue them selues wholy to follow Christ wherfore if any man thinke hee beleue in Christ and haue not the law written in his hart to consent that his dutie is to loue hys brother for Christ sake as Christ loued him and to endeuour him selfe so to do The fayth of that same man is vayne and built vppon sand of of his own imagination and not vpon the rocke of Gods word for his worde vnto which he hath bound himselfe is that they onely which turne to God to keepe his lawes shall haue mercy for Christes sake Drinke of it all for it is my bloud of the new Testament for it is that is to say the drinke that is in the cup or if ye list the cup
the poore become Peters patrimonie 352. b Altar 277. b Alteration of Gods word intollerable 23. a AlteratioÌ„ of bread into Christs body not proued by any scripture 465. b Alteration of thynges for the abuse therof 299. b Ambition 290. b. altereth her masters message 201. a Ambitious personnes haue neither fayth nor can doe good message 141. b Amendement of lyfe foloweth true faith 303. b. the same to be wished for 177. b Amendement may be in all thinges 393. a Amice 277. b Anger how no sinne 203. a Anker of our saluation 188. b Annoyntyng 408. b Annoyntyng of the head 227. a. and of Priestes sincerely 133. a Answere of the Popishe Churche 292. b. of Cloysterers to the poore 243. a Answere to the Papistes by Paule concernyng iustification 44. b Anselmus the Popes Chapleine 362. b Antichrist 406. b. What it signifieth 60. a. who it is 407. b Antichrist is knowen 286. b Antichrist his Churche 290. a. his properties 60. b Antichrist beleueth Christ to be commen in the fleshe 415. a. wresteth Scriptures 357. a Antichrist sendeth hys soorth with false names and signes 134. a Antichrist hath reigned among vs long tyme. 60. b. 407. a. subuerteth all thynges 162. b. turneth the roote vpward 130. a Antithesis betwene Christ and the Pope 175. b. betwene the Popes Church and Christes 292. b Antioch Peters see 358. b A poena culpa 151. a Apostles alledge not their owne authoritie 344. a. their fayth rayled on by Papistes 422. b. all had like authoritie of Christe 257. b. all sent out 358. a Apostles howe they blessed vs. 157. a. gaue vs no blynde ceremonies 129. a Apostles doubtfull 261. a. their ignoraunce 26. a Apostles howe they first celebrated the Lordes Supper 476. a. neither shauen shorne nor annointed 133. a. knew not the Popes vsurped authoritie 392. b Apostles taught thynges they write not 255. b. they taught obedience 340. preached Christ and not Peter 125. b. their doctrine is firme 256. b. must be cleaâ—ed vnto 40â— a Apostles preached repentauÌ„nce to the Iewes 28. a. made heretikes of the pope with their master Christ 265. a Apparaunt godlynesse in Popishe Decrees 312. a Appearaunce of godlynes 291. a Application of vowes 21. a Argumentes Popishe to bee noted 260. a. to know false Prophetes by 403. a Argumentes prouyng our saluation in Christ 432. a. Worthy notyng touchyng the Sacrament of the Lordes Supper 447. b Aristotle 103. a beleued of Papistes before Christ 61. b Aristotle and Plato cannot vnderstand the Scriptures 88. a Armour of the Popishe spiritualty 176. b. of a Christian man 423. a Armes sent into Fraunce 371. b A true story 369. a Attrition a new seyned word 148. b Auarice 405. a Aungels bound of the Pope 150. a Authority of Peter 358. b. of his successour onely is to preache 173. b. not aboue the rest 343. b Authoritie of the Pope 149. b. chalenged ouer God and man 150. a Auricular contession opened all secretes 116. b. standeth not with Gods Testament 155. b Austen his opinioÌ„ of the SacrameÌ„t Calleth it a signe of Christes body 474. b Austen his place of the Churche expouÌ„ded 266. a. he complayneth one hys tyme. 277. b B. BAdges of sundry fashions among the shauelynges 140. a Badge of loue 417. b Baggages superstitious 271. b Baggage all the Popes doctrine 248. b Balaam 251. a. 254. b Balaam an example 306. a Baptisme 14. b. 187. b. 226. a. description therof 14. b Baptisme figured by Circumcision compared with CircumcisioÌ„ 467. b. is euerlastyng 148. a. to vs as Circumcision to the Iewes 437. b Baptisme inward of the soule what 187. b â–ª Baptisme to what ende 411. a. teacheth repentaunce 14. b. what it woorketh in vs. 441. b. without fayth not auaylable ibidem Baptisme 〈◊〉 y t SacrameÌ„t of Christes Supper are most necessary 467. b Barren fayth without loue 332. b Bâ—…le betwene the spirite and the flesh 46. a Beauty of the tabernacle 9. a Beggers in times past not suffred to runne abroad 133. b Beggers Friers 355. a Begynnyng of penaunce and Purga toâ—… 97. b. of the Popes authoritie 352. b Behauiour in readyng Scriptures and Doctours 106. b Beleâ— in Christ what 131. a. in God and contempt of the world 7. b. of Christes humanitie and diuinitie 390. b Belefe in Gods promise iustifieth 117. b. in Christ 390. b Belefe must be takeÌ„ heede to 286. b Beâ—… of the resurrection is an article 〈◊〉 our fayth 431. b Belefe in Christ and that he dyed not alâ—â—e 130. b Belefe in God 238. b Beleuers in God whom 287. b. in man cursed 267. a Beleuers in Christ must folow him 132. b Beleuing remissioÌ„ of sinnes in Christ 321. a Belly Gods reproued of Christ 457. a Bels christined 152. a Benefite of Christes death of whom receaued 443. b Beren garius kyng of Lombardy 352. a â—…wyng of benefices wickedly 360. a Bibles searched for to bee burned 454. b 〈…〉 straunge worde to Popishe Curates 102. a 〈…〉 warnyng to y â— godly 454. b Byndyng lowsing 123. by the meanyng therof 174. a. and 150. a. b Byndyng and lowsing commeth thoroâ—…chyng 15. a. are of one 〈…〉 174. a Bâ—… 1â—4 a. and â—4â— b. ouerse 〈◊〉 〈◊〉 a. why ordayned 251. b Byshop described â—4 a Bysâ—… of Fraunce 114. b. of â—yn 〈…〉 b. 〈◊〉 Alâ—…e 114. b. of 〈…〉 â—â—essed downe the 〈◊〉 1â—… a 〈…〉 of Rome 〈◊〉 the proue 〈…〉 Their ofâ—… in primitiue 〈…〉 346. b 〈…〉 must not be â—â—gitiue 2â—2 a. 〈◊〉 should be 〈…〉 and not 〈…〉 285. b Bâ—â—hops 〈…〉 all 〈◊〉 b. they perseâ—… 114. b 〈…〉 not swâ—… 〈◊〉 kynges but 〈…〉 to them 〈◊〉 b. they 〈…〉 141. a 〈…〉 thâ—◠〈…〉 or reach false doctrine none of Gods annoynted 135. b Bishop of Durham 374. a Birdes and beastes examples of securitie 334. a Blasing of armes 113. a. and of hypocrites 291. b Blasphemy of Christes death by papistes 16. b Blessed who 34. b Blessednes through whom 394. a Blessyng 110. a. of God to Abraham 436. b. of Bishops 157. a Blessyng what it meaneth 145. a Blindnes through Allegories 14. a. of the Iewes 457. a. of our nature 44. a Bloud of Christ in whom lost 132. b Bloud of fayth feedeth Christ Gospell 453. b Bloud of Christ washeth away actual sinne 32. a. maketh perfect our workes 31. a Bloud sacrifices 424. b Bodyly exercise 280. a Bodyly seruice satisfieth not God 184. b. and 284. a. nor purgeth the soule 306. b Bodyly eatyng of Christe profiteth not 464. b Body of Christ spirituall in the Sacrament 310. b. naturally not in the Sacrament 316. b Body and bloud of Christ how to be receiued 316. b Body subiect to the Prince soule to God 271. b Boldnes of spirite in Christes cause bringeth immortalitie 454. a Bones not to be worâ—hypped 281. b Boniface the thyrd 347. b Bootes 134. b Borne of God all that loue hym 416. a Borowed spech 397. a Bountifulnes towarde our neighbour 383.
a Brasen Serpent 274. b. it was not God 299. a Bread 323. a. not coÌ„secrate by Christ 467. b. howe it signifieth Christes flesh 59. a Bread and wyne are Sacramentes to holy vses 477. a Bread and wyne in the Sacrament called the body and bloud of Christ 469. a Breakyng of promise 290. b Breakyng the Sacrament among Princes 295. b Bribetaking a pestilence in Iudges 123. a Brothers weakenes must be considered 40. b Buildyng of Abbeyes 351. b Buildyng on sande 246. a. 35. a Burbon the Emperours chief Capiâ—ayne 37â— a Burden of spirituall Lawyers 140. a Burtals are to be celebrated honorably and why 434. a C. CAlil what kynde of sacrifice 291. b Candles 280. a. 277. b Canonization 297. b Captiuitie of the Israelites 97. b Captious Papistes how to be aunswered 268. b Cap of maintenaunce 114. b Carnall man 293. b Carnall man ignorauut of Gods spirite 407. a Carnall weakenes comforted 454. a Cardinall Wolsey most false 375. a. his practise 368. b. had twoo faces 371. b. his hat 375. a Cardinal Wolsey and his Chaplems passed the xij Apostles in pompâ— 370. b Care of what sorte forbidden 236. a. of the Scripture 305. b. of a Christian man 100. b. of the spiritualtie for the temporaltie 192. b Care for worldly wealth to be reiected 234. b. to keepe Gods couenauÌ„â— the chief care 235. b Care due to euery man of what sort 236. b Carefulnes of god for y â— weake 189. a Carolus Magnus 348. b Cause of false miracles 301. a. of Turkish Iewish obstinacy 301. b Cause of loue searched of the spirituall 247. b Caution in swearyng 209. a Cautels in vowes 21. b Ceremonies 9. a. 12. a. 237. b. preferred by Papistes 278. b. Scholemasters to the Iewes 12. a. cause of ignoraunce 278. a. bryng not the holy ghost 152. b. cannot iustifie 10. a. reiected without good doctrine 248. a Ceremonies with their true signififations tollerable 278. b. confirme fayth 12. b. contayne profitable doctrine 12. b Ceremonies had significations generally at the begynnyng 277. b. why geuen 10. a Ceremonies of the communion how first they came into the Churche 277. a Ceremonies of the new Testament 226. a Ceremonies and Sacraments their vses 12. a Certification of pardon for sinnes 213. a Charles the Great his life 349. b. a whoremonger and a saint 350. a. b receiueth the Empyre of the Pope 349. a. an Emperour for the popes purpose 350. a. compelled all to obey the Pope 349. b Charles called of the Pope most Christian kyng 349. b 253. b. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charitie 242. b. moderateth the law 209. a Charitie â—eruent in the primitiue Church 346. a Charitie hath diuerse significations 253. b Chastitie 242. b. fayned 20. b. wilfull 16. b. of the Clergy 315. a Chastitie of Priestes originall therof 347. b Chast vnchastitie of Papistes 311. a Chastising of the body is for our profite 328. b Cheeke to be strikeÌ„ on the other side what it meaneth 210. a Chief cause of the institution of the Sacrament 440. b Children of fayth Abrahams children 63. a. they woorke of loue 163. a Children of God obedient to the law 325. a. why tempted with aduersitie 236. a ChildreÌ„ all of wrath by Adam 337. b how to be brought vp 120. b. not to be rigourously dealt withall of pareÌ„tes 120. b. howe destroyed 120. b to be taught Gods word 101. b Choise put to vs in ij thynges 99. b Christ 226. a. he onely is holy 407. a a store house of mercy 64. b. our onely Sauiour 394. b. our example 195. b. our fayth and rocke 173. a. our lyfe 390. b. father of all righteousnes 72. a. our aduocate 395. a. our anker hold 6. a. our hope 91. a. our onely Phisitian 75. b. our righteousnes 82. b Christ purchaseth all goodnes for vs 70. b. his burden is easie 286. a. asure foundation 92. a. A perfect coÌ„forter of Christians 292. a Christ dyd good workes and why 383. a. his workes rewarded in vs. 92. b. his loue 164. b. the fulnes of all goodnes 424. a. the way to saluation ibid the comforter in all afflictions 440. b. no sinner 160. b. iustifieth the greatest sinner 120. a. loueth all ChristiaÌ„s alike 162. b. he brought saluation as AdaÌ„ brought sinne 46. a. his generall rule 63. b. an example of all goodnes 383. a. In hym we are all in all 75. a. his saying to hypocrites 409. a Christ ignoraunt of worldly matters 163. b. hys Church 187. b. he is very God 390. a. possessed by fayth bryngeth all goodnes 89. a. to whoÌ„ geuen 185. a. neither shaueÌ„ shorne nor annoynted with oyle 132. b. how hee was entreated 97. b. hys doctrine and the Popes contrary 409. b. his exchauÌ„ge with vs. 402. a. why he deliuered vs. 22. a. geuen to sinners 161. a. his coÌ„maundemeÌ„t to preach maketh Pristes 145. b. what authoritie he gaue his Apostles 150. b. onely without sinne 336. b Christ dyd all thynges for our saluation 382. b. onely mediatour betwen God and man 431. b. dwelleth in vs by fayth 464. a. In no cause to bee denyed 101. a. his seate is hys preachyng 175. a. will not falsefie the Scriptures 461. a. is very maÌ„ 390. a. his Vicare who 411. b. his flocke a litle flocke 105. b. his Disciples are acquaynted with hys phrases 460. b. his three witnesses 421. b. sent his Apostles with lyke authority 126. a. why he came from heauen to earth 458. a. Raignyng in vs all is good 163. b. Gods mercy stoole 379. a. his Churche euer persecuted 289. b. a kyng 401. a. kyng ouer death hell and sinne 394. b. preached in the old Testament 23. a Christes Gospell must bee fed with the bloud of fayth 453. b. hys passion to saluation not vnderstode of whom 187. b. most contrary to the Pope 145. a. and. 362. b. his steps how to be folowed 108. b. and. 73. a told his Disciples of hys AscentioÌ„ 470. b. playnly declareth his bodyly departure ibid. Christ causeth God to loue vs. 164. b openeth hym selfe to the Iewes 457. b. playnly declareth his bodyly departure 470. b. condemneth Phariseis and why 17. a. sought of many for a worldly purpose 105 b. compared with Ionas 27. b. persecuted and slayne with ChristiaÌ„s 139. a. his wordes offend y t Iewes and his Disciples 464. a. he is all to a Christian 163. a. 54. b. all in all things 102. a. his mercyfulnes 394. b. mercyfull to the penitent 29. a. preached repentaunce 28. b Christ why slayne 138. b. once sacrificed is a sacrifice for euer 447. a. onely an acceptable sacrifice 18. a. why he gaue hym selfe 394. a. hys bloud putteth away all sinne 72. b. an euerlastyng satisfaction 14. a. apprehended by faith 457. b. expoundeth the paschall lambe 439. b. his glorified body in heauen 471. a. his memoriall Masse 323. a. his bloud onely purchaseth remission of sins 55. b. his flesh y e foode of our soules 459. b. a
hapned sithens kyng Richard the second his death to this Realme 207. a Entent of fastyng 229. b Entent of our â—eedes is all 217. b Epiphanius cut downe Images 325. b Erasmus 304. a. fauoured of More 251. a. partiall in iudgement 2. a Error may be saued 258. b Error of couetousnes 230. b Estulphus king of Lombardy 348. b Etymologie of this word Euangelion 378. a Euangelion called the new Testament 378. a Eucharistia 467. b Euerlastyng lyfe to whoÌ„ due 390. b Euill rulers not to be refused 119. a. signe of Gods wrath 118. b. whole some medecines 119. b Euill Priestes their prayers prosits not 300. a Euill outward to be auoyded 22. a. must bee recompensed with goodnes 413. a. Examples for our learnyng 5. a. of loue 332. a. of two poore men 94. b Examples very profitable 30. b. and 259. a Example of false expoundyng Scriptures 173. a. how to vnderstand ij regimentes 211. b Examples euill and their vse 4. a. of acceptable dedes before God 243. b Examination of consciences must go before the receipt of the Lordes Supper 472. b Exceptions in bowes 21. b Exempt from Christ who 403. b Exhortation generall to all people 376. a Experience is in the aged 345. b Exposition of the Pater noster 222. a. of this word seuen tymes 17. b Ezechias 299. b. face of y e law 383. b F. FAyth 42. a. 225. b. 16. a. 8. a. 226. b â–ª truly defined 42. b Fayth iustifieth expounded 187. a 225. b. 64. b. iustifieth before all workes 45. b. apprehendeth iustification 330. a. sufficient to iustifie vs. 431. b. and 62. a Faith that worketh not iustifieth not 333. b. 331. b. and. 303. a. 432. in Christs bloud onely iustifieth 336. a. onely bringeth to Christ 17. a. vnder no law 336. b. accompted to vs for righteousnes 63. b. in Christ fulfilleth the law 91. b Faith how it iustifieth compendiously declared 433. b Fayth eateth and drinketh Christes body and bloud spiritually 464. a Fayth in Gods promise saued the Iewes 12. b Fayth apprehendeth Christ 457. b Faith apprehendeth Christes death 418. a Fayth in Christ bryngeth to saluation 80. b Fayth loue and charitie thre sisters 286. b. casteth out deuils fasteth and prayeth 77. a. prayeth in all places 93. b. the lyfe of the righteous 463. b. expelleth Gods wrath Not idiâ— 430. b. chief part of penaunce 398. a Faith and charitie ioyneth with true prayer 82. a Faith y e fouÌ„datioÌ„ of Christes church 357. a. the holy candle wherwith to blesse vs at the houre of death 62. b â–ª foloweth repentaunce 18. b. styrred vp in Gods people 22. b. confirmed by ceremonies 12. b Fayth required of the Iewes 457. b God respecteth in prayer 221. and 239. b. bryngeth forth fruites of her selfe 65. b â–ª maketh vs gods sonnes 89. b. accompanyed with Gods spirit 64. b. maketh deedes of the law glorious 94. a. how it bringeth forth fruites 63. b. without fruites vayne 33. b Fayth maketh vs Gods heyres 67. b. 69. b. 419. b. maketh woorkes acceptable 335. b. knowen by her fruites â–ª 66. a. of two sortes 266. b. 294. lost through allegories 168. a Fayth of woorkes is darknes 232. b. contrary to the law in operations 184. b. cannot appeare without workes 225. a Fayth of the called not of the elect 294. b. coÌ„meth not by freewill 329. b. without fruite is a dreame 65. a Fayth and woorkes come not of our selues 66. a Fayth false and fained 42. b. without Gods promise is Idolatry 156. b Faith our victory 190. b. Gods gift 65. a. onely receaueth grace 45. b. the surest sheild 4. b. the roote of al goodnes 130. a. bryngeth lyfe 62. a Gods gift 329. b. possesseth Gods spirite 67. b. idle without workes 55. a. her power 225. a. vniteth vs to Christ 93. b Fayth feelyng 266. b. true and liuely 42. b. in Christes bloud 395. b. and 307. a. bryngeth loue 32. a. 117. a. 225. a. the mother of loue 419. a Fayth what it bredeth 246. b Faythfull haue all thynges of God 435. a. are in good state 448. b. though they slip yet fall not 259 b Faythles mans prayer 93. b Faythfull and vnfaythfull sinne diuersly 412. a Faythfull frutes 95. a False Prophetes who 241. b. how knowen 245. b. proue vnwritten verityes by similitudes 170. b. teach vs to trust in Saintes 158. b False worshipping 271. a. of martirs 333. a. delusions 285. a. miracles 119. a False prayer is paynfull 221. a False doctrine neuer persecuted 301. a False Popish bookes 3. 4. a False preachers are murtherers 306. a Falsehode not all spyed in one day 326. b Fall of the Pope from God 302. a Fall of Adam made vs slaues to the deuill 381. b Fanon 277 â–ª b Fastyng 21. a. 228. a â–ª and 242. b Fastyng truly what 275. a true vse thereof 81. a. 227. a. which required of God 204. b Fastyng not onely in eatyng drinkyng 228. a Fasting papal is hipocriticall 229. b Fast superstitious which 81. a Father not knowen but by the sonne 405. a Feare 114. b. 418. b Feare of God not taught by y â— spiritualty but feare of traditioÌ„s 141. a Fâ—astyng fastes 229. b Fightyng slaying and loue may all be vsed at one instant to our enemyes 212 â–ª b Figures by Christ borowed of the old Testament 14. b Figuratiue speaches vsed in Scriptures 469. b Filthynes of the hart 193. a. of Popish doctrine 411. b Firye piller 283. a First fruites 273 b Fisher 182. b. his shameles iuggling 116 a Fish and flesh all one in heauen 313. b Fiue Doctours apprehended at Paris for the Gospell 454. b Flappe 277 â–ª b Flappes of the Albe 277 â–ª b Flesh described 43. b. how to be vnderstode in Scriptures 43. a. sinneth all generally 258. a. enemy to man 442. a Flesh and spirite what 43. a. 186. b. contrary 48. a Fleshe of Christe howe signified by bread 459. a Fleshe and bloud of Christ of whom eaten and dronke 458. a. b Fleshly Church 291. b Fleshly persecute the spiritual 268. a Fleshly minded voyde of iudgement 297 a Fleshly reasons for woorshyppyng Saintes 160. a Fleshly man sauoureth not spirituall thynges 90. a Fond saying 310. a Fond reasons of More 337. a Foolish Imaginations 274. a Forbyddyng of Mariage 312. a Forgiuenes 358. a Force of good workes 15. a Fountaine of true righteousnesse is Christes bloud 74. a Free wil. 113. b. 321. a. and 328. b. preuenteth not grace 321. a. ouerthrew our forefathers 16. a Freedome 113. a. from sinne and the law 46. b Free from the law who 46. b Free gift and desert are coÌ„trary 19. b Free Chappels 136. a Frenchmen 365. a French kyng 182. b. made a Monke 348. b. helped forward the Pope 348. a Friers 151. a. 292. b Frier Forest 366. a Frier Bongey 366. b Friers not bound to preach 277. a Friers and Monkes shoulde not preach 164. b Fruites of fayth and woorkes 45. b. of our loue
out thine iniquities for mine own sake sayth God the father and thy sinnes will I no more remember Esay xliij Ergo then hee putteth them not away for broylyng in Purgatory He addeth also that hee will no more remember our sinnes call ye that no remembraunce to cast vs into Purgatory for them Whom God predestinated them he called and whom hée called them he iustified and what dyd he with thē then Dyd he cast them in Purgatory there to be clēsed forsooth the Apostle maketh no mentiō therof but addeth immediatly whom he iustified them he glorified Roma viij Wherfore let not vs put such obstacles and be vnkynde vnto the gracious fauour of God Besides that Paule forbidedth vs to be carefull for them that slepe that is to say for y t dead as they that haue no hope But surely if he had knowne of any Purgatory hee would haue bene carefull for them sith they fayne them in such miserable tormentes Now seyng he had occasion to make mention of the dead and spake not one word of Purgatory it is playne inough that he knew nothyng of it or els was hee very negligent to ouerhyppe it But yet had I leuer say that Purgatory were but a phantasie of mans imagination then to ascribe such forgetfulnes or negligence vnto that Apostle THe thyrd reason that Rastell allegeth is in the vj. chapter the sūme is this There are degrees of ioye in heauen and degrees of payne in hell And therefore may God passe euery mā and geue him accordyng to his deserte either more or lesse and neuer neede Purgatory Well let vs graūt these degrées for Rastels pleasure although the question be s◠disputable that I am sure be can not defend it What foloweth on this for sooth he bryngeth in proper examples if they could serue for y e purpose But let vs passe ouer to his solutiō which is in the end of the vij chapter Whē a man sayth Rastell is infected with a great mortall sinne and so depart then his soule ought not to doe seruice in heauen vnto God because it is putrified with that foule sinne But if that man had taken the medicine of full repentaunce in hys lyfe that medicine would haue restored him againe to his soule health and vertue But here you must remember that Christ is dead in vayne for if repentaunce be the medicine that restoreth agayne the health vertue of the soule what néedeth Christ Now forth But if he haue taken sayth Rastell some repētaunce for that sinne and not sufficient and had not sufficient tyme to make sufficient satisfaction therfore yet by the takyng of that medicine of repentaunce that sinne is expelled and gone and the soule of that sickenesse and sinne is clearely whole but yet the spottes and tokens of the sinne which is a deformitie to the soule doe still remayne till the soule haue a time to be purged from those tokens and spottes to make it pure and cleane of that deformitie This man is euer in one supposition which is both false and iniurious vnto the precious bloud of Christ I wonder who taught him that conclusion and why hee graunteth so soone vnto it for he would not haue graunted that there were a God neither that y ◠soule was immortall although they were both true vntil he had proued it as he thought him self by good naturall reason But as for this that is starke false that is to say that repentaūce while he excludeth Christ doth satisfie for our sinne hee neuer putteth in question but graunteth it by and by belike the Turkes haue such an opinion But let him go with his Turke and let vs Christen men graunt nothing contrary to the scripture but euer captiuate our reason vnto that for it is the infallible reasō and wisedome of God passeth our reason farre THe fourth reason is propounded in the viij chapter whiche is this that the soule vnpurged maye doe some meane low seruice to God in heauen though it bee not the highest best which thing is false agaynst Scripture Ephes v. Cāt. iiij But let vs sée what aunswere he maketh vnto it His aūswere begynneth in the ix chap. the summe is this Heauen is so pure and cleane of nature that it must expell all maner of impuritie and vnclennes neither can it suffer any thyng therin that is of any maner vnclennesse or euill or other thyng vnpleasaunt So now it foloweth that when a mā hath cōmitted a mortall sinne and after taketh repentaunce by the whiche he is healed of the foule infirmitie Sée how he harpeth all of one string whiche is also so farre out of tune that I wonder how any man cā abyde him For if I can heale mine infirmitie through repentaūce wherfore dyed Christ But yet sayth he the spots and tokens remayne for lacke of ful satisfaction I aunswere that it remaineth euery whitte sinne spottes tokens all together except Christ haue takē it frō of vs through his death and bitter passiō Therfore saith Rastel God of his iustice may not condemne his soule to eternall paine in hell for that offence which is purged and put away Wherwith is it purged and put away There is no remission of sinne without bloud Hebr. ix If there be no remissiō without bloud what shall repentaunce doe where the bloud of Christ is excluded yea or what shall thy Purgatory doe for there is no bloudshed So is there nothyng that taketh awaye sinne but onely the bloud of Christ Iesu shed for our redemption And yet sayth Rastell God by his iustice and by hys discrete wysedome and goodnes ought not immediatly to receaue that soule into that cleane and most pure place in heauen to accompany the pure aungels c. No mary I waraunt thée be not afrayde of that for neither Gyngemin thy companyon nor thou neither shall enter in there either immediatly or mediatlye if ye exclude Christ as ye haue done hetherto no not if ye had taken all the repentaūce in the world and would thereto imagine as many Purgatoryes as will pesen into a Monkes coule But it is Christ the lambe of God that taketh awaye the sinne of the world Iohn i. It is he that hath purged our sinne and now sitteth on the right hand of the father Hebr. i. It is he that hath purged our sinne hath made vs in hys own sight in y t sight of his father without spot or wrincle Ephes i. All beit in our own sight we finde our selues sinners i. Iohn i. But he maketh vs blessed and righteous and imputeth not our sinnes vnto vs. Roma iiij Then what néedeth Purgatory THe fift Argumēt that he bryngeth agaynst Purgatory is touched in his x. chapter the summe is this It should seeme conuenient that this Purgatory
if there were one shuld be in earth partly because the body which offendeth with the soule might be purged with the soule partly to bee a good example to all men lyuing to put them in feare to doe any like offence and so should cause many to abstayne from committyng any such lyke offence and sinne or elles where should Purgatory be This reason hath no great pyth Notwithstanding if it were well prosecuted it would be to hard for Rastell to auoyde it For this is no formall argument it is méete y t the body which offendeth with the soule should be purged with the soule Ergo Purgatory must be vppon the earth For God may ioyne the body and soule together agayne after they be departed and so punishe them together although purgatory were not in earth euen where soeuer it be And therfore thus me thinketh it shoulde well followe The body was felow and partener with the soule in committyng the crime and sinne and shall also be partaker of the glory which is prepared for them that loue God Wherfore it is reason if the soule should bee purged and punished in Purgatory that the body should also suffer with hym in Purgatory fayne the place of Purgatory where you will in heauen in earth or in hell But wote ye what Rastell would here say vnto me forsooth euen as he dyd in the first chapter of the thyrd Dialogue that is to say hee would stoutely affirme that the body suffereth neither well nor woe ioy nor payne good nor euill and therfore it needeth not goe to Purgatory And by that reason it is follie that the body should go either to heauen or hell for it neither féeleth pleasure nor payne this is new learnyng in déede But I thinke there is no Christen man so foolishe as to beleue hym And as for the second poynt that it should be a good example to put men in feare for committyng such trespasses it were soone aunswered For we ought not to abstaine from euiâ—l because of y t punishmeÌ„t that foloweth the crime but onely for the loue that we haue to God without any respect either of saluation or of damnatioÌ„ If thou abstaine for feare so art thou vnder the law and vnder damnatioÌ„ The law of God and the law of man are farre vnlike for the law of maÌ„ is fulfilled by the exteriour act although the hart be farre from it As if I owe a man xx pound and be compelled by the law to pay hym at a certaine day if I then pay albeit myne hart be neuer so grudging and euill willing yet haue I fulfilled the law so that there shall no processe or sentence passe agaynst me But Gods law requireth a thyng to bee done with a well willyng hart and eueÌ„ for pure loue For if thou do it for feare or vnwillyngly y t shall be imputed vnto thée for sinne If thou do it for feare then workest thou not of loue but rather hatest both the thing that thou doest and also the law that constraineth the vnto it And if thou do it vnwillyngly then willest thou to do the contrary and so wouldest thou that there were no such lawe neither yet any God that should iudge thée in so doyng And sith God iudgeth thée after thine hart and will then must hée néedes condemne thée for thou willest contrary vnto his law and wil yea willest in thine hart contrary to that thou doest in thyne outward déede Now let vs sée his solution which is in the xi chapter and so foolish that if it were not for the great length of the chapter for losse of tyme and for the more cost in Printyng I would surely haue aunswered vnto it at length euen that he should haue ben ashamed of hym selfe But to be short we will touch some of hys woordes The first part of the argument which he entendeth to aunswere to is this that it should seeme coÌ„uenient that Purgatory should be here on earth because the body which offendeth with the soule should bee purged with the soule This reason is of no value as I haue shewed you before But what sayth Rastell That reason sayth Rastell proueth not onely that there is no Purgatory but also that there should be neither heauen nor hell For if a man haue lyued so vertuouslye in earth that he ought to be saued goe to the ioyes of heauen let vs pardon hym this lye for the Prophet sayth that no man shall be iustified in y e sight of God if he enter into iudgement with vs Psalme C. xliij And yet did neuer meritorious acte but onely when the soule was ioyned with the body then should he neuer be rewarded but here in earth while his soule is ioyned with the body Here may ye perceaue what Rastell thinketh of heauen and hell euen thus that the body shall neuer come in heauen nor hell whiche poynte I will touche more largely a none First where Comingo in hys argument sayth that it should séeme conuenient for Purgatory to be vpoÌ„ earth there sayth Rastell y t he would take away the libertie prerogatiue and authoritie of God As by example if I would say It should séeme coÌ„uenient that the Byshop of Londons palace should be in LondoÌ„ partly because it is y e chiefest Citie of his Diocesse and partly because it is nigh the Court whereto he may the better resort to get further promotion there would Rastell say by and by that I tooke the Byshops libertie prerogatiue and authoritie that he might not set it where he would belike this maÌ„ hath dronke of a mery cuppe He affirmeth also that this argument taketh away both heauen and hell why so Because hee supposeth it conuenient that Purgatory should be here vppon earth Albeit he say it is conuenient yet sayth hee not that it must needes be Nay but there is an other thyng that Rastels sore yes can not abyde What is that verelye for he added that it were most conuenient that the body whiche is partaker in committyng the crime should also be purged and punished with the soule And that as ye knowe plucketh Rastell by the beard for he went about to proue the contrary in the first chapter that y e body hath neither payne nor pleasure c. But how should this take away heauen and hell for sooth on this maner Rastell thinketh not that God caÌ„ and will ioyne the body agayne with the soule after this transitory life that they may together receaue ioye or payne for y t passeth his natural Philosophy But thus he imagineth when the body and soule are once departed theÌ„ say they adieu for euer and a day Therfore thinketh he if God will punish them in hell together or saue them together in heauen theÌ„ he must take them whiles they are here liuyng in earth And so this supposition that the body must suffer with y
e soule after Rastels learnyng must proue that heauen and hell be here in earth or els there cā be none Sée this learned man y t would proue Purgatory by good Philosophy The second cause that Purgatory should be a good example to the liuing to put them in feare to do any like offence is not soluted of Rastell but I haue soluted it before and will yet satisfie you agayne because Rastell leaueth it out We haue here in y e world Moses the Prophetes that is y e old Testament yea also Christ his Apostles which we call the new Testament now if we beleue not these thē shall we not surely beleue although we had Purgatory hel to amōg vs. And this may well bee gathered of Christes owne wordes Luke xvj Where he brought in y e parable of y e rich mā Lazarus for y e rich mā being in paynes desired Abrahā to send Lazarus vnto his v. brethrē to warne them that they might not come into that fire Abrahā aunswered agayne y t they had Moses the Prophetes And added let them heare them Thē sayd the rich mā Nay father Abrahā but if any of them that are departed appeare vnto them then will they beleue it And Abraham concludeth on this maner If they beleue not Moses and the Prophetes no more wil they beleue if any of the dead should rise agayne And therfore may I likewise conclude that if they beleue not neither yet feare the paynes which Moses and the Prophets yea and Christ and his Apostles haue prophesied to fall on the vnfaythfull then will they not beleue for feare of the paynes of Purgatory Now to the last pointe where Purgatory should be he aunswereth as you shall heare First y t it is a foolish question for hee can not aunswere vnto it by his Philosophy And then he sayth that no man can tell neither the place neither yet the maner of the payne Here maketh he S. Thomas yea and all our Scholemen fooles by craft partly because they take vpon them to aunswere vnto this question whiche he calleth foolish and partly because they fully determine that the place of Purgatory is the third place in hell and all to assigne fire to be the maner of y t payne And agayne in this last part hee proueth thē double fooles Once because they stoutly affirme that thyng which no man can tell as Rastel sayth And agayne because they restrayne God of his libertie that assigne any place make him oflesse authoritie then an inferiour iudge which hath no place assigned hym but may doe execution and punish the giltie in what place he will I wonder that our Scholemen may abyde this felow And then he sayth that Purgatory is in a place limitatiue And where soeuer God doth limitte the soule to bee purged there is the limitatiue place of that soule and there is the Purgatory of that soule So y t a man may gather by Rastell that the soules bee not limited to one place to be purged and punished And therto agréeth also his similitude of the iudge whiche assigneth one to be punished in one place and an other in an other place euen at his pleasure If such geare had come from beyond the Sea it should soone haue bene condemned although it had not bene halfe so greuous agaynst our Scholemen But let this passe as it is well worthy and let vs sée examine more of this new-fangled Philosophy NOw are we come vnto the sixte argument whiche begynneth in the. xij chapter the effect is this Repentaunce is the full payment and satisfaction of sinne and bryngeth remission therfore as soone as repentaunce is taken God of his iustice must geue remissiō and so there ought to be no Purgatory This argument is nothyng worth for the first part as we haue oftē proued is false For if repentaunce were the full payment and very satisfaction for sinne then dyed Christ in vayne Notwithstandyng if hee graunt this first part to be true neither he nor all his felowes shal be able to solute this argument whyle they lyue But because we will be short let vs passe ouer to his aunswere whiche is in the. xiij chapter In solutyng this argument hee groundeth hym on two lyes at once the firste is that God neuer geueth remission except he see in vs a conuenient cause counterpaysyng hys iustice What cause founde he in the man that was brought vnto hym sicke of the palsie to whom he sayd be of good comfort sonne thy sinnes are forgiuen thée Math. ix Marke ij Luke v. what cause found he in the théefe that was crucified with him but that hee had bene an vnthryft all his life lōg And yet euen the same day that hee suffred with Christ was he partaker of ioye with him in Paradise Luke xxiij Where was Purgatory then where was the punishment that hee should haue suffered for his enormities If any mā should suffer in Purgatory it is like that this théefe should haue done it But he went from death to life neuer came in Purgatory wherfore I may conclude that no mā shall come there if there were any What cause I pray you doth Paule assigne as touching our redēptiō remission of our sinne forsooth no other but y t we were wretched sinners and the very enemyes of God Roma v. For sayth Paule if whē we were his enemyes we were reconciled vnto God through the death of his sonne much more now we are reconciled shall we besaued by his lyfe So that in vs is no maner cause of remission but onely miserie and sinne But the whole cause of the remission of our sinnes of our saluation is the bloud of Christ which hath fully counterpaysed the iustice of God the father hath pacified his wrath towardes vs that beleue He is the very Purgatory for all faithful which hath already purged our sinnes sitteth on the right hand of the father Hebr. i. The secōd lye is this he sayth that God of hys iustice must geue to euery thyng his own which own is the thyng that it deserueth to haue If this were true then should not one of vs enter the inheritaunce of heauen for we haue euery one of vs deserued death and damnation For as Paul saith Roma iij. we haue all sinned and want the glory whiche before God is allowed But we are fréely iustified through his grace by y t fayth that is in Christ Iesu If it be fréely through his grace then is it not by our owne deseruyng for thē grace were no grace And contrarywise if it be by our own deseruing thē is it not of grace for then deseruyng were no deseruyng Roma xj But the truth is this that God of his mercy had promised vnto our forefathers his deare sonne Christ that hee should deliuer them
