no place euen so is he not addict to any age or person but enspyreth where he will when he will and bring in for an example that he enspyred yong Timothy prouing thereby that the youth of it selfe is not to be despised but according to the learning which it bringeth and that therfore they may not despise my youth but first read what doctrine I bring and therafter to iudge it No more in this I proue not that I am enspyred and haue the spirite of God as Timothie had but onely proue that God may enspyre youth as he did Tymothe and that therefore ye ought first to read before you condemne for you know not who is enspyred and who not vntill you haue read theyr workes or séene theyr factes Thus you may sée that my wordes define not that all youth is enspired although some may be but I exhort that no man despise prophesies but proue all and approue that is good And to make the matter more playne I shall bring you an example out of Paule to the Hebrues which exhorteth them to hospitalitie for by that some men vnwares haue receaued Angels to harbour be not therefore vnmindfull of it Here Paule exhorteth you to hospitalitie and shewing you that by those meanes some men haue receaued angels into their house he would not haue you thinke y t all the gestes that you shall receaue shall be angels but some shall be leud losels And likewise I in exhorting you to read my booke and not despising my youth because that sometime God enspireth the yong would not haue you thinke that the bookes made of yong men which ye shall receaue shall be holesome doctrine but some men be lewd and vnfruitfull neuerthelesse euen as if they receaued not those gests they should also put away angels if any came So if you despise to read such bookes as be written by young men you may also fortune to despise them which are written by the inspiration of Christes spirit and therefore ye ought to read But be it in case I had indéed praised my selfe as I haue not and that I had sayd that I had the Spirite of God what inconuenience should folow thereof would you therof argue that my doctrine were false If that were a good argument then were Christes Doctrine false then were Paule a false prophet and our fayth nothing for Christ said to the Iewes that he was the light of the worlde And againe he sayd It is my Father that glorified me whome ye call your God Now if it had bene a sufficient argument to condemne hys doctrine because the world calleth it boasting thē should we haue beleued no truth at all Besides that Paul séemeth not a little to boast him selfe if men looke on it with a carnall eye for he sayth that he thincketh not him selfe inferiour vnto y t hyest Apostles and sayth againe that if they glory to be the ministers of Christ though he speake vnwisely he is more copious in labours in stripes aboue measure in prison more often often at the poynt of death c. Should we for these words thinke that his doctrine were not right Nayverely that doth not improue the doctrine but that it may be good holesome for a man may boast him selfe do well so he referre y t prayse to God from whom all goodnes commeth but be it in case that I should say that God of hys mere mercy and for the loue that he oweth me in Christ and hys bloud had geuen me hys spirite that I might be to his laude prayse to whom be thankes for euer Amen would you thinke that this were so greate a boastyng that the doctrine should be impayred therby Ah blinde guides I pray God geue you the light of vnderstandyng I beseche you brother Rastell be not discōtent with me if I aske you one question be ye a Christen man or no I am sure you will aunswere yes then if I brought you the text of Paule which sayth he that hath not y t spirite of God is none of his I pray you how will you auoyde it notwithstādyng if you wold auoyde y t text yet will I lay an other blocke in the way that you shal not be able to remoue and that is the saying of Paule 2. Corin. 13. Know ye not your selues that Christ is in you except ye be reprobate persons now how soeuer you would iudge of your selues I thinke verely that I am no such therfore whereas before I dyd not so write Now I certifie you that I am Christes cōclude what ye wil the day shall come that you shall surely know that so it is albeit in meane season I be reputed a laughyng stoke in this world for I know in whom I trust and he can not deceaue me Then bryngeth he against me that I say we haue bene long secluded frō the Scripture and also that our fore fathers haue not had y t light of Gods word opened vnto them I maruell what Rastell meaneth by bryngyng this for his purpose for I thinke it no boastyng of my selfe but if ye thinke that it be vntrue I thinke he is very blynde For what Scripture hath the poore commons bene admitted vnto euen til this day It hath bene hid and locked vp in a straunge tounge and from them that haue attayned the knowledge of that toung hath it bene locked with a thousand false gloses of Antichristes makyng and innumerable lawes And where I say our forefathers haue not had the light of Gods worde opened vnto them I meane that they haue not the Scripture in their owne mother toung that they might haue conferred these iugglyng mistes with the light of Gods word as the processe of my wordes can testifie which he hath holy left out but I besech the Christē reader once to read the place for my discharge and his confusion ye shall finde it in the secōd leafe of my booke And now he alledgeth agaynst me that I should say this iudge Christen reader what reasons Rastell hath brought and how he hath soluted thē for in my minde both his reasons and solutions are so childish and vnsauery so vnlearned and baren so full of faultes and phantasies that I rather pitie the mans déepe ignoraunce and blyndnes which hath so deceiued him selfe through Philosophie and naturall reason then I feare that he by his vayne probations should allure any man to consent vnto hym I thinke Rastell layeth not this agaynst me because I boast my selfe in these wordes And verely as touchyng the truth of those woordes I will adde thus much more vnto thē that I neuer wyst man y t was coūted wise whiche hath brought so slender reasons except he entended to destroy a thing which ye séeme to haue build And finally where as I exhorte all men to iudge and conferre the Scriptures which Syr Thomas
That fayth haue they in theyr owne workes onely But the true hearers vnderstand the lawe as Christ interpreteth it here and feele thereby theyr righteous damnation and runne to Christ for succour and for remission of all their sinnes that are past and for all the sinne which chaunce thorough infirmities shall compel theÌ„ to do for remission of that the law is to stronge for their weake nature And upon that they consent to the lawe loue it and professe it to fulfill it to the vttermost of their power and then go to and worke Faith or confidence in Christes bloud without helpe and before the workes of the law bringeth all maner of remission of sinnes satisfaction Faith is mother of loue fayth accompanieth loue in all her workes to fulfill as much as there lacketh in our doing the lawe of that perfect loue which Christ had to his father and vs in his fulfilling of the law for vs. Now when we be reconciled then is loue fayth together our righteousnesse our keeping the lawe our continuing our proceeding forwarde in the grace which we stand in our bringing to the euerlasting sauing and euerlasting life And the woorkes be esteemed of God according to the loue of the hart