frō all their iniquities and that all the nations of the world should be blessed in him Gene. xij This séede he promised of his mercy fauour whō also he sent in the time that he had ordeined Gala. iiij not for our owne deseruynges but for his truthes sake to fulfill that he had promised This Christ is become our righteousnes i. Cor. i. so y t the iustice of God is not to geue vs y ◠we our selues haue deserued as Rastell lyeth but to cloth vs with an other mans iustice that is Christes to geue vs y ◠which Christ hath deserued for vs. And this iustice of God through the fayth of Iesu cōmeth vnto all and vpon all them that beleue Roma iij. Now marke a mystery Christ humbled him selfe and was made obedient vnto the death euen to the death of y t crosse Phil. ij This obedience and death was not for himselfe but for vs for he alone suffered and dyed for vs all Cor. v. Now sith hee was obedient vnto the death for vs that is euen as good as though we our selues had bene obedient euery man for him selfe vnto the death And sith he dyed for vs that is euē as good as though we had dyed our selues for our owne sinnes What wilt thou haue more of a man then that hee be obedient vnto God the father euen vnto death yea dye for his sinnes wilt thou yet thrust hym into Purgatory On these two lyes bryngeth he in an aunswere which is so confused intricate and long that it were not onely foolishnes to solute it but also much lost labour cost to rehearse it wherfore I let it passe for euery child shall easely solute it sith his foūdation and first stone is taken from hym But yet one thyng is necessary to be touched He goeth about to proue hys purpose with an ensample on this maner If I do beate thy seruaunt or apprentisse and do mayme him wher by thou doest loose his seruice and also that this seruaunt duryng hys life is not able to get his lyuyng If so be that thou do forgeue me the offēce done vnto thee in that thou hast lost his seruice yet am I boūd to make an other satisfaction vnto thy seruaunt for the hurt I haue done him which is the cause of the hynderaunce of his lyuyng And in lyke maner if I haue offended God and my neighbour Albeit God for geue me his deale yet can he not of iustice forgeue me my neyghbours deale to but yet must I make satisfaction vnto my neyghbour Now in case I would and be not able to fatisfie my neyghbour and yet he forgeue me not then must I suffer in the paynes of Purgatory for it those paynes shall stād my neighbour in profite for part of his Purgatory if he come there or els to the increase of his ioy if he go to heauē this is y t sūme but he speaketh it in many mo wordes Now because he hath touched the matter of satisfactiō I wil shew you my minde therin There are twoo maner of satisfactions The one is to God the other to my neighbour To God can not all the worlde make satisfaction for one crime In so much that if euery grasse of the grounde were a man euen as holy as euer was Paul or Peter and should pray vnto God all their lyues long for one crime yet could they not make satisfaction for it But it is onely the bloud of Christ that hath made full satisfaction vnto God for all such crimes Heb. vij or els were there no remedy but we should all perish as I haue proued before And he that seeketh any other satisfaction towardes God then Christ our Sauiour hee doth wrong vnto his precious bloud There is an other satisfactiō which is vnto my neighbour whom I haue offended As if I haue taken any mās good from hym For then am I bound to pacifie him either by restoring it agayne or els by other meanes as we two can agrée If I haue diffamed hym then am I bound to pacifie him and to restore him vnto his good fame agayne and so forth But if I be not able to satisfie him thē must I knowledge my selfe giltie and desire him to forgeue me and then is he bounde to forgeue me or els shal he neuer enter into heauē For God hath taught vs to pray Math. vj. that he should forgeue vs as we forgeue them that trespasse against vs so if that we forgeue not one an other then will not God forgeue vs. To this well agréeth the parable Math. xviij The kyngdome of heauen is likened vnto a certaine kyng which would take accomptes of his seruauntes And when he had begon to recken one was brought to hym whiche ought him ten thousand talentes but when he had nought to pay the Lord commaunded him to be sold and his wife and his children all that he had payment to be made The seruaunt fell downe besought him saying Syr geue me respite and I will paye it euery whit Then had the Lord pitie on the seruaunt and losed him and forgaue him y t debt The same seruaunt went out and founde one of his felowes which ought hym an C. pence And layed handes on hym and tooke him by the throat saying pay that thou owest And his felow fell downe and besought him saying haue pacience with me I will pay thée all he would not but went and cast him into prison till he should pay the debt Whē his other felowes saw what was done they were very sory and came told vnto their Lord all that happened Then the Lord called hym sayd vnto him Deuill seruaunt I forgaue thée all the debt because y ◠praydest me was it not méete also y t thou shouldest haue had cōpassion on thy felow euen as I had pitie on thée And his Lord was wroth and deliuered him to the gaylers till he should paye all that was due to hym So lykewise shall your heauenly father doe vnto you if you will not forgeue with your harts ech one to his brother their trespasses Here mayest thou sée that if you forgeue hartly the small debt or offence y ◠thy neighbour hath done agaynst thée then will thy heauenly father forgeue thée y t whole and great debt that thou owest hym for the which thou art well worthy to be damned And so is it more profitable for thée to forgeue it then that thy neighbour should broyle in Purgatory for it as Rastell fayneth And contrarywise if thou forgeue him not thē shall not God forgeue thée thy great debt but thou shalt surely be dāned and so shall not thy neighbours Purgatory profite thée be it in case there were one and that he should goe thether but it is rather the cause of thy dānation but this can not Rastell sée NOw
and glory that we owe to God Therfore it foloweth in the same texte vnto hym that worketh not but beleueth in him that iustifieth the wicked is his faith imputed for righteousnes Now if our saluatioÌ„ come of fayth and not through our workes desertes then is Purgatory shut out of doore quite vanisheth away Christ sayth So hath God loued the world that hee would geue hys onely sonne that all whiche beleue in him should not perishe but that they should haue euerlasting life Iohn iij. TheÌ„ what néedeth Purgatory Thou wilt peraduenture say it is true they shall haue euerlastyng lyfe but they must first go through Purgatory I aunswere nay verely But Christ affirmeth and that with an oth that he which heareth his word and beleueth his father which sent him hath euerlastyng life Yea and that he is gone already from death vnto life Iohn v. wilt thou now say that hee shall into Purgatory forsooth if that were true and the fire also so hote as our Prelates affirme then went he not from death vnto lyfe but rather froÌ„ a small death vnto a greater death The Prophet sayth precious is in the sight of the Lord the death of his Saintes Psal C. xvi And S. Iohn sayth blessed are the dead whiche dye in the Lord. Apocal. 14. but surely if they shoulde goe into the paynefull Purgatory there to be tormented of fendes theÌ„ were they not blessed but rather wretched God sayth by Moses Exod. 33. I will shewe mercy to whom I shewe mercy and will haue compassion on whom I haue compassioÌ„ Now if our saluation be of mercy and compassioÌ„ then caÌ„ there be no such Purgatory For y t nature of mercy is to forgeue but Purgatory will haue all payde satisfied so that they twayne bee desperate and can in no wise agrée And looke how many textes in Scripture commende Gods mercy euen so many deny this paynefull Purgatory The Prophet sayth hee hath not dealt with vs after our sinnes neither hath rewarded vs accordyng to our iniquities but looke how high heauens are aboue the earth eueÌ„ so high hath he made his mercy to preuayle ouer them that worshyppe him And looke how farre the East is from the Weast euen so farre hath he set our sinnes from vs. Psal Citj And before in the same Psalme y e Prophet exhorteth his soule to prayse the Lord saying Prayse the Lord O my soule whiche forgeueth thée all thyne iniquities and healeth all thy diseases Now if this be true that he ordereth vs not accordyng to our sinnes but powreth his mercy so plenteously vppon vs if also he forgeue vs all our iniquities why should there be any such Purgatory to purge and tormeÌ„t the sely soules specially sith all was for geuen them before Wilt thou not call him a shrewed creditour whiche after he hath fréely forgeueÌ„ his debtour will yet cast him in prison for the same debt I thinke euery man would say on this maner â–ª It was in his own pleasure whether hee would forgeue it or not and then of fauour and compassion he forgaue it But now he hath forgeuen it hee doth vnrighteously to punish his debtour for it And albeit man repente his forgeuyng and afterward sue for his debt yet God can neuer repeÌ„t him selfe of his mercyable gifts Roma xi And therefore will he neuer torment vs for our trespasses no nor yet once remember them Ezech. xviij Heb. x. Sith God forgeueth the greater offences why shal he not also forgeue y t lesse He forgaue fréely much greater offeÌ„ces vnto the Publicane which knowleged him selfe to bee a sinner Luke xviij then those be for whiche men fayne that we must be tormeÌ„ted in Purgatory For there is no soule as they graunt them selues that suffreth in purgatory for great crimes mortal sinnes But onely for litle pretie pecca duliaÌ„s if a maÌ„ may be bold to vse M. Mores word and for venial sinnes Dis xxv Cap. qualis He forgaue much greater enormities vnto the théefe to whom hee sayd this day shalt thou be with me not in Purgatory but in Paradise Luke 23. He forgaue much greater to Marie Magdalene Luke vij Is his hand now shortned Is not his power as great as it was Is he not as mercyfull as euer he was why leaue we y t cisterne of liuyng water and digge vs pittes of our owne which can hold no pure water Iere. â—j why forsake we Christ which hath wholly purged vs séeke an other Purgatory of our own imaginatioÌ„ If thou beleue that Christes bloud is sufficient to purge thy sinne why sekest thou an other purgatory S. Paul sayth I desire to be losed from this body and to be with Christ Phil. i. Verely if hee had thought to haue gone thorough Purgatory hee would not haue bene so hasty For there shoulde hee haue had an hote broth and an hartlesse and so might he rather haue desired long to haue liued And therefore I suppose that he knew nothyng of Purgatory but that he rather thought as y e truth is that death should finish all his euils and so rowes and geue hym rest in losing hym from his rebbellious members whiche were solde and captiue vnder sinne All ChristeÌ„ meÌ„ should desire death as Paule doth Phil. 1. not because of their crosse and trouble whiche they suffer in this present worlde for then they sought theÌ„ selues and their own profite and not the glory of God But if we will well desire death we must first consider howe sore sinne displeaseth God our father then our owne nature and frailtie and our members so bounde vnder sinne that we caÌ„ not doe nor yet thinke a good thought of our selues 2. Cor. 3. Then shall we finde occasion to lament our lyfe not for the troubles that we suffer in it but because we be so prone vnto sinne and so continually displease God our father What desireth he that would loÌ„g lyue but dayly to heape sinne vppon sinne And therefore should we haue a will to dye bycause y t in death our sinne is finished and theÌ„ shall we no more displease God our father Now if we should fayne a Purgatory it were not possible to imagine a greater obstacle to make vs feare flye from death For sith euery man must knowledge him self a sinner 1. Iohn 1. And not beleue that Christes death were sufficieÌ„t but that he must also go to Purgatory who should depart this world with a quiet mynde The wiseman sayth The soules of the righteous are in the hande of God They séemed to dye in the eyes of the foolish their end was thought to be payne and afflictioÌ„ but they are in peace Sapi. 3. There is no maÌ„ but he must néedes graunt me that euery faythfull is righteous in the sight of God as it
nor damage in spirituall fire that is temptation and persecution Or els if any man build vpon this foūdation woode hay or stubble that is if a man of good entent but yet thorough ignoraunce preach and teach you to sticke vnto ceremonies mēs traditions although they séeme neuer so glorious and to such thynges as are not groūded on Scripture as S. Cyprian taught and defended to rebaptise hym that was once Baptised and after fallen into heresie yea many Byshops consented vnto hym yet was it surely a great errour this is woode haye and stubble that cā not endure the fire of temptation lyght of Gods word Euery mans worke shal be declared for the day shall open it Albeit it prospere for a season in the darke and can not be perceiued yet whē the day commeth which is the light of Gods worde it shal be espyed and iudged The day shal open it that shal be reuelated in fire and the fire shall proue euery mans worke what it is Fire signifieth temptation tribulation persecution c. whiche shall proue euery mans workes If any mans worke that hee hath builded doe abyde this fire that is if the word that a man hath preached do abyde all assaultes temptatiōs it is a token that they are surely grounded on the Scripture of God and then shall the preacher receiue his reward If any mans worke be burnt that is if the preachers wordes will not abyde the tryall and light but vanish away then is it a token that they are not well grounded on Scripture and so shall he suffer hurt for it shal be a great crosse and vexation to the preachers hart that he hath bene so deceiued hym selfe and hath also ledde other into his errour Notwithstādyng he shal be saued because of his fayth in the foundation which is Christ and his ignoraunce shal be pardoned sith he erreth not of a malicious purpose but of a good zeale But yet shall it be as it were a fire to him for it shall greue his hart to sée that he had laboured in vayne and that hee must destroy the same which he before through ignoraunce preached this is the processe pure vnderstandyng of the text There is no man but he graūteth that these wordes foundation laying of foundation buildyng gold siluer precious stones wood haye and stubble are figuratiuely spoken and why cā they not suffer that this word fire be so taken to But where they finde this word fire what soeuer the processe be there plante they Purgatory by and by without any further consideratiō And yet if they had any iudgement at all they might well perceaue by Paules owne wordes that he tooke not this worde fire for material fire as they grossely imagine but proceded in his Allegory and spake it figuratiuely for Paule saith He shal be saued but so as it were thorough fire Marke well his wordes he sayth not that he shal be saued through fire But as it were thorough fire signifiyng that it shal be a great grief veratiō vnto him So that by these wordes of Paule a very child may perceaue what he ment Furthermore if they be so stifnecked that they will not bow to y t truth but still perseuer in their owne phantasies faynyng Purgatory out of this place thē will I boldly say vnto them that there shall no man enter into it but onely preachers For in this place Paul onely speaketh of them and affirmeth that it is their preachyng and learnyng that shall be so proued thorough fire and that such a Preacher shall be saued but yet as it were thorough fire And therfore may the temporaltie be of good comfort for I promise them that by this texte they shall neuer haue hurt in this their painfull Purgatory DOth not our blessed Sauiour him selfe say that there is a certaine sinne which a man may so cōmit agaynst the holy ghost that it shall neuer be remitted ▪ nor forgeuen neither in this world nor in the world to come Now when our Lorde sayth that the blasphemy agaynste the holy ghost shall not be forgeuē neither in this world nor in the world to come he geueth vs cleare knowledge that of other sinnes some shall bee forgeuen in this world and some in the world to come Although this argument be a very Sophisme yet is there neither one rule in Sophistry that can proue this argument nor yet one Sophister so foolish as to graunt it For if I should say vnto mine enemy that I would neither forgeue him as lōg as I lyued nor after my death because hee had done me some haynous trespasse then would men coūt hym worse thē made that would say Frith will not forgeue his enemy as long as he lyueth nor after his death Ergo some mē will forgeue their enemyes after their death For when I say that I will not forgeue hym neither in my life nor after my death I meane that I wil neuer forgeue him and make that addiction because hée should not of foolishnes looke for any such forgeuenesse But thus foloweth the argument well It shall not be forgeuen in thys world nor in the world to come ergo it shall neuer be forgeuen And euen so doth the holy euangelist S. Marke expounde these woordes of Christ in the thyrd chapter For Mathew saith chap. 12. He that speaketh agaynst the holy Ghost shal neuer haue it forgeuen in this world nor in the world to come Marke expoundeth it thus he that speaketh a blasphemy agaynst the holy Ghost hath no remission for euer but is giltie vnto euerlastyng damnation But of thys I haue spoken sufficiently before in soluting the Text 1 Ioh. 5. both what the sinne and also how the text is to be vnderstand Neither affirmeth the Scripture in any place that any sinne is forgeuen after thys lyfe but sayth be ready for ye know not the time when the Lorde shall come as who should say in this lyfe is remission and full mercy to be had labour therfore to attayne it for after thys lyfe is no such forgeuenes but euen as the Lord findeth thee so shall he iudge thée Hys next and last argument of scripture is this CHrist sayth as it is rehearsed in the xij of Matthew that men shall yeld a reckenyng of euery idle worde and that shall be after thys present lyfe Then wotteth euery man that by that reckoning is vnderstand a punishment therefore which shal not be in hell and much lesse in heauen and therfore can it be no where els but in Purgatory Verily I haue not heard of a patrone that so vnprofitably defendeth hys clyent nor yet of any man that geueth himselfe such proper trippes to cast himselfe except he went about to betray and vtterly destroy the part which he would séeme to fauour for thys text maketh more agaynst hym then any that he brought before séemeth to make with
If he can deliuer them for money then may he also deliuer them wythout money And then is he a very cruel tyraunt which kéepeth them in paynes so intollerable as he imagineth him selfe vntill they pay money THe first hee soluteth on this maner Sith our Lord sendeth them thether for satisfaction to be made in some maner for their sinne the Pope should rather agaynst Gods purpose delyuer them free then chaunge the maner of their satisfaction frō payne into prayer almose or other good workes to be done by their frendes for them in some pointe profitable and necessary for the whole corps of Christēdome or some good member of the same As concernyng satisfaction I haue spoken sufficiētly before agaynst Rastell The Scripture knoweth no other satisfaction to be made for sinne towardes God but onely the bloud of his sonne Iesu Christ for if there were an other satisfaction then dyed Christ in vayne yea and he that séeketh any other satisfactiō for his sinne towardes God then Christes bloud which must be receiued with a repētyng hart through fayth doth despise Christes bloud and treade it vnder his féete And so is the first part of M. Mores solution false that they should be shut in Purgatory to make satisfaction Besides that where hee sayth that if the Pope should so deliuer them he should deliuer them free I say nay For the Pope can deliuer no mā from thence vntil satisfactiō be made as both he all his adherentes graūt And therefore to finde away how he might seme to deliuer thē he fayneth that he hath in his hands the merites of Christes passion and the merites of all Saintes to destribute them at his pleasure And therfore might the Pope apply the merites of Christes passion of other Saintes vnto these sely soules and so deliuer them For those merites ar inough to satisfie for y t soules in purgatory if there were ten tymes so many And so should the Pope deliuer them not frée but chaūgyng the maner of their satisfaction from payne into merites of Christes passion and of all Saintes And so is this reason not abated but rather strōger thē it was before Howbeit to say the truth the merites of Christes passion are onely distributed vnto the faythfull and tha◠by God and his spirite and not by the Pope And as for the merites of Saintes can not helpe other for they haue to litle for them selues if God should enter into iudgement with them Psalme 104. And Christ sayth Luke 17. when you haue done all that is commaunded you say we are vnprofitable seruauntes To this well agréeth the parable of the x. Virgins Math. 25. whiche could not depart with any of theyr oyle for feare that they should not haue had inough for them selues THe second reason byteth him somwhat and therefore he calleth it vnreasonable and would auoyd it by an example on thys wise Presuppose that the Pope may deliuer al soules out of purgatory yet if he were therfore cruell as oft as he leueth any there This vnreasonable reason layeth cruelty vnto the blame of God which may vndoubtedly deliuer al soules thence and yet he leaueth thē there This blasphemye should also touch hys hye maiestie for keeping any soule in hell from whence no man doubteth but that he might if he list deliuer them all for euer I aunswere that the example is nothing like for God can deliuer no man neither from hell nor from purgatory if such one were vntill hys iustice be counterpaysed as I haue sufficiently proued agaynst Rastell And if you obiect his absolute power then aunswer I that he hath an absolute iustice as well as an absolute power and so can hys absolute power do nothing vntill hys absolute iustice be satisfyed And agayne I say that God hath no power nor lust to do agaynst hys scripture and himself but his power lust is to fulfill that he hath promised vnto the faythfull euerlasting glory and vnto the wicked eternall damnation So that god by hys scripture can deliuer no man out of hell for then had he power to make himselfe a lyer so were he no God neither can he deliuer any man out of purgatory supposed that there were one vntill hys iustice be pacified But the pope as he sayth himselfe hath the full satisfaction in hys own hand wherby Gods iustice must be pacified wherfore it is onely the popes fault which hath the satisfaction in his power and will not geue it till he haue money not Gods fault which must néedes tary vntill satisfaction be made And so is thys reason as strong as it was before the pope proued a cruell tyraunt BVt yet to excuse the pope he sayth It is not meete that the Pope should be so quicke in deliueraūce for so should he geue a great occasion to mē boldly to fall into sinne and litle to care or feare how slowly they ryse agayne and that were not mete for his office Forsooth this is a gentle reason He may not be quicke in deliueraūce because he should geue men occasion of sinne But for one peny he will quyte deliuer you and that with spede For if ye offer a peny into S. Dominikes boxe assoone as ye heare y e peny ryng in the boxe euen so soone is the soule in heauē Call you not that quicke deliueraūce If you geue not that peny then may he not deliuer the soule for it should be an occasion of sinne But if you geue that peny thē is there no such occasiō of sinne Such great vertue hath that one peny in M. Mores sight that it cleane wypeth away the occasion of sinne Furthermore if this redemption may be done for money it shall be still an occasion vnto the rich that they regard not sinne and yet they had more néed to be brydeled then the poore for where riches aboundaunce is there raygneth sinne most of all Howbeit I haue shewed sufficiently before agaynst Rastell that they which feare not to sinne but for feare of purgatorye shall neuer come into it but be damned in hell For we should not abstaine from sinne for any feare but for the pure loue that we haue to god our most mercifull Father c. THen commeth maister More to this imagination that we should say how no mans prayer or good deed can help an other And saith he if that were true thē could not Christes bitter passion prosite vs. Sir mine opiniō of Christes death is this 1 We haue al sinned in Adam without our own consent and worke 1 And we are loosed from sinne thorough Christ without our workes or deseruinges 2 Sinne is come into the world thorow Adam and is punished w t death 2 The death through Christ is turned into a medicine and cleane finisheth sinne 3 One mans sinne whiche is Adam hath condemned many men 3 One mans grace which is Christ hath
vanquished sinne and holpen many 4 If one mans sinne be able to condemne vs without our workes 4 Then much more is Gods grace of power to saue vs without our workes 5 Sinne thorough Adam was planted in vs. 5 Grace thorough Christ is planted in vs. 6 Sinne hath had dominion ouer all men through Adam 6 Grace preuaileth ouer vs through Christ 7 Death thorough sinne is planted in vs. 7 Life through grace is plāted in vs. 8 Death thorough sinne hath dominion ouer vs. 8 Lyfe through grace preuayleth ouer vs. 9 Synne and death haue cōdemned all men 9 Grace and life haue saued all men 10 Thorough Adam Adams synne was counted our owne 10 Thorough Christ Christes righteousnesse is reputed vnto vs for our owne ¶ Of this may you perceaue that we thinke that Christes death profiteth vs for we take hys death and resurrection for our whole redemption and saluation Now as concernyng mens good déedes and prayers I say that they profite our neighbours yea and good woorkes were ordeined for that entent that I should profite my neighbour through them And prayer ought to bee made to God for euery state But if I should graūt that such workes prayers should helpe them that are departed thē should I speake cleane without my booke for the word of God knoweth no such thyng Let them therefore that pray for the dead examine them selues well with what fayth they do it for fayth leaneth onely on the word of God so that where his worde is not there can be no good fayth and if their prayer procede not of fayth surely it can not please God Hebrues xj NOw suppose sayth M. More that Purgatorye could in no wise be proued by Scripture and that some wold yet say plainly that there were one and some would say playnly nay let vs now see whether sorte of these twayne myght take most harme if their parte were the wrong First he that beleued there were Purgatory that his prayer and good workes wrought for his frendes soules might relieue them therein and because of that vsed much prayer and almose for them he could not lese the reward of his good wil although his opiniō were vntrue and that there were no Purgatory at all But on the other side he that beleueth there is none and therfore prayeth for none if his opiniō be false and that there be Purgatory in deede hee leseth much good and getteth hym also much harme For hee both feareth much lesse to sinne and to lye lōg in Purgatory sauing that his heresie shall keepe hym thence and sende hym downe deepe into hell I aūswere that he should take most harme that beleued there were a Purgatory if his opiniō were wrong and could not be proued by the Scripture as M. More supposed for he should sinne and transgresse agaynst the law of God which sayth Deut. xij That I commaunde thée that onely do vnto the Lord neither adde any thyng nor diminish And before in the iiij chap. of the same booke ye shall not adde vnto the woorde that I speake vnto you neither shall ye take any thyng from it And agayne in the v. chapter ye shall not decline neither to the left hād doyng that which is good in your owne sight neither yet vnto the right hand doyng that which I manifestly forbyd you as though he should say doe that onely whiche I commaunde thée And where M. More sayth that hee can not lese the rewarde of hys good will although his opinion be vntrue I aunswere yes for it is but chosen holynesse which Paule condēneth Collos 2. which surely shall rather be imputed vnto hym for synne then for any good worke And because as I sayd before it can not be done through fayth I say that it is vtterly reproued of God And on the other side he that beleueth it not sith it can not be proued by Scripture cā catch no harme at all although his opinion were false but rather much good and prayse both of God and all good men because he feareth to swerue frō the word of God and had leuer not to be leue that thyng which is true be it in case that purgatory were and not set forth in Scripture for so shall he be sure not to sinne then to beleue for an article of y t fayth that thyng which is false in déede for so should he surely sinne and transgresse agaynst God and his holy woorde And so is there great perill to beleue a thyng for an article of the fayth whiche is not opened nor spoken of in Scripture But if I beleue it not although it were true yet is there no ryght nor law that can condemne me Now may you sée that to beleue for an article of the fayth that there is a Purgatory sith it can not be proued by Scripture may condemne a man and make hym lye for euer in the paynes of hell where as the other shoulde but a litle lenger lye in the paynes of Purgatory if there were one and so shal he be sure to catch most harme that beleueth there is a Purgatory Sauyng sayth Master More that hys heresie shall keepe hym from thence and sende him downe depe into hell Before he supposed y t it could not be proued by scripture And now standing the same suppositiō he calleth it an heresie anheresie is a stiffe holdē opinion repugnant vnto Scripture If Purgatory can not bee proued by Scripture as he maketh his supposition then cā not the contrary opiniō be repugnaunt to Scripture thus of his own suppositiō he doth euill to cal it an heresie And where he sayth that his opiniō shall sende hym down déepe into hell verely he steppeth to farre in Gods iudgement to conclude and determine so cruelly specially in the same argument where he supposeth that it can not be proued for if it can not bee proued by Scripture whereby will ye condemne hym so déepe that holdeth the contrary forsooth you are a fierce iudge God geue you eyes to sée FInallye if ye pitie any man in payne neuer knewe ye payne comparable to ours whose fire passeth as farre in heate all the fires that euer burned vppon earth as the hotest of all those passeth a fayned fire paynted on a wall Verely among all his other Poetrie it is reason that we graunt hym this Yea and that our fire is but water in comparison to it For I ensure you it hath alone melted more gold and siluer for our spiritualties profite out of poore mens purses then all the gold smithes fires within England neither yet therewith can the ragyng heate be aswaged But it melteth castels harde stones landes and tenementes innumerable For all your sectes of Religion Monkes Friers Chanons and Nunnes with other Priestes regulare seculare by this fire multiplication and alcumye haue obtayned their whole riches and pleasures euen the swete of England
And so must we graunt hym that this fire is very hote Now may you wel perceaue what a slender foūdation their hote purgatory hath For by this confutatiō may you easely sée that it hath no grounde nor authority of Scripture Notwithstandyng it is the foundation of all religions and cloysters yea and of all the goodes that nowe are in these spiritualtie Are not they witty worke men whiche can buylde so much on so slender a foundation Howbeit they haue made it so toppeheuye that it is surely lyke to haue a fall Thus hath Master More a full aunswere both to hys Scriptures whiche were to farre wrested out of theyr places and also to hys owne apparent reasons Howbeit if hys mastershyppe be not fully pacified let hym more groundly open hys mynde and bryng for his purpose all that he thinketh to make for it and I shall by Gods grace shortly make hym an aunswere and quyet his mynde ¶ Thus endeth the second booke ¶ The third booke which aunswereth vnto my Lord of Rochester and declareth the mynde of the old Doctours NOw will I addresse me to the thirde part which shall be an aunswere vnto my lord of Rochester And all his reasons and argumentes both of the Scriptures and doctoures which are not before dissouled in the seconde part wyll I clene confute by Gods grace in this thirde booke Howbeit the chéefest of his scriptures hath M. More perused and hath in a maner nothing but that was before writtē by my lord of Rochester sauing that he maketh the selye soules to pull to helpe his matter withall My lord of Rochester is the first patrone and defender of thys phantasie And euē as M. More tooke his worke out of my lord of Rochesters euen so plucked Rastell hys booke out of M. Mores My lord of Rochester to confirme hys sentence rekoneth vp the doctors by heape M. Iohn M. William M. Thomas omnes But as concerning the doctors that they are not so fully on hys side as he woulde make thē séeme is sone proued And where should I better begin to confute him then of hys owne wordes for he writeth himselfe vpon the xviij article on this maner THere is no man now a daies that doubteth of Purgatorye sayeth he and yet among the olde auncient fathers was there eyther none or els very seldome mention made of it And also among the Grecians euen vnto this day is not purgatory beleued Let him read that will the commentaries of the olde Grecians and as I suppose he shal finde eyther no worde spoken of it or els very few These are my lordes wordes I wonder what obliuiousnes is come vppon hym that he so cleaueth vnto the Doctors whome he affirmed before eyther to make no mention of it or els very seldome Notwythstanding I will declare you somewhat of the Doctors that you may the better know theyr meaning To speake of the Doctors what theyr minde was in thys matter it were necessarye to declare in what time they were and what condition the worlde was in theyr dayes S. Austine Ambrose Hierome were in one time euen about iiij hundred yeares after Christ and yet before theyr time were there arisen infinite heretikes by whole sectes as the Arrians Domitians Eunomians Vigilanttians Pelagians with infinite other which had so swerued from the truth and wrested the Scripture out of frame that it was not possible for one man no nor for one mans age to restore it agayne vnto the true sense Among these there were some which not onely fayned a purgatory but also doted so far that they affirmed that euery man were he neuer so vicious should be saued through that fire and aleaged for them the place of Paul 1. Corinthians 3. These holy doctours perceauing those greate erroures thought it not best by and by to condemne all thinges indifferētly but to suffer and dissemble wyth the lesse that they might wéede out the opinions which were most noysom as the Apostles graunted vnto the Iewes that the Gentiles should kéepe some of Moyses law Actes xv that they might the better com to their purpose to saue the Iewes with the Gentiles For if they had at the first vtterly set of the law then would the Iewes neuer haue geuen any audience vnto the Apostles And euen so S. Austen went wisely to worke First condemning by the Scripture that errour which was most noysome and wrote on thys maner Albeit some might be purged through fire yet not such as the Apostle condemneth when he sayeth that the persons which so do shal not possesse the kingdome of heauen And where they woulde haue stucke vnto Paules text 1. Cor. 3. and affirme that they shoulde be saued thorough fire S. Austen answered that Paules texte was vnderstande of the spirituall fire which is temptation affliction tribulation c. Thys wrote he in the 67. 68. of hys Enchiridion to subuert that grosse errour that all should be saued through y t fire of purgatory Yet in the 69. he goeth a litle neare them and sayth that it may be doubted whether there be any such purgatory or not He durst not yet openly cōdemne it because he thought that men could not at that time beare it But after in his booke which he entituled De vanitate huius soeculi there doth he fully shew his minde in these wordes Scitote quòd cum anima a corpore auellitur statim aut pro meritis bonis in Paradiso collocatur aut pro merit is malis in inferni tartara praecipitatur i. Wote ye well that when the soule is departed from the body eyther it is by and by put into paradise according to hys good desertes or els it is thrust hedlong into hell for hys sinnes Here he cleane condemneth purgatory for if thys be done by and by assoone as the soule is departed from the body then can there be no purgatory and so maketh S. Austen wholy with vs. Thinke ye that S. Austen dissenteth from his companion S. Hierome or from hys owne Master S. Ambrose Nay verely Howbeit I will alleage theyr owne wordes and then iudge SAint Ambrose dissenteth not from S. Austine but doth stablysh hys sentence as fully as is possible for he writeth in the second chapter of hys booke which is called De bono mortis on this maner bringing in the words of Dauid Psal 39. Aduena ego sum in terra peregrinus sicut omnes patres mei Et ideo tanquam peregrinus ad illā sanctorum communem omnium patriam festinabat Petens pro huius commorationis inquinamento remitti sibi peccata priusquam discederet de vita Qui enim hîc non acceperit remissionem peccatorum illic non erit Non erit autem quia ad vitam aeternam non potuerit peruenire quia vita aeterna remissio peccatorum est Ideoque dicit remitte mihi vt refrigerer priusquam abeam
c. that is I am a straunger and a pilgrime in the earth as all my fathers haue bene And therfore as a pilgrime he hasted vnto the common countrey of all saintes requiring for the filthines that he had receaued in this bodely mansion that his sinnes might be forgeuen him before he departed from thys lyfe For he that here hath not receaued forgeuenesse of hys sinnes shall not be there He shall not surely be there for he can not come vnto euerlasting life for euerlasting lyfe is the forgeuenes of sinnes And therfore he sayth forgeue me that I may be cooled before I depart Here may you euidently perceaue that S. Ambrose knew not of purgatory nor of any forgeuenesse that should be after thys lyfe But plainly affirmeth that he y t receaueth not forgeuenesse of hys sinnes here that is in thys life shall neuer come in heauen And for a more vehement affirmation he dubleth hys own wordes saying He that here hath not receyued forgeuenesse of hys sinnes he shall not be there he shall not surely be there He meaneth that he shall neuer come to Heauen which here hath not his remission SAint Hieromes minde may sone be gathered by hys exposition of the ix chapter of Ecclesiastes vpon thys text The dead haue no part in thys world nor in any worke that is done vnder the Sunne There addeth Sainte Hierome that the dead can adde nothing vnto that which they haue taken with them out of this life for they can neither do good nor sinne neyther can they encrease in vertue or vice Albeit sayth he some wyll contrarie thys exposition affirming also that we may encrease decrease after death Here are thrée things to be noted first that the Text sayth that the dead are not partakers of any work that is done vnder the sunne And there may you sée that all suffrages offringes and diriges for the dead are in vaine and profite them not for they are partakers of nothing vnder the sunne Secondarily you may sée S. Hieromes own minde that the dead can neyther do good nor euill neyther encrease in vertue nor vice And so is purgatory put out for if they can do no good what should they do in purgatory And agayne if they can not encrease in vertue they be lyke to lye long in purgatorye Peraduenture some man would thinke that they do no good but onely that they suffer good To that I aunswer that he that suffereth good doth good for if a man should suffer hys body to be burnt for the fayth of Christ would you not say that he did a good déed and yet doth he but suffer Thirdly ye may note that S. Hierome was not ignorant that certeine as they which did fayne purgatory would denye hys exposition and say that we might encrease and decrease in vertue and vyce after death yet notwithstanding he held his sentence condemning theyr opinion whych thing he would not haue done specially sith he knew that he should haue aduersaries for it except he had bene sure that his sentence was right Sée I pray you how that not onely scripture but euen theyr owne doctoures condemne this phantasticall purgatory and yet my lords are not ashamed to say that all make for them NEuerthelesse I wyll go further wyth hym Be it in case that all the Doctours dyd affirme purgatory as they do not what were my Lord the nearer hys purpose Verely not one iote for the authoritie of doctors by my lordes owne confession extendeth no further but is onely to be admitted whilest they confirme theyr wordes by Scripture or els by some probable reason For my Lorde writeth on this maner Article xxxvij The Pope hath not so allowed the whole doctrine of S. Thomas that men should beleue euery poynte he wrote were true Neither hath the church so approued eyther S. Austine or S. Hierome nor any other authors doctrine but that in some places we may dissent from them for they in many places haue openly declared themselues to be men and many times to haue erred These are my lordes owne words Now sith the doctours somtime erre and in certayne places are not to be admitted as he graunteth himselfe how should we know whē to approue them and when to deny them If we should hang on the Doctoures authority then should we as well alow the vntruth as the truth sith he affirmeth both Therfore we must haue a iudge to discerne betwéene truth and falsehode And who shoulde that be the pope Nay verely for he being a man as well as the Doctours were may erre as they did and so shall we euer be vncertaine Our Iudge therefore must not be parciall flexible nor ignoraunt and so are all naturall men excluded but he must be inalterable euen searching the bottome ground of all thing Who must that be Verely the scripture and woord of God which was geuen by his Sonne confirmed and sealed by the holy Ghost and testified by miracles and bloud of all martyres This word is the iudge that must examine the matter the perfit touchstone that tryeth al thing and day that discloseth all iuggeling mistes If the doctours say any thing not dissonant from this woord then it is to be admitted and holdē for truth But if any of theyr doctrine discorde from it it is to be abhorred and holden accurssed To this full well agréeth S. Austen whiche writeth vnto S. Hierome on this wise Deare brother I thinke that you wil not haue your bookes reputed lyke vnto the woorkes of the Prophetes and Apostles for I the Scripture reserued do read all other mens workes on that maner that I doe not beleue them because the author so sayth be he neuer so well learned and holy except that he can certifie me by the Scripture or cleare reason that he sayth true And euen so would I that other men should read my bookes as I read theirs These are S. Austēs wordes And thus haue I proued both by S. Austen and also by my Lordes owne wordes that no man is bound to beleue the Doctors except they can be proued true either by Scripture or good reason not repugnaunt to Scripture Therefore let vs sée what Scripture or good reason my Lord bryngeth to approue his doctours withall For els they can not helpe hym as we haue declared both by S. Austen my Lordes owne confession although they all made with hym as they do not First he bringeth in the sinne agaynst the holy ghost Math. 12. And Paule 1. Cor. 3. And. 1. Iohn 5. And Apoca. 5. which textes I passe ouer because I haue aunswered vnto them before in the seconde booke agaynst M. More THe first reason that my Lord hath which is not before soluted for as I sayd the reasons that are already dissolued will I now ouerhyp is this which he groundeth on diuers Scriptures Of the soules that are departed some
scholes of slaundering rayling and gesting Deare brother if it had bene so that I had spoken certayne wordes in déede which mighte haue séemed in your eyes to be rayling detracting and slaundring as I haue not sauing a little gesting woulde you disproue my doctrine thereby What will you then say to S. Iohn baptist which calleth the pharisies then heades of the church as are now our doctoures generation of vipers would you therefore conclude that his doctrines were naught I thinke you be not so chyldish And it séemeth this one sentence to be more rayling and slaundering then all that I haue written What wil you say to Christ which called the scribes and pharisies hypocrites Math. 15. 16. 22. And in the 13. he séemeth to rayle aboue measure where he calleth theÌ„ hypocrites and blinde guides paynted sepulchers whych outwardlye appeare righteous but within are full of hypocrisie serpents and generation of Vipers Besides that he calleth Herode Foxe Luc. 13 and the Iewes he called a froward and aduouterous generation Math. 12. 16 and in the 17. he sayth O vnfaythfull and ouerthwart nation woulde you thinke it should excuse the Iewes which refused his doctrine to say that he rayled and that no reasonable man woulde thinke those things to be pointes belonging to vertue but rather spices and braunches of pride and that hée shewed not hym selfe charitable but malicious nor no wisedome therein but folie would it excuse them to say as you do to me that if he had bene one halfe yeare at schole of discretion and charitie he should more haue prospered in vertuous learning and that he had bene at the scholes of sclanderyng rayling and iestyng Finally S. Paule in your eyes might appeare to rayle and slaunder and to be cleane destitute of Gods spirite which as Luke saith replenished with the holy Ghost sayd to Clemas that resisteth hym Actes 13. O thou ful of all suttelty deceite thou sonne of the deuill and enemy of all righteousnes ceaseth not to peruerte the rightwayes of the Lord. I can bryng many â—â—o such sayinges of Peter Iohn Iames and Iudas and yet I thincke you will not improue their doctrine thereby but because I studye to be shorte I shall count it sufficient to haue warned the reader of this Notwithstanding peraduenture Rastell wil not yet be aunswered but will say that albeit I haue touched inough as concernyng those thynges that appeare railyng and slanderyng in his eyes yet I brought none that iest as I do whereunto I may aunswere and alledge for me Helias the Prophet which both mocked the false Priestes and iested with them saying call loude vnto your Gods for peraduenture they are a sléepe and caÌ„ not here or els they be gone out of towne I cannot inough meruell that my brother Rastell would vse such maner of reasoning with me as to improue my doctrine because of my raylyng and iestyng For ther with he hath made a foule hole in his kinsmans best coate for euery maÌ„ perceiueth that M. More his bookes are so full of rayling gestyng and baudye tales that if the furious Momus Venus had take out theyr partes there should be very little left for Vulcanus After this Rastell dissenteth to the purpose of his matter would proue that my expositions of Scripture are not good because they are an occasion to bryng y t people to boldnes of sinne and to moue the people to delite in other mens faultes and to laugh therat and to put you an exaÌ„ple he sayth if I should take vpon me the expositioÌ„ of this text In principio erat verbum verbum erat apud deum c. and expound it after this maner In the begynnyng of this yeare Iohn Frith is a noble Clerke He killed a mylstone with his spere Keepe well your geese your dogges do barke I trowe sayth Rastell all wise men would thinke that this were a fonde exposition yet this exposition would please childreÌ„ fooles and mad men as well as the exposition of S. Austen or S. Hierome or any other Doctor of y e Church because it would make them to laugh so sayth Rastell Frith maketh such expositioÌ„s with iestyng and rayling to make the people laugh not regardyng to edifie the people nor to prouoke them to vertue mekenes or charitie nor to leaue their sinne but rather geueth them boldnes to beleue that there is no Purgatory nor hell but mocketh and iesteth at those reasons that bee made for proofe of Purgatory Now as touchyng the first part where he saith that my expositions be an occasion to bryng the people to boldnes of sinne I aske hym why his aunswere is because I geue theÌ„ boldnes that there is no Purgatory nor yet hell thereto Rastell by his leaue maketh a fitten I dare not say hee maketh a lye for that hee would call rayling for I neuer denyed hell but affirme in many places of my booke eueÌ„ in the first side of myne aunswere agaynst him I affirme hell and perpetuall damnation but when ye come to the proofe of his wordes then you shall sée how wisely the maÌ„ coÌ„cludeth for he thinketh that ab inferiori ad suuÌ„ superius confuse distribue men shall thinke it a good consequent as if I should say that we lacke fire in prisoÌ„ then would he coÌ„clude that there lacked fire in all Middlesex Or if I wold say their were no wit in Rastels head then would hee conclude that there were no witte in no maÌ„s head but he hath so long studyed Philosophy that hee hath cleane forgotten his principals of Sophistry notwithstandyng we wil forgeue him this faute for the man is somewhat aged and therfore I thinke it is loÌ„g since he read them and that they are now out of his memory neuerthelesse he will say that hys argument is not soluted for although I denye not hell yet I denye Purgatory and so I geue the people an occasioÌ„ to sinne because they feare not Purgatory whereunto I haue so sufficiently aunswered in Rastels vij argument that I wonder that hee is not a shamed to bryng the same agayne but he trusteth that my bookes shall neuer be read and his may go surely abroad and therefore he may say what he will onely hee careth not what he saith so he hold not his peace And where hee reporteth that I make expositions to make the people to delite to heare of other meÌ„s fautes and to laugh thereat therto will I say nay till he be at laysure to proue it and where he sayth if he should take vppon hym to expounde In principio erat verbum in this maner In the begynnyng of this yeare Iohn Frith is a noble Clerke He killed a mylstone with his spere Keepe well your geese the dogges do barke Saying that all wise men would say that this were a fonde exposition Therto I aunswere that saying for the ryme
meter they might well say that a goose had made it for any reason that is therin and yet as touchyng the meter the second verse lacketh a foote and is shorter then his felowes but if you put out this word Frith and put in this worde Rastell for it then shall his meter also be perfite and that halting verse shal runne merely with his felowes vppon hys right féete on this maner In the begynnyng of this yeare Iohn Rastell is a noble Clerke He killed a mylstone with his spere Keepe well your geese the dogges do barke Thus I haue amended his meter but as for the reason I leaue it to him selfe to amende it at his laysure In the end of his second chapter he sayth that I entende with my expositions to bring the people to beleue in foure other great errours wherof the first is that there is no hell ordeined for any that is of Christes faith although he do neuer so many sinnes but let vs sée how he proueth it An Aunswer to Rastels third Chapter which would proue that I deny hell IT séemeth sayth Rastel by the reasons that Frith hathe alleaged that his entēt is to bring the people in beléefe that there is no hel for I alleage in my aunswer to Rastels dialoge the saying of S. Paule Ephe. 1. Christe chose vs in him before the beginning of the world that we might be holy without spot in his sight and againe Eph. 5. Christ loued his cōgregation and gaue himself for it that he might sanctifie it in the fountaine of water thorow the word to make it wythout spot or wrincle or any such thing but that it should be holy and wythoute blame And vpon these textes I conclude that if Christe haue so purged vs that we are wtout spot wrinckle or blame in his sight as Paule testifieth then wil he neuer cast vs into Purgatorie For what should be purged in them that are withoute spotte wrinckle or blame And then somwhat to declare the matter how we be sinners as lōg as we liue and yet without synne in the sight of God adde these woordes which I would that all men did well note and bicause Rastell leaueth out the best of the matter I will rehearse my owne wordes againe Peraduenture euery man perceiueth not what this meaneth that we are rightwise in his sight séeing that euery man is a sinner 1. Ioh. 2. therfore I will bréefely declare the meaning of the Apostel This is fyrste a cleare case that there liueth no man vppon the earthe without synne not withstanding all they that were chosen in Christ before the foundation of the world were laid are without spot of sinne in the sight of God Ephes 1. so that they are both sinners rightwise if we consider the imperfection of our faith and charitie if we consyder the conflict of the flesh and the spirite Galath 5. if we consider our rebellious membres whiche are vnder sinne Rom. 7. then are we gréeuous sinners and contrary wise if we beléeue that of that mercifull fauor God gaue his most deare sonne to redeme vs from oure sinne if we beléeue that he imputeth not our sinnes vnto vs but y ◠his wrath is pacified in Christe his bloud if we beléeue that he hath fréely giuen vs his Christe and with him all things so that we be destitute of no gift Rom. 8. then are we righteous in his sight and oure conscience at peace with God not thorowe oure selues but thorowe oure Lorde Iesu Christ Ro. 5. So maist thou perceiue that thou art a sinner in thy selfe and yet art thou rightwise in Christe for thorow him is not thy sinne imputed nor reckened vnto thée so are they to whome God imputeth not theyr sinnes blessed rightwise wtout spot wrinkle or blame Rom. 4. Psal 31. And therfore will he neuer thrust thē into purgatorie and for proofe of this I alledge as Rastel beareth me witnesse diuers texts of S. Paul Eph. 2. Rom. 4. 5. 7. 8. but that notwithstanding Rastel sayth that I haue not recited them sufficiently for I haue left out somwhat which I haue rehersed for the opening of the truth and then bringeth in that S. Paule exhorteth and biddeth vs we shall vse no fornication vnclennesse auarice filthe or foolish speaches for such shall haue no inheritance in the kingdom of heauē and euen so say I too but iudge good reader what is this to the purpose for it neither maketh for purgatorie neither agaynst it This text I coulde haue alleaged if I had endeuored my selfe that we should doe good woorkes which I neuer knew christian man deny but else as touching my matter it is nothing to the purpose and as well he mighte haue improued me bicause I bring in no text to proue that y t father of heauen is god or to proue that which neuer man doubted of Then he alleageth Paul Ro. v. vj. saying though grace doe raigne thorow Christ shall we therfore dwel in sinne nay God forbid sayth Paule euen so say I againe he alleageth Rom. viij that there is no dampnation to them which be in Christ Iesu if they liue not after the fleshe and euen so say I but Rastell will say the contrary anone Besides that he alleageth Rom. iij. we be fréely iustified by grace by Christes redemption to shew hys iustice for the remissyon of synne done before and yet saythe Rastell Paule sayth that the law is not destroyed by fayth but made stable but thys hathe Frith left out of his boke to cause the people to beléeue that they be cleane purged by the bloud of Christe only and that there néede no purgatorie By these words you may euidently perceyue what Rastell meaneth by thys alleaging of Paule for the establishing of the lawe verely that the worke of the lawe should iustifie and cleane purge you from synne whyche is contrary to Paul and all scrypture for euen in thys same Chapter that he alleageth Paule saith that of workes of the law no flesh shal be iustified in hys syght and saythe that the rightwisenesse of God commeth by faythe of Iesu Christ vnto all and vppon all that beléeue But as touching good works I wil touch more héereafter Furthermore Rastell sayth that if my argumentes coulde proue that there is no purgatory it must follow as wel that there is no hell for vs that be christen men though we continue still in sinne for if we be blessed with out spot wrinkle or blame and that therefore he will not cast vs into purgatory then he will not cast vs into hell whatsoeuer sinne we do commit Here Rastell vttereth his blindenes vnto you and sheweth you what vnderstanding he hath in scripture first he armeth himselfe wyth a false supposition and yet therupon he concludeth his argument falsly His supposition is this that al men which are baptized
hathe appoynted to the entente that it should in time to come no more displease God our moste merciful father which of gentlenesse so often pardoneth and forgeueth vs as I haue touched before This is the maner of repentaunce which I finde in scripture but this helpeth that we shoulde sinne no more but what Rastell dreameth I wot not But to expresse to the vttermost what I meane by repentaunce marke this example If a man build an house which dothe cost him muche labor and money and haue layde no sure foundation but that when a tempest commeth hys house dothe fall then will he be very sory and repente that he hathe so foolishly bestowed his money and labor Not wtstanding all thys great sorow repentance can not set vp his house againe whych is fallen but only it taketh an occasion by the ruine of the house to teache the owner witte againste an other time that when he buildeth againe he may make a sure foundation Euen so though thou repent neuer so much that can not get remission for the sinnes that is past but that muste be pardoned onely by the faithe of Christes bloude Neuerthelesse it dothe teache thée witte and learne thée to tame thy body and subdue it and cast a lowe foūdacion that in time thou mayste the better resiste the assaultes of the deuill the worlde and the fleshe This doth Frith teach of repentaunce let the worlde take it as they will but Chrystes shéepe doe heare his voyce ¶ The third errour which Rastell layeth against me is that I would make men beleue that they need not to do penaunce for the satisfaction of their sinnes EVery childe may aunswer him to thys if he euer read or perceaue what I wrote before of repentaunce for as they take repentaunce for the sorow and mourning that followeth the crime euen so they call penaunce the good workes that ensue of repentaunce and these good woorks which folow do mortifie the members and exercise vs in Gods commaundementes that we sinne no more but they can get no more remission of the sinne which is once past then that which they call repentaunce and yet do we neyther destroy sorowing for sinne nor good workes as he falsly reporteth by vs but we teach you how they ought to be done and that they are fruites of fayth and mortifie our members and are profitable to our neighbour and a testinony vnto vs that we are the children of our heauenly Father as by example I say that neither the sunne nor the moone do iustiūe vs or purchase remission of our sinnes and yet I woulde not that Rastell should say that I deny or destroy the sunne and the moone for I say that without them we can haue no light and that we can not be without them And as touching the solution of this that penaunce taking in his largest signification both for good workes and taking of paynes is not satisfaction for sinnes I must tell you once againe that there are two manner of satisfactions the one is to God the other to my neighbour To God can not all the world make satisfaction for one crime insomuch that if euery grasse of the ground were a mā as holy as euer was Paule or Peter and shoulde pray vnto God all theyr life long for one crime yet could they not make satisfaction for it but it is onely the bloud of Christ that hath made ful satisfaction vnto God for all such crimes Heb. 7 or els were there none other remedye but wee should all perish There is an other satisfaction which is to my neighbour whom I haue offended whom I am bound to pacifie as we two can agrée and as the lawes of the realme determine betwéene vs as if I had defamed him then am I bound to pacifie hym and to restore hym to hys good name againe if I haue murdered any man then by the lawes of the Realme I must dye for it to pacifie my neighbour the common wealth But yet I am sure Rastell is not so childish as to thincke that thys ciuyle satisfaction is the verye satisfaction which pacifieth Gods wrath for breaking his law For if thou murther a man and should dye a hundred times for it yet except thou haue satisfaction of Christes bloud thou shalt be damned thereto and so I spake that no tēporall paine was instituted of God for the intent that we should satisfye Gods wrath therby as it is plaine in my booke if Rastell could sée ¶ The fourth errour that he layeth agaynst me is that I would perswade the people that good works ar nothing auailable NOw are we come to the fourthe errour where Rastell vntruly reporteth on me that I would persuade the people that good woorkes done by any man in thys worlde is nothing auayleable vnto him that doth them that it is no hurt nor hindraunce vnto any man though he neuer do none Because I say they iustifie not before God therfore he thinketh that other men would vnderstand me as wisely as he doth and argue that they are no thing auayleable but I must desire him to put on hys spectacles and looke agayne vppon my booke and he shall finde these woordes Peraduenture thou wilt aunswere vnto me shall I then do no good déedes I aunswere yes thou wilt aunswere me wherefore I aunswere thou must do them because God hath commaunded thē I aunswere thou art lyuing in thys worlde with men and hast conuersation with them therfore hath God appoynted thée what thou shalt do to the profite of thy neighbour and taming of thy flesh as Paule testifieth Ephe. 2. We are his worke in Christ Iesu vnto good woorkes which woorkes God hath prepared that we shoulde walke in them These woorkes God would haue vs do that the vnfaithfull might sée the godly and vertuous conuersation of his faythfull and therby be compelled to glorifie our Father which is in heauen Math. 5. and so are they both profitable vnto thy neighbour also a testimony vnto thée by the which a man may know that thou art the right sonne of thy heauēly Father and a very christ vnto thy neighbour and after teacheth that we ought to do these woorkes without hauyng respect eyther to heauen or hell but attending through charitie the wealth of our neighbour c. I wonder that Rastell is not ashamed to say that I would make them beleue that they are not auaylable therfore good reader note my wordes first I say we must do them because God hath commaūded them is it not auaylable to kéepe the commaundements of God secondaryly I say that they are to the profite of my neyghbour is it not auaylable thirdly I say that they tame our flesh is it not auailable fourthly I say they are to the glory of God is it not auailable Fiftly I say they are a testimony to them that doth them by the which mē may know y t he is
should recount the soule to be mortall whiche thyng after my iudgement is more suttelly gathered then either truly or charitably for seyng there was neuer Christen man that euer so thought no not the very Paganes what godly zeale or brotherly loue was there whiche caused them so to surmise for a good man would not once dreame such a thyng but I pray you why should we not say that the soule doth verely rise which through Christ rising from the filth of sinne doth enter with the body into a new conuersation of life whiche they shall leade together without possibilitie of sinnyng we say also of God by a certaine phrase of Scripture that he ariseth when he openeth vnto vs hys power and presence And why may we not say the same thing of the soule which in the meane season semeth to lye secret then shal expresse vnto vs through Christ her power and presence in takyng agayne her naturall body why should ye then condemne these thynges There is no man that can receiue venome by those wordes except hee haue such a spyderous nature that he can turne an hony combe into perilous poyson Therfore let vs looke on the residue Master Tracie And as touching the wealth of my soule c. Frith Héere he onely cleaueth to God and hys mercye being surely persuaded that according to the testimony of Peter who so euer beléeueth in hym thorowe hys name shall receyue remissyon of synnes Act. 15. Paule also affirmeth that who so euer trusteth in him shall not be cōfounded Ro. 10. And who can denye but thys is moste true when it is vnderstande of that fayth which is formed wyth hope and charitie which y t Apostle calleth faith that worketh by charitie Gal. 5. Now sith these things may be expounded so purely forsoothe he vttereth his owne enuie which woulde otherwise wrest the mynde of the maker of thys Testament And as touchyng the addition of this particle wtout any other mannes worke or woorkes it séemeth that he had respect vnto thys saying of Peter whych declareth that there is none other name vnder heauen geuen vnto men in whych we shoulde be saued Act. 4. Besides that S. Paule committeth the power of sanctifying to Christ only Heb. 2. where he sayth bothe he that sanctifyeth that is to say Christe and they that are sanctified that is to say the faithfull are all of one that is God and surely if we labored to precel eche other in loue and charitie we should not condempne this innocent but we shoulde rather measure hys wordes by the rule of charitie in so muche that if a thyng at the first sight did appeare wycked yet shoulde we take it in the best sense not iudging wickedly of oure brother but referring that secreate iudgemente vnto Christe whych can not be disceyued and thoughe they be disceiued by the pretence of charitie yet therein they may reioyse and therfore they would be lothe to condempne the innocent but lette vs passe these things and sée what foloweth Master Tracie My ground my beleefe is that there is but one God c. Frith Why looke you so sowerly good brethren why do you not rather giue hym great thankes syth he hathe opened vnto you suche a proper distinction by the whiche you may escape the scholasticall snares and mases he only deserueth the name of a mid dealer which being God became man to make men Gods And who cā by right be called a mid dealer betwéene God and man but he that is both God and man therefore sithe we haue suche a mid dealer which in all poyntes hath proued our infirmitie sauing only in sinne which is exalted aboue the heauens and sitteth on the right hande of God and hath in all thyngs obtayned the nexte power vnto him of whose Emperie all things depende lette vs come wyth sure confidence vnto the throne of grace Heb. 4. All other be calleth peticioners whyche receyue grace but are not able to empresse power therof into any other man for that dothe only God distribute wyth hys finger that is to say the spirite of God thorowe Christe I maruell that you are angrye with him that hathe done you such a great pleasure howe be it I doe ascribe this condemnation rather vnto the canonistes than vnto deuines For the godly deuines wold neuer dote so farre as to condemne so proper sayings but peraduenture this myght moue theyr pacience that he will distribute no portion of hys goodes for that entent that anye man should say or doe for the weale of hys soule are you so sore afraide of youre market Be not afraid ye haue salues inoughe to souple that sore ye knowe that he is not bounde vnder payne of dampnation to distribute his goodes on that fashion for then those holy fathers were in shreud cause which cōtinuing in long penurie scant lefte at theyr departing a halfe pennie Thou wilt peraduenture say that they shall suffer the gréenous paines of purgatorie be it so yet may they be quēched both with lesse cost labor the popes pardon is ready at hand where bothe the crime and the paine are remytted at once and verily there is such plentie of them in all places that I canne scantly beléeue that there liueth anye man that is worth an halfe peny but that he is sure of some pardones in store And as for thys man he had innumerable Notwithstanding this distribution is not of necessitie for vnto him that is dampned it profiteth nothing and he that is not dampned is sure of saluation why are ye so hot against thys man are not hys goodes in his owne power he shall giue a reckoning of them vnto God and not vnto you héere you maye sée of howe light iudgement you haue condempned these things nowe let vs ponder the residue Master Tracie And as touching the burying of my body c. Frith What hath he here offēded which rehearseth nothing but the woords of S. Austine If you improue these thinges then reproue you S. Austine himselfe Now if you can finde the meanes to allow S. Austen and charitably to expound his woordes why do you not admit the same fauour vnto your brother especially séeing charitie requireth it Besides that no man can deny but that these thinges are true although S. Austines auctoritie were of no reputation with you for if these thinges were of so great value before God then Christ had euill prouided for his martyres whose bodies are commonly cast out to be consumed with fire and wild beastes notwithstanding I would be afrayde to say that they were any thing the worse for the burning of theyr bodies or tearing of it in péeces Be therefore charitable towards your brother and ponder his woordes which are rather Saint Austines somewhat more iustly M. Tracie As touching the distribution of my temporall goods my purpose is c. Frith There is no man doubteth but that fayth is the roote of the trée and the quickning power