If the woorkes be great loue little and colde then the woorkes be regarded thereafter of God If the workes be small and loue much and feruent the workes be taken for great of God And it came to passe that when Iesus had ended these sayinges the people were astonied at his doctrine for he taught them as one hauing power and not as the Scribes The Scribes and Phariseyes had thrust vp the sworde of the woorde of God into a scabbarde or shethe of gloses and therein had knit it fast that it coulde neither sticke nor cut teaching dead workes without fayth and loue which are the life and the whole goodnes of all workes and the onely thing why they please God And therefore their audience abode euer carnall and fleshly mynded without faith to God and loue to their neighbours Christes wordes were spirit life Ioh. vi That is to say they ministred spirite and life and entred into the hart and grated on the conscience and thorow preaching the lawe made the hearers perceaue their duties euen what loue they ought to God what to man and the right dampnation of all them that had not the loue of God and man written in their hartes and thorow preaching of fayth made all that consented to the lawe of God fele the mercy of God in Christ and certified them of their saluation For the worde of God is a two edged sworde that pearceth and deuideth the spirite and soule of man a sonder Heb. 〈◊〉 A man before the preaching of Godes woorde is but one man all fleshe the soule consenting vnto the lustes of the fleshe to follow them But the sworde of the worde of God where it taketh effect diuideth a man in two and serteth him at variaunce against his own selfe The fleshe haling one way and the spirite drawing another the fleshe raging to follow lustes and the spirite calling backe agayne to follow the lawe and will of God A man all the while â—e consenteth to the flesh before he be borne again in Christ is called soule or carnall But whe he is renued in Christ through y t word of lyâ—e and hath the loue of God and of hys neighbor and the fayth of Christ written in his hart he is called spirite or spirituall The Lord of all mercy send vs preachers with power that is to say 〈◊〉 expounders of the worde of God and speakers to the hart of man and deliuer vs from Scribes Phariseyes hypocrites and all false Prophetes Amen An aunswere vnto Syr Thomas Mores Dialogue made by William Tyndall 1530. ☞ First he declareth what the Church is and geueth a reason of certaine wordes which Master More rebuketh in the translation of the new Testament ¶ After that he aunswereth particularly vnto euery Chapter which semeth to haue any appearaunce of truth thorough all his foure bookes ¶ Awake thou that slepest and stand vp from death and Christ shall geue the light Ephesians 5. THe grace of our Lord the light of his spirite to see to iudge true repeÌ„taunce towardeâ— Gods lâ—we a fast fayth in the mercyfull prâ—…es y â— are in our sauiour Christ serueÌ„t loue toward thy neighbour after the exaÌ„ple of Christ his Saints be with thee O Reader with all that loue the truth loÌ„g for the redemption of Gods elect Amen Our Sauiour I esus in the 16. of Iohn at his last Supper when he tooke his leaue of his Disciples warned them saying the holy Ghost shall come and rebuke the world of iudgemeÌ„t That is he shall rebuke the world for lacke of true iudgement and discretion to iudge and shall proue that the tast of theyr mouthes is corrupt so that they iudge swete to be sowre and sowre to be swete the eyes to be blynd so that they thinke that to be the verâ— seruice of God which is but a blynd superstition for zeale of which yet they persecute the true seruice of God and that they iudge to be the lawe of God whiche is but a false imagination of a corrupt iudgement for blynd affection of whiche yet they persecute the true law of God and them that kepe it And this same it is that Paul sayth 1. Corinth ij how that the naturall man that is not borne agayne and created a new with the spirite of God be he neuer so great a Philosopher neuer so well sene in the law neuer so sore studied in the Scripture as we haue examples in the Phariseis yet hee cannot vnderstaÌ„d the thynges of the spirite of God but sayth he the spirituall iudgeth all thyngs and hys spirâ—e searcheth the deepe secretes of God so that what soeuer God commauÌ„deth hym to do he neuer leaueth searchyng till he come at the bottome the pith the quicke the lyâ—e the sâ—… the mâ—â—ow very cause why and iudgeth all thyng Take an example in the great commaundement loue God with all thyne hart y t spirituall searcheth the cause and looketh on the benefites of God and so conceaueth loue in his hart And when he is commaunded to obey the powers and rulers of the world hee looketh on the benefites which God sheweth the world through them and therefore doth it gladly And when hee â–ª is commauÌ„ded to loue his neighbour as hym selfe he searcheth that his neighbour is created of God and bought with Christes bloud and so forth and therefore he loueth hym out of his hart and if he be euill forheareth hym and with all loue and pacience draweth hym to good as elder brethren wayte on the youÌ„ger and serue them and suffer them when they will not come they speake fayre flatter and geue some gaye thyng and
for his death sake and neuer thinke on thē more then it serueth me I not it doth me y e same seruice as if I read the Testament in a booke or as if the preacher preached it vnto me And in lyke maner if I make a crosse in my forehead in a remembraunce that God hath promised assistaunce vnto all that beleue in him for his sake that dyed on the crosse then doth the crosse serue me and I not if And in like maner if I beare on me or looke vpon a crosse of what soeuer matter it be or make a crosse vpon me in remembraunce that who soeuer wil be Christes Disciple must suffer a crosse of aduersitie tribulations and persecution so doth the crosse serue me and I not it And this was the vse of the crosse once and for this cause it was at the begynnyng set vp in the Churches And so if I make an image of Christ or of any thyng that Christ hath done for me in a memory it is good and not euill vntill it be abused And euen so if I take the true lyfe of a Saint and cause it to be painted or carued to put me in remembraunce of the Saintes lyfe to folow the Saint as the Saint did Christ and to put me in remembraunce of the great fayth of the Saint to God and how true God was to helpe him out of all tribulatiō and to see the Saintes loue towardes his neighbour in that he so paciently suffered so paynefull a death so cruell Martyrdome to testifie the truth for to saue other and all to strength my soule with all and my fayth to God and loue to my neighbour then doth the image serue me and I not it And this was the vse of images at the begynnyng of reliques also And to knele before the crosse vnto the word of God which the crosse preacheth is not euill Neither to knele downe before an image in a mans meditations to call the liuyng of the saint to mynde for to desire God of lyke grace to folow the exāple is not euill But the abuse of the thing is euill and to haue a false fayth as to beare a pece of the crosse about a mā thinking that so long as that is about him spirites shall not come at hym his enemyes shall do hym no bodely harme all causes shal go on his side euen for bearing it about him and to thinke that if it were not about hym it would not be so and to thinke if any misfortune chaūce that it came for leauing it of or because