God 69. Christ sayth blessed are ye when men hate you curse you and excommunicate you for the righteousnes that is to say you nothing giltye nor worthy such affliction The Pope and Byshoppes saye that their curse is sore to be feared yea and that it maketh men as blacke as a coale in the sight of God though they haue not offended In so much that they must néedes be damned except they absoile them agayne howbeit Christ sayth that they are blessed wherfore Christ is false or els they are most vayne lyers 70. Christ sayde when thou makest a dinner or feast call not thy frendes kinsmen and neighbours that are riche but the poore lame and blinde which are not able to recompeÌ„ce thée then shalt thou be happye for it shall be rewarded thée in the resurrection of the iust The Pope and Byshoppes wyll call none such for they thinke it great shame but they call men of great authoritie and riches which wil receiue them wyth an other feast they had leuer haue their bellies well stuffed in this world then to tary for the promise of Christ They thinke it long a comming 71. Christ sayth eyther make y e trée good and his fruite good also or els make the trée naught and his fruite naught also meaning that the trée first shoulde be good and then bringe forth good fruite the fruite maketh not the trée good but the trée maketh the fruite good although we can not know that the trée is good but by hys fruite for we can iudge nothing but by his outward operation yet God séeth the quicknes in the roote which in the tyme that God hath appointed him shall bring forth his fruite And approueth y e trée to be good although he séeme dead vnto vs. The trée is fayth which is the mother of all good workes which euer worketh by charitie when he séeth occasion The Pope and Byshops say that the fruite maketh the trée good cleane contrary to all Scripture and reason And thus turne they the trées and the rootes vpwarde while they affirme that fayth springeth and is made good of workes And not the contrary eueÌ„ as a man would say the fruite bringeth forth and maketh good the trée And not the contrary O what madnes is is They woulde make men beleue if they shoulde longe continue that y e Moone is made of grene chese 72. Christ sayth I am the doore of the folde he that entreth not in by the doore but by some other waye is a théefe a murtherer and regardeth not the shéepe The Pope yea and all the cleargie for the most part enter not in by Christ but they runne in and are not called nor sent of Christ One entreth by a bagge of money wherewyth he buyeth a fatte benefice An other entreth by seruing great men and corying fauour An other because he is a great man borne must be made a Cardinall or els a Bpshop Some haue voysons of Abbayes and other places to speake a good worde for them to the kyng or other great men Some enter thorowe their curious singing and minyon daunsing fewe or none for vertue learninge 73. Christ sayth I am a good shepheard A good shephead geueth hys lyfe for hys shéepe The Pope and Byshoppes say also that they are good shepheards how be it they pille and shere the sheepe so nigh that they leaue not one locke of wolle on their backes And in all pointes may be likened vnto the shepheardes that Zacharias prophesied of which sayth I shall rayse vp a shepheard in the earth which shal not visite the thinges that are forsaken and shall not séeke that which is gone astray neither yet heale the diseased nor nourishe and mayntayne that which standeth but such a shepheard that shall norishe himselfe and not the shéepe and cryeth out of hym saying O thou shepheard and idoll thynke you that this shepheard wyll geue his lyfe for the shéepe 74. Christ sayth desire you not to be called master for you haue but one master which is Christ and all you are brothers The Pope will be called most holy hys Cardinalles most reuerend hys Byshoppes reuerend hys Abbottes and Priors most and other glorious titles haue they that passe master farre And except thou call them by those names and titles thou shalt runne farre into their indignation let Christ say what he wyll 75. Christ commaunded his Disciples that they should call no man father on the earth shewing them that they had but one father which is in heauen The Pope must be called most holy father if thou geue him not that name he will excommunicate you out of his sinagoge reason not with him you may shew him the scripture but it auayleth not for he will wrest it wring it into a thousand fashions And will neuer leaue it vntill he haue brought it vnto his owne purpose 76. Christes faithfull seruaunt Stephen sayd that God almighty dwelleth not in temples y â— are made with mans hands according vnto the prophetes saying Heauen is my seate and the earth is my footestole What house will you builde for me sayth the Lorde which is the place of my reste Did not my handes make all these thinges The Pope and his adhereÌ„tes say that he dwelleth in this place and that place the Friers say we haue hym you must bye hym of vs the Monkes say he is with vs be good to our monastery and you shall be sure to haue hym And so runne the sely soules froÌ„ Herode to Pilate But they finde not Christ for he dwelleth in no place but in the hart of a faithful maÌ„ which is the very temple of God 77. Christes Apostle Paule sayth We ought not to thinke that God is like gold siluer karâ—ed stones or any such thyng as man imagineth The Pope and his adherentes say that he is lyke a stocke and a stone causeth men to make images of hym though God commaunded contrary saying Thou shalt make no grauen image neither any maner of similitude of those thynges whiche are in heaueÌ„ aboue or on the earth beneath Neither of those thynges whiche are in the water or vnder the earth neither shalt thou honour or worshyppe them Good Christen beware of these Idolles as Saint Iohn councelleth thée truely I thinke it be one of the greatest causes of this exceâ—ation which God hath sent into the world for sinne 78. Christ sayd vnto Peter thou art Symon the sonne of Iona thou shalt be called Cephas which if it be enterpreted signifieth a stone as S. Iohn sayth in his Gospell The Pope sayth that Cephas signifieth the head and of that gathereth he to be head of all the Byshops here doth he playnly contrary to Gospell whiche expoundeth Cephas to bee a stone what impudencie is this I thinke he would say also that an Asse were a man if he thought to get any auauntage through it There
came to teach both Peter and Paule learned his Disciples not to vse thē selues as Lordes but as seruauntes And marke the occasion that hée had There bée two newe Disciples brought vnto him and the old beyng not yet perfite thought scorne that these two should sit aboue all other y e one of the right hand and the other of the left hād But our master Christ reproueth this proude stomacke of theirs very straitely saying How y e Princes rulers of the infidels hath power ouer their subiectes but so shal not ye For hée that will bée greatest amōg you shal bée least Here our master Christ learneth none hypocrisie that they shold bée called lest in name and bée greatest in very déede but hée will that this doctrine shalbée expressed in their déedes My Lord the pope calleth him selfe in woordes the seruaunt of all seruauntes but in very déede hée wil bée Lord ouer all Lords Yea and my Lordes Byshops will bée sworne to hym as vnto a Lord they wil reken them selues periured if they burne not all them that will take the Pope but for a seruaunt Is not this a marueilous hypocrisie to bée called seruaunt of all seruauntes and yet desire for to bée taken as Lord and Kyng ouer all Kynges Yea and vnto this bée our Byshops sworne because they wil bée obedient to their Princes But and their consciences were rypped you should finde no mā sit there as a Kyng but my losell the Pope And we poore men must bée cōdemned for reprouyng of this And why Verely because my Lords haue sworne to hym agaynst their Prince and all his true subiectes But howe standeth it with your othe toward your Prince for to bée sworne to the Pope which is not all onely an other Lorde but also contrary yea and as the worlde now is the greatest mortall ennemy that our Prince hath For I dare say that if this wretched Clemēt could drowne our noble Prince with one worde it shoulde not bée longe vndone sine Clementia The common sayinge went in Hamburgh that this caytyfe hath not al onely excōmunicated our noble prince but also geuen away the kingdome to an other And this facte must you defende for you are sworne to y e Pope Yea I dare say if you had conuenient occasion you would declare your fidelitie I doe Iudge after your factes that you haue done to kinges in tymes past whensoeuer that you had power might to bring to passe y e which you haue conceiued agaynst your Prince If you thinke I iudge a mysse or els doe you wrong let me bée put to my proofe and you shall sée what an heape of holy factes y e I will bring you out of your own chronicles and bookes for the which you will bée lauded and praysed hyely that you haue so faythfully stucke vnto this dānable Idole of Rome Yea I dare say it had béene heresie within this two yeares to haue written or sayd thus much agaynst the lymme of the deuyll on our princes side This all y e worlde can testefye wherefore I thinke you will put me to no tryall But to your othe Howe doth it stand with your allegyance toward your prince to bee sworne to the Pope your owne lawe sayth that a lege man can make none othe of fydelytye to none other man but to his owne kinge Moreouer you doe remēber your othe made vnto your prince wherein you doe renounce all clauses wordes and sentences made vnto the Pope which may bée hurtfull or preiudiciall to his highnes How agréeth these ij othes you may set them togither as well as you cā but I know no waies to auoyde your periury For the very truth is that the kinges grace and his councell considering your othe made to the Pope to bée periudiciall to his regall power causeth you in your othe afterwarde made vnto him to reuoke those thinges that you haue afore sworne to y e Pope to declare that his grace his counsell did reckon your othe made to y e pope to bée against him therfore he maketh you to reuoke it by name naming the same othe also the same Pope So that you may clearely perceiue how that our prince doth suspect you for your othe making And in very déede the popes meaning yours was none other but for to betray y e king and his realme And therfore as soone as there was any variance betwéene y e king y t pope thē were you first of all assoyled of your allegyance dew vnto our king and that absolucion was blasen and blowen preached and taught throughout all the world all dores and postes must bée decked with papers and bulles for your discharge But for to helpe your Prince you could neuer bée discharged of your hereticall trayterous othe made vnto the Pope agaynst your Prince Here neither Peter nor Paule can helpe nor there is no key y e can open that locke O Lord God how haue we beene blynded thus trayterously to handle our naturall Prince But how this Caterpiller is come to bée a Lorde and hath brought kinges vnder hys féete I will speake God willyng after this in a peculiar treatyse It foloweth and to his successours lawfully and regularly entryng in After what lawe I reade in your owne bookes of law after which me thinketh there bée very few byshops made wherein I finde among all other good thinges that hée shoulde bée chaste of lyuyng méeke gentle to speake to mercyful wel learned in y t new olde testamēt and y e we shoulde not forbyd maryage nor should blame the eating of fleshe and should also beléeue that all maner of synnes as well actuall as original bée clerely forgeuē in baptysme How many of these things the Popes holines is indewed with all and how many hée aloweth his owne bookes and déedes wil testelie Wherfore I recken that your othe doth not meane this laws nor yet y e lawe that blessed S. Paule writeth of For then I recken that by the vertue of your othe you haue not béene bound to one Pope this 400. yeares so that it must folowe that you haue other lawes then blessed S. Paule speaketh of or the councell of Charthaginence to chose your Pope by the which as farre as men can recken by common experience and practice bée these In primis Hee that shall bée able to bée Pope must bée a vēgeable tyraūt neuer kéepeing peace but all wayes warryng for the defence as yée call it of S. Peters patrimonye To suffer no Prince to dwell in rest by hym but to snatch his possessions to the vnholy Church of Rome To set princes together by the eares tyll they bée both weary and then to take y e matter in his hande and neuer to make an ende tyll both partyes hath geuen some possessiōs to his holy fatherhed to assoyle the soules that hath bene slayne through his packyng And hée
simpliciter forbidden Also good lawes bée Gods gifts Wherfore it must néedes followe that wée may lawfully vse them But as men may misuse cunning and beautie so may mē also misuse the excellent gift of the lawes not that lawes bée euill but because wée vse them not to the intent that they were ordayned for No man doubteth but in vsing of all Gods creatures there must bée an epykya that is a meane a measure and an order so that no man may therby destroy his neighbour against the order of charitie which is a guide and a ruler in vsing of all creatures As for men to make a rumour in a whole countrey for a trifle or els for a mā to sue his neighbour which is not able by no meanes to paye hys debte and so vtterly to vndoe hym and to take none ende with him but after the extremitie of the lawe I say that this maner of sutes doe not become Christen men Vbi transgreditur equitatis et charitatis limites And that all men may clearely perceiue that these onely were both my words and intent I shall rehearse the occasion that moued mée to speake of the lawyers and sueters The cause was thys There was a poore man dead and had made an other poore man his executour and bequethed in his will to a Churche in Cambridge a kettell worth ij s. iiij d. the which kettel was afterwarde required by the Churche Warden But this executour beyng a poore man and not able to geue this bequest at that tyme therefore hée desired the Church Warden of longer respite but hée could not be heard for the Church Warden would haue the vttermost of the law and sued him be fore the Commissary and at the last condemned him vnto prison where hée lay and neither was able to pay his dette nor to helpe his wife children Now bicause I might doe somthing with y e Church Warden therefore the poore mans wife came wéeping and waylyng to me desiring me in the way of charitie to speake to the Church Wardē for to bée good to her poore husband wherby I was moued to send for this my frend his name is called Ihon Drake a mā well knowē in Cambridge vnto whom I spake in this maner Countreyman I am very sory to heare of your vncharitable demeanour Here hath béene w t mee a poore woman wéepyng and waylyng and crying out howe you haue vndone her her poore husband and her miserable children for all they haue not one bitte of bread towardes their foode neither is shée able to labour Wherefore I marueile sore at you that you wil bée so extreme vnto poore men whom God visited with pouertie to proue your charity What mercy will you haue at Christes hand the whiche is so extreme vnto your poore neighbour whom hée hath bought with his precious bloud Vnto this hée made me aunswere on this maner how that thyng pertained not to hym but vnto the Church wherfore hée sayd that all Doctours of law did say that they must sue therefore vnder the payne of deadly sinne And if it were wrong why did they learne so Now I had many wordes with hym betwéene him and me as concernyng this maner But the next day when I preached by the reason that the selfe same mā stoode afore me in y e Church was I brought to remembraunce of the case that hée and I had commoned of And bicause I had not clearely cōuerted hym therfore I recited the case in a parable that no man knew what I meant but hée I. And of this thyng was I moued as God knoweth to speake of suters the whiche I thinke in this case no Christen man can alow And therefore I say in myne Article these lawyers Now is there vtterly sinne among you sayth Paule bicause you goe to law one with an other why rather suffer you not wrōg why rather suffer ye not your selues to bée robbed Also our master sayth If any man will sue at the lawe and take thy coate from thée let him haue thy cloke also May not I say these wordes wherfore were they written by the holy ghost but that they should bée learned Here our master Christ and S. Paule speaketh agaynst suters no man can denye it the text is so cleare Now what suyng can bée vnlawfull if this bée not vnlawfull against the which I did speake Here is a poore man wife and children destroyed and no charitable wayes taken with the poore man whereby hée might make restitution And my learning saith That Summum ius summa iniuria est Wherefore I will bée iudged by all Christen men if I ought not in this case to géeue my frende counsell not for to sue Or whether I bée worthy to bée condemned for an hereticke because I counsell my frende and brother rather to suffer wrong than for to vndoe a whole housholde for a naughtie leude kettel But let vs sée how the holy doctours that hath written ouer these places of scripture doth erpounde them First Athanasius on this text of Saint Paule that I bryng There is vtterly sinne among you that is to say It is to your condemnation and to your ignomynie that you doe exercise iudicials among you Wherefore doe you not rather suffer wrong Also saint Hierome It is sinne vnto you that you doe against the cōmaūdemēt of Christ that you haue iudgementes among you the which ought alwayes to kéepe peace yea though it were with the losse of your temporall goods Wherefore doe you not rather suffer wronge Where as ye ought by the commaundement of the Gospell and by the example of the Lorde patiently to suffer there doe you the contrary not all onely not suffer but you doe wrong vnto them that doe no wronge c. Marke how S. Hierome calleth it a precepte and a commaundement and no counsell and also calleth it sinne to doe against this cōmaundement Likewise Haymo saith It is offence and sinne in you that you haue iudicials For accusation engendreth strife strife engendreth discorde discorde engendreth hatred And least paraduenture they woulde say this is no sinne to require mine owne Therefore sayth the Apostle Truely it is sinne vnto you for you doe against the cōmaundement of the Lord the which sayth He that taketh away thy good aske it not againe Wherefore doe you not rather suffer losse that ye might fulfill the commaundement of the Lord. c. Marke how hée calleth it the commaundement of God and it is sinne to aske our owne with contention Now what haue I sayde in mine article that holy scripture and also holy Doctours do not say But after this came a Doctour of lawe whom I knew not and sayde that their lawe had condemned thys epiniō and declared those scriptures to bée but counsels But I denyed that and sayd I knew no such lawe And sodainely Doctour Steuen now Byshop of Winchester shewed mée their lawe whose wordes bée
expounde this texte Now doth hée plainly shewe that sayth alonely hath the vertue in him to iustifie and bringeth Abacuk saying Of faith and not of the law shal a righteous maÌ„ lyue Hée addeth well afore God for afore man peraduenture they shal be reckened righteous that sticke to the lawe but not afore God c. Here haue you Sola onely And also that this holy iustification is afore God and after his iudgemeÌ„t not after mens iudgementes Wherfore glory as much as you caÌ„ of your good workes They can not alonely iustifie you but also they bée of no valure but damnable and very sinne if there bée no fayth So farre are they from helping to iustification Thys doth S. Augustine witnesse in these wordes Those same workes that bée done afore fayth though they séeme vnto men laudable yet are they but vayne and I doe iudge them as great strength and as swift running out of the way Wherfore let no man couÌ„t his good workes before fayth where as faith is not there is no good work the intention maketh a good worke but fayth doth guide thee inteÌ„tion c. Here S. Augustine condemneth all your good workes afore fayth sayth that they bée nothing worth but vain and thinges out of the way How can such thynges helpe to iustification Marke also how that your good intention wherupon you boast that you doe so many good workes by can not helpe you for hée is blynde and knoweth not what to doe though he stand well in his owne conceite with out fayth which is his guide So that all thinges afore fayth are but very blindnes But as soone as fayth commeth hée doth both iustifie and also maketh the works good which were afore sinne But let vs sée what Saint Barnarde sayth of good workes I doe abhorre sayth hée whatsoeuer thyng is of mée Except paradueÌ„ture that that be myne which God hath made me hys By grace hath hée iustified mée fréely and by that hath hée deliuered mée from the bondage of sinne Thou hast not choseÌ„ me sayth Christ but I haue chosen thée nor I found any merites in thée that might moue me to chose thée but I preuented all thy merites Wherefore thus by faith haue I maryed thée vnto me and not by the woorkes of the law I haue maryed the also in iustice but not in the iustice of the lawe but in the iustice which is of fayth Now this remayneth that thou doest iudge a ryght iudgment betwéene thée and mée Geue thou iudgment wherein that I haue maried thée where it is open that thy merites dyd not come betwéene but my pleasure and will c. S. Barnarde doth despise all hys good workes and taketh hym onely to grace but you stycke partly to your good workes and not onelye to grace Had S. Barnarde no good workes to stycke to Marke that S. Barnarde is Gods child fréely by grace which can not bée if workes doe helpe lesse or more Was hée not a christened man Had hée no workes of the new law as you call them I thinke yes And yet hée sayth y e there was no merites nor any goodnes but that we were fréely chosen Wherfore hée prouoked you all such as you be to iudge righteously betwéene God and you the which hath preueÌ„ted all your goodnes and that of his owne will and of hys owne pleasure How can hée finde any goodnes that preuenteth all goodnes So that here haue you clearely that good workes of y e law or morall good woorkes as you fayne doe nothing helpe to iustificatioÌ„ afore God for they bée preueÌ„ted of iustification This is also well proued by Saint Augustines sayinge Wherfore these thinges considered and declared after the strength that it hath pleased God to geue vs we doe gather that a man can not bée iustified by the preceptes of good liuing that is not by the lawe of workes but by y e law of fayth not by the letter but by the spirite not by merites of workes but by frée grace c. Here you this not by merites of workes but by frée grace what call you frée grace but without al things sauyng graâ—e what call you not of workes but y â— workes helpe nothing For if workes did helpe then would hée not say not of workes but not of workes onelye but part of workes part of faith but hée excludeth workes fully onely Agayne the same thing that purchaseth vs remission of our sinnes doth also purchase iustificatioÌ„ For iustificatioÌ„ is nothing but remission of sins Now fayth purchaseth vs remissioÌ„ Ergo by faith we ar iustified Nowe that fayth doth purchase remission of sinnes it is well proued by this article of our fayth Credo remissionem peccatorum I beléeue remission of sinnes Now if I haue not this remission for fayth then fayth deceiueth mée for I doe beléeue onely because I woulde haue remission of sinnes What néedeth me to beléeue remission of sinnes if I may deserue it by workes Also our mayster Christ declareth openly y e no manner of works what so euer they bée can iustifye afore God These bée his wordes wheÌ„ you haue done all thinges that bée commaunded you yet saye that wee are vnprofitable seruauntes If you bée vnprofitable then bée you not iustified And if you can not bée iustified when you haue done all thinges how will you bée iustified When you doe in a maner nothing and specially of those thinges that bée commaunded you wherefore this is playne y e our workes can not helpe vs to iustification For wheÌ„ we haue done all things yet we are vnprofitable But let vs proue this by an open example I put this case my Lordes vnto you I speake that our noble prince would call you all before him and say My Lordes so it is that it hath pleased vs to cal you vnto the spiritual dignitie of Byshops to make you of our counsell and Lordes of our Realme and also of our parlameÌ„t Now wold we know of you which of you all hath deserued it or reckeneth hym selfe worthy by his deseruing les or more of this dignity What will you say to this What will you aunswere to the Kynges grace Is there one amonge you all that dare be so bolde as to say to the kinges grace that he hath not geuen it vnto hym fréely but that hée hath done the king so faythfull seruice that he was bouÌ„d to geue it vnto him Yea and that of his deseruinge If there were one that were so proude as to say this thinke you that y e kings grace woulde not laye to his charge how that hée had not done halfe his duetie but were rather bound to doe ten tymes as much more and yet the Kinges grace were not bouÌ„d to geue hym a bysshopricke for hée had done but his duetye and not all that Now if your good workes and all your faythfull seruice bée not able to deserue a
Lykewise was not Rahab the harlot iustified when she receiued the messengers and sent them out an other way S. Augustine doth declare in diuers places y t blessed S. Paule and S. Iames semed for to bée contrary in this matter And therefore S. Agustine willing to saue the estimacion of this epistle doth declare how that S. Paule doth speake of workes that goe béefore fayth and S. Iames speaketh of workes that folow fayth And yet S. Agustine will not bée compelled by the wordes of this epistle to graunt y e any workes doe iustifie by the reason that Saint Paules wordeâ— bée so appartly and vehemently to the contrary Wherefore séeing that there sheweth a controuersy here in two places of y e scripture it standeth with all reason and learning that the same place which séemeth for to bée féeblest also darkest should bée expounded and declared by that part of scripture that is clerest and most of autorite Now is this of truth that the auctoritie of S. Paule hath alwayes in the church of God béene more of estimacion and strength then euer was this epistle though that this epistle hath bene receyued and especially in this cause y t we now here speake of For in all the scripture is not this article of iustifycation so playnely and plenteouslye handled as it is by blessed S. Paule this must euery learned man graunt Wherfore it standeth with reason and lerning that this saying of Saint Iames must néedes bée reduced and brought vnto blessed S. Paules meaning not S. Paule vnto S. Iames saying Now therefore in as much that both blessed S. Paule and also Saint Iames meaning is that good workes should bée done and they y e bée christeÌ„ men should not bée idle and doe no good because that they are the childreÌ„ of grace but that they should rather in their lyuynge expresse outwardlye their goodnes receiued of grace and as blessed S. Paule sayth To geue their membres to bée seruantes vnto righteousnes as they were afore seruauntes vnto vncleanes For this cause I say S. Iames saying must néedes bée vnderstanded for to bée wrytten agaynst those men that bosted them selues of an idle and vayne opinion that they thought theÌ„ selues to haue which they reckened to bée a good fayth Now S. Iames to proue that this fayth was but an idle thing of none effect doth declare it clerely by y e that it brought forth in time and place conuenient no good works And therefore hée cauleth it a deade fayth Hée bryngeth in also a naked brother the wich hath néede of clothing vnto these men y t boasted their fayth which hath no compassion of his necessitie Wherefore hée concludeth y e that they haue no true fayth And therefore hée sayth vnto them shew vnto mée thy fayth without workes and I shall shew vnto thée of workes my fayth Heare is it playne that S. Iames would no more but that that fayth is a dead fayth and of no valure y e hath no workes For workes shoulde declare and shew the outwarde fayth workes should bée an outward declaration and a testimonie of y e inwarde iustification receiued of fayth not y e workes can or may take away our synne or els bée any satisfaction for any part of synne for that belongeth all onely to Christ As blessed S. Iohn sayth and also S. Paule hée hath appered once for al to put sinne to flight by the offering vp of hym selfe And that this is S. Iames meaning it is declared by that that foloweth Thou séest sayth hée that fayth wrought in Abrahams déedes through y e déedes was his fayth made perfect Marke how fayth wrought in hys déedes That is his fayth because it was a lyuyng fayth brought forth wrought out y e high worke of oblation Also his fayth was perfect through his déedes That is his fayth was declared and had a great testimonye afore all the worlde y e it was a lyuyng and a perfect and a right shapen faith that Abraham had So y t his inward fayth declared him afore God his outward workes afore the worlde to bée good and iustified And thus was his faith made perfect afore God and man Now vnto this doe we all agrée that y t fayth alonely iustifieth before God whiche in tyme and place doth worke well yea it is a liuyng thing of God which can not bée dead nor idle in man But yet for all that we doe geue to fayth and to Christes bloud that glory that belongeth to them onely that is to say iustificatioÌ„ remissioÌ„ of sinnes satisfieng of Gods wrath takyng awaye of euerlastyng vengeaunce purchasing of mercy fulfillyng of the law with all other like things The glorye of these I say belongeth to Christ onely we are pertakers of them by fayth in Christes bloud onely For it is no worke that receyueth the promise made in Christes bloud but fayth onely Take an example God sayth to Abraham In thy seede shall I blesse all people Now can Abrahams workes doe nothyng to receiuyng of this blessing nor yet can they make him hang on that séede but hée beléeueth God and sticketh fast by fayth to that promise and thinketh that God shall bée true though hée bée a lyer and so is hée partaker of the blessing made in y t séede Note also that this blessing is promised in Abrahams séede and not to Abrahams workes Ergo Abraham is blessed because hée hangeth on the séede not on his workes Also blessed S. Paule doth driue a sore argument agaynst workes in as much as Scripture sayth in semine non in seminibus quasi in multis sed in vno Now if workes doe helpe lesse or more to iustificatioÌ„ then must néedes the promise bée made and pertaine to many and not to one onely y e which were sore agaynste blessed S. Paule Wherefore I conclude that the glory and prayse of iustification belongeth onely to fayth in Christes bloud and not to workes in any wise NotwithstaÌ„dyng we doe also laude and prayse good workes and doe teach diligently to doe good workes in as much as God their maker hath commaunded them yea also to profite their neighbours by their good workes and furthermore that other men which blasphemeth the veritie might bée moued through their vertuous liuyng conuersatioÌ„ to the holy religioÌ„ of Christ For these causes and other moe I say doe I teach good meÌ„ to liue wel and vertuously yea also wée teach that good workes shall haue a reward of God as scripture testifieth but not remission of sinnes nor yet iustication for their rewarde Wherfore this saying of S. Iames must néedes bée verified against theÌ„ that boasted them selues of vayne fayth that was indéede but an idle opinion and no true fayth for it did worke thorough charitie And therfore S. Iames disputeth well agaynst them that this fayth was but a dead fayth and coâ—â— not helpe them no
haue charitie but y e iustified mā hée is a frée seruaunt vnto God for the loue y e hée hath vnto him The which loue séeketh not in God his owne profit nor his owne aduaūtage for then were hée wicked but séeketh alonely the wyll of God and the profite of other men and worketh neyther for loue of heauen nor yet for feare of hell For hée knoweth well that heauen wyth all the ioyes thereof is prepared from the begynnyng of the world not by hym but by hys father And it must néedes folow as contrariwyse the Infidell and the wicked man doth not worke hys wicked déedes because hée woulde haue hell or euerlasting dampnation to hys rewarde but hée woulde rather the contrary Notwithstandyng hell and euerlasting dampnation must néedes follow his wicked déedes Finally a righteous man is a frée seruaunt of Gods and worketh not as an hyerelyng For if it were possible that there were no heauen yet woulde hée doe no lesse good for his respecte is to the maker of the worlde and the Lord of all rewardes There is also an other argument and that is thys Fayth is a worke but workes doth not iustifie Ergo fayth doth not iustifie Aunswere Truth it is that we doe not meane how that fayth for his owne dignitie and for hys owne perfection doth iustifie vs. But the Scripture doth say that fayth alonely iustifieth because that it is that thyng alonely whereby I doe hange of Christe And by my faith alonely am I partaker of y e merites and mercy purchased by Christes bloude and fayth it is alonely that receaue the promyses made in Christ Wherefore wée say with blessed S. Paule that fayth onely iustifieth imputatiue that is all y e merites and goodnes grace and fauour and all that is in Christ to our saluation is imputed and reckoned vnto vs because wée hange and beléeue of hym and hée can deceaue no man that doth beléeue in hym And our iustice is not as the schoole men teacheth a formal iustice which is by fulfillyng of the lawe deserued of vs for then our iustification were not of grace and of mercy but of deseruing and of duty But it is a iustice that is reckened imputed vnto vs for y e fayth in Christ Iesus and it is not of our deseruyng but clearely and fully of mercy imputed vnto vs. Now most honorable gracious Prince I haue declared vnto your highnes what faith it is that doth iustifie vs before God and also brought for my sentēce not alonely the blessed word of God the which were sufficient in this cause but the exposition of holy Doctours that your grace might sée that I am not moued to this opinion of a light cause nor that this doctrine of myne is so new as men hath noted it Moreouer I haue declared vnto your grace how that I woulde haue good workes done would not haue a Christen mans life to bée an idle thyng or els a life of vncleannes but I would haue them to bée chaunged into all vertue and goodnes and to liue in good workes after the commaundement will of God So that your grace may well perceiue that myne aduersaries hath not reported truely on me when they haue sayd how that I would that men should neither fast nor pray nor geue almes nor yet bée penitent for their sinnes I haue neuer sayd it nor yet taught no lyke sentence I take God to recorde my workes and my déedes and all my writynges that euer I wrote or made Wherfore I doubt not if it please your grace graciously to here me but that I wil proue them vntrue in this cause many other mo This doth almighty God know to bée true Who euer preserue your moste royall maiestie in honour and goodnes Amen What the Church is and who bee therof and whereby men may know her THe name of the holy church haue those mē of long tyme vsurped presumptuouslye and w t out all shame they were the greatest enemyes that holy church could haue in earth For they did no more agrée w t the maners of holy church then darknes and light then God and y t deuyll For where holy church hard no man but Christ onely They would heare all manner of men sauing Christ and neuer heare him except it weare to to their profit or glory Where as holy church was ruled in this world they would rule all the world where as holy church would bée holy by Christ onely they would bée holy by their owne helpe And where as holy church was allwayes despised and persecuted of the world They would bée honored of y t world and persecuters of all men And where as holy church was inwardly decked with spiritual vertues they would bée outwardly shinyng in spirituall araye And where as holy church would bée chaste in spryte they would with their mouthes vow chastite and spend all their liues in whore dome And where as holy church dyd allwayes shew méekenes in the worlde they would bée so proude y t hart could deuise no more Breifely whatsoeuer thing y e was agreable with the church of that had they neuer a crumme but allonely by violence vsurped the name of holy church So that if a man had had a crowne or a long goune and a white smock ouer his gowne thē was there no remedy but hée must nedes bée of the church yea and holy church her self So y e if a Barber had made a Bul a crowne a Taylor Iack napes a lōg gowne brought an Asse forth in a white rochet thē no mā might dout but y e there were holy church euerye man must fall downe to receyue clene remission a poena and a oulpa toties quoties for there came the successours of Peter Paule and they that haue the despensatiō of Christes bloud and the merites of holy saints and y e suffrages of holy church to distribute and the key bearers of heauē and hell Who can denye but this is truth It is to opē to néede an probation for wee sée it dayly before our eyes So that if a man will compare our M Christ y t is y e very head of holy church vnto these Prelates that call them selues his viccars hée shall finde but smale agréement betwéene the person and the vicar and hée that will consider S. Peter and S. Paule withall other Apostels shall think that eyther they were none of holy Church or els our prelals for they agrée in nothing Yea hée may reckē that S. Peter S. Paule were starke fooles ryght mad men that liued so despectuous a lyfe What néede me to make many wordes or to tell their names that I speake of There is no doubt but that galde horse will béewray hym selfe But shortly if the deuyll would come in his owne person disguised tell me how it were impossible that hée could bée more contrary to Christ and hys apostels