this or that ceremonie was left vndone and not rather because we haue broken Gods cōmaundemēts or that God tēpteth vs to proue our patience This is playne idolatry here a man is captiue bond seruaūt vnto a false fayth a false imagination that is neyther God nor his worde Now am I Gods onely and ought to serue nothing but God and his worde My body must serue y t rulers of this world and my neighbour as God hath appointed it and so must all my goods but my soule must serue God onely to loue his lawe and to trust in hys promises of mercy in all my deedes And in like manner it is that thousandes while the Priest pattereth S. Iohns Gospell in Latine ouer their heades crosse themselues with I trow a legion of crosses behynde and before and wyth reuerence on the very arses and as Iacke of napes when hee claweth himselfe plucke vp their legges and crosse so much as their heeles and the very soles of their fete and beleue that if it be done in the time that he readeth the gospel and els not that there shal no mischaunce happen them that day because onely of those crosses And where he should crosse hymselfe to be armed and to make himselfe strong to beare the crosse with Christ be crosseth himselfe to driue the crosse from hym and blesseth hymselfe with a crosse frō the crosse And if he leaue it vndone he thinketh it no smal sinne and that god is highly displeased with him and it any misfortune chaunce thinketh it is therefore which is also Idolatry and not Gods worde And such is the confidēce in the place or image or whatsoeuer bodely obseruaunce it be such is S Agathes letter written in the Gospell tyme. And such are y e crosses on palmesonday made in the passion tyme. And such is the bearing of holy waxe about a man And such is that some hang a pece of S. Iohns Gospell about their neckes And such is to beare y e names of god with crosses betwene ech name about them Such is the saying of gospels vnto women in childbed Such is the limeteriers saying of in principio erat verbum from house to house Such is the saying of Gospels to the corne in the field in the procession weeke that it should the better grow And such is holy bread holy water and seruing of all ceremonies and sacramentes in generall without signification And I pray you how is it possible that y e people can worship images reliques ceremonies and sacramentes saue superstitiously so long as they know not the true meaning neyther wyll y e Prelates suffer any man to tell them yea and the very meaning of some and right vse no man can tell And as for the riches that is bestowed on images and reliques they can not proue but that it is abhominable as long as the poore are dispised and vncared for and not first serued for whose sakes and to finde preachers offeringes tithes landes rentes and all that they haue was geuen the spiritualitie They wil say we may do both May or not may I see that the one most necessary of both is not done but the poore are bereued of the spiritualtie of all that was in tyme passed offered vnto thē Moreouer though both were done they shall neuer proue that the sight of golde and siluer and of precious stones should moue a mās hart to dispise such thinges after the doctrine of Christ Neither can the rich coat helpe to moue thy mynde to follow the ensample of the Saint but rather if he were purtrayde as he suffered in the most vngoodly wise Which thing taken away that such thynges with all other seruice as sticking vp candels moue not thy mynde to follow the ensample of the Saint nor teach thy soule any godly learning thē the image serueth not thee but thou y t Image and so art thou an Idolater that is to say in Englishe a serue Image And thus it appeareth that your vngodly and belly doctrine wherwith ye so magnifie the deedes of your ceremonies and of your pilgrimages and offering for the deede it selfe to please God and to obtaine the fauour of dead Saintes and not to moue you and to put you in remembraunce of the lawe of God and of the promises which are in his sonne
be hygher in heauen in stede of the lyfe of penaunce which Christ taught vs in the Gospell to tame the flesh to crucifie the members with all that we henceforth shuld walke in the wayes of Gods law and sinne no more And to speake of worshyppyng of Saintes and praying vnto them and of that we make them our aduocates well nye aboue Christ or all together though it require a long disputation yet it is as bright as the day to all that know y e truth how that our fastyng of their euens kepyng their holy dayes going bare foote stickyng vp of cādels in the bright day in the worshypping of them to obtaine their fauour our giuyng them so costly iewels offeryng into their boxes clothyng their Images shooyng them with siluer shoes with an ouche of Christall in the myddes to stroke the lippes and eyes of the ignoraūt as a man would stroke yolig childrens heades to entice them and bryng them in and rocke them a slepe in ignoraunce are with all like seruice playne idolatrie that is in English Imageseruice For the Saintes are spirites can haue no delectatiō in bodely thynges And because those bodely dedes can be no seruice vnto the spirituall Saintes and we do them not to be a seruice to our selues or our neighbours we serue the woorke and the false imagination of our fleshly witte after the doctrine of man and not of God and are imageseruauntes And this is it that Paule calleth Seruire elementis mundi to be in captiuitie vnder dome ceremonies and vayne traditions of mens doctrine and to do the worke for the worke it selfe as though God delited therin for the deede it selfe without all other respect But and ye will know the true worshyppyng of Saintes hearken vnto Paul Phil. ij where he sayth Ye shyne as lightes in the worlde holdyng fast the word of life vnto my glory or worshyp agaynst the day of Iesu Christe that I haue not runne nor laboured in vayne That is to wete the worshyp which all true Saintes now seeke and the worshyp that all the true messengers of God seke this day or euer shall seke is to draw all to Christ with preachyng the true word of God and with the example of pure liuyng fashioned thereafter Will ye therefore worshyp saints truly thē heare what they preached and beleue their doctrine And as they folowed that doctrine so conforme your liuyng like vnto theirs And that shal be vnto their hygh worshyp in the commyng agayne of Christ when all mens deedes shall appeare and euery man shal be iudged and receaue his reward accordyng vnto his deedes how that they not onely while they here lyued but also after their death with the exāple of their doctrine and liuyng left behynd in writyng and other memorials vnto the exāple of them that should folow them vnto Christ that were borne v. hūdreth yea a thousād yeares after their death This was their worship in the spirite at the begynnyng as they were spirites lightes were sticked before their memorials at the begynnyng to be a ceremonie to put vs in remembraunce that we so praysed the Saintes and boasted their liuyngs that we folowed their examples in our deedes as Christ sayth Math. v. Let your light so shyne before mē that they see your good woorkes glorifie your father that is in heauen For preaching of the doctrine which is light hath but small effect to moue the hart if the exāple of liuyng do disagree And that we worshyp Saintes for feare lest they should be displeased and angry with vs and plague vs or hurt vs as who is not afrayed of S. Laurence who dare denye S. Anthony a flese of woll for feare of his terrible fire or lest hee sende the poxe among our shepe is heathē imageseruice cleane agaynst the first cōmaundement which is Heare Israell the Lord thy God is one God Now God in the Hebrew is called El or Elohim in the plurall nūber strength or might So that the cōmaundement is Heare Israell he that is thy power and might thy sworde shield is but one that is there is none or might to helpe or hurt the saue one whiche is all together thyne and at thy commaundemēt if thou wilt heare bis voyce And all other might in the world is borowed of hym And he will lend no might agaynst the contrary to his promises keepe therfore his commaundementes and he shall kepe thee And if thou haue broken them and he haue lent of his power agaynst thee repent and come agayne vnto thy profession and he will returne agayne vnto his mercy fetch his power home agayne which he lent to vexe thee because thou forsookest hym and brakest his commaundementes And feare no other creature for false feare is y e cause of all Idolatrie Moreouer all we that are Baptised in Christ haue professed to do good for euil and not to auenge our selues And many of vs come vnto such perfection that we can be prouoked by no temptation to desire vengeaunce but haue compassion and mekely pray for them that slay vs. How wicked a thyng then is it to thinke that the Saintes plague vs because we do thē not such superstitious honour whiche is their dishonour and our shame It is verely a Popish imagination euē to describe the Saintes after the nature of our Prelates which be meeke and lowly till they be where they would be But when they be once a loft they play the tormentours if we will not honour them and do whatsoeuer they commaunde more earnestly then that whiche God him selfe hath commaunded and feare them aboue God hym selfe And it can be but like abhomination also that we choose of a fleshly mynde euery man his seueral Saint or rather seuerall God to be our aduocates attorneys mediatours when there is but one i. Timo. ij and intercessours and call them our aduouryes whē we might better call them our adulterers and serue thē or rather a paynted post in their stede with our imageferuice therwith to bynde them for to helpe vs whēsoeuer and for whatsoeuer we call vnto them and to saue our soules ther to with their prayers and merites and will yet neither heare y t doctrine or folow the exāple of liuing which is their onely honour in the spirite of any saint whose doctrine lyuyng is autentike For first God whiche alone hath power to helpe or hurt hath made appointment betwixt hym vs in Christes bloud and hath bound hymselfe to giue vs whatsoeuer we aske in hys name testifiyng therto that there is no other name to be saued by and that he wil be a father vnto vs saue vs both in this lyfe and in the lyfe to come and take vs from vnder the damnation of the law and set vs vnder grace mercy to bee scholers onely to learne the law and that our vnperfect
Idolatrie to God and yet before none outward Image but before the image which thou hast fained of God in thine hart as thou mayst before an outward Image of the deuil The Iewes in the teÌ„ple of God where was none Image of God dyd as great imageseruice to God as the heathen vnto their false Gods yea the Iewes in doing to God the thynges which God commaunded them dyd committe worse Idolatrie sinned more greuously agaynst God theÌ„ y â— heatheÌ„ did in offering vnto their false Goddes which thyng to be true the Prophetes testifie For when the Iewes dyd their ceremonies and sacrifices the meanyng signification lost and the cause forgotten which God ordeined them for to flatter and please God with the gloriousnes of the deede in it selfe and to purchase ought of him for the costlynes or propernes of the present what other made they of God in their imaginatioÌ„ then a child whom if he crye or be displeased men stil with a popet or if we will haue hym to doe ought make him an horse of a sticke If thou bryng a bolle of bloud and set it before God to flatter hym to stroke hym and to cory and claw hym as he were an horse and imaginest that he hath pleasure and delectation therin what better makest thou of God then a butchers dogge If thou bryng the fat of thy beastes to God for the same imaginatioÌ„ what makest thou of God but one that had neede of grease to grease shoes or smeere bootes If thou burnest bloud and fatte together to please God what other thyng doest thou make of God then one that had lust to smell to burnt flotesse God commaunded a curtesie of all first ripe frutes to be offered not to be an imageseruice but a witnesse and testimony that he had made them grow that the people shuld not forget God but thinke on his benefites and loue him and of loue kepe his commaundementes And likewise if any had sinned agaynst Gods law God commaunded that they should repeÌ„t and then bryng a beast and flye it and offer the bloud and y t fat of the inwardes not to make satistaction but to testifie onely that God was pleased and had of his mercy at the repentaunce of the hart forgiuen the sinne The sacrifices of bloud were ordeined partly to be a secret prophesyeng of Christes bloudshedyng partly to be a testimonie and certifiyeng of our hartes that the sinne was forgiuen and peace made betwene vs and God and not to be a satisfaction For that were imageseruice and to make an image of God We read in the hystories that when a loue day or a truce was made betwene man and man the couenauntes were rehearsed and vppon that they slâ—e beastes in a memoriall and remembrauÌ„ce of the appointemeÌ„t onely And so were the sacrifices signes and memorials onely that God was at one with vs. For the Iew could beleue no wordes though an aungell had spokeÌ„ without a tokeÌ„ as we hold vp our fingers and clappe handes And likewise whatsoeuer they were bidde to do they must haue had a tokeÌ„ of remeÌ„braunce though it had ben but a ring of a rush as it is to see in the Bible Euen so our images reliques ceremonies and Sacramentes were our memorials signes of remembraunce onely And he that giueth in his hart more to them then that is an imageseruaunt But when God is a spirite and worshypped in the spirite we for lacke of fayth beyng spiriteles and hauyng no power to desire of God any spiritual thing serue God in the body with imagined seruice for such worldly thinges as our profession is to defie Who kisseth a relique or beholdeth an image for loue of the Saintes liuyng to folow the example Nay we will fast the Saintes Euens go barefoote vnto their Images and take payne to obtaine greater pleasure in the world and to purchase worldly thyngs as to mainteine the body in lustes that the soule can not once wishe for power to liue as the Saintes liued or to long for the life to come If we went in pilgrimage to kepe the remembraunce of the Saintes liuing in minde for our exaÌ„ple and fasted and went barefoote to tame y t flesh that it should not lust after such worldly thinges whiche we now desire of the Saintes then did our fastyng and pilgrimage goyng serue vs yea the Saint were yet our seruaunt to edifie vs in Christ with the remembraunce of his life left behind to preach and to prouoke vs to folow the example For our bodely seruice can be no seruice vnto the Saint which is a spirite except we imagine him to be an Image Saint White must haue a chese once in a yeare and that of the greatest sorte which yet eateth no cheese It shal be giuen vnto the poore in her name say they First that to be false we see with our eyes SecoÌ„darely