should not bée released but thorow your power séeyng that you bée but ministers and seruauntes ordayned of Christ vnto her profite and not to your honour Thys wyll I declare by an example I put this case that there bée a prisoner bounde fast in cheynes ouer the which you haue the custody and the kéepyng after the kynges commaundement now the kynges grace saith vnto you loose that fellow let hym goe frée out of prison vnder this cōdition that he shal promise to serue no Prince but mée onely What will you loose him or not Cā you or dare you kéepe hym longer if you woulde Or can you compell him to make any other composition with you than alonely to serue y e king If you woulde kéepe him longer in prison did you not runne in the kynges displeasure And if hée did promise you any other composition were hée bounde thereto Nay doubtles Moreouer in loosing of him what thyng doe you by your auctoritie yea what thyng doe you at all but that you are mynisters vnto the kynges commaundement and a seruaunt to the poore fellowe The ministration seruice is yours but the auctoritie is the kinges of the which you haue neuer a crumme Take an other example If it please the kynges grace to make any of you an Embassadour and geeue you a commission and commaundement to fetch home into his lande a banished man vnto whom the kinges grace writeth his pardon with such wordes and vnder such condition as pleaseth his grace Now this pardō deliuereth hée to you for to beare and to declare vnto the banished man Here woulde I know of you what you can doe for this banished man more then is written in your cōmission Also what can you doe againste hym in these thinges that the kinges grace hath pardoned hym You can neyther adde nor take away from the kinges pardon You can no more doe but declare it vnto the partie And if hée receaue it then may hée as lawfully and as fréely come into the land as you may and you can not say by right that you haue by your auctoritie discharged hym or geuen him any pardō of his banishmēt but alonely you haue deliuered declared vnto hym the kinges pardon which when hée had receaued with the considerations therein then is hée discharged of hys banishment And if hée will not receaue the kinges pardon then can you neyther helpe him into the land nor yet discharge hym of his trāsgression but onely you leaue hym and declare vnto him yea and that by the kinges wordes that hée is a banished man and so shall remayne till hée receaue the kinges pardon So likewise y e word of God where in is pardon for all sinners is committed vnto you to preach and to declare which if they receiue by faith they are frée and loosed from their synnes but if they doe not they are bound not by your auctorytie for you bée but mynisters and seruauntes and can no further goe then your commyssion but by y e auctorytie of God onely Wherefore sée well to your conscyence how you can discharge your self afore God that doe so presūptuously vsurpe his auctorite of the which you haue neyther worde nor example in scripture Moreouer how can you prooue this manner of absolution Ego absaluo te auctoritate mihi comissa for to bée lawfull I pray you where was there euer any auctoritie cōmitted vnto man to take away synne There is no auctoritie committed vnto man but all onely ministraciō of the worde Now your absolucion maketh mencion of auctoritie yea and that without the sworde and a great many of you vnderstode not the worde Duns sayth Quod absolutio sacerdotis est dispositio necessitatis ad remissionem culpae How thinke you bée these fitte wordes for a Christen man if your absolution bée necessary then can not God take away sinne without you nor you wtout hym but God and you togither take away sinne Whether will you now Will you ascend so hie will you bée check mates with God I thinke shortly you will also bée Gods The Pharesies did recken much better of God then you doe for they sayd that God onely did absolue from sinnes you say I doe assoyle yea and that by auctoritie so that you farre passe the Pharesies But let vs sée what S. Augustine sayth of such mē many sinnes bée forgeuen thee hée Prophecyed of men that bée to come There weare many men to come that would say I forgéeue sinnes I iustefie I sanctifie I make whole so many as I baptise Wherefore the Iewes did better vnderstande the remissyon of synnes thē heretykes doe for the Iewes sayde what mā is this y e forgeueth synnes the heretyke saith I forgeue I make cleane I sanctifie c. These wordes bée playne inough agaynst you for you say we haue auctoritie to remyt synnes And. S. Augustine sayth you bée heretyckes for so saying You can not denye but S. Augustine reprooueth your owne absolucion where in you say that your absolution is requisite of necessitie to remyssion of sinnes the which is nothing els but clearly denying of christ of his blessed bloud and also of his holy worde But if wée had grace wée might perceaue that neyther you nor your absolucion nor yet any thing y e you doe weare of God For all y e you doe is clearely done for mony and for no other cause Recken one thing that you doe as concerning your ministration but that you will haue money for it As not so much as washing of a heape of stones Whereby haue you gotten all your great possessions but alonely vnder the collour that you bée Christes holy bishops For money you make whore dome as lawfull as matrimony For money stollen good shall bée better thē heritage For money you make vsury lawful marchaundise For money all sinnes bée vertue Yea and also haue great pardon to them For money you sell man wife mayde child king and land For money you make as good marchaūdise of womens priuities as a Goldsmith doth of gilted plate You will recken that this is a shame for me to write but it is more shame for you to doe it And if you did not these shamefull déedes I shoulde haue none occasiō to make this shamefull writyng Take you away y e cause and I will take away y t writyng Yea you are not so content but you sell Christ you sel the blessed Sacrament of his flesh and bloud you sell his holy worde you sell all other Sacramentes Briefely you sell all maner of thyng that euer hée left in earth to the comfort of mans soule and all for money Yea and not so content but you make also more lawes and more statutes dispense with them for money and all these thynges doe you by the authoritie of the keyes that both open heauen and hell and a mans coffer and also his pursse yea
cast into the fire All this is wors and wors Finally hée burneth this is worst of all for here is hée past helpe so that this is the strength that fréewill hath to bryng him selfe to vtter destruction Now where will our Duns men bryng in their Bonum conatum they are so longe in bryngyng of it in that fréewill is brought to the fire there can hée neither saue him selfe froÌ„ burning nor yet helpe him selfe out But to this my Lord of Rochester aunswereth in a certaine place that fréewill can doe no good meritorious sed tameÌ„ non omnino facit nihil What is this to say but nihil If hée doe no good y t is meritorious nor worthy of thaÌ„ke before God I pray you what doth hée but nihil Our disputation is what goodnes that hée can doe wtout grace and you graunt that hée can doe no goodnes and yet you say that hée can doe somethyng But let vs sée how S. Augustine vnderstandeth this text of S. Iohn Lest any man should suppose that the braunche of hym selfe could bryng forth at the lest wayes a litle frute therfore sayth hée nor with out me can you doe a litle but without me can you doe nothyng therfore whether it bée litle or much without him can it not bée done without whoÌ„ is nothyng done One of two things must the braunche néedes doe either abyde in the vyne or els burne in the fier if it bée not in the vyne then is it in the fire c. My Lord where will you bryng in here your somethyng that fréewill doth Saint Augustine sayth without grace caÌ„ fréewil doe neither litle nor much for if shée bée not in Christ shée burneth in the fire Call you that somwhat Where bée nowe M. Dunsis meÌ„ with their bonum conatum bonum studium applicationem ad bonum Here must they néedes lye in the fire with all their good inteÌ„tes with their good preparations and their holy dispositions Also S. Paule we are not sufficient to thinke any thyng of our selues but our sufficiencie is of God What is this that we are not able to thinke any thyng of our selues what can bée a smaller thyng theÌ„ to thinke and yet this small thynge can we not doe It is also open that Saint Paule meaneth not of the thinkyng that coÌ„meth by naturall power for y t God doth not let but letteth it proceede after his first ordinaunce as we haue open experience in infidels But here hée speaketh of such a thinkyng as is acceptable and thankful before God and therefore foloweth it God hath made vs worthy ministers of y e new Testament Here is it open that hée speaketh of that thinking that is a singular and a speciall gift of God and not of the common gift of nature for that were nothyng to the ministratioÌ„ of the Gospell But let vs sée what S. Barnarde sayth of this text What shall we say is this alonely all the merite of fréewill that hée doth alonely consent yea doubtles Not that the same consent in the whiche is all his merite is not of God when that we can neither thinke the whiche is lesse then to consent any thyng of our selues as though we were sufficient of our selues These wordes bée not myne but the Apostles the whiche geueth vnto God and not to his fréewil all maner of thinges that can bée good that is to say to thinke to will or to performe c. Here you not that all thyngs that can bée good S. Barnarde geueth to God Now what strength hath fréewill hee can neither thinke good nor wel nor yet performe it what remaineth I know nothyng but either it is included in thinking in willyng or in performyng and all these bée geueÌ„ to God Also our maister Christ saith Shal men gather grapes of thornes or figges of bromble bushes An euill trée can bryng foorth no good frute What meaneth our maister wheÌ„ hée sayth that grapes bée not gathered of thornes nothyng els but that y e frute must bée lyke the manner of the trée And therefore sayth hée an euill trée can not bryng forth good frute Now can you not denye but that fréewill without grace is an euill trée Ergo his frute must needes bée euil hée may well bryng forth frute but it shall not bée good Is not all fréewils power declared in these wordes hée can not I pray you what meaneth our maister Christ in these woordes hee can not Christ sayd hée can not and will you say hée can Also our maister sayth You adders byrdes howe can you speake good thynges séeyng that you bée euill Had not these men fréewill and yet sayth our maister they could not speake good thynges You recken it but a small power to speake good and yet as small as it is fréewill can not doe it hée may well speake but it shall not bée good For how should hée speake good that is euill of him selfe how should hée doe good that knoweth no good but is the very enemy of goodnes yea and asmuch as â—yeth in him hée wold there were no goodnes You haue also a commoÌ„ principle there is nothyng loued and desired but that that is knowne Now how should fréewill flée from sinne and desire goodnes and hée knoweth not whiche is very sinne and which not As S. Paule sayth by the law is the knowledge of sinne so blinde as fréewil that hée knoweth not sinne to bée sinne nor vertue to bee vertue but iudgeth that thyng to bée good that is euill and that thyng that is euill to bée good for hée is lost hath no true iudgement As S. Augustine sayth what goodnes can hée doe that is lost except that hée bée deliuered from his miserie Can hée doe good by his fréewill God forbyd for man euill vsing his freewill did both loose him selfe also his freewill and as man being alyue doth kill him self wheÌ„ hee hath killed him selfe hée caÌ„ not make him selfe aliue agayne So likewise wheÌ„ we doe sinne by fréewill sinne hath the victory then is fréewil cleane lost for of whom a man is ouercome vnto hym must hée bée seruaunt Doubtles this sentence is of Peter the Apostle the whiche séeyng that it is true I pray you what maner of freedome can a bonde seruaunt haue except it bée when it pleaseth him to sinne c. What can bée sayd to this doth hée not clearely say that maÌ„ hath lost his fréewil by sinne and can no more doe vnto goodnes then a dead man can doe to make him selfe alyue agayne yea hée can doe nothyng but delight in sinne Call you that a fréedome Call you that bonum conatuÌ„ Call you that a preparyng to grace S. Augustine doth declare what goodnes that fréewill deserueth without grace saying O cursed fréewill without God we haue experience what freewill caÌ„ doe without God therfore are we miserable because we haue
experience what fréewill is able to doe without God Behold man was made good by his fréewil was hée made an euill mā Whē shall an euill mā by his free-will forsakyng God make a mā good hée béeyng good could not kéepe hym selfe good and now that hee is euill shall hee make hym selfe good when that hée was good hée kepte not him selfe good and now that hee is euill shall hee say I make my selfe good c. Here is the very strength of free-will by his strength are wée made miserable and that doth experience learne And yet wée boaste fréewill S. Augustine calleth it cursed fréewil and will wée call it blessed fréewill Is not this a goodly fréedome and great power to bryng vs to this euerlasting miserie This is our bonum conatum and facere qoud in ce est and preparare se ad graciam with other dampnable dreames that wée haue whose conclusions are nothing els but to bryng vs to dampnation You sée S. Augustines words bée so plaine that no mā can auoide them Also S. Paule saith The wisdome of the fleshe is enemy to God it is not subiecte vnto y e law nor cā bee for they that serue y t fleshe can not please God And hée that hath not the spirite of Christ the same mā is none of his for the selfe spirit beareth witnes to our spirite that wée be the children of God Here haue you plainely that the wisdome of y t fleshe is the very enemy against God It cā not bée saide but by wisedome he vnderstandeth the best thyng that is in man for better thē wisdome cā there nothing bée and yet that is enemy to God for it is but fleshe and all that is in man without the spirite of God And that S. Paule declareth when hée saych hée that hath not the spirite of Christ the same man is not Christes Here is playne that will reasō wisdome hart or whatsoeuer thing y ◠is in man without the spirit of God is but fleshe and can not bée obedient Hée sayth not he wyll not but he can not hée hath no might hée hath no power let hym intende his best doe all y t lyeth in hym with all his might all his power yet can it not please God for it is but all fleshe But here M. Duns will make a distinction and say that fleshe is takē here for fleshely desires onely and voluptuousnes not for the desires of the soule nor for the electiō of y t will I woulde know what part of man it is that desireth or that coueteth thys voluptuousnes It is not the bones nor the sinowes nor the fleshe that hangeth thereon but it is the highest parte of man the very soule of man hée is the grounde and auctor of all conscupisence take away hym and there remayneth no voluptuousnes Therefore S. Paule declareth hym and hys operation when hée caulleth it the wisdome of the fleshe But I woulde gladly know what hée vnderstandeth by vncleane desires and by voluptuousnes If hée vnderstand euill cogitations as aduoutry fornications manslaughter thefte couetousnes deceite vncleanes blasphemy pride and foolishnes If hée call these volupousnes these bée they that come from the hart of man and bée chosen by the election of the will as our M. Christ doth clearely declare Mark vij Yea and that from the very bottome of the hart Can they inuent any other vncleanely desires thē these And these come not from the bones nor from the sinowes but frō the very ground of the hart and these bée all hys desires and other hath hée none of hym selfe Wherefore these dreamers dreame they wot not what and speake that they vnderstand not For all that is in man harte soule fleshe and bone c. wyth all theyr workes is but fleshe excepte the spirite of God bée there Euery man hath a soule but by that is hée not Christes for thē Infidels were Christes but the spirite of Christ maketh hym Christes and the spirite of God géeueth witnes to our spirite that we bée the children of God Our spirite géeueth no witnes to himself that hée is Christes for then were the spirite of God frustrate Wherefore let our spirite as well as hée can studye hys beste to apply hymselfe to goodnes after the vttermost of his power and yet is it but wisdome of the fleshe and hath no witnes of God yea it is but an enemy and it must néedes bée sinne For S. Augustine sayth Hée that féedeth without mée féedeth agaynst mée c. Marke how hée sayth agaynst mée Wherefore all that fréewill can doe without grace is but sinne Marke also that Paule did write vnto the Iewes yea and to the best of them which did studye to doe good workes yea and that the best workes that were the workes of the lawe and yet all these bée caulleth but fleshe and declareth openly that all these good workes coulde not helpe them yet no doubt but that the Iewes dyd as much as lay in theyr fréewyll to doe to come to the fauour of God yet it helped not for all was but wisedome of the fleshe and enemy to God Also S. Paule sayth If you mortifie the déedes of the fleshe by the spirite you shall liue You will not recken that S. Paule doth iudge the spirite of God necessary to kyll the desires of the fleshe that is of the syndwes or of the bones or of any other thyng that is in man beside the spirite of man for that were but a small thyng yea it were but frustrate to set the spirite of God to kylle these thynges for the spirite of man can kill them yea and also rule them For after your owne Philosophers the spirite of man is the ruler and the guider of all the woorkes that bée done by the body Wherefore the spirite of God must bée hee that shall kyll the disease of our spirite the whiche is the most spirituall thyng in vs and yet is it but fleshe afore God For if there were any power in hym hye or lowe to kyll hys desires then were it but voyde to call the spirite of God to helpe But let vs heare what S. Augustine sayth on this texte if you mortifie your fleshe c. Thou wylte say that can my wyll doe that can my fréewill doe What wyll what maner of fréewil except that hée guide thée thou fallest excepte hée lyfte thée vp thou lyest styll How canst thou then doe it by thy spirite séeing that y t Apostle sayth As many as bée ledde by the spirite of God bée the children of God Wilte thou doe of thy selfe Wilte thou bée ledde of thyne owne selfe to mortifie the déedes of the fleshe what will it profite thee For if thou bée not an Epicure thou shalt bée a Stoicke Whether thou bée bée an Epicure or a Stoicke thou shalte not bée amonge the children of God For they that bée
guided of the spirit of God bée the childrē of God not they that lyue after their owne fleshe not they that lyue after theyr owne spirite not they that bée ledde of their owne spirite but as many as bée led of the spirite of God they bée the children of God But heare a man will say Ergo then are wée well ruled and we doe not rule I aunswere Thou both rulest and art ruled but then doest thou well rule if thou bée ruled of the good spirite Vtterly if thou want the spirite of God thou canst doe no good Thou doest truely without his helpe by thy fréewyll but it is but euill done Vnto y t is thy will apte which is cauled frée and by euell doeing is shée made a damnanable bonde seruant When I say without the helpe of God thou doest nothing I vnderstand by it no good thing for to doe euell thou hast frée will without the helpe of God though that bée no fréedome Wherefore you shall knowe that so doe you goodnes if the helping spirite bée your guider the whiche if it bée absent you can doe no good at all c. Mée thinke this saying is sufficient if men would beléeue S. Agustine Marke how hée sayth without the sprite of God we lye in synne let our spirit doe y e best hée can For they bée not the children of God y t are guided after their owne spirite but after the spirit of God For our spirite can doe no good at all but euell if the spirite doe not leade hym Where is now our bonum studium our bonus conatus and applicacio ad bonum For our spirite can doe nothing but euell and is of hym selfe but a damnable seruant What good can a damnable seruant doe of hym selfe So that here it is openly proued that the frée will of man of his owne strength and of his owne power con doe nothing but synne But now commeth the damnable reason and fleshly wisedome will dispute and say if our frée will cā doe no goodnes what néede God to commaunde so many good thinges what neede God to geue those cōmaundementes that he knoweth well bée impossible for vs And if they bée impossible what right is in hym that damneth vs for that thyng that is impossible for vs to doe I aunswere O thou blinde and presumptuous and damnable reasō where hast thou learned of any other creature to enquire a cause of thy makers will or els to murmour agaynst the ordināce of thy lyuyng God What hast thou to doe to require a cause of his actes Hée hath made thée without thy cōsēt and counsell may hée not set lawes and commaundementes to rule thée by at his pleasure without thy counsel thou art worthy of none aūswere thou art so presumptuous nor there is no godly aunswere that will satisfie thée Neuertheles I will stoppe thy blaspheming mouth by thine own wisedome to thy great shame Fyrst this thing must thou graunt mée that thy God is Essenciall goodnesse and is nothyng but goodnesse Wherefore hée can commaunde nothyng but that is good iuste and righteous Which thynges if thou doe not or bée not able to doe thy maker may not let his goodnes vndone because of thy naughtines or for thyne vnablenes And if thou bée not able to doe those good thynges that hée cōmaundeth thée there is no faulte in the commaunder nor yet in the commaundementes Wherfore then doost thou grudge agaynst hym wythout a cause But yet wilte thou murmure and say how that hée knoweth how they bée impossible for thée Truth that is hée knoweth it Then wylte thou say wherfore doth hée cōmaūde them to mée O thou presumptuous creature it were sufficiently aunswered to thée to say that it is his pleasure so to commaunde What couldest thou say more what occasiō haddest thou to murmure what wronge hast thou But I wil goe farther Thy maker knoweth that they bée impossible for for thée hée knoweth also thy damnable presumptuous pride that reckenest how thou canst doe all thynges that bée good of thyne owne strength wythout any other helpe And to subdue this presūptuous pryde of thine to bring thée to knowledge of thyne owne selfe hée hath géeuen thée hys commaundementes of the whiche thou canst not complayne for they bée both righteous and good And if thou complaine because they bée impossible for thée then consider thy dampnable pryde that thoughtest thy selfe so stronge that thou couldest doe all goodnesse But what wilt y ◠now doe These commaundementes bée géeuen and can not nor shall not bée chaunged to satisfie thy presūptuous pryde Wherof wylte thou now complayne Gods commaundementes bée reasonable they be good they bée righteous and they bée laudable shal all these things bée destroyed to satisfie thy pride nay not so But thou shalt rather remaine wyth all thy pride vnder the damnation of these commaundementes What sayest thou thereto Cāst thou auoyde this Cāst thou say but this is right Canst thou saue thy selfe from daunger Canst thou auoyde thy dāpnation by all thy carnall wysdome Nay verely For hée that is thy aduersary is omnipotent Wherefore say what thou wilte so must it bée for it is Gods ordinaunce which may not bée chaunged But now wilte thou aske what remedye no remedy but this onely to confesse thy weakenes to confesse thy pryde to knowledge thy vnablenes to graunt y t these cōmaundementes bée lawfull holy and good how thou art bounde to kéepe them and to geue laude and prayse to God for them to goe to thy mercyfull maker with this confession and to desire hym that hée will helpe thée that hée will bée mercyfull vnto thée that hée will strengthen thée for thou art to weake that hée will geue thée his spirite for thy spirite is to fleshly to fulfill these spirituall commaundementes and doubt thou not but thou shalt finde hym both mercyfull and also gracious for hée gaue thée these cōmaundements for that intent secretly declaryng both thy pride also thy weakenes that thou mightest séeke and call vnto hym for helpe This doth S. Augustine declare well in these wordes If man doe perceiue that in the commaundements is any thing impossible or els to hard let hym not remaine in hym selfe but let hym runne vnto God his helper the which hath geuen his commaundementes for that intent that our desire might bée styrred vp and that hée might geue helpe c. Marke S. Augustine sayth that the commaundemēts bée impossible vnto our strength but we must call to God for strength The Pelagians dyd recken that they had got a great victory whē they had made this carnall reason y t God would commaūde nothyng that was impossible Of this reasō did they glory and triumphe and thought that they must néedes haue some naturall strength and power to fulfill the commaundementes of God séeyng that God would commaunde nothing impossible to man Of this same reason doth my
Lorde of Rochester and all his scholers glory vnto this same day But let vs sée how S. Augustine aunswereth them The Pelagians sayth hée thinke that they know a wōderous thing when they say God will not commaunde that thyng the whiche hée knoweth is impossible for man to doe Euery mā knoweth this but therfore doth hée commaunde certeine thyngs that we can not doe because we might know what thyng we ought to aske of him Fayth is shée which by prayer obtaineth that thyng that the law commaundeth Briefely hée that sayeth If thou wilt thou mayest kéepe my commaūdementes In the same booke a litle after sayth Hée shall geue me kéeping in my mouth Playne it is that we may kéepe the commaundementes if we will but because our will is prepared of God of him it must bée asked that we may so much wil as wil suffice vs to doe thē Truth it is that we will whē we will but hée maketh vs to will that thyng that is good c. Here haue you playne that my Lord of Rochesters opinion and the Pelagiās is all one for they both doe agrée that the commaundementes of God bée not impossible to our natural strength But S. Augustine sayth they bée impossible And therefore bée they geuen that we should know our weakednes also aske strēgth to fulfill them For faith by prayer doth obteine strength to fulfil the impossible commaundementes of the law Here haue you also that God moueth vs and causeth vs to bée good willers geueth vs a good will for els we wold neuer will but euill Here is also to bée noted that y t Pelagians our Duns mē agrée all in one for they both say that y e grace of God doth helpe mās good purpose so that man doth first intende purpose well And as Duns sayth disposeth hym selfe by attriciō to receiue grace thē God doth helpeth hym But the truth is contrary for there is no good purpose in man no good disposition nor good intent but all is agaynst goodnes cleane cōtrary against all thing that agréeth with grace vntill that God of hys méere mercy commeth geueth grace chaungeth a mās will vnto grace and geueth hym will to will goodnes yea and that when hée thought nothing of goodnes but doth clearely resist all goodnes This doth S. Augustine proue in these wordes The Pelagians say y t they graunt how that grace doth help euery mans good purpose but not y ◠hée geueth the loue of vertue to hym that striueth agaynst it This thyng doe they say as though man of hym selfe without the helpe of God hath a good purpose and a good mynde vnto vertue by the whiche merite procedyng afore hée is worthy to bée holpen of the grace of God that foloweth after Doubtles that grace that foloweth doth helpe the good purpose of man but the good purpose should neuer haue beene if grace had not preceded And though that y t good study of man when it begynneth is holpen of grace yet dyd it neuer begyn without grace c. Here it is open that the Pelagiās graunt as much of grace as my Lord of Rochester doth and all his Duns men whiche learneth that man may haue a good purpose bonum studium and a good mynde a loue to grace of his owne naturall strēgth The Pelagians graunt euen the same But here you sée how Saint Augustine is cleare agaynst them But now let vs here M. Duns wordes A sinner may by the naturall and by the commō influence of God consider his sinnes as a thyng that hath offended God as a thing cōtrary to the law of God and letteth hym from reward bringeth hym to payne by this meanes may hée hate and abhore his sinne this calleth hée attriciō wherby there is a disposition sayth hée or a merite in a man of congruence to take away mortal sinne and this attrition is sufficient for a man that shall receiue the Sacramentes quod non ponat obicem that is that hée haue no mortall sinne actually in his will this is sufficient and also a necessary way to receiue grace c. This is ten tymes worse then the Pelagians sayinges for they graunt that man must néedes haue a speciall grace to performe his good purpose And M. Duns sayth that man may performe his attrition of his naturall power yea and this attrition of congruence is a disposition to take away mortall sinne without any speciall grace I pray you M. Duns of what congruence is it ▪ What hath attrition deserued that mortall sinne should bée taken awaye for his pleasure what hath hée deserued that grace must folow hym Infidels may haue this attrition for you graunt that it cōmeth of naturall strength and yet shall it not folowe of congruence that they inust receiue grace and also remissiō of their sinnes Also had not Iudas this attrition when hée sayd I haue sinned and was sory for his sinne also repēted him and knew well that hée had offended God and also deserued payne and was no more willyng I thinke so to doe and had all y t properties that belongeth to your attrition and yet sée how hée dyd deserue of congruence grace and remission of his sinnes Yea dyd not this attritiō bryng hym to extreme desperation Howe can a man without a speciall grace abhorre his sinne It is not possible but hée must loue sinne so longe as hée is the enemy of God yea hée woulde there were no God to punishe sinne such a pleasure hath hée vnto sinne This is the nature of our hartes and that doth euery one of vs féele though these men teacheth the contrary but I say to them the words of the Prophete redite ad cor preuaricatores grope in your bosomes there finde you the mortal enemy of God which neither careth for Gods displeasure nor yet for his sinne And you say that hée may haue a good attritiō of his naturall strēgth and if this attrition bée good then may hée doe good before grace so that we shall gather grapes of thornes and figges of briers But what sayth S. Paule to your good attrition He sayth that all thing without fayth is nothyng Is not this man a fleshly man and hath nothyng of the spirit of God for by your own learnyng hée hath but the commō influence and yet shall hée bée sory that hée hath offended God Shall hée abhorre his sinne Shall hée depose hym selfe of congruence to grace S. Paul sayth The flesh lusteth cōtrary to the spirite and the workes of the fleshe bée aduoultry fornication vnclennes idolatry witchcraft hatred wrath zeale sedition enuying with such other I pray you how doe these workes agrée with your attrition Call you this abhorryng of sinne Call you this heauines for offēdyng God Bée these good dispositions Bee these our good preparatiōs vnto God Thinke you that these workes doe deserue of congruence
remissiō of mortal sinne These be◠the best workes that a sinner hath in his hart or els S. Paule lyeth Wherfore it is not possible but hée must haue in his wil actual sinne for hée cā will nothyng but sinne And therefore if hée receiue the Sacramentes with this attrition hée receiueth them to his damnation For before grace hée is an vtter enemye to God and to all his Sacramentes Wherefore God must of his mere mercy mollifie his hart and geue him grace to will goodnes or els hée cā neuer doe it nor yet desire it As S. Augustine doth declare in these wordes The grace which is geuē of the largenes of God priuely into mens harts can not bée despised of no maner of hard hart For therfore it is geuē that the hardnes of the hart should bee taken away Wherfore whē the father is hard within and doth learne that we must come to his sonne Then taketh hée away our stony hart and geueth vs a fleshely harte And by this meanes hée maketh vs the children of promise the vessels of mercy which hée hath prepared to glory But wherfore doth hée not learne all men to come to Christe Bicause that those that hée learneth hée learneth of mercy and those that hée learneth not of hys iudgement doth hée not learne them c. Marke that S. Augustine sayth That there is no hardnesse of hart that can resist grace And Duns sayth that there may bée an obstacle in mās hart S. Augustine saith that grace findeth the harte in hardnes obstinacie And Dūs saith that there is a mollifieng that precedeth grace whiche hée calleth attrition S. Augustine sayth when the father learneth vs within then taketh hée away our slony hartes And Duns sayth that we can doe it by the common natural influence that is we can dispose our selues of cōgruence Marke also how all men bée not taught to come to Christ but alonely they y t bée taught of mercy bée taught and if it bée of mercy then it is not of congruence by attrition Briefely a greater heresie more contrary to Christe and his blessed word cā no man learne and yet must hée bée taken for a great clarke and a subtile Doctour bicause hée pleaseth the fleshe But shortly haue I openly proued by inuincible Scriptures and by Doctours of great authoritie that fréewill of his naturall strength with out a speciall grace can doe nothyng but abyde in sinne Fayne inuent excogitate and dreame as many holy purposes as we can as many subtile distinctions as many good attritions as many good applicatiōs and all they bée but sinne till grace come yea our sléepyng our eatyng our drynkyng our almesses our prayers our singyng our ryngyng our confessyng our mumblyng our mournyng our wayling Briefely all that we cā doe is but hypocrisie and double sinne afore God till the tyme that hée of hys mercy chooseth vs. For as hée sayth You haue not chosen me but I haue chosen you Now will I declare a scripture or two that men bring to proue our conatum and our bonum studium The fyrst place is this God from the béeginnyng dyd ordayne man and left hym in the handes of his owne counsell hée did geue hym his commaundementes and his preceptes if thou wilt kéepe the commaundementes also kéepe peasably fayth for euer they shall kéepe thée I haue set before thée water and fyre stretch thy hand to which thou wilt Of this place is gathered that mā may haue a good intent a good mynde to apply hym selfe to God of his naturall power But this can not be proued of this text For there is neuer a worde of entending of studying or of applying will For if we will take the wordes of the text as they sound they rather prooue that we may kéepe the Commaundementes of God yea and also beleeue in God then any other thing the which I am sure no man will graunt For then howe could men auoyde but that the Phylosophers be saued For no man can denye but that they dyd asmuch as lay in their naturall power to come to God Moreouer the Pelagians bring this text to proue that man may doe good of his naturall strength Nowe how will we auoyde them For if we denye that it proueth their opinion for the which y e wordes sound most then will they denye that it proueth our conatum and our bonum studium of the which the text speaketh neuer a worde Wherefore this text maketh neither for thē nor yet for you Plaine it is that the wordes of the text soūde of kéeping and of beleeueuing if we will and not of intending nor of studying Wherefore it maketh not for your purpose But let vs goe to the text God frō the béeginning dyd make man These wordes bée open of the creation of y e fyrst man Hée left hym in the handes of his owne counsell These wordes make nothing for fréewill for heare is nothing commaunded hym to doe but all onely heare is signifyed that man is made Lorde ouer all inferior creatures to vse them at hys pleasure as it is opē Genesis 2. Where that all thinges were brought afore Adam to receyue their names signifying that they were all left vnto his vse and to hys will hée was Lorde ouer them all and none ouer hym This was his kingdome in y ◠which hée dyd raigne and gouerne all things after his commaundementes but yet was it by generall influence geuen him first of God Hée did adde his cōmaundementes and his preceptes In these wordes is there no power geuen vnto hym but heare bée geuen hym commaundementes Whereby hée must bée ordered and ruled And not rule after his owne counsell but after the counsell and commaundementes of God Wherefore by these commaundementes was their parte of hys frée domination and lordship that hée had ouer the inferior thinges taken away as where God commaūded hym that hée should not eate of y e Trée of knowledge both of good and euyll Now was it not frée for hym to vse this trée after his owne will but after the commaundement of God and what power hée had by his frée will to kéepe this commaundement y e effect did declare If thou wilt kéepe y e commaundementes Here beginneth the doubt But yet of these wordes can you not gather that hée hath power to kepe them nor yet y t hee might intend to kepe them For it followeth not if thou wilt Ergo thou mayst or thou mayst entend As it foloweth not if I would Ergo I could depose you for you will let this consequent Also you haue a generall rule Condicionalis nihil ponit Wherefore these wordes if thou wilt kéepe the commaundementes geueth no power nor strength to frée will But this all onely foloweth of this texte if man will kéepe the commaundementes then they shall kéepe hym But now where shall hée haue this will that is not in hys power but
bée thou content with their expositions serch thou no further it doth not become thée to know it But now if hée wyll laye to your charge that this thyng is opeÌ„ly writin scripture and the wordes of Moyses and of Paule bée playne therfore you must aunswere to them And it shall bée as lawful and as necessary for hym to know the minde of holy scripture as the expositioÌ„ of S. Hierome or of M. Duns Scripture saith plainly that God doth indurate Pharaos hart and not Pharao his owne hart It is a new exposition to say I will indurate Pharaos hart that shall bée as much as Pharao shall indurate himselfe thorough my softnes and patience By this rule shal Anaragoras Philosophy come in place that shall make of euery thing what hée wyll And where as scripture sayth Saul Saul why dooste thou persecute mée Shall bée as much to say as why sufferest thou mée to bée persecuted Also the father of heauen sent hys onely sonne into the worlde shall bée as much to say as hée suffered his sonne to bée sent So that wée shal expounde all places of Scripture to our owne purpose and not to looke what is the sentence of holy Scripture nor yet what the mynde of the holy ghost is but what expositioÌ„ will please vs best and what will best serue to our carnall minde Furthermore if God doe harden mens hartes when hée suffereth and when hée is softe and sheweth mercy then did hée harden the hartes of the Iewes wheÌ„ he brought them out of Egypt into wildernesse then did hée harden them when hée brought them out of the captiuitie of Babylon then hardeneth hée all the worlde whom hée suffereth in great softnes and mercy Also after your exposition hée was mercifull to Israell when hée sent them into BabyloÌ„ For there dyd hée chasten them and by afflictions prouoked them to repentaunce Likewise the father of heauen had no mercy on the worlde wheÌ„ hée sent his sonne for of that hée gaue mâ—n an occasion of induratioÌ„ But when hée hée damneth the sinners then by your rule hath he mercy on them for he chasteneth and punisheth them for their sinnes This is your rule of induration and no maÌ„ may say against it Miserere may not signifie to geeue grace nor to remitte sinne but to chastice and to scourge and by paines prouoke to repentaunce And indurare shall not signifie to harden but to suffer and to bée patient and to bée merâ—â—ull and not to chastice But maisters how was God mercifull vnto Pharao by softenes by sufferaunce whome hée chastened so sore with ten plagues and wyth such plagues as Moyses marueyled of Call you that softnes was that suffering of Pharao was that an occasion of induratioÌ„ by patience easines by sufferauÌ„ce God send his aduersaries of that patience and of that sufferaunce I pray you how coulde God chastice hym more and yet at euery plague he sayth I will indurate Pharaos hart Wherefore Pharao had none occasion of induration by sufferaunce and patience of God but rather by his scourging Wherfore there must bée an other sence in these wordes then you doe make and wee must séeke out an other waye to know how God doth worke induration in mens hartes such wordes doth the holy ghost vse therfore dare wée speake them And how hée is y â— doer both of good and euil and yet all thynges that hee doth is well done Fyrst you must néedes graunt that after the fall of Adam the pure nature of man was corrupted by sinne whereby wée bee all wicked and borne as S. Paule sayth by nature the children of wrath and as Dauid sayth wee are all conceiued in sinne Notwithstanding of this corrupt nature doth God make all meÌ„ both good and bad Those that bee good be good by hys grace Those that bée badde bee badde of corrupted nature and yet God hath made them Neuerthelesse by nature they are of the same goodnes and no better theÌ„ nature is that is to say euill but yet the creation of God and his workemanship is good thouth the thyng bee euill in it selfe yet is Gods worke before hymselfe good though all the worlde say naye Nowe God of hys infinite power doth rule and guide all maner of men both good and badde and all meÌ„ by his infinite power are moued vnto operations but euery man after his nature As after your owne philosophy Primum mobile by the reasoÌ„ of his swifte motioÌ„ caryeth all the inferiour thinges with him suffereth nothing to bee vnmoued notwithstaÌ„ding hee moueth all thynges after their owne naturall course So likewise God of his infinite power letteth nothyng to bée exemted from hym bâ—t all thynges to bee subiecte vnto his action and nothing can be done by them but by his principall motion so that hee worketh in all maner of thynges that bee eyther good or bad not chaunging their nature but mouinge them alonely to worke after their nature so that god worketh good and euill worketh euil and God vseth them both as instrumentes and yet doth hee nothynge euill but euill is done alonely thorowe the euill man God working by hym but not euill as by an instrument Take an example A man doth sawe a blocke with an euil sawe The which is nothyng apte for to cut wel and yet must it néedes cut at the mouing of the man though it bée neuer so euill for the man in mouing doth not chaunge the nature of the sawe Neuerthelesse the action of y e man is good and cunningly done but the cutting of the sawe is after his nature So likewise God moueth these euyll instrumentes to working and by his common influence geuen to all creatures suffereth them not to bee idle but he chaungeth not their nature Wherfore their operation is a fruite conuenient for their corrupted nature but yet there is no faulte in Gods mouinge Here haue you now howe God workes all thynges in all men both good and bad But now let vs goe to the induration of them that bée euill Thus is it First they bée euill by nature and can abyde nothyng that is good nor yet suffer any good to bée done Wherefore when God the author of goodnesse doth any thyng or sayth any thyng vnto them then are they more and more sorer and sorer contrary vnto God and to all hys workes for of their nature they are so corrupted and can not agrée to the will of God nor to any thynge that is good but when it is offered them either in word or déede theÌ„ blaspheme they then withstaÌ„d they with all theyr might with all their power then are they prouoked of their corrupted nature to more mischief and more and alwayes harder and harder As for an example when the blessed word of God is preached vnto them that bée wicked to whom God hath geuen no grace to receiue it then are they nothyng amended but more indurated and alwayes harder
at a sore exigent when you were compelled to prooue this thynge with so â—auld a reason Who would haue looked for so simple a reason in so earnest a matter of so wise a man of so great a Doctour of so worshipfull a father and of the Bishop of London yea and of him that is called an other Salomon notwithstanding such an haltyng similitude dyd hée neuer learne in the Prouerbes of Salomon but it had béene a better similitude of the kings proclamatioÌ„ which is proclaimed y t all men might know it and also kéepe it no man is bound to kéepe it till it bée proclaimed likewise the Gospel was geuen for to bée proclaimed and euery man is bound to kéepe it Wherfore it must néedes bée proclaimed to euery man and vnto you my Lorde I beséeche God that you may bée one of them of whom it is spokeÌ„ To you is it geueÌ„ to know the misteryes of God Amen ¶ That mens constitutions which are not grounded in Scripture bynde not the conscience of man vnder the payne of deadly sinne TO this article we must note that there bée two maner of ministers or powers one is a temporal power the other is called a spiritual power the teÌ„porall power is coÌ„mitted of God to Kinges Dukes Earles Lordes Barons Iudges Maiors Shriues to all other ministers vnder theÌ„ these bée they that haue onely the teÌ„porall sword wherby they must order al y e coÌ„moÌ„ wealth with all world ly thinges loÌ„gyng thereunto as y e disposition of these worldly goodes who shal bée right owner and who not the probation of mens testamentes the ordering of payments and customes the settyng of all maner of taskes and forfaites the correction of all transgressions wherby the coÌ„mon wealth or any priuate person is disquieted or wronged as correction of théeues murderers harlotes baudes sclanderers wranglers extortioners brybers vserers false buyers and sellers and of all other thynges whereunto béelongeth any outwarde orderyng or any corporall payne In thys power is the kyng chiefe and full ruler all other bée ministers and seruauntes as Paule doth declare â—aying let euery soule bée subiect and obedient vnto the hye powers c. Also S. Peter bée subiect vnto the kyng as vnto the chiefe heade eyther vnto rulers as vnto theÌ„ that are sent of the kyng for the punishmeÌ„t of euill doers Vnto this power must wée bée obedient in all thynges that pertaine to the ministration of this present life and of the commoÌ„ wealth not alonely as Paule sayth for auoyding of punishment but also for dischargyng of our consciences for this is y e wyll of God So that if this power commaunde anything of tyranny against right and law alwayes prouided that it repugne not agaynst the Gospell nor destroye our fayth our charitie must néedes suffer it For as Paule sayth charitie suffereth all thyng Also our maister Christ If a man strike thee on the one chéeke turne hym the other for hée doth exercise tyranny But ouer these worldly goods these present thynges and ouer thy corporall bodye which Christen men doe not alonely not regarde but dispise it Neuertheles if hée commaunde thée any thyng agaynst ryght or doe thée any wronge As for an example cast thée in prison wrongfully if thou canst by any reasonable and quyet meanes without seditioÌ„ insurrectioÌ„ or breakyng of the commoÌ„ peace saue thy selfe or auoyde hys tyranny thou mayst doe it wyth good conscience As if thou were in prison if thou couldest auoyde without any sedition thou mayst lawfully doe it thy coÌ„science is frée so doyng and thou dooste not sinne nor offende the lawe of God as Paule sayth If thou mayste bée frée vse it but in no wise bée it ryght or wrong mayst thou make any resistaunce wyth sworde or wyth hand but obey except thou canst auoyde as I haue shewed thée But if y â— cause bée ryght lawfull or profitable to the coÌ„mon wealth thou must obey and thou mayst not flye wtout sinne That men haue fled from the tyranny and the wrong of thys power wée haue it openly in diuers places of scriptures As of Elezy that fled from the tyranny of the kyng of Siria Also Helyas fled from the tyranny of kyng Achas Also S. Peter fled out of prison And S. Paule out of the Citie of Damascum and out of Iconium as it is open in the Actes of the Apostles So that agaynst this power though thou haue wrong mayst thou not make any corporall resistaunce but alonely auoyde by flying or els kéepe y e thing that is commaunded thée But if it bée ryght and to the profite of the coÌ„mon wealth thou must both fulfill it and also abyde But now wil it bée inquired of mée of this case if it please y â— kinges grace to condemne the newe testament in Englishe and to commaunde that none of his subiectes shall haue it vnder displeasure whether they bée bounde to obey thys coÌ„maundement or no To this will I auÌ„swere That I doe béeléeue that our most noble Prince hath not forbidden that Christen men may haue Christes TestameÌ„t whether it bée in latyne or Englishe French Douche Gréeke or Hebrue for Christes veritie is all one in all tonges And as his grace knoweth it were very vnreasonable that any man should eyther counsell or forbid his grace that hée shoulde know or reade the Testament of the most noble Prince hys father in the which is alouely géeueÌ„ and promised worldly goods which as soone as they bée géeuen bée ready to decay and to perishe and if I say this bée vnreasonable and vnright how much more were it vnreasonable to take awaye from vs our father of heauens testament whose legacy and promises doe as farre excell the legacies of the noble Prince his father as God doth excell man But what shoulde I make many reasons to prooue vnto hys grace that thyng to bée lawfull that the father of heauen hath sent vs froÌ„ whom coÌ„meth nothyng but goodnes Yea and it was not sent by man by Angell or by Saint but by the onely sonne of God both God and maÌ„ and diligently declared by hym to all the worlde Not vnto the Pharesies alone but vnto all maner of people and that to the houre of death and also thereof tooke his death and not yet so content but sent his glorious Apostles to declare and to learne thys godly worde thorough all the worlde And béecause the ministration of thys worde required a greater strength then was in any naturall man therefore also gaue hée them his eternall sprite to establishe them to confirme them and to make them strong in all thinges that there might bée nothing desired to the declaration and setting out of his worde Now who coulde finde in his hart that is a true subiecte and regardeth the honour of our noble Prince and the saluation of his soule eyther to thinke that his grace
the foote Your grace may not consyder in this cause y t multitude nor the dignitie of men for you bée as good as the best of thē but your grace must consider that it is God omnipotentes cause it is Christes cause it is the word of God it is y t blessed bloud of Christ that is ouer troden it is the ordinaunce that commeth out of heauen and not out of counsels yea and geuen by God hymselfe and not by mans auctoritye And now shall your grace suffer thys thynge so lightly to bée broken béecause men doe inuent a carnall reason agaynst it the deuill was neuer without a reason but that proueth not the cause against Gods word King Saul had no smale reasō for hym whē hée dyd saue kyng Agag the best shéepe and Orē to offer to God was not this a resonable cause to saue the beastes to Gods honour and to offer thē vp vnto God was it not a goodly shine to saue the kyng rather then to kill hym What man will recken it euill to saue a mā what man can iudge it euill to saue beastes and that y t best to offer them to God Was not God best worthy was not this a good consideration was not this a good intent Finally it is ten tymes better then the reason of the counsell is and yet Saul with all his good reason wyth all his good deuotion with all his good purpose with all his fatte beastes is repelled of God for euer all bycause hée stucke to his good intention left the commaundement of God Some men will thinke it but a light thynge whether they receiue y t blessed bloud by it selfe or els with the body but as light as they thinke it yet is it Gods word yet is it Christes ordinaūce yet did the Apostles obserue it yet did the holy Church so fulfill it And if y t word of God were away by reason it were but a light thyng to Baptise in water or in wyne but the worde of God is open that it must bée done with water and not in wyne and yet there is no cause why but the worde of God Moreouer by reason it was but a light thyng to say Bée glad y ◠daughter of Siō behold thy kyng cōmeth to thée sittyng on an Asse on her fole This saying by reason is not alonely simple but also foolishe to say that a kyng shal come riding on an Asse yea and on a borowed Asse and therof to make so much a doe as though it wer a notable thyng who would not now mocke a kyng if hée dyd so ryde notwithstandyng all this these bée the wordes of God yea and also fulfilled in very déede of our maister Christ in his owne proper person Moreouer by reason it was but a madde token that the Sauiour of the world Christ Iesus was borne to say you shal finde a young child wrapped in cloutes layd in a cribbe what is this to purpose what is this to prooue that the sauiour of y t world is borne will not reason mocke this when wil reason bée persuaded by this token y t Messias whom all the Prophetes all the Patriarkes haue promised so many hūdred yeares afore was now borne and yet this token came from heauē yea and by the ministration of aungels and the shepheardes dyd beléeue y t word Briefly by reason what bée all the articles of the fayth where is Christ where is remission of sins where is y t lyfe to come Reason mocketh all these thynges but yet they bée true bycause alonely y t word of God speaketh them Wherfore most noble and excellēt Prince looke on the word of God and not of blynde reason and saue the honour therof for it shal saue your grace at your most néede Furthermore I doe exhorte and require with all honour yea and I doe cōmaunde in the vertue of Christ Iesus and his blessed word all Dukes all Earles all Lordes all maner of estates hygh and lowe that will bée Christen men that will bée saued by the vertue of Iesus Christes blessed bloud that they doe sée this ordinaūce of the God of heauen obserued to the vttermost of their power and when soeuer that they will bée houseled that they receiue the blessed Sacramēt vnder both kyndes and at the lest desire it with all their hart of their curates and so desire it that they may bée discharged afore the immortall God of heauen whiche will not bée mocked nor auoyded with a damnable reasō but what soeuer thyng there bée that is agaynst the holy word of God and the glorious ordinaūce what collour so euer it bryng with it of holynes let it bée a cursed and reckened of the deuill This doth S. Cyprian learne vs saying what thyng soeuer it bée that is ordeined by mans madnes where by the ordinaunce of God is violated it is whoredome it is of the deuil and it is sacrilege Wherfore fly frō such contagiousnesse of men and auoyde their woordes as a canker and as pestilence c. These woordes bée playne of all maner of men of what estate what dignitie or of what honour soeuer they bée and what collour of holynes soeuer they bryng with them Wherfore in this present writyng I doe counsel and exhorte all true Christen men to take héede what they doe The word of god is so playne in this matter that they can desire it no playner It is no childes game to trifle with Gods worde God will not bée trifled with nor yet mocked But nowe to helpe poore men that bée vnlearned I will assoyle certeine of their damnable reasons The first is we will not geue it vnder that kynde of wyne lest that there shoulde by negligence either of the Priest or of the receiuer fall any droppe on the grounde I aunswere our Christ dyd know that such a chaunce might come you can not deny it except you will say that hée was not God as you would not greatly sticke to doe if you might haue maintenaunce and yet notwithstanding dyd hée institute it in both kindes Aunswere you to this Moreouer why doe not by this reasō your owne priestes abstayne frō the wine séeing that this perill may also chaūce to them as your cautelles of y t Masse doe graunt Also if it bée a reasonable cause that you shal not kéepe Christes ordinaunce béecause of auoyding of perilles then may you take away all the whole Sacrament to auoyde perilles for in receauing of it in y e kinde of bread is ieopardous least there remayne any crumme in the receauers téeth This reasō is as good as yours so that now all the Sacramēt in both kindes is taken away Furthermore if you will auoyde all perilles then may you géeue thys Sacrament to no man for you can not tell who is in deadly sinne who not for you know not their hartes it were a sore perell and greatly
image leape to your worme eaten Gods yea you haue burnt many a poore mā for speakyng against these dumme Idolles But tell me when all the Byshops in England did vexe or trouble any man for speakyng or for doyng yea or for destroying this very true Image of GOD they had rather destroy it them selues then it should bée vndestroyed Let the kynges bookes bée searched throughout the Realme and there shall bée no small number founde of these Images that bée troubled and vexed and cast in prison for trifles yea and vtterly vndone by the Byshops and by their Priestes yet wil they bée y t honourers of Images yea and that to the honour of God and of all holy Saintes Is not this against all wisedome yea is it not agaynst nature and yet no man may tell it Also the same doctour in an other place What thing is there so wicked so vnthākfull as to receaue a benefyte of God and to geue thankes vnto stockes and stones wherfore wake and vnderstād your health c. How thinke you are you not vnthankfull vnto God of whō you haue receiued all thing and for them you thanke your worme eaten Gods farthermore S. Augustine sayth Let vs not loue any visible spectakilles lest by erring from the veritie and by louing shadowes we be brought in to darknes let vs haue no deuocyon to our phantesies It is better to haue a trew thing what so euer it be then all māner of thinges that may be fayned at our owne pleasure c. Bée not your idols visible spectakles Bée they any other thinges then shadowes and yet you will loue them honour them Aunswere to Saint Augustine You Infydels haue not we a lyuing God and will you bring vs from hym to dead stockes Also S. Hierome Be it knowen vnto the Kyng c. the properties of the wordes be to be marked that he he sayth we will not worship thy gods nor yet honour thy image for neither of both be come the seruauntes of God to doe c. Here haue you that neyther worshipping nor honouring belōgeth to Images But now to y t worshiping of saints which hath a greater shadowe of holynes then these dumme Gods haue In primis you say that sayntes must pray for vs and bée mediators to God for vs that by them wée may bée able to receiue our petition This is Richardes opynion De media villa there can not a thing bée inuented by y t craft of the deuyll that may bée a greater blasphemye or more derogation to Christ and his blessed bloud then this is For if Saintes bée necessary to bée mediatours for vs then is Christ vnsufficient for phylosophers did neuer put ij causes where as one was sufficient and if any thing bée geuen vs of God for sayntes sakes then bée not all thinges geuē for Christes sake y t which is plainely against S. Paules saying God for vs all hath geuen his sonne and shall he not geue Vs all things with him Let euery christ en man iudge what a blasphemy that is But let vs prooue that Christe is all onely our mediator S. Paule sayth There is one mediatour between God and man the mā Christ Iesus the which hath geuen him selfe for the redemption of all men Marke that hée sayth one medyatour betwéen God and man Where there is but one there can no sayntes come in Moreouer sayntes bée men therefore they must haue a mediatour for them selues and then they can not be mediatours for other men Farthermore the mediator between God and man is cauled Christ Iesus Now is there any saynt that hath this name if there bée none that hath the name then is there none that can vsurpe this office without blaspheming of Christ Farthermore hée hath redéemed vs onely without the helpe of saints and why shal hée not bée onely mediatour without saintes is not redemptiō the chief acte of a mediatour Also the holy ghost sayth He shall bee called Emanuell the which is as much to say as God with vs what is this God with vs is hée with vs but as one man is with an other And as my cote is with my backe Nav hée is an other wayes with vs That is to redéeme vs to saue vs to kéepe vs to defend vs from all euell yea and is with vs that is hée is on our syde he holdeth with vs hée speaketh for vs hée excuseth vs hée maketh our cause good briefly hée obtayneth all thinges for vs. Of what saynct can this be spoken What doe sayntes now for vs Also S. Iohn sayth If a mā doe sinne we haue an aduocate by the father Christ Iesus what is this hée is our aduocate to the father and here bée none assigned but Christ Iesus and by hym haue we onely remission of our synnes Now what shall the Saintes obtaine for vs what shall they desire for vs if our sinnes bée remitted then hath the father of heauen no displeasure agaynst vs what shall they then pray for vs Also S. Paule sayth The spirite of God maketh intercession mightyly for vs with mighty desires that cā not bee expressed with toung Marke how the spirite of God desireth and prayeth for vs and that no man should recken that we had néede of other mediatours hée sayth that hée prayeth mightyly for vs and with great feruēcie that it can not bée expressed Now is not hée able to obtaine all things for vs and hath taken this office on him for vs it were doubtles a great rebuke to him that Saintes should bée set in his steade ioined w t him in his office as though hée were vnsufficient You thinke to doe saints a great honour when you make them Godes and set thē in Christs steade but you can not doe them a great dishonour nor displeasure for they will bée but Saintes and no Gods yea that by Christes helpe not by their owne Also S. Paule faith Christ sitteth on the right hād of the father the whiche doth also praye for vs marke that hée prayeth for vs can the father of heauē deny any thyng of his prayer Doth not hée aske all thinges necessarie for vs And as Scripture sayth He is our wisedome he is our iustice he is our satisfactiō and our redemption made of God Now what resteth for Saintes to aske what will you desire more then wisedome iustice sanctificatiō and redemption all these hath Christ obteined for vs yea and hée alonely thereunto was ordeined of God which of all the Saintes can say that but hée if all saintes all the world would say the contrary yet hée him selfe stādeth fast against them all cōdēneth them for lyars blasphemers saying No man commeth to the father but by me note these wordes First he saith no man c. Ergo as many as euer shall come to the father of heauen bée here cōteined then addeth
scattered far and long in her trew head Christ Iesus taught hath learned not to feare the contâ—…elyes of the Crosse nor yet of death but more and more is shee strengthned not in resistyng but in sufferyng c. 250. col 2 The Popes law sayth Therfore is the Church holy because shee beleueth righteously in God c. 246. col 2 The Popes law sayth The whole Church can not erre Also in an other place of the congregation of faythfull men must needes bee which also caÌ„ not erre c. 247. col 2 ¶ That the keyes of the Churche bee the Woorde of God and not mans power HIerome sayth vppon these wordes I shall geue thee the keyes of heaueÌ„ This place the Byshops the Priests not vnderstanding haue vsurped vnto them somewhat of the Phariseis pride so that they thinke that they may condemne innocentes and loose them that bee giltie wheÌ„ beefore God not the sentence of the Priest but the lyfe of the giltie is regarded c. 257. col 2 Augustine sayth That must bee called a key where by the hardnes of our hartes are opened vnto fayth where by y t secretnes of myndes are made manifest A key it is sayth hee the whiche doth both open the conscience to the knowledge of sinne and also includeth grace vnto the wholsomnes of euerlastyng mistery c. 258. col 1 This doth Chrisostome well proue in these wordes Thâ— key is the word the knowledge of Scriptures wherby the gate of veritie is opened vnto men c. 261. col 1 Augustine doth also witnes the same saying These keyes hath hee geuen to the Church that what shee byndeth in in earth shall bee bounde in heaueÌ„ and what shee looseth in earth shal bee loosed in heaueÌ„ that is to say who soeuer doth not beleeue that his sinnes bee forgeuen hym in the Church they bee not forgeuen hym But hee that doth beleeue and auerte hym selfe from hys sinnes beyng within the Churche by that same fayth and amendement is he made whole c. 261. col 1 Origene vpon these wordes Tu es Petrus c. The wordes were spoken vnto Peter vnto all Apostles vnto all maner of perfect faythfull men for all they are Petrus and in all them is builded the Church of Christ and agaynst none of them can the gates of hell preâ—ayle Doost thou reckeÌ„ that the keyes of heauen were alonely geuen to Peter and that no other Christen maÌ„ dyd receaue them c. 261. col 2 Augustine doth also testifie the same in these wordes Wherfore the Church whiche is founded and grounded in Christ of hym hath receiued in Peter the keyes of heaueÌ„ that is to say power to bynde and loose c. 261. col 2 Chrisostome sayth The key bearers are Priestes vnto whom is committed the word to teach and to interprete Scripture c. 262. col 2 Ambrose sayth Sinnes bee forgeueÌ„ by the word of God whose interpreter is the Deacon c. 262. col 2 Chrisostome sayth Behold I see meÌ„ that haue no trew sence of holy Scripture yea they vnderstand nothyng at all therof to passe ouer many things for I am ashamed to call them madde men triflers and wranglers they bee such as know not what they say nor of what thyng they speake but alonely bee they mightye and bolde to make lawes and to curse and coÌ„demne those thynges of the whiche they know nothyng at all c. 265. col 2 The Popes â–ª law sayth If Peter haue power alonely to bynde and to loose then doth it not the Church But if this bee done in the Church then did Peter wheÌ„ hee receaued the keyes signifie holy Church c. 261. col 2 ¶ That free will of man after the fall of Adam of his naturall streÌ„gth can doe nothyng but sinne beefore God AVgustine sayth Lest any maÌ„ should suppose that the braunche of hym selfe could bryng forth at y t lest wayes a litle srute therfore saith hee nor with out me can you doe a litle but without we caÌ„ you doe nothyng Therefore whether it bee litle or much without him can it not bee done without whoÌ„ is nothyng done One of two thinges must the braunche needes doe either abyde in the vyne or els burne in the fire if it bee not in the vyne then is it in the fire c. 267. col 1 Barnarde sayth What shall we say is this alonely all the merite of freewill that hee doth alonely coÌ„sent yea doubtles Not that the same consent in the which is all his merite is not of God when that we can neither thinke the which is lesse then to coÌ„sent any thing of our selues as though we were sufficient of our selues These wordes bee not myne but the Apostles the whiche geueth vnto God and not to his free-will all maner of thinges that can bee good that is to say to thinke to will or to performe c. 267. col 2 Augustine sayth What goodnes can hee doe that is lost except that hee bee deliuered from his miserie Can hee doe good by his freewill God forbyd for man euill vsyng hys freewill dyd both loose him selfe and also his freewil and as man beeyng alyue doth kil him selfe and when he hath killed him selfe hee can not make hym selfe alyue agayne So likewise when we doe sinne by freewil and sinne hath the victory then is freewill cleane lost for of whom a man is ouercome vnto hym must hee bee seruaunt Doubtles this sentence is of Peter the Apostle the which seeing that it is true I pray you what maner of freedome caÌ„ a bonde seruaunt haue except it bee when it pleaseth him to sinne c. 268. col 1 Augustine sayth O cursed freewill without God we haue experieÌ„ce what freewil can doe without God therfore are we miserable because we haue experience what freewill is able to doe without God Behold maÌ„ was made good by his freewill was hee made an euill man When shall an euill man by his freewill forsaking God make a man good hee beeyng good could not keepe him selfe good and now that he is euill shall hee make him selfe good when that hee was good hee kept not hym selfe good and now that hee is euill shall hee say I make my selfe good c. 268. col 2 Augustine sayth Hee that feedeth without mee feedeth agaynst mee c. 269. col 2 Augustine sayth Thou wilt say that can my will doe that can my freewill doe What will what manner of free-will except that hee guide thee thou fallest except hee lift thee vp thou lyest stil How canst thou then doe it by thy spirite seeing that the Apostle saith As many as bee led by the spirite of God bee the children of God Wilt thou doe of thy selfe Wilt thou bee led of thyne owne selfe to mortifie the deedes of the flesh what will it profite thee
pardon already had and not as a cause of remission to bee receaued ¶ S. Ambrose vpon the. 1. Cor. 2. TO remit sinnes and to geue the holy ghost is onely in Gods power If God therfore gaue the effect of our saluation maÌ„ hath nothyng in this behalfe to glory of 5. Beda in Lucam Lib. 5. cap. 68. GOe your wayes and shew your selues vnto the Priest And it came to passe that as they weÌ„t they were made cleane It is not found that the Lord sent any of those to whom hee shewed these corporall benefites vnto the Priestes but onely lepers soothly because the Priest hode of the Iewes was a figure of the regall Priesthode to come which is in the Church by the which all pertainyng to the body of Christ the hyghest Priest and Prince of all others are coÌ„secrated And who soeuer from hereticall malice or gentilical superstition or iudaicall trechery or els with brotherly discord as from the spotted coullour of leprosie shal bee clensed by the grace of Christ it is necessary for hym to come to the Church and there shew the true coullor of his fayth which he hath receaued But other vices as it were diseases of the members of the soule the senses y e Lord by him selfe inwardly in the conscience and vnderstanding doth heale and correct them S. Chrisostome Tomo 6. Sermone de confessione BVt now is it not necessary that our sinnes should bee confessed before witnesses Let thy offences be searched out in thy inward thought and let that shewyng bee without a witnesse and let God onely heare thy coÌ„fession God I say that obbraideth not thy sinnes but looseth them because of thy confession ¶ S. Ierome vpon Math. 16. TO thee I will geue the keys c. This place the Byshops Priestes not vnderstandyng doe arrogate vnto theÌ„ selues some thyng of the Phariseis pride forasmuch as they thinke they may condemne innocentes or release sinners Where as beefore God the seÌ„teÌ„ce of the priestes is not regarded but the lyfe of the offenders is considered We read in Leuiticus of the lepers where as they are willed to shew them selues to the Priestes And if they had the lepry then by y t priest were they made vncleane not that the Priestes did make men lepers vncleane but because they had the knowledge who were lepours who were not and could discerne who were cleane and who were vncleane Lyke as therfore the Priests dyd there make the lepour cleane or vncleane so doth our Byshop or Priest loose or bynd not those which bee sinnefull or innocent but accordyng to his office when hee hath heard the varieties of the sinnes hee knoweth who is to bee bound and who is to bee losed S. Origine in Math. Homel 1. IT was therefore truely sayd to Peter Thou art Peter c. Notwithstandyng it semeth to bee sayd also to all the Apostles and to all perfect faythfull men because they bee all Peters rockes and vppon them all is the Church of Christ builded agaynst no one of those that bee such shall the gates of hell preuayle Notwithstandyng by that which foloweth let vs see farther Doest thou thinke that to Peter onely were geuen the keyes of the kingdome of heaueÌ„ and shall no other of the blessed Saintes receaue them If it be coÌ„mon to all that was sayd I will geeue thee the keyes why should not all that was referred to Peter before seeme to bee common to all the Apostles For in the Gospell of S. Iohn Iesus geuyng the holy Ghost to his Disciples by breatnyng sayd these wordes Receaue the holy ghost c. as though hee said it to all such so affectionated as Peter was For all which bee folowers of Christ in like maner are named rockes Thou art Peter c. But because they which do chaleÌ„ge the place of a byshop doe vse this text as Peter dyd teach vs that they haue receaued the keyes of the kyngdome of heaueÌ„ from Christ because that who soeuer bee bound by them they bee bound in heauen also they which bee loosed by theÌ„ y e is haue receaued remission of their sinnes bee loosed in heauen also We must say that they say well if they haue those good workes for the which it was sayd vnto Peter Thou art Peter and if they bee such as Peter was that on them may bee builded the Church of Christ if the gates of hell shal not preuayle agaynst theÌ„ Otherwise it is a vayne iest to say that he which is tyed with the bondes of sinnes and draweth his sinnes after hym as a long rope and his iniquities be as the hoofes of a calfe for that onely that hee is a called Byshop should haue such power that they which bee loosed of hym bee also loosed in heauen or who so bee bounde in earth by hym bee bounde also in heauen Let the Byshoppe therefore whiche doth bind or loose an other man bee irreprehensible him selfe Hee that is worthy to bynd or lose in heauen must bee the husband of one wife sober chast comely apparelled a louer of hospitalitie apt to teach not geueÌ„ to ouer much wyne no striker nor greedy of filthy lukre but gentle no quareller abhorryng couetousnes one that ruleth well his owne house hauyng childreÌ„ in subiection in all chastitie If hee bee such a one hee shall not vniustly bynde vpon earth neither shall hee lose without good aduisement For if there shall bee as I may say a Peter and hath not these giftes here mentioned as it weâ—e to Peter and shall thinke that he can so bind sinnes that the same shall bee bound in heauen so lose theÌ„ that they shall bee losed in heauen hee deceaueth him selfe not vnderstandyng the meaning of the Scripture but puffed vp hee falleth into the iudgement of the deuill ¶ Tripartita historia lib. 9. cap. 35. Verba Sozemeni BEcause it is knowen to bee a diuine thyng and aboue maÌ„s nature neuer to sinne God commaunded remission to bee geuen to sinners that doe repeÌ„t But they which refuse to acknowlege their sinnes they heape vnto theÌ„selues a greater burthen of sinnes Wherfore it seemed good to the auÌ„cieÌ„t Byshops that as it were vpon a stage vnder the testimony of the Ecclesiasticall people their sinnes should be opened And for this purpose they appoynted a Priest of good conuersation a wise man and a keeper of secretes vnto whom they commyng that had offended confessed their owne sinnes But hee accordyng to euery maÌ„s offence assigned a penaltie Which custome also hitherunto is obserued in the Weasterne Churches especially at Rome where there is also a certaine place appointed for repentaunt sinners For the offenders stand amongest the peniteÌ„tes and morners For when as the holy celebration is a doyng they not participating the communion prostrate them selues vppon the earth with mornyng and lamentation vnto whoÌ„ the Byshop repayring hee also prostrateth him selfe with