Christ coÌ„maundeth to care for the poore and giue theÌ„ all that we may spare in his name saying that what is giuen them is geuen him and what is denyed them is denyed him If the law of Christ be written in thine hart why distributest thou not vnto thy brethren with thine own haÌ„des in the name of thy Sauiour Iesu Christ which dyed both for them thee as thou hast vowed and promised to him in thy Baptisme It is giuen vnto Saint Whites chapleyne Saint Whites chapleyne hath a stipend already sufficient for a Christen man and ought to receaue no more but therwith to be content and to be an example of despising couetousnes Moreouer that Priest that would folow the lyuyng of Iesu Christ as Saint White did and teach his Parisshens to do so were a right chaplayne of Christ And they haue a promise to be fead clothed as well as euer was their master in the name of Christ And so be they and euer were so that they nede not to begge in the name of saint White What shall Saint White do for thee againe for that great cheese for I wot well it is not giuen for nought Giue aboundaunce of milke to make butter and chese All we that beleue in Christ are the sonnes of God and God hath promised to care for vs as much as we care for the keepyng of his coÌ„maundements and hath promised that we shal receaue what soeuer we aske to his honour and our nede of his haÌ„d If then we be the natural sonnes of God why runne we from our father a beggyng to Saint White Saint White sendeth no rayne vppon the earth nor maketh the sunne shyne thereon nor maketh the grasse grow Neither is there any Gods worde that he will now do so much for vs at her request But God hath promised if we will keepe hys lawes to doe so much for vs at our own request for the bloud of his sonne Iesu What other thing then is thy seruing of Saint White theÌ„ lacke
him therof and of the foure hundred yeares that his posteritie should be in thraldome in Egypt of their deliueraunce and as Gedeon was certified by the signe of his Flese of the victory that God had promised him and as many other that beleued in God were certified by the signes that God gaue them of the promises which God made them Verely no maÌ„ For our Prelates which lay for them selues compelle intrare compell not vs to enter into any such feast nor will suffer any such meate to be set before vs for feare of ouerthrowyng the foundation of their false buildyng whereof springeth so great glory and profit vnto them which foundation to builde their lyes vpon they could neuer haue layd except they had first thrust this doctrine of our soules health cleane out of knowledge And as soone as they had blinded y â— light they became leaders in darkenesse and made of the Masse imageseruice so that the strauÌ„ge holy gestures and the straunge holy voyces and straunge holy vestures with all other straunge holy ceremonies must be meritorious workes to deserue loÌ„g life health riches honour fauour dignitie and aboundauÌ„ce of all that we haue sorsakyng our baptisme to arme vs from bearing of the crosse with Christ And they haue made of it a pill of two contrary operations so that the same medicine that preserueth our soules from purgatory doth purge the body of house laÌ„des rentes goods and money that it is made as bare as Iob and as baulde as a Cout And the light that rebuketh them they call seditious that it maketh the subiectes to rise against their Princes Which thing the hypocrites layed sometyme vnto the Prophetes as ye may see in the old TestameÌ„t And at last they layed it vnto Christes charge as ye may see in the Gospell and to the charge of the Apostles as ye may see in the Actes But at all such tymes the hypocrites them selues styrred vp such a sword to mainteine their falsehead that euermore a great part of the world perished through their owne mischeuous incensing and prouokyng Princes to battayle These hypocrites layd to Wickleâ—â—es charge and do yet that his doctrine caused insurrection but they to quench the truth of hys preachyng slew the right kyng and set vp iij. false kynges a row by which mischeuous sedition they caused halfe England to be slayne vp and brought the Realme into such ruine and desolatioÌ„ that M. More could say in his Vtopia that as Englishmen were wont to eate shepe euen so their shepe now eate vp them by whole Parishes at once besides other inconueniencies that he then saw And so the hipocrites say now likewise that gods word causeth insurrection but ye shall see shortly that these hypocrites them selues after their old wont and examples in queÌ„chyng y t truth that vttereth their iugglyng shall cause all realmes Christen to rise one agaynst an other and some agaynst them selues Ye shall see theÌ„ runne out before the yeare come about that whiche they haue bene in bruwyng as I haue marked aboue this dosen yeares c. ¶ This much I haue sayd because of them that deceaue you to geue you an occasion to iudge the spirites The Testament of master William Tracie Esquier expounded by William Tyndall Wherein thou shalt perceiue with what charitie the Chaunceler of Worceter burned when he tooke vp the dead carkasse and made ashes of it after it was buried 1535. ¶ To the Reader THou shalt vnderstaÌ„d most deare Reader that after William Tyndall was so Iudasly betrayed by an Englisheman a Scholer of Louayne whose name is Philippes there were certaine thinges of his doyng found which he had entended to haue put forth to the furtheraunce of Gods word amoÌ„g which was this Testament of M. Tracie expounded by him self whereunto was annexed the expositioÌ„ of the same of Iohn Frithes doyng and owne hand writyng whiche I haue caused to bee put in Printe to the intent that all the world should see how earnestly the Cannonistes and spirituall lawyers whiche be the chief rulers vnder Bishops in euery Dioces in so much that in euery Cathedrall Churche the Deane ChauÌ„celor and Archdeacon are coÌ„monly doctours or Bachelers of law do endeuour them selues iustly to iudge and spiritually to geue senteÌ„ce according to charitie vpon all the actes and dedes done of their Diocessanes after the exaÌ„ple of the Chaunceler of Worceter which after M. Tracie was buried of pure zeale loue hardly tooke vp the dead carkasse and burnt it wherefore he did it it shall euidently appeare to the Reader in this little treatise read it therfore I besech thee iudge the spirites of our spiritualitie and pray that the spirite of him that raised vp Christ may once inhabite them and mollifie their hartes and so illumine theÌ„ that they may both see and shew true light no loÌ„ger to resist God nor his truth AmeÌ„ The Testament it selfe In the name of God AmeÌ„ I William Tracie of Todyngton in the Countie of Gloceter Esquier make my TestameÌ„t and laste will as hereafter followeth ¶ First and before all other thyng I coÌ„mit me vnto God to his mercy trustyng without any doubt or mistrust that by his grace and the merites of Iesus Christ and by the vertue of his passioÌ„ and of his resurrection I haue shall haue remission of my sinnes and resurrectioÌ„ of body and soule accordyng as it is written Iob. xix I beleue that my redemer lyueth and that in the last day I shal rise out of the earth and in my flesh shall see my Sauiour this my hope is layd vp in my bosome And as touching the wealth of my soule the fayth y t I haue taken rehearsed is sufficient as I suppose wtout any other mans woorke or workes My grounde and my belefe is that there is but one God and one medaitour betwene God and man whiche is Iesus Christ So that I doe except none in heauen nor in earth to be my mediatour betwen me God but onely Iesus Christ all other be but petitioners in receiuyng of grace but none able to geue influence of grace And therfore will I bestow no part of my goodes for that intent that any man should say or do to helpe my soule for therein I trust onely to the promise of God he that beleueth is baptised shal be saued and he that beleueth not shal be damned Marke the last Chapter And touchyng the burying of my body it auayleth me not what be done therto wherein S. Augustine De cura agenda promortuis sayth that they are rather the solace of them that liue theÌ„ the wealth or coÌ„fort of theÌ„ that are departed and therfore I remit it onely to the discretion of myne executours And touchyng the distribution of my temporall goodes my purpose is by the grace of God to bestow them to be accepted as fruites of fayth So that I do not suppose that my merite be by good bestowyng of