persecutour 250 Church truely declared 253. 254. 256 Counsailes haue erred and may erre 255 Councell of Constance forbad the Sacrament in both hyndes 302 Coūcell of Nice thought it meete for a Byshop to haue a wife 320 D. DAyes are no one better nor higher then an other 206 Doctours of the law geue euill counsayle 208 E. ENemy to a true mā is a theef 189 Extreme law is extreme miustice 208 F. FAyth onely iustifieth 226. 235 Fayth without workes iustifieth 228 Fayth is accompted for righteousnes 231 Fayth in Christ attayneth saluation 231 Fayth bryngeth forth good workes 236 Fayth that bryngeth forth frute is the fayth that iustifieth 238 Fayth iustifieth before God good workes declare our iustification to the world 239 Faythes are of two sortes 241 Fayth that iustifieth is geuen vs frely of God 241 Faythfull beleeuers in Christes merites are the right holy Churche of God 244 Faythfull congregation cannot erre 247 Fayth is the mere gift of God 277 Fisher Bishop of Rochester sworne to the Pope 197 Flocke of Christ is litle 247 Fleshly reason refoned frowardly 270 Fridericke the Emper our deposed 191 Freewill of man without Gods grace can doe no good 266. 267. 268 Freewill without grace is sinne 269. 270 Freewill wherein it consisteth 276 Frutes of fayth 235 G. GErmayne a Popes Sainte a straunge hystory 190 George Stafford a learned man 221 God onely is omnipotent and almightie 351 God is to bee obeyed before men 295 God doth wōderfully worke to saue his flocke ibidem Gods commaundements are impossible to our nature to bee kept 272 Gods mercy is the onely cause of our saluation 179 Good counsaile geuē to the Bishops 215 Good workes what goodnes is in them 229 Good workes cannot deserue remission of sinnes 235 Good workes are to be done though they iustifie not 237 Good workes are the frutes of good fayth 249 God disposeth his mercy to whom it pleaseth him 278 Gospell preachyng is no cause of insurrection 184 Gospell profitable to England 194 Grace without deseruyng 224 Grace findeth our hartes stony 273 H. HErode kept his brothers wise 188 Hipocrisie abhominable 189 Holy dayes why they were ordeyned 205 Holy Church truely defined 243 Holy church that is the true church of God is to the worlde inuisible 244 Holy Church is the grounde and piller of trueth 245 Holy Church is built vpon the Apostles and Prophetes 250 I. IAcob is elected and Esau reiected 178 Idols and Images described 344 Idols Images are all one ibidem Ignoraunce made vs worshyppe stockes and stones 341 Images are neither to bee honored nor worshypped 340 Image of God is thy poore Christian brother 345 Images or Idols are not the workers of any miracles 345 Insurrections whereof they came 192 Indifferent thynges are to bee obeyed 298 Iohn kyng of Englād cruelly handled by the Clergy of England 189 Iustification is not by the lawe of of workes but by the law of fayth 234 Iustification how it commeth 236 Iustified personnes cannot abstayne from doyng of good workes 240 K. Kynges ought not to bee deposed though they bee wicked 187 Kyng Iohn was cruelly handled of the Clergy of England 189 Kyng Iohn poysoned 189 Kynges brought by violence vnder the Popes foote 195 Kynges of the kyngdome of heauen what they are 257. 258 Keyes of Christ abused by the Byshops 262. 263 L. LAw why it was geuen 275 Liberties of holy Churche may not bee impugned 217 Losing and byndyng what it is 259 M. MAn is Lord ouer all creatures 274 Mans dominion restreyned 275 Man is the lyuely and true Image of God 346 Mariage of Priestes is allowed of God 317 Mariage hath a greater crosse then virginitie 313 Mariage of Priestes is neither agaynst Gods law nor mans law 328 Mariage is all one beefore Priesthode and after Priesthode 336 Masse made of many patches 357 Masse welbeloued of the Papistes for gaynes sake ibidem Ministers of the Churche ought to bee no Lordes 262 Money is the popes best marchaūt 265 Monkes of the Charterhouse and their superstition 299 Mores holy Church are the Pope Cardinals and Byshops 252 Moses chayre what it is 297 N. NAturall reason is a blynde iudge of the Scriptures 307 Naturally all men desire Mariage 323 O. OBedience to the higher powers taught by Christ and his Apoles 185 Obedience to the Prince wee owe with our bodyes and to God with our soules 300 Officers are Byshops hangmē 211 Offendours of the common weale may not breake prison but paciently suffer that the law doth determine 293 Orders in the Clergy hath two significations 202 Othe the Byshoppes made to the Pope 195 Othe to the Pope last made by the Byshops 200 P. PApistes and Schoolemen peruert the Scriptures 180 ▪ Papistes charge the Preachers of Gods word with heresie 185 Papistes teach disobedience to Princes 185. 186 Papistes shamelesse doynges 186 Papistes and Protestantes wherin they differre 191 Papiste is an vnnaturall subiect agaynst hys soueraigne Lord and Lady 202 Papistes are arrogant and proude 209 Papistes are craftie iugglers 223 Papistes crueltie 225 Papistes are trappers of innocents 223 Papistes are tyrantes 224 Papistes are blasphemers of Gods holy word 286 Papistes preach lyes 287 Papistes and S. Paule are contrary 285 Papistes are the norishers of ignoraunce and darknes 290 Papistes finde faulte with gnattes and swalow Camelles 308 Papistes make blynd reasons 308. 309 Papistes carnall reasons 351 Papistes worshyppers of stockes and stones 352 Papistes blynd and malicious 353 Papistes foolish arguments soluted 354 Paule dispenseth with vnlawfull vowes 314 Peter the Apostle had a wife 325 Petition of Doct. Barnes to kyng Henry the viij 205 Philip the Euangelist was maryed 325 Popes depose kynges 186 Popes shamelesse arrogancy and tyranny ibidem Popes dispense with othes that subiectes make of obedience to theyr Princes 188 Popes procurers of warre and destruction of people 193 Pope agaynst Pope one cursing an other ibidem Popes alter the Byshops othes as semeth best for their purpose 195 Popes and their lewdenes truely described 197 Pope how hee cōmeth by the name of Lord. ibidem Pope Clement excōmunicated kyng Henry the viij 198 Popes what maner of men they are that are chosē to that dignitie 199 Pope Clement the sonne of a Curtisan ibidem Pope a monstruous hypocrite 198 Pope and hys lawes agree not 199 Popes are not chosen after Sainte Paules rule ibidem Power of kynges is immediatly of God 202 Popes Saintes worke straūge miracles 190 Pope absolueth all rebellion agaynst Princes but pardoneth none that hath beene agaynst hym selfe 201 Popes regalles ibidem Pope calleth Councelles as it pleaseth hym 202 Pope hath libertie to say do◠what hee list 204 Popes pardōs haue beene good marchaundise in England 212 Pope may not bee controlled of any man 213 Popish law is tyrannous 218. 219. 220 Pope and the true holy church how farre they differre 242 Pope and his maners agreeth nothyng with the holy Church ibidē Pope
shamefully abuseth the holy Church 243 Popes Church glory in trash 251 Popes Clergy is condemned by S. Augustine as heretickes 264 Pope and Christ are contrary 284 Pope and his Clergye are the very Antechristes 288 Pope a persecutour of holy church 242 Pope selleth God and all hys ordidinaunces 265 Popes condeÌ„ned for heretickes 247 Popes own lawes both agaynst him selfe and his Clergy 305 Pope defameth Priesthode 324 Pope and his Clergye feare not to breake Christes institution 306 Pope forbyddeth mariage 315 Pope accompteth whoredome matrimony to bee all one 321 Popes doctrine condeÌ„ned by a CouÌ„cell 322 Popes lawes agaynste mariage of Priestes 316 Pope alloweth y t kepyng of whores 317 Pope wil not suffer any persoÌ„s maryed to bee Byshops 320 Pope is a renter and tearer of the Scriptures 334 Pope maketh a hotchpot of mariage ibidem Pope accompteth whoredome better then Matrimony 335 Pope a blasphemer of God ibidem Practise of Prelates 203 Practises of Papistes to cause Images to worke miracles 343 Preachers of true doctrine teach obedience 185 Preachers of true doctrine are sufferers 184 Preachers of false doctrine are persecuters 184 Preachers agaynst the Pope are accompted heretickes 205 Prelates caÌ„not vse obedience to their Prince 202 Prelates are blynd guides ibidem Prelates will obey the pope but not the Prince 203 Priestes rore and mumble out their Diriges and Masses 216 Priestes may marry wyues by the law of God lawfully 309 Priestes must marry for auoydyng of fornication 310 Prophetes neuer styrred the people agaynst the Prince 184 ProtestaÌ„tes and Papistes how they differre 191 Power temporall described 292 R. REason deuotion that is agaynst the will of God is mere blyndnes 307 Righteous man lyueth by fayth 233 Rochester agaynst Winchester 206 Rochesters great iudgement ibidem Rochesters vayne distinction 237 Rochesters rule to know the difference betweene the Pope and the Councell 247 Rochesters wordes vppon Christes wordes 303 S. SAcrament forbydden to bee receaued in both kyndes 301 Sacrament vnder both kyndes 305 Saintes can obteine nothyng for vs. 347 Saintes how they ought to bee honored 349 Saintes are boly but they are no Gods 351. Scriptures are to be read of all men 182 Scriptures in the common tounge teach all obedience 184 Scriptures iudge the true Church 250 Scroupe Richard Archbyshoppe of yorke a rebell 188 Scriptures are the iudges of Councels 248 Scriptures not suffered by the Popes Clergye to bee in the mother toung 283 Scriptures teache the commaundementes of God 288 Scripture is profitable to bee read 289 Scriptures is to bee made knowen to all men 291 Solutions and argumentes to the Scriptures 236 Spiritualtie ready to helpe the pope 194 Spirituall power 297 Stafford George a learned maÌ„ 22â— Stokesly Byshop of London a foolish and malicious Papist 291 Stockes and stones the Papistes honor as Goddes 342 Subiectes must obey and in what maner 294. 295 Supplication made by D. Barnes to kyng Henry the viij 183 Supersâ—â—tion of the Monkes of the Charterhouse 299 T. TRaditions agaynst God are to be rooted vp by the rootes 298 Tunstall Byshop of London 215 V. VIrginitie is a state indiffereÌ„t 313 Vncharitable sutes are to bee reproued 209 Vniuersall Church is not a generall Councell 248 Vowes that haue vnlawfull conditions are not to bee obserued 319 Vrbane Pope agaynste Clement Pope 193 W. WOrkes which bee of greatest value and are accompted for the best 228 Workes are good and helpe to iustification 231 Workes without fayth are but sinne 233 Workes of the new law 234 Whoredome is lawfull in no case 311 ¶ FINIS AT LONDON Printed by Iohn Daye and are to bee sold at hys shop vnder Aldersgate An. 1572. ¶ Cum gratia Priuilegio Regiae Maiestatis A liuely picture describyng the authoritie and substaunce of Gods most blessed word weyghing agaynst Popish traditions ☞ Iudgement indifferent How light is chaffe of Popish toyes if thou desire to trye Loe Iustice holdes true beame without respect of partiall eye One ballance holdes Gods holy word and on the other parte Is layde the dregs of Antichrist deuisde by Popish arte Let Friers and Nunnes and baldpate Priestes with triple crowne of Pope The Cardinals hatt and deuill him selfe by force plucke downe the rope Bryng bell booke candle crosse beades and mitred Basan bull Bryng buls of leade and Popes Decrees the ballance downe to pull Yet shall these tares and filthy dregs inuented by mans brayne Through force of Gods most mighty word be fouÌ„d both light and vayne Magna est veritas preualet Great is the trueth and preuayleth 3. Esdra 4. Tyndall a vertuous and godly man Wilfull malice agaynst opeÌ„ trueth The authors that Popishe Pristes doe studie Vniust dcaling of the Papistes Notorious blasphemy of a Papist Tyndall remoueth from M. Welshe Tyndall sueth to be with Tonstall Byshop of London but coulde not obtayne The Scripture in the vulgare tongue a speciall manifesting of the trueth IgnorauÌ„ce of Scripture cause all mischife erroures in religion The reprobate are alwayes offended at y e trueth Henry Phillippes a wicked and dissembling Iudas Tyndals simplicitie pitied of the officers Tyndals godly zeale to his Prince A testimony of Tyndals godly life euen by his aduersarye The fayth of Tyndall shewed by a manifest myracle The reason that the papistes make agaynst the translation of the scripture into English A subtile shift of the popes clergy to couer their euill How the Papistes were vexed with Tindals translation of the new testament The Papistes shamed not to wrest the scriptures The Papistes haue wrought wonderfully to haue suppressed y â— scripture As owles abide not the brightnes of the day so cannot the papists abide the lyght of the gospell What first moued W. Tyndale to translate y â— Scripture into englssh This bishop of LoÌ„don was then Tunstall which afterward was bishop of Durham The popes chaplens pulpet is the alâ—house Christes apoitles dyd mekely admonish but the Popes sectaryes dyd braule and skold Parcialitie sometyme in men of great learnyng How Tindale was deceaued Roome enough in my Lordes house for belly chere but none to translate the new testament Tindale could get no place in the bishop of LondoÌ„s house Tyndals submission is to all such as submit themselues to God Not the toung but the life proueth a true Gospeller The truest touchestone or Religion is Christes Gospell The scripture of god is y â— sworde of the Spirite TribulatioÌ„ is the gifte of God What we ought to seeke in the Scriptures A goodly comfort agaynst desperation EnsaÌ„ples of their euils not to bolden vs but to feare vs froÌ„ sinne and desperation Howe we ought to prepare our selues to the reading of the scriptures Fayth our surest shield in all assaultes We may not trust in our workâ— but in the word and promise of God God burdened with hys promise The holy ghost breateth where and when it pleaseth hym Conscience of euill doynges fyndeth out 〈◊〉 ‑ 〈◊〉 men Of
iustifieth The cause why W. Tyndall put his name to some bokes left it out in some William Roye a falâ—e Disciple Ierome a brother of Grenewich 2. Timo. 2. 2. Timo. 3. 2. Thess 2. 2. Cor. 10. 1. Cor 3. Actes 6. Antechrist what it is Scribes Phariseis were very Antechristes The properties of Antechrist 2. Cor. 11. Antechrist hath bene among vs a loÌ„g tyme. Iohn 〈◊〉 Antechrist accompteth it treason to bee acquainted w t Christ Galâ— 4. Luke 16. Math. 2â—… 2. Timo. 3. 1. Cor. 1 â–ª and. 2. Roma 10 â–ª Faith onely iustifieth Roma 1. Faith bringeth lyfe The law bryngeth death 1. Cor. 3. Ephe. 2. The Gospell is the ministratioÌ„ of righteousnes Resiste the deuill with the shield of fayth Faith is y â— holy canâ—de wherewith we must blesse our selues at y â— last houre Roma 3. Roma 4. Fayth is accompted to vs for righteousnes Gal. 3. The children of fayth are the children of Abraham Gal. 2. Fayth only iustifieth vs. Math. 7. Mat. â—2 A principle taught by Christ Fayth beyng ioyned with the worde of God bringeth forth good fruit Acts. 15. The law cannot iustify vs. Gal. 3. Fayth in christes promises doth iustify vs. Christ is the store-house of mercy for vs. The definition of true fayth Faith that bringeth not forth fruite is but a dreame Mat. 9. Faith is the gift of God Ephe. 2. The spirite of God accompanieth Faith Fayth of her selfe bringeth forth good frutes that is good workes True fayth is not with out good workes True fayth and good workes are the gift of God and come not of our selues The difference betwene false fayth and right faith As the tree is knowen by his fruit â—o right fayth is knowen by her fruit Example The frutes of fayth A differeÌ„ce betwene true faith fained faith Rome 9. Backeward disputations The kindnes of God moueth vs to loue god Fayth onely maketh vs the sonnes and heires of God Faith possesseth the spirite of God Workes declare fayth and Gods goodnes Goddes grace is to be exercised in vs. Where true fayth is good workes folow Gene. 2. The outward righteousnes the inward righteousnes what they are Outward workes declare where true fayth is Good workes are witnesses for vs before God Math. vi vij Math. 10. We must of duety do good workes without hope of reward Fayth maketh vs the sonnes and children of God Roma 8. Gala. 4. Math. 7. Math. 19. They that seeke heauâ— for theyr workes are such as vnderstand not the treasures of Christ Math. v. As good workes naturally folow fayth So eternal life foloweth fayth good lyuyng As good workes folow faith So hell foloweth euil workes Of our selues we are the vessels of y â— wrath of God and the heyres of daÌ„natioÌ„ To beleue in Christ is saluatioÌ„ To seeke heauen by good workes were to derogate the dignitie of the bloud of Christ All that is good is purchased for vs by Christ Sainteâ— can â—ot helpe vs in to heauen Math. â—5 1. Pet. 4. How â—â—e may make frendes of the wycked Mammon To do good to such as 〈…〉 is â—…able Rom. 9. All our righteouscommeth â—â—â—ely from Christ Mammon what it is Esay 61. Prou. 3. Ephe. 5. The dayes are called euil because euill men vse them We are bound by the law of nature to helpe our needye neighbour The vnrighteous Stuard who it is Christ is the father of all righteousnes Math. 5. For Christes bloud sake onely through fayth God is at one with vs. Christes bloud onely putteth away all sinne We must follow 〈◊〉 in 〈◊〉 â—oâ—ng Math. 〈◊〉 We may not do good worken to be praysed of the world We must 〈◊〉 to our neighbour â—s God is to vs. 〈◊〉 seeke to be praysed of men Rom. 6. Faith 〈◊〉 lâ— in 〈◊〉 vs and no good â—…e can be done without Faith Good workes are the 〈◊〉 of Faith 〈…〉 〈◊〉 Act. 7. Luke 23. True righteousnes springeth out of Christes bloud True fasting what it 〈◊〉 No fleshe can fulfill the lawe We cannot deserue forgeuenes of God but he of hys mercy pardoneth vs. Mat. 〈◊〉 A true bestowing of almes In Christ we are all in all We must do good workes because it is Gods will that we should do them We must heare the word of God and 〈◊〉 1. Ceâ— 2. Christ is our onely Phisitian to heale 〈◊〉 deliuer vs of our sins Christ is our ankerhold to saluation A Prophet what hee is Math. 12. The absteinyng from sinne outwardly is but hypocrisie Math. 19. To beleue vnfaynedly in Christ is to kepe the coÌ„maundementes The law is spirituall and requireth the hart If the rich helpe not y â— poore in their nede they are but theues before god Math. 27. Faith casteth our deuils Faith fasteth Faith prayeth Math. 25. In Christes bloud we are blessed from y â— curse of the law Luke 7. The law condeÌ„neth The Gosspell coÌ„forteth maketh vs saâ—e Certaine phrases of spech expounded Iohn 4. Where perfect loue to God is there are all good workes Luke 10. What it is to loue god withall our hart c. The true vnderstandyng of a parable We must euer be ready to helpe our neighbour Iohn 3. Iohn 15. 1. Iohn 1. Workes that the Papistes called workes more then the lawe requireth Luke 10. Luke 12. Whatsoeuer we haue we receaue it of the mercy goodnes of God The great diuersitie maner of the speaking of the Scriptures The sayinges of the Scriptures may not be grossely vnderstaÌ„d The naturall man vnderstandeth not the thinges of God Rom. 8. Iohn 8. The scripture is nothing els but that which the spirit of God hath spoken By Faith in Christ we are brought to the state of saluation God worketh his owne will with all his creatures If we beleue in god we must put of the olde man his works Good workes what they are and to what ende they serue Fasting the true vse thereof true fasting what it is Supersticious fasting Supersticious watching True watching Prayer what it iâ— True prayer True prayer is not without faith charitie Math. 5. He that repenteth his sinne is no sinner before God How we should pray for our neighbour Rom. 9. Christ is our righteousnes Loue amoÌ„g Christen meÌ„ maketh all thynges common Mans ImaginatioÌ„ cannot alter the law of god neither make it more or lesse Almesâ— what it is 1. Pet. 1. 1. Iohn 〈◊〉 He that is mercyfull hath the spirite of God Rom. 〈◊〉 Loue seketh not her owne profite 2. Cor. 12. Christ is all in all thynges Euery one must care for their owne housholdes First looke to thyne owne houshold and then to the poore We must for christes sake shew our coÌ„passion charitie to all men so far as our habilitie will extend Good workes what they arâ— 2. Cor. 9. We must do good workes yet put no trust in them God is no accepter of persons but receaueth all that submit them selues vnto him Math. â—0 As all
of righteousnes what it is Carâ— How the spirituality â–ª care for the temporall common wealth As thou 〈…〉 ‑ 〈◊〉 â—o shalt 〈◊〉 ob 〈◊〉 mercy in y â— life to come 6. The filthines of the hart what The purenes of the hart what The ende of the lawe 〈◊〉 to iustiâ—… all that â—…leue Impure harted who are 7. Peacemaking what Princes what they ought to 〈◊〉 yet they make warre WheÌ„ thou maist assure thy selfe to be y â— sonne and heyre of God VengeauÌ„ce pertayneth to God onely 8. In y e fayth of Christ lawe of God â–ª all oâ—r righteousnes is conteyned Peace The peace of Christ is a peace of conscience To suffer with Christ in this worlde is to be glorified wyth him in the worlde to come Payne No 〈◊〉 payne caâ— be a satisfaction to God 〈◊〉 Christes passion 9. What the most cruell persecution is Set the example of Christ before thee Cursed Most accursed who Workes iustifie noâ— Not the worker but y e pure mercy of God is cause of the promise made vnto The office of a true preacher It is a leopardous thyng to salt hypocrisie Salt Who is mete to salt A true preacher of gods word must vse no parcialitie for feare of persecution Monkes why they runne to cloystures By salte is vndersteod the true vâ—deâ—â—tandinâ— of the â—…as of fayth of woâ—kes c â–ª Spiritualtie why 〈◊〉 be dispiâ—â—d Ceremonies must be salted Darcknes all knowledge is darcknes 〈◊〉 the knowledge of Christes bloud shedâ—ing be in the hart Laye The laye ought to haue the Gospell Gospell The propertie of y â— Gospell Gospell The trâ—e Gospell is not hid in dennes If y â— spiritualty were a light as they ought to be they woulde make them â—…ues pore to make other riche but they make other poore and themselues riche Kinges ought to be learned The order how euery man may be a preacher and how not None ought to preach â—…ly but such as are admitted by y â— ordinaunce of the congregation Spirituall and temporal reqâ—… do biffer Euery maÌ„ must defeÌ„de Christes doctrine in 〈◊〉 owne person Whose refuseth tadâ—… for Christes sake caÌ„ not be the disciple of Christ False doctrine causeth â–ª 〈◊〉 workes True doctrine is cause of good workes Grace and truth thorough Iesus Christ Gloses They that destroy the law of God with gloses must be cast out The Church Law Except a man loâ—e Gods law â—e cannot vnderstand the doctrine of Christ The righteousnes of Phariseis Glorie He that seketh hys owne glory teacheth his owne doctrine not his masters Glory â–ª he that sekâ—… came glory altereth his maâ—…s message Worde Gods worde altered is not his worde To loue is to helpe at â—eede Prayer The prayer of MoÌ„kes robbeth helpeth not Loue prayeth Scribes Phâ—… what they were The Phariseyeâ— might better haue proued theÌ„selues the true Church theÌ„ our spiritualâ—â—e way The promises are made vpon the profession of the keepyng of the lawe of God so that the Church that will not keepe Gods lawe hath no promise that they caâ—ot erre The wickednes of y â— Phariseies what it was Preacher Why the true preacher is accused of treason and heresie Ipocrisie Why hipocrisie must be first rebuked though it be ieopardie to preach against it The lawe is restored The Phariseis 〈◊〉 exteÌ„d 〈…〉 doinges or actes to y â— outward shew 〈◊〉 deede and nothing to the hart The lawe 〈…〉 wâ—â—t on the hart as the hand Racha How a maÌ„ may be angry without sinning Loue is y â— keeping of the lawe Sinnerse He that helpeth not to mâ—nde sinners must suffer with them when they be punished In doyng out best to further our neighbour in vertue although we preuaile not we are excused Hate When a man may hate hys neighbour Offeringes or sacrifices what they meant The faste that God requireâ—… Last farthyng How corruptly the Phariseis dyd attribute all euil to the deede onely Loue is the fulfillyng of the law Aduoutrie Some doctoure â—aue doubted in that which Christ hath flatly condemned Filthy A wife How good a thyng The office of a preacher Law What foloweth the kepyng of the law Law What foloweth the breaking of the law The enormities that haue chauÌ„ced since y â— slaughter of King Richard y e secoÌ„d vnto this realme of EnglaÌ„d Tiraunts Why God geueth vs vp and leaueth vs in the handes of titaunts and in all misery An admonition What rulers ought to do touching such as runne Flie from their wiues without â—ust cause Swearing To sweare by God Men ought so 〈◊〉 deale that their wordes may be credited without any othes Swearing in what sort it is lawfull â–ª Charitie moderareth the law Othe To performe an euill othe is doubleâ— sinne He is not forsworne whose hart ment truly when hee promised To lye or dissemble 〈◊〉 some causes not culpable Cheke To turne the other cheke what it is Mekenes Pollyng how to auoyde it Two maner states degrees of regimeÌ„tes Euery maÌ„ is of the spiritualtie and of the temporalitie both 〈…〉 He that loueth not his neighbour â—ath not y e true fayth of Christ The temporall regiment Violence Not to resist violeÌ„ce how it is vnderstode Rulers must punishe â—ut for malice but for defence of the people and maintenaunce of y â— lawes An example how to vnderstand y â— two regimentes What soeuer thou art bound to do do it with loue How to be a warriour Thou 〈…〉 or 〈…〉 〈…〉 Goodes Math. xxv To go◠〈◊〉 lawe To rise agaynst the iudge or magistrate so to resiste God Princes whether they may be resisted or put downe of their subiectes in any case The king hath Gods authoritie An aunswere to the former Argument Goodes The kyng as â—ee is Lord of thy body so 〈◊〉 hee of thy goodes RegimeÌ„ts Euery maÌ„ is vnder both regimentes As the spiritualitie may rebuke kings vices so may kyngs vse temporall correctioÌ„ agaynst the spiritualtie A preacher of â—…eâ—ce Rulers do repene to heare of theyr â—…es In lending we must folow the rule of mercy We must not reuenge our selues vpon our euill detters but referre our cause to God and his officers 〈◊〉 Couetousnes is the roote of all euill Iaco. ij The enemies of God and hiâ— wordâ— are to be huted Leui. 19. Publicans what they were As our heaueÌ„ly father bestoweth his benefites vpon good bad so ought we to loue both frend and soe To be perfect what it meaneth Almose Deedes coÌ„manded by the scripture done to any other ende then they ought are â—o good deedes 〈◊〉 xvi It is the purpose entent of our deedes that make or marrâ— Trumpets To blow trumpetes what Lefte hand Vaine glorie A good remedy against it Workes iustifie not from sinne neither deserue the rewarde promised Our rewarde commeth not of our deserts but thâ—… the loue that God beareth 〈◊〉 thorough faith in Iesus Christ We may not chaleÌ„ge the proâ—… by our merites but by Christes bloud Crosse Workes What
good worke except we beleue that our sinnes are forgeueÌ„ in Christ More Sinne. Tyndall More Vnbelâ—efe Tyndall More Frewill Tyndall We haue no freewill to preuent grace prepare our selues Math. 12. Iohn 5. 1. Cor. 6. The hearing of gods word causeth repentaunce Iohn 19. There can be no repeÌ„taunce in vs but god doth first worke in vs by hys grace More Tyndall All power that we haue to good or euil is of God But y e croked and naughty vsage of the same is of our owne câ—â—kerd corrupt nâ—ture More Matrimonye Tyndall Matrimony caÌ„ be no SacrameÌ„t except a doctrine be added therunto that the people may know the benefite of Christ that we haue by matrimony More Orders Tyndall No Sacrament is wtout signification More CoÌ„secrate Tyndall WomeÌ„ that are vertuous and discrete may in cases of necessitie minister the Sacramentes as well as the Priest More Sacrifice Tyndall In ensample The supper of the Lord is geuen vs to be a memoriall of his death once offered for all Christes memoriall Masse More Bread Tyndall The corrupt and vayne disputations of men to proue christ to be really in the Sacrament Iohn 〈◊〉 More Masse Tyndall The Sacrament of Christes body when it is faithfully ministred doth profite as many as do beleue in Christes death More Tyndall More Touch. Tyndall More Worship Tyndall The true worshipping of the SacrameÌ„t is to beleue that it is a true signe that Christ suffered death for vs. More Tyndall More Purgatory Tyndall More Soules sleepe Tyndall The soules departed rest at Gods will pleasure Deut. 2â— More Saintes Tyndall More Tyndall More Tyndall Saintes are not to be called vpon for we haue no promise nor assuraunce that either they heare vs or can profite vs. The children of god are obedieÌ„t to hys lawes Images Hierome Images were not allowed in the primitiue church Epiphanius cut the Image Gregory Cirenus A Councel gathered in Grece dyd put downe all Images Ezechias Images are not to be had in Churches More Our Lady Tyndall More Salue Regina Tyndall â–ª Mors. Tyndall Math. 12. Luke 1â— The prayers of all good womeÌ„ are aswell accepted of God as the prayers of our Lady More Crosse Tyndall More Tyndall More Vow Tyndall More Martine Tyndall Martine All falsehode is not espyed on in one 〈◊〉 More Tyndall ☜ More Martine Tyndall More Martin Tyndall â–ª Vnâ—â—n More Tyndall How far a Christen man is bounde to suffer More Tyndall More Tyndall More Tyndall More Tyndall More Tyndall More Tyndall More Tyndall Vnlawfull vowes are not to be obserued Vowes All vowes are to be made wyth great aduisement We mâ—st vse Gods creatures for our necâ—…e All our abstinence chastising of our selues is to our owne profite Freewiâ—t More blasphemeth God Our dedes are euill because we lacke know ledge to referre them vnto the glory of God 2. Cor. 4. The deuill is the blinder kepee of vs froÌ„ y â— vnderstanding of gods wyll The deuill is the blindeâ— and keper of vs from the vnderstandyng of Gods wil. We may not be curious to search gods secretes A Papisticall opinioÌ„ Witte reason iudgement goeth before will Faith is the gift of God commeth not by free wil. Phil. 1. Phil. 2. God is the first worker bringger to passe of our well doynges Math. 24. The Christians seeke helpe of Christ O abhominable blasphemy Doct. Ferman Master doctour Fermon was a vertuous godly and learned maÌ„ A true note to know hypocrites M. More 〈◊〉 a iuggleâ— with termes The order of iustifying A lyuely descriptioâ— of our 〈◊〉 fication The great mercy and kindenes of God moueth maÌ„ to repeÌ„tauÌ„ce The right order of our iustificatioÌ„ 1. Iohn 4. Faith only apprehendeth our iustification what faith iustifieth There are diuersities of faith and but one faith that iustifieth vs. Workes Out of a liuely and iustifiyng faith springeth good workes Fayth alone iustifieth A similitude More is maliciously blynde An apâ— and proper exsample of loue Rom. 5. God loued vs first that we should loue him againe ☜ He that loueth God loueth hys neighbour Note here the mercy goodnes of God Faith may be had wtout loue but it is a barreine naked faith Ciprian Martyrs that suffered all a yeare long The deuils Martyrs We must doe good workes of loue and not for reward Our doynges can deserue nothyng but Christe hath deserued for vs. Iames. 〈◊〉 Iames â—eproueth selâ—â—â—â—â—tes and not a true and liuely sayth Fayth that will not woorke when oportunitie serueth caÌ„ not iustifie How workes iustifie Rom. 4. Iohn 8. AbrahaÌ„ beleued gods promises therefore was iustified Hee that seeth hys neighbour in necessitie hath no compassion on him hath no fayth The Papistes preach workes that are profitable to them selues More Dauid Tyndall Psal 51. When we haue offended God we must returne quiâ—kly by repentaunce and call vpon God to heare vs for Christ our Sauiours sake Poena culpa As we haue receaued at the haÌ„d of God mercy so must we shewe mercy to our neyghbours Workes of them selues iustifie not He that loueth hys neighbour for Christs sake the same is righteous All our workes if they procede not of loue are nothyng Fayth in Christ maketh our small workes acceptable ☞ The righteous lyueth by â—aith Faith in Christes bloud doth onely iustifie vs. More Tyndall Iohn Baptist and our Lady also were sinners looked for the redemptioÌ„ in Christ Chrisostomus There was neuer any but Christ that was without sinne 1. Iohn 1. Workes are vnder the law Fayth is vnder no law More Tyndall More Tyndall The blinde and â—ond reasoning of More Luke 22. Iohn 17. The difference betwene Peters fall the fall of Iudas Iudas Iudas perished in desperatioÌ„ By Adam we are all made the children of the wrath of God Rom. 9. God worketh by diuers to make vs to call vpoÌ„ and to trust in his mercy Frewill The witte leadeth the will Mores wittes are captiuated A prety example ☞ King Henry the. v. King HeÌ„ry the 4. was an vsurper of y e crowne ☜ The Turk is to be resisted The vnion of Doctors a good booke ☜ More Tyndall sweareth More Tyndall Eare confession More Purgatory Tyndall More Clergy Tyndall Note More Tyndall Paule dyd excommunicate but our Byshops do burne Math. 23. An old practise of the Phariseis newly practised by the Pope his Prelates Wordly prefermentes are leâ—â—es to true Christianitie The Jewâ—◠〈◊〉 accuâ—ed Christ The câ—â—ell Iewes by persecutyng Christ his Apostles procured the vengeaunce of God to lighten vpoÌ„ them selues The Apostles 〈…〉 all oâ—… The practise of our Prelates in these dayes The geneâ—ation of Seâ—pentes A good admunition to all blynde guides Our Prelates seeke to be chiefe and highest Swarmes of sectes set vp by the Pope his Prelates Our Prelates professethe Pope to be their Lord but yeâ— keepe no part of hys lawe The Popes clergie are murtherers A good admonition to all rulers The commoÌ„ perswasion