to aduenge and no man els 136. b. onely ought to punish open sinne 137. a Kyng geuen to the Israelites 118. a Kinges why chosen 109. b Kinges and Emperours once elected the Pope onely 352. b. throwen downe by Papistes 127. a. how instructed of Byshops 98. b. captiues through flatterers 137. a. become hangmen to Antichrist 138. a in subiection to the Clergy 140. b. sinne in geuyng and Prelates in reuyng exemptioÌ„s 115. b. wayt on the Popes pleasure 114. b. defeÌ„ded the Popes false authoritie 114. b. sworne to Byshops and not Byshops to kynges 155. b Kinges must make their accompt to to God onely 111. b. must kepe law-promise with all men 124. a. must execute their office them selues and commit the same to wicked Popish Byshops 138. a Kinges law is Gods law 137. b Kinges must be learned 198. a. may not rule after their owne Imagination 179. a. must folowe Gods word in all their doynges 222. a Kinges and subiectes one afore God 224. b Kingdome of heauen what 235. a. of Christ spirituall 343. a. of heauen of this world not alyke 160. a Kingdome of the pope of this world 343. b Kingdome of Lombardy deuided 349. a Knauery in shrift 147. b Knowledge of God 408. b. of the true way 298. b. of Scriptures pertayneth to all men 138. a Knowledge of Christ not taught vs by Papistes 159. a Knowledge al darke saue harty knowledge of Christes bloudshedyng 197. b Knowledge why vsed and not coÌ„fession 254. a L. LAdders sold of Papistes to clime to heauen 123. b Lambes 187. a Landes why first geuen to spirituall officers 134. a Landes temporall small in respect of the spirituall landes 135. b Landlordes should not rayse rentes 121. b. shoulde not suffer their tenauntes to be damaged 122. a Last farthyng expounded 204. b Latine seruice 151. b Latin toung onely vsed to all 134. b Latin text coÌ„demned of More 251. b Latria 299. a Lawes of Papistes seuerall 102. a Law spirituall of the Arches how it spoyleth 136. b Law condeÌ„neth 77. b. bringeth death 62. a. how geuen 117. b. what it requireth 47. a. a marke to see how we are purged 165. a. must be in â—ight and why 379. a. requireth impossible thynges of vs. 378. b. driueth to desperation 442. a Law her office 186. a. how fulfilled 186. a. accuseth the holyest of all 120. a. cannot iustifie 64. a. leadeth to Christ 184. a. cannot geue lyfe 9. b. fulfilled with loue 22. a. fulfilled with Christes mercy 31. b. geueÌ„ by Moses 184. b. 378. how read of hypocrites 24. a Law walkyng 74. a. requireth all our hartes 39. b. condemneth and why 389. a. must be fulfilled spiritually 41. a. byndeth the Gospell lowseth 383. b. is spiritual 26. a. and 40. b. fulfilled by Christ onely 40. a. condemneth Christ geueth pardoÌ„ 378. b. how satisfied 40. a. wholly conteined in the x. commaundementes 33. b Law her subiection what 46. b Law and sinne wordes to be noted 39. b Law vttereth what sinne is 47. b. encreaseth sinne 40. b Lawes temporall 10. b. not executed no law 311. a Law of nature byndeth vs to helpe our neighbour 72. a Law kepyng and breakyng what foloweth 206. b Law breakers cursed of God 23. b Layty why they rule not 131. a. kept from halfe the Sacrament 428. a. must néedes now haue the Gospell 148. a Leadyng in darknes 310. a Learned men haue doubted of Paule his Epistle to the Hebrues who is author therof 56. a Leauen of many sortes 225. a. of the Pope 307. b Lechery 267. a. 405. b Lechery and couetousnes no sinnes with Papistes 267. b Legend of Popish lyes 301. a Left hand 141. a Leo the iij. Pope 349. b Leper a good example 15. a Lesser ceasseth in presence of the greater 358. b Lesson very frutefull 31. b. godly 309. b. good for ministers 477. a. tellyng vs when we haue Gods spirite 92. b Leude Cardinall and a false Pope 371. b Lewes the milde 350. b Libertie 105. b. commeth through patience 119. a Liberties graunted by Papistes to all maner malâ—factours 179. a Liberalitie to our brethren 425. a Light continuaunce therein what 404. a Litle flocke 292. b. receiueth the promises 292. a. goeth to wracke 293. a Litle master Parson hys practises 362. b Life of Gods elect Scripture 389. b Life not geuen by the law 9. b Litterall sense is spirituall 169. a. proueth an allegory 167. b Litterall seÌ„se of More dashed 466. a Loafe of bread signifieth one body in Christ 472. a Loane forgeuen of the Clergy 374. a and by the temporaltie ibidem Losing and bindyng 357. a. the ryght maner thereof 150. a. signification therof 174. b Losse for Christes sake a C. tymes restored 89. a Lottes castyng lawfull 27. a Lone 10. b. 205. a. 225. b. and 246. b. office therof 188. a. diuersly vnderstode 253. b. is righteousnes 225. a. prayeth 201. b. expelleth feare 419. a. causeth boldnes 418. b. maketh vs Gods sonnes 417. a. maketh all thynges common 40â— a. helpeth at neede 201. a. careth for our brethreÌ„ 418. b Loue of the world 97. a. 405. a. of our neighbour 211. a. towardes god and our neighbour how to be tryed 22. b. must woorke in all thynges 281. a Loue of God and the contrary what they be 23. a Loue to the law is coupled with true fayth 187. a Loue fulfilleth the law 49. a. 22. a. 50 keepeth the lawe 203. a. fulfilleth Gods will 419. a Loue towardes God fruites therof 22. b. seketh not her owne 84. a Loue of our selues â—90 b. of our neighbour Gods commaundement 419. b Loue is not charitie generally econtra 253. b Loue vnderstandeth the lawe 36. b. breaketh the law 411. a Loue towardes God what 78. a. among ChristiaÌ„s maketh all things commoÌ„ 83. a. beautifieth all things 248. b. not paynfull 418. b. signified to vs by Gods correction 25. a Loue of God to vs before ours to hym 416. b Loue both frend and foe 216. b Louers of God loue their neighbour 332. b Lucretia the Romane Lady 113. b Lucifer 353. a. his broode iustifie theÌ„ selues 224. a Lustes euill how purged 186. b. diuerse in one man 113. a Luther his submission to kyng Henry the viij 375. a M. MAgistrates reuengers of temporall causes 191. a Mahomet waxed great how 348. b. his doctrine and continuaunce therof 301. a Mahomet and the pope began at one tyme. 348. a Mayd of Ipswich 284. b Mayd of Kent inspired 285. a. receiued small pleasure of our Lady 285. a Maister in Gods stede to hys seruaunt 109. a Malice of the Iewes toward Christ 459. b Malicious blindnes in More Mammon what it is 71. b. 233. a. a God ibidem his seruaunt who and how knowen 233. b. disguiseth meÌ„ 233. a. his seruauÌ„t no true preacher 233. b. may purchase frendes for vs. 71. 〈◊〉 Man is first good 412. a. first euill ibidem cannot helpe the dead 13. b. Lord ouer all creatures 248. a.