Christ is accompted to vs for righteousnes We are saued by grace and not by workes of the law The Pope when any man offendeth him falleth to cursing Workes can be no satisfaction for sinne to Godward God is a spirite and must be worshipped in y t spirite Popish workes Gods worship God doth pardon and forgeue all our sinnes whatsoeuer they are for Christes sake Christes victory The popes purgatory is terrible Binde and lose Note this text Bynding losing is by the true preachyng of Gods Word We must struggle striue with sinne How penauÌ„ce came vp Purgatory How the Pope and hys shauelyngs haue abused penaunce Here was Purgatory kindled The deâ—…nition of penaunce made by the Papistes Fayth is the chiefest part of penaunce Our workes can make no satisfaction but onely faith in Christes bloud The practise marcheuÌ„dise of the Pope his Clergy Vowes of Religion Worshyppyng of Saintes The Pope and his Clergy setteth vp Idolatry The true worshipping of saintes Good lessons are to be learned of y â— saints The true worshipping of saintes is to folow their life and doctrine If we harken to the voyce of God he is mighty and of power to helpe vs. We must do good for euill A popish imaginatioâ—â— Aduourâ—es Idolatry God hath promised to geue vs whatsoeuer we aske in Christes name for Christes sake Saints caÌ„ not help vs The saints were not saued by their â—…ne merites but by Christes merites We must humble our selues to the mercy of almighty God The Angels serue vs. To choose saintes to be our aduacates is mere idolatry Christ is the way life that leadeth vs to saluation Howe Christ prayeth for vs Christ is a kyng and hath power him selfe to forgeue vs and to receaue vs vnto hym selfe All the blessed company of heaueÌ„ reioyse and are glad to haue vs to be with them that we might loye together Christ prayeth for vs and hys prayer is heard Imageseruice is abhorred of God God hateth superstition Churches were or deined for preachyng and callyng on the name of God Christe hath made a chaunge with vs for he hath taken vpon him all our sinnes and grauÌ„ted vs his mercy and giftes of grace loue maketh all thynges common S. Paule was a louyng and carefull preacher A good saying of S. Paule The state of grace They that keepe the coÌ„maundementes are in the state of grace When we do good to our neighbour then we may be assured that we are in the state of grace A sure argument to know false Prophetes by To be in God is to beleue in the mercy of God A rule to know whether we loue God or loue him not They that be enemies to the Testament of Christ and are teachers of mans 〈◊〉 tions are not in Christ And old coÌ„maundement is the woorde which ye heard from the begynnyng Siâ— transit gloriâ—â—uÌ„â—… This was Cardinall wolsey He that hateâ—h hys brother is in darknes and seâ—th not Christ To abyde in the light is to abyde in 〈◊〉 knowledge of Christ Faith in Christ is the roote of all goodnes He that hateth hys brother is in ignoraunce IgnorauÌ„ce When we haue offended our brother if we reconcile our selues vnto hym agayne theÌ„ are our sinnes forgeuen We can not know the father but by the sonne Fayth in Christ ouer commeth the worlde â—â—arice or couetousnes The loue of y â— worlde 〈◊〉 many from Christ Thomas Wolâ—… lâ—â—â— Cardinall of England Lechery Couetousnes Pride Compare the worldâ— to the pope Cardinals â–ª c. and you shall finde them to bee the world Pride â–ª Couetousnes Note The proâ—…tions of the spiritualitie corrupt their myndes Popes and Bishops will suffer nothyng that shall restrayne their pride and couetousnes Riches and couetousnes blyudeth the eyes of the 〈◊〉 Houre Antichrist The worldings loue the Gospell so longes it bryngeth gayne The Papistes poudred the doctrine of Christ w t theyr dreggeâ— The Pope hath put Christ froÌ„ his rule gouernement Antichrist hath bene long among vs. Christ onely is called holy Annoynted The carnall man knoweth not the thinges of the spirite of God Antichrist who it is The Pope captiuateth the vnderstandyng of all meÌ„ with his superstitious rites and ceremonies Pelagius heresie Iesus Christus Emanuel Sanctus Thomas Curteise a churle Dead men Poore meÌ„ Christ is no disguised person The Pope and his shanelynges are right Antichrists To know God The Apostles doctrine ought we to abide by Annoyntyng Outward oyle auayleth nothyng We must cleaue to the doctrine of the Apostles A fore saying to all hypocrites and teachers of false doctrine We must beleue the resurrectioÌ„ not to be curious to vnderstand the state of the soules departed where they are nor what they do The doctrine of the Pope is cleane contrary to Christes doctrine The thyrd Chapter The world could not knowe Christ The world shall know Christ A Christen mans faith and hope are not idle The fayth of a Christen man The popes fayth What sinne is The suÌ„me of Gods law Loue breaketh the law We are baptised to dye with Christ concernyng sinne The filthynes of the Popes doctrine Where true fayth is there procedeth good workes He that preacheth Christ in worde and deede hym take for Christes vicare The man is first euil The maÌ„ is first good The Popes doctrine The faythful and vnfaithfull sinne diuersly We must recompence euill with goodnes Good â—orkes declare where good sayth is Fayth is the roote of all commaundementes Spirites We may not beleue euery doctrine that is taught and preached but we must first examine it with the touch stone of Gods word and so either receaue it or reiect it The triall of all doctrine Antichrist will not coÌ„fesse that Christ 〈◊〉 come in the flesh Doctrine that is of God Doctrine that is of the deuill The Popes doctrine of Christ God is the worker in vs by fayth that we haue in 〈◊〉 Two generations in the world The Popes doctrine is worldly He that loueth God is borne of God The founteâ—ne of loue God first loued vs before we could loue hym Ephesâ— Herein appeareth the great and louing mercy of almightte God toward vs when we were yet sinuers Loue maketh vs the sonnes of God No man hath sene God The scripture hath sene God By this badge of loue we are knoweÌ„ to haue the spirite of God He that be leueth that Iesus to Gods sonne hath God in hym Fayth taketh hold of Christes death and deseruyng Loue maketh the faythfull Christian man to be bold Loue. Feare If we loue ouâ— brethreÌ„ theÌ„ are we carefull for them The more we loue God the more diligent we are to do his will Where perfect loue is there is no feare Fayth is the mother of loue A sure rule If we loue God we must do his commaundements his commaundement is to loue our neyghbours Fayth maketh vs Gods sonnes What it is to beleue that Iesus is Christ Iesus the true Messias and the
Apostles To open to shut to binde to lose what it is The pope can deliuer no soule out of purgatory except he first go thether preach vnto them Math. 16. Purgatory is not on earth but as Rochester sayth is the third place in hel Rochester Rochester is in this place far beside himselfe Frith A playne declaration of y e popes tyranny Exod. 〈◊〉 Roma 9. The Pope a proude shamelesse tyranous Antichrist A blasphemous pope the deuils vicar The pope is the sonne of perdition worthy of more payne then can be imagined if Rochesters doctrine be true A subsedy defence or bulwarke Much ioy made for y t finding of purgatory although it were to small purpose Christ is deuided into Peter Paule Rochester More and Rastel are all three defenders of one herely More and 〈…〉 of 〈…〉 and 〈◊〉 Rastel was but an â—…rior to Rochester and More More and Rochester thoughte foule â—…ne of Iohn Fâ—â—thâ—â— answere Rastel was not malicious but gladly recognised his ignorance 2. Cor. 4. Iohn Frith semeth that he could plaâ— well at tenâ—…e Rastell Rastel alleageth two causes why he made hys fyrst booke in the defence of purgatorie Iohn 3 Iohn Frith answereth to Rastels two causes Rastelles first cause proued to be in vaine In apt and good example Frith aunswereth gently Rastels bitter tauntes Rastell Frith Frith meteth here with a false ball Rastell Frith Note here the modesty of Iohn Frith Rastell Frith No man ought to coÌ„demne that which he hath not sene God inspireth youth aswell as age 〈◊〉 Thess 1. Hebr. 13. Frith speaketh to cauillers Iohn 8. A maÌ„ may vse godly modest boastyng 2. Cor. 11. This is a thankfull godly boasting Roma 8. 2. Cor. 13. Frith the faithful seruaunt and true martyr of Christ Rastell Frith Rastell sheweth himself to be very ignoraunt Frith sheweth his meaning how y t scripture was kept from our forefathers Rastell Frith Rastell Rastell cauileth Frith More would not be ignorant in any thing therfore vnderstood nothing as he should haue vnderstand neyther his duty to the prince nor yet to God A good conclusioÌ„ made by Iohn Frith against Rastels first chapter Rastell Rastell Frith Rastell Frith Rastell Frith Rastell Frith Rastell Frith Rochester contrary to More and More contrary to Rochester Rastell Frith Rastell Frith Rastell Rastell is a bitter taunter Frith Math. 3. The reprouing of the papisticall hypocrites must not be called rayling Luc. 13. Luc. 13. The Prophetes and Apostles were great reprouers of the vngodly and wicked Rastell As it is a fond exposition so it is false metre A sore and fond saying of Rastell Firth Frith is a good scholer sone hath lerned his lesson he will say no more they lye for that is bitter Rastell Frith Rastell Frith I goose would haue made better ryme and meter then Rastell did Frith taketh payne to amende Rastels meter but not his reason Rastell Ephe. 1. Frithes aunswere to Rastels thyrd chapter Frith How we are righteous in the sight of God yet â—…e sinners Roma 8. Roma 5. We are sinners in our selues and yet righteous in Christ Roma 4. Psal 31. Rastell Fiâ—â—h Rastell Rastell setteth a trap wherein he wil be taken hym selfe Frith The workes of the law can not iustifie vs. Rastell Rastelles blind argument Frith Note well this worthy learned argument Gallat 5. 1. Iohn 3. 1. Iohn 3. 〈◊〉 Iohn 2. Frith Such christen people as are the children of God will not dwell nor abide in sinâ—e and so for theÌ„ there is no hell Luke 12. The smaller number belong to Christ and not y â— greater Rom. 8. Here Rastel is taken in his owne trappe Maior Minor Rastel falsyfieth the scripture 1. Cor. 8. Galath 2. Roma 6. 1. Iohn 2. Phil. 2. Pet. 1. Roma 1. There is no hell to those that are in christ Iesu There is a â—…or suche as feare not God nor 〈◊〉 his coÌ„maundements As there is no heaueÌ„ for good euil so there is â–ª no hell for good and euill There are two partes in man that is the outwarde man and the inward man Howe the inward maÌ„ resisteth the assaultes of the outward man The faithful man feareth Gods displeasure Roma 7. How a maÌ„ may coÌ„mit sinne and yet sinne not Sinneremaineth in oure outward membres to exercise the inward maÌ„ in resisting of sinne Iohn 15. Rastell Frith Rastelwold faine canel but he cannot tell at what Rastell Frith There is no meane to put away sinne but only by Christe For suche as dwell in the lyght of Christ hys bloud onlye to sufficieÌ„t There are two maner of repentances True repeÌ„tance is a florishing frute of faith What pure fasting is RepentaÌ„ce liuely declared by an example How good workes do mortify our membres Good workes are the fruites of fayth There are two maner of satisfactions Hebr. 7. SatisfactioÌ„ to our neighbour Good workes are to be done and why Ephes 2. Good workes are profitable to our neighbour and also a testimony that we are the children of God Ephe. 2. We are iustified by grace and fayth whiche is not of our selues but is the gift of God Rastell hath here ouerthroweÌ„ all that he hath before built and set vp Ihon Frith was streightly kept Iohn 2. Iohn 15. Roma 12. Iohn 3. Luke 14. Phil. 1. Roma 21. 2. Ti. 3. Heb. 12. Cor. 10. Apoc. 12. Marke 1. Roma 15. Ephe. 1. Eccle. 1. Psal 62. Eccle. 5. Note Esay 40. Heb. 9. 〈…〉 Roâ—… Prouer. 1. Roma 8. Roma 7. Math. 25. Esay 14. Daniell 〈◊〉 Actes 12. Roma 3. â—am 1 Math. 6. Math. 5. Iames. 1 〈◊〉 Kinge 3 Mores miste M. More daunsing in a net thinketh hym selfe inuisible Iohn 15. Ephe. 2. Roma 11 1. Cor. 1. 1. Cor. 11. 1. Cor. 9. Ezech. 23. Obiection Solution Math. 7. Roma 11. 2. Pet. 2. 1. Cor. 12. Math. 3. Math. 21 Math. 12. Phil. 2. 2. Pet. 1. Math. 5. Agge 2. Luke 16. Ephes 4. Eccl. 34. 1. Tim. 6. Obiection Solution Eccle. 4. Esay 5. 2. Thess 3. Esai 5. Ierem. 7. Ierâ—m 12. Aâ—… 2. Ierem. 18. Iohn 10. 1. Cor. 2. Gods elect perceiue easely the spirituall meaning of his Sacramentes Walking in the truth bringeth rest of conscience Phil. 4. Papistes through the grosse vnderstanding of Baptisme condemne infantes vnbapâ—ized Externall signes with out spiritualâ— sense taught and beleued of the blinde papistes Three thinges ought to be coÌ„sidered in euery Sacrament Outwarde signes neyther minister vnto vs Gods spirit nor his grace Marke well this example He that receiueth the signe of a sacrament outwardly and not the significatioÌ„ inwardly in hart receaueth his damnation Note The spirite of God is not bounde to the outwarde signes of sacrameÌ„tes Actes 10. Gods spirite not bounde to any place Infidels must first beleue in Christ and after receiue Baptisme as the â—…ge of your fayth 〈…〉 〈◊〉 The desinition of Baptisme Fayth foloweth our election Actes 13. Rashe iudgement in misticall matters
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
shal eate them vp in their youth that their enemies should haue y e vpperhand that the people of the land should be minished and the townes decayed and y â— land brought to a wildernesse and that a plenteous lande should be made barren or so ordered that dearth shall deuoure the enhabyters and wealth be amonge few that shoulde oppresse the rest with a thousand such like so that nothing they beginne should haue a prosperous ende all those cursses I say pertaine to vs as well as to them if we breake our temporall lawes Let England looke about them marke what hath chaunced them since they sâ—ue their right kyng whom God had annointed ouer them King Rycharde the second Their people townes and villages are minished by the third parte And of their noble bloude remayneth not the thirde nor I beleue the sixte yea and if I durst be bolde I wene I might safely sweare that there remaineth not the sixteneth part Their owne sworde hath eaten them vp And though pastures be enlarged aboue all measure yet rotte of sheepe Moren of beastes with parkes warennes with reising of fines and rent make all things twise so deare as they were And our owne coÌ„modities are so abused that they be the destructioÌ„ of our owne realme And right for if we will not know God to keepe his lawes how should God know vs to keepe vs to care for vs and to fulfill his promises of mercy vnto vs sayth not Paul Ro. i. of the heathen Sicut non probauerunt habere deum in noticia ita tradidit illos Deus As it seemed them not good or as they had no lust or as they admitted it not nor alowed for right in theyr hartes to know God as God to geue him the honor of God that is to feare him as God and as auenger of all euill and to seeke hys will euen so God gaue them vp to follow their owne blyndnesse and tooke his spirite and his grace from them and woulde no longer rule their wittes Euen so if we cast of vs the yoke of our temporall lawes which are y t lawes of God and drawen out of the ten commaundementes and lawe naturall and out of loue thy neighbour as thy self God shall cast vs of and let vs slippe to follow our owne wit And then shall all goe agaynst vs what soeuer we take in hand in so much that when we gather a parliament to reforme or ameÌ„oe ought that we there determine shal be our owne snare confusion and vtter destruction so that all the enemies we haue vnder heauen coulde not wishe vs so great mischiefe as our owne couÌ„cell shall do vs God shall so blinde the wisedome of the wise If any man haue any godly councell it shall haue none audience Errour madnesse and dasing shall haue the vpper hand And let the spiritualtie take heede and looke well about them and see whether they walke as they haue promised God and in the steppes of hys sonne Christ of his Apostles whose offices they beare For I promise theÌ„ all y e deuilles in hell if God had let theÌ„ lo wse coulde not haue geueÌ„ theÌ„ worse couÌ„sell then they haue geuen theÌ„selues this xx yeare long God gaue vp hys Israelites ofteÌ„ time wheÌ„ they woulde not be ruled nor know theÌ„selues and their dutie to God and brought them into captiuitie vnder their enemies to proue and feele saith the text whether were better seruice either to serue God and willingly to obay hys lawe coupled wyth so manifolde blessings or to serue their enemies and to obey their cruelnesse and tyranny spite of their heades in neede and necessitie And set the temporaltie remeÌ„ber that because those nacious vnder which the Israelites were in captiuitie did deale cruelty with them not to punishe theÌ„ for their idolatry and sinne which they had committed agaynst God but to haue their landes and goodes and seruice onely reioysing to make them worse and more out of their fathers fauour therefore when God had scourged his children mough he did beate the other for their labour But to our purpose what if the maÌ„ runne from his wife leaue her desolate Verely the rulers ought to make a law if any do so and come not agayn by a certaine day as with in the space of a yeare or so that theÌ„ he be banished the countrey and if he come agayne to come on his head and let the wife be free to mary where she will For what right is it that a lewde wretch should take his goods runne from his wife without a cause and sit by a whore yea and come agayne after a yeare or two as I haue knowen it and robbe hys wife of that she hath gotten in y e meane time goe agayne to his whore Paul sayth to the Corinthiaus that if a man or a womaÌ„be coupled with an infidell and the infidell depart the other is free to mary where they lust And. 1. Timo. 5. he saith if there be any man that prouideth not for his and namely for theÌ„ of his owne how should the same denieth the faith and is worse then an infidell And euen so is this man much more to be interpreted for an infidell that causelesse runneth from his wife Let I say the gouerners take heede how they let sinne be vnpunished and how they bring the wrath of God vppon their Realmes For God wil be aduenged on all iniquitie and punishe it with plagues from heauen In like maner if the woman depart causelesse and will not be reconciled though she commit none adultery the man ought of right to be free to marie agayne And in all other causes if they seperate them selues of impacieÌ„cie that the one can not suffre the others infirmities they must remaine vnmaried If any part burne let the same suffer y â— payne or infirmities of the other And the temporalitie ought to make lawes to bridle the vnruly partie Agayne ye haue heard howe it was sayd to them of old tyme forsweare not thy selfe but pay thyne othes vnto the Lord. But I say vnto you sweare not at all neither by heauen for it is the seate of God neither by the earth for it is hys footestole neither by IerusaleÌ„ for it is the Citie of the great king neither shalte thou sweare by thyne head for thou canst not make a white heere or a blacke But your communicatioÌ„ shal be yea yea nay nay For if ought be aboue that it procedeth of euill As to hate in the hart or to couet an other mans wife was no sinne with the Phariseis no more was it to hide one thyng in the hart to speake an other with the mouth to deceaue a maÌ„s neighbour if it were not bounde with an oth And though Moses say Leuit. xix Lye not nor deceaue any man hys neighbour or one an other yet they interpreted it but good councell if a man desired
to be perfect But no precept to bynde vnder payne of sinne And so by that meanes not onely they that spake true but also they that lyed to deceaue were compelled to sweare and to confirme their wordes with othes if they would be beleued But Christ bringeth light and salt to the texte which the Phariâ—eis had darckened and corrupt with the stynkyng myst of their sophistrie and forbiddeth to sweare at all either by God or any creature of Gods for thou canst sweare by none othe at all except the dishonour shall redound vnto y e name of God If thou sweare by God it is so or by God I wil do this or that the meanyng is that thou makest God iudge to aduenge it of thee if it be not as thou sayest or if thou shalt not do as thou promisest Now if truth be not in thy woordes thou shamest thyne heauenly father and testifiest that thou beleuest that he is no righteous iudge nor wil aduenge vnrighteousnesse but that he is wicked as thou art and conseÌ„teth and laugheth at thee while thou deceauest thy brother as well created after the likenesse of God and as deare bought with the precious bloude of Christ as thou And thus through thee a wicked sonne is the name of thy father dishonoured and his law not feared nor hys promises beleued And when thou swearest by the Gospell booke or Bible the meanyng is that God if thon lye shall not fulfill vnto thee the promises of mercy there in written But contrarywise to bryng vpoÌ„ thee all the cursses plagues veÌ„geance therin threatned vnto y e disobedient euill doers And euen so when thou swearest by any creature as by bread or salt the meanyng is that thou desirest that the creatour therof shall aduenge it of thee if thou lye c. Wher fore our dealyng ought to be so substaÌ„tiall that our wordes might be beleued without an othe Our wordes are the signes of the truth of our hartes in which ought to be pure and single loue toward thy brother for what soeuer proceedeth not of loue is damnable Now falsehead to deceaue him pure loue can not stand together It can not therfore be but damnable sinne to deceaue thy brother with lying though y u adde no othe to thy woordes Much more damnable is it then to deceaue to adde an othe therto c. Howbeit all maner of swearyng is not here forbydden no more then all maner of killyng wheÌ„ the coÌ„maundement saith kill not for iudges and rulers must kill EueÌ„ so ought they wheÌ„ they put any man in office to take an othe of him that he shal be true faithfull and diligent therein And of their subiectes it is lawfull to take othes of all that offer theÌ„ selues to beare witnesse But if the superiour would compel the inferiour to sweare that should be to the dishonour of God or hurting of an innocent the inferiour ought rather to dye then to sweare Neither ought a iudge to coÌ„pell a man to swere agaynst him self that he make him not sinne forsweare Wherof it is inough spoken in an other place But here is forbidden swearyng betwene neighbour neighbour and in all our priuate busynesse and dayly communicatioÌ„ For customable swearyng though we lyed not doth robbe the name of God of his due reuerence feare And in our dayly coÌ„munication businesse one with an other is so much vanitie of wordes that we can not but in many thyngs lye which to confirme with an othe though we beguile not is to take the name of God in vayne vnreuerently agaynst the second precept Now to lye for the entent to beguile is damnable of it self how much more then to abuse the holy name of God thereto and to call to God for vengeaunce vpon thyne owne selfe Many cases yet there chaunce dayly betwene man and man in which charitie compelleth to sweare as if I know that my neighbour is falsely sclaundered I am bound to report the truth and may lawfully sweare yea am bounde if it neede and that though not before a iudge And vnto y â— weake where ye and nay haue lost their credence thorow the multitude of lyers a man may lawfully sweare to put them out of doubt Which yet commeth of y â— euill of them that abuse their language to deceaue withall Finally to sweare to do euill is dampnable and to performe that is double damnation Herodes oth made him not innocent and giltlesse of the death of Iohn the Baptist though the hipocrite had not knowen what his wiues daughter would haue asked And wheÌ„ men say a kings worde must stand that is trouth if his oth or promise be lawfull expedient In all our promises it is to be added if God will if there be no lawfull â—et And though it be not added it is to be interprete as added As if I borow thy sworde and by the houre I promise to bring it thee agayne thou be beside thy selfe If I promise to pay by a certaine day and be in the meane tyme robbed or decayed by chaunce that I cannot performe it I am not forsworne if myne hart ment truely when I promised And many like cases there be of which are touched in other places To lye also and to dissemble is not alway sinne Dauid 1. Reg. 27. tolde kyng Achis the Philistine that he had robbed hys owne people the Iewes when he had bene a rouing among the Amalekites and had flayne man woman and childe for telling tales And yet was that lye no more sinne then it was to destroy the Amalekytes those deadly enemies of the fayth of one almighty God Neither sinned Cusai Dauids trusty frend 2. Reg. 17. in fayning and beguilyng Absolon but pleased God highly To beare a sicke man in hand that wholesome bitter medicine is swete to make hym drinke it it is the dutie of charitie and no sinne To perswade hym that pursueth hys neighbour to hurt hym or slay hym that hys neighbour is gone an other contrary way is the duty of euery Christen man by the law of charitie and no sinne no though I confirmed it with an othe But to lye for to deceaue and hurt that is dampnable onely c. Ye haue heard how it is sayde an eye for an eye a toth for a toth But I say vnto you that ye withstand not wrong But if a maÌ„ geue thee a blow on the right cheeke turne to him the other also And if any man will goe to lawe with thee and take away thy coate let hym haue thy clocke thereto And if any maÌ„ compell thee to goe a mile goe with him twaine Geue to him that asketh and from hym that would borow turne not away Christ here enteÌ„deth not to disanull the temporall regiment and to forbid rulers to punishe euill doers no more then he ment to destroy matrimony when he forbad to lust and to couet
byshopryke of the kinges grace How will you bée able by your workes to deserue heauen and iustification before the king of all kynges When you haue aunswered to this before the kinges grace then come and dispute with God the iustification of your workes and yet shall they bée farre vnlike Wherfore I conclud of these scriptures and of these doctours that the fayth that we haue in Christ Iesus and his blessed bloude doth onely and sufficiently iustifie vs béefore God without the helpe of any workes And though y e all scripture bee no thing els but a holle probacion of this article that is alonely a perfect commeÌ„dation and a prayse of Christ and of his blessed merites that hée hath deserued for vs yet will I passe ouer to bryng in any moe places For they y e are not coÌ„teÌ„t with these scriptures wyll not bée satisfied nor yet content to geue al onely glory to God though I brought in all the newe testament Yea Christ hym selfe could not satisfie them if hee were here no nor yet though heauen and earth and all creatures therin were nothyng els but probations of this article it would not helpe Wherefore I let such infidels passe and leue them to the iudgement of God alonely certifieng them of this one thyng that is infallible how the day shall come that it shall repent them yea and that sorer then I can either write or thinke that they did not beléeue the lest pricke of this holy article But vnto our purpose The very true way of iustification is this First commeth God for the loue of Christe Iesus alonely of his mere mercy and geueth vs fréely the gift of fayth wherby we doe beleeue God his holy word and sticke fast vnto the promises of God and beléeue that though heauen and earth and all that is in them should perish and come to nought yet God shall bée founde true in his promises for this faythe 's sake bée we the elect children of God This is not such a fayth as men dreame when they beléeue that there is one God and beléeue that hée is eternall beléeue also that hée made the worlde of naught yea and beléeue that the Gospell is true and all thing that God speaketh must bée true and fulfilled with other such thynges This I say is not the fayth that wée bée iustified by for deuils and infidels haue this fayth â—and also wée may attayne to these thynges by strength of reason But the fayth that shall iustifie vs must bée of an other maner of strength for it must come from heauen and not from the strength of reason It must also make mée beléeue that God the maker of heauen and earth is not alonely a father but also my father yea and that thorow the fauour that Christ hath purchased mée from the whiche fauour neither heauen nor earth tribulation nor persecution death nor hell can deuide mée But to this sticke I fast that hée is not alonely my father but also a mercifull father yea and that vnto mée mercifull and so mercifull that hée will not impute my sinnes vnto mée though they bée neuer so great so long as I hang on the blessed bloud of Christ Iesus and sinne not of malice but of frailtie and of no pleasure Hée is also a lyberall father yea and that vnto mée liberall which will not alonely promise mée all thynges but also géeue them me whether they bée necessary to the body or to y e soule Hée is also not alonely lyberall but myghty to performe all thynges that hée promyseth vnto mée Briefely this fayth maketh mée to hang clearely of God and of his blessed promyses made in Christ and in his swéete and precious bloud and not to feare death nor any affliction nor persecution nor tribulation but to despise all these thynges and not alonely these but to despise also myne own lyfe for Christes sake Finally of a fleshely beast it maketh mée a spirituall man of a damnable child it maketh mée a heauenly sonne of a seruaunt of the deuill it maketh mée a frée maÌ„ of Gods both deliuered from the lawe from sinne from death from the deuill and from all myserie that might hurt mée My Lordes this is the fayth that doth iustifie and that wée do preach And because it is geuen from heauen into our hartes by the spirite of God therfore it can bée no idle thing But it must néedes do all maner of things y e bée to the honour of God and also to the profite of our neighbour In so much that at all tymes necessary it must néedes worke well also bryng forth all good workes that may bée to the profite and helping of any man But these workes bée not done to iustifie the man but a iust man must néedes doe them Not vnto his profite but alonely to other mens profites euen as our maister Christ suffered hunger and thyrste and persecution and tooke great labours in preaching of his worde yea and also suffered death All these thinges I say did hée not to further or to profite himselfe but for our merites and for our profite So likewise doth a iust man his workes And as a good trée in tyme of the yeare bryngeth forth good Apples not to make hym good for hée is good afore nor yet this apple is not to his profite but vnto other mens notwithstanding y e good nature that is in hym muste néedes bring it forth So likewise the iust man must néedes doe good workes not by them to bée iustified but alonely in them to serue his brother for hée hath no néede of them as concerning his iustification Wherfore now here haue you the very true cause of iustification that is fayth alonely And also the very true way and maner of doynge good workes And how that no man can doe good workes but a iustified man as our maister Christ sayth Eyther make the trée good and then his fruite good or els the trée euill and his fruit euill for a good trée must néedes bring forth good fruite and a badde euyll fruite But now let mée aunswere to the Scriptures and to the reasons that they bring to prooue that workes doe iustifie First commeth the fleshly and dampnable reason and shée sayth If wée bée iustified alonely by fayth what néede wée to doe any good workes what néede wée to crucifie or mortifie our fleshe for all these wil not profite vs and wée shall bée saued though wée doe none of theÌ„ all Thus did blinde reason dispute with Saint Paule when that hée had proued that God of his mercy had deliuered vs fréely from the damnable bondage of the law Anone hée iudged that he might do what hée would for hée was no loÌ„ger vnder the law To this S. Paule auÌ„swereth y â— if wée obey vnto y â— workes of sinne then are we the seruauntes of sinne if we obey to the workes of iustice
keepe c. 289. col 1 ¶ That mens coÌ„stitutions which are not grounded in Scriture bynde not the conscience of maÌ„ vnder the payne of deadly sinne S. Paule sayth We are bought with y t price of Christes bloud we will not bee the seruantes of men 298. col 2 S. Paule sayth In the latter dayes certaine men shall swarue froÌ„ the fayth applying them selues to the spirites of errours and doctrines of the deuill forbidding Mariage c. 298. col 2 S. Paule sayth meate doth not commende vs vnto God Also in an other place the kingdome of heauen is neyther meate nor drinke 299. col 1 S. Paule sayth We ought not to be led with the traditions of men that say touch not tast not c. 299. col 1 Augustine sayth by sitting in y t chayre is to vnderstand the learning of y t lawe of God and therefore God doth teach by theÌ„ but if they will teach their owne doctrine heare it not doe it not for such meÌ„ seeke that is theirs and not Christes c. 297. col 2 Hilarius sayth All maner of plantes that bee not planted of the father of heauen must bee plucked vp by the rootes that is to say the traditions of men by whose meanes the commaundementes of the lawe be broken must be destroyed and therefore cauleth hee theÌ„ blinde guides of the way to euerlasting life because they see not that thing they promise and for that cause hee sayth that both the blinde guidds and they that bee led shall fall into the dyke c. 297. col 2 Augustine sayth Because that those men by such obseruations were led froÌ„ the veritie by y t which they were made free whereof it is spoken the veritie shall deliuer you It is a shame sayth hee and vnconuenient and farre from the noblenes of your libertie seeing you bee the body of Christ to bee disceaued with shadowes and is bee iudged as sinners if you dispise to obserue these thinges Wherefore let no man ouercome you seeing you are the body of Christ that will seeme to bee meeke in hart in the holynes of Aungels and bringing in thinges which he hath not seene c. 299. col 〈◊〉 Augustine sayth Sâ—ing that we bee made of soule and of body as long as we doe liue in this temporall lyfe we must vse to the noryshing of this lyfe these temporall goodes Therfore must we of that part that beelongeth to this lyfe bee subiect vnto powers that is vnto meÌ„ that doe minister worldly things with some honour but as concerning that part whereby we beleeue in God and bee called vnto his kingdome we ought not to bee subiect vnto any man that will peruert that same thing in vs that hath pleased God to geue vs to eternall lyfe c. 300. col 1 ¶ That all men are bounde to receiue the holy CoÌ„munion in both kindes vnder the payne of deadly sinne CYprian sayth How doe we teach or how can we prouoke men to shed their bloud for the confessioÌ„ of Christes name if we doe denye them the bloud of Christ wheÌ„ they shal goe to battaile Or how dare wee able them vnto the victory of martyrdome if wee doe not firste by right admitte them to drinke the cuppe of our Lord in the congregation c. 306. col 2 Ambrose sayth to y t Emperour Theodosius how shalt y u lift vp thy hands out of the which doth yet droppe vnrighteous bloud how shalt thou with those handes receaue the body of God with what boldnes will thou receaue into thy mouth the Cuppe of the precious bloud seeing that through y t woodnes of thy wordes so great bloud is shed wrongfully c. 306. col 2 This doth S. Ciprian learne vs saying what thing so euer it bee that is ordeyned by mans maddenes where by the ordinaunce of God is violated it is whoredome it is of the deuill and it is sacrilege Wherfore flye from such contagiousnesse of men and auoid their wordes as a cancar and as pestilence c. 308. col 1 The Popes law sayth We vnderstand that certayne men receauing allonely the portion of the blessed body doe abstaine from the chalice of the holy bloud the which doubtles seeing I can not tell by what superstition they are learned to abstaine let them eyther receaue the whole Sacrament or els let them bee forbidden from the whole Sacrament for the deuision of one and of the same misterie can not bee done without great sacrilege c. 305. col 1 The Popes law sayth When the host is broken and the bloud shed out of y t chalyce into y t mouthes of faithfull men what other thing is there signified but the immolation of our Lordes body on the crosse and the shedding of his bloud out of his side c. â—06 col 1 The Popes lawe sayth If that the bloud of Christ be shed for remission of sinnes as often as it is shedde then ought I lawfully for to receaue it I which doe alwaies sinne must alwaies receaue a medecyne c. 306. col 1 ¶ That by Gods word it is lawfull for Priestes that hath not the gift of chastitie to marry wiues AThanasius vpon the first Epistle of s Paule to the Corinthians in the 7. chapter sayth that the Apostle would compell no man to keepe virginitie against his will nor he would not make virginitie a thing of necessitie 314. col 1 Ciprian sayth Thou doest aske what we doe iudge of virgines the which after they haue decreed to liue chastly are afterward founde in one bedde with a man Of the which thou sayst that one of them was a Deacon We doe with great sorow see that great ruine of many persons which commeth by the reason of such vnlawfull and perilous coÌ„paning togtiher Wherfore if they haue dedicated them selues vnto Christ out of fayth to lyue purely and chastly theÌ„ let them so remayne without any fable and strongly stedfastly to abyde the reward of virginitye But if they will not abyde or els caÌ„ not abide then is it better to marry theÌ„ for to fall into the fier of concupiscence and let them geue vnto the brethren and sisterne none occasion of sclaunder c. 318. col 2 Augustine sayth Certaine men doe affirme those men to bee aduoulterers that doth marry after they haue vowed chastitie but I doe affirme that those men doe greuously sinne y e which doth seperate them c. 319. col 1 Also blessed S. Ambrose writeth of virginitie in this maner Chastitie of body ought to bee desired of vs. The which thing I doe geue for a counsell and doe not commaund it imperiously For virginitie is a thing all onely that ought to bee counsayled but not to be commaunded â–ª it is rather a thing of voluntary will then of precept c. 319. col 2 S. Hierome also sayth Let Bishops