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
Apostles Paule is greater theÌ„ Peter Paul proued his Apostleshyp with preachyng and sufferyng The Byshops proue there Apostleshyp w t bulles shadowes The Apostles were sent of Christ w t like authoritie The authoritie that Christ gaue was to preache Christes word ☞ ☞ Why Byshops make them a god on earth AaroÌ„ made a calfe And the Pope maketh Bulles The shaueÌ„ nation hath put Christ out of hys â—owme and all kinges and the Emperour Christ is but a vaine name Proper ministers Rochester is proued both ignorant and malicious The Epistles of Paule are the Gospell What Gospell signifieth One Gospell one spirite one truth The authoritie of Paule and of hys Gospell Rochester playeth boâ— pepe Neuer maÌ„ for bad to marry saue the Pope The cause why they will not haue the scripture in Englishe Tully chiefe of Oratours Rochester alleageth Paule for his blinde ceremonies contrary to Paules doctrine It is not lawfull for vs to tell what prayer is what fasting is or wherefore it serueth Payne of cursing damnatioÌ„ and so forth If Paule had none authoritie theÌ„ had Peter none where had then the Pope this authoritie Rochester is improued Wherefore the spirituall officers are ordayned Rochester alleageth heretikes for his purpose for lacke of scripture Robynhode is of authoritie enough to proue the Pope withall Rochester is an Oratoure Rochester is cleane beside hymselfe If Rochester be such a iuggler What suppose ye of the rest let Rochester be an example therfore to iudge them all Faith is the roote and loue springeth of fayth Though Rochester haue not the spirite to iudge spirituall thinges yet ought reason to haue kept him from so shameful lying But God hath blynded him to bring their falshod to light The controuersy betwene Iames Paule Why deuils haue none of Paules fayth nor sinners that repent not A maÌ„ may beleue that Christ died and many other thynges 〈◊〉 not beleue in Christ What it is to beleue in Christ Why say men can not rule Men feare the Popes oyle more then Gods coÌ„maundement Fayth driueth y â— deuilâ— away Why doe not the Byshops make hym flee from shotyng of gunnes Ceremonies dyd not the miracle but fayth Let them tell what the ceremony meaneth The priest disguiseth hym selfe with the passion of Christ Domme ceremonies quench fayth and loue and make the infidels to mocke vs. The prophesie of Christ is fulfilled The testament of the obseruauntes False annoynted Christes prophesis â–ª be it neuer so terrible must be yet fulfilled Christ was neither shanen nor shorne nor annoynted with oyle Hee that doth ought to make satisfaction or to get heauen hath lost his parte of Christes bloud To our neighbour make we amendes The Apostles were neither shaue nor shoren nor annoynted with oyle Byshop an ouersear The true annoynting old Priest This oyle is not among our Byshops Priestes ought to to haue wiues why What the Priestes dutie is to do what to haue Men are not bound to pay the Priest in tithes by Gods law Deacon what it signifieth and what is his office No beggers How holy dayes and offerynges came vp Saintes were not yet Gods Why laÌ„des were geueÌ„ vnto the spirituall officers befor we fell from the fayth False annoynted Shauyng is borowed of the heathen and oylyng of y â— Iewes False names Lying signes No wife but â—n whore Take a dispensation Knaueate Bootes Miters Cite them Pose theÌ„ Make theÌ„ heretickes Burne theÌ„ Curse theÌ„ Feare theÌ„ All in Latine Rolle theÌ„ Syng Ryng Lulle theÌ„ Rocke theÌ„ a slepe Pray in Latin Say them a Gospell What quod my Lord of Canterbury Crosse Turmoylers The craft of the Prelates Interdict Peter 〈◊〉 neuer to schole at the arches The Pope hath one kyngdome more then God hymselfe Shering what it signifieth Tot quot Bishops that preach not Tithes Temporall landes Frechappell Testamentes Offering dayes Priuy tythes Mortuaries If he die froÌ„ home Thou must paye ere thou passe Pety pillage Confession First Masse Professinges Conturations Parson Vicare Parishe priest Fryers Spirituall lawe A proper commoditie of confession Laye your hand on the booke No man may aueÌ„ge saue the kyng â–ª and he is bound by his office Kinges are in captiuitie The dutie of kynges Vnlawfull othes ought to be broken and may without dispensation The kyng only ought to punish sinne I meane that is broken forth the hart must remaine to God The sprite perteineth vnto the shauen onely The kings law is Gods law How men ought to iudge questions of the scripture We come oft to schole But are neuer caught Kinges ought to see what they doe and not to beleue the Byshoppes namely seing their liuing is so sore suspects It perteineth vnto all men to know the scriptures ☞ Be learned ye that iudge the earth The kings are become Antichrists hangmen Be learned ye that iudge the earth Who slew the prophetes Why were the prophetes slayne What deedes of mercy teach the hipocrited Why flew they christ The keyes Christ is a traitor and a breaker of the kynges peace How the hypocrites bynde and lose ☞ Be learned ye that iudge the earth â—or rebukyng this 〈…〉 And for the same cause are we persecutes They bee 〈…〉 Purgatory that make perpetuâ—… Why it is 〈◊〉 Pur gatory Scala Câ—… The doore is stopt vys ye must clyme and scale the walles Some are prayed for and prayed to also The craft that helpeth other helpeth not his owne master Prayer was not sold in the old tyms Their prayer breaketh the great commaundement of God It is tyme that they were tyed by therfore The burdens of our spirituall lawyers Confession tormenteth the conscience robbeth the purse of money and the soule of fayth Bagges or bables to be knowen by Glorious names How are they estemed Kinges are down they can not go lower Our hypocrites lyue by theft ConscieÌ„ces that are so narrow about traditions haue wyde mouthes about gods coÌ„maundementes As the Iewes are the childreÌ„ of AbrahaÌ„ so are the Byshops the successours of the Apostles The spiritualty haue taught to feare their traditions They wynne somewhat alwayes ☜ They that seke honor haue no fayth neither can they do Gods message Be learned Gods wordought all men to know They do all secretly ☞ Gods wordought so iudge â—he right way to vnderstaÌ„d the scripture The kings haue a iudge before whom my soule for yours helpeth not Preach what thou wilt but rebuke nor hypocrisie The Prelates are clothed in red Pollaxeâ— Iudge the free by hys fruite and not by his leanes Sacramentes are signes of Gods promises The promise which the Sacrament preacheth iustifieth onely How the sacrameÌ„tes iustifie Matrimony was not ordeined to signifie any promise If wedlocke be holy why had they leuer haue whores theÌ„ wines Character Sacerdos Presbiter Priestes now ought not to be annointed with oyle The office of a Priest They will be holier but their deedes be not holy at all Compare their dedes to the doctrine end deedes of Christ
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
Now let vs consider your foresayd causes ponder whether your booke haue or may do any such good as you say pretended whether it haue conuerted those sortes of people or els be any thyng lykely to do such a fact And first let vs sée what it profiteth y t first sort which are infidels not beleuyng in Christ nor his scripture Our sauiour Christ sayth he that beleueth is not damned Iohn Baptist confirmeth the same saying he that beleueth in y e sonne hath euerlastyng lyfe but he that beleueth not in the sonne shal not sée life but the wrath of God abydeth vpon hym Here it is euidēt not by my exposition but by the consent of all Christen men that those infidels are damned for what entent then should Rastell teach them that there is a Purgatory without Christ ther is no way but dānation as scripture all faythfull men testifie Then would I know by what way he wold persuade that there were a Purgatory which should be away a meane to saluation and not to damnatiō for thē which beleue not in Christ This I am sure of and I thinke Rastell be leueth it also that the infideles shall neuer come in it though there were one This you may sée that his first cause is very vayne and that if they dyd beleue it they were in déede deceyued Now let vs procéede vnto the second sort of people which beleue in Christ and his scripture and yet misconstrue it expoundyng it after theyr own willes And let vs sée what frute they take of this booke what it profiteth them we shall finde that it lesse serueth these men then the first for if this men beleue in Christ and in hys Scripture then is it not possible that they should receaue or admitte that thyng which is agaynst the Scripture both by the exposition of them selues of all the world For this is both agaynst Scripture and all faithfull mē that there should be any way to health if we exclude Christ and hys Scripture And sith Purgatory is counted away to health he that would go about to proue it secludyng Christ and Scripture is agaynst Scripture and all faythfull men Besides that if they be so obstinate that they will not receaue the verye Scripture but expounde it after their own willes wrest it after the same then wil they much lesse receaue your booke which is so playne agaynst scripture therfore if you would thinke that they could bee tamed by your booke which notwithstandyng so wresteth Scripture then may I very wel lyken you to hym that hath a wilde horse to tame which when he perceiueth that hee can not hold hym with a scoktishe snafle will yet labour to breake him with a rootē twine threde So that I can espye no maner of profite that cā come of your booke if you can alledge no better causes then you yet shew but that it had bene a great deale better vnwritten And brother Rastel where you say that I auaunce boast my selfe much more then becommeth me and that I detract and slaūder my neighbours that I prouoke all men that read my booke rather to vyce then to vertue with such other thynges as ye lay to my charge I trust I shall declare my inconuenience and geue you a sufficient aunswere ¶ An aunswere to Rastels first chapter which reproueth me for boastyng my selfe IN the first chapter of this booke Rastell laboureth to proue that I am sore ouer séene in laudyng boastyng my selfe that I lyke my selfe so well that he is sure that other men do lyke me the lesse and that he feareth that God will therfore lyke me fauour me rather the worse then the better Here he iuggeleth wyth me and would make me beleue that he tossed me mine own ball agayne but when I beholde it I perceaue it to be none of mine for he hath cut out all that shoulde make for me so that he hath geuen it cleane an other shape then euer I entended that it should haue as it appeareth by hys writing which rehearseth my words in this maner I am sure there are many that maruell that I being so yong dare attempt to dispute thys matter agaynst these thrée persons But my wordes are these I am sure that there are many that will much maruell that I being so yong and of so smal learning dare dispute this matter c. Here Rastell leaueth out the wordes and of so small learning for if he had put that in he had bewrayed himselfe For I thincke no man so mad as to say that he which sayeth himselfe to be both yong and of small learning shoulde prayse and boaste hym selfe Also immediatly after the wordes of hys first allegation I say on thys maner And as touching my lerning I must needes acknowledge as the truth is that it is very small which I thinke is but a base boasting and anone after I say I would not that any man should admit my wordes or learning except they will stand wyth the scripture and be approued therby Lay them to the touchstone and trye them with Gods word if they be found false and contrary then damne them and I also shall reuoke them with all mine hart c. Finally I exhorted them to read my booke not aduertising who speaketh the wordes but rather what is spoken by which wordes you might well see that I entended not to boast my selfe and all this haue I written and be left it out euē in the first page as he calleth it wherin he reporteth that I boast my selfe Notwithstanding one thing doth sore vexe him that I should recite the Epistle of S. Paule wherby he saith I would haue men beleue that I had the spirite of God and thinke that though I be young that I sée visions and espye the truth and that myne elders haue dreamed dreames and wandered in phantasies Thys he recounteth to be a great boast and that thys one place shoulde winne him the fielde whereunto I aunswer that indéede my wordes do not proue that thing which you séeme so surely to gather of them but my wordes do argue on this maner that no man ought to condemne a thing before he read it and then to geue sentence and because you séeme ignoraunt in the matter I shall declare it vnto you and how it standeth It is a coulour of Rhetorike and is called Auantopodosis that is to saye An aunswere to an obiection that a man might haue here made on thys maner thou grauntest thy self yong and of so small learnyng doost thou then thinke that we shall once read or regard thy booke specially sith it is written against auncient mē both of great wit dignity To these two pointes I aunswer preuenting theyr obiection that they should not despise it because of my youth for as the spirite of God is bound to