thingis mo to tel you which ye cannot now bere c. rebuked them saynge O foles and dull harted to bele ue al those thingis meaninge y â— verites aÌ„d trouthes which he wolde haue then taught them before whiche the prophetes haue spoken of me Here apereth it playnly y t those trouthes that cryste there mente into whiche the spirit shulde lede them and More maketh them vnwryten verites shulde be siche as were wryten in the prophetis So that this texte The holy goste shal lede you into al trouthes is as miche to saye as into al trouthes wryten of Cryst before in the lawe prophetis and Psalmis This is the vndouted trouth of the texte For Cryst the same daye aperinge vnto his disciples and beginning at the same lesson where he lefte with them before his dethe sayd These are the wordes whiche I spake vnto you whan I was yet with you that it shulde be necessarye al thinges wryten in the lawe of Moses prophetis and psalmes to be fulfulled of me of me saithe he and not of any other And here as IoaÌ„ saith he breathinge vpon them saynge take the holygoste thei receyued the first frutes and foretaste of the spirit with y e truthes by a lytel lytel to be led into theÌ„ as he once had promysed them but aftyr their capacite and weakenes he here lyke a wyse master toke them euer forth from vnder y e ceremones and letter of Moses preparing them to y e spirit trouth of the gospel thaÌ„ saith Luke opened he their hartis myndis y t thei might vnderstande the scriptures y e scriptures saith Luke not Moris vnwryten verites said to theÌ„ Thus thus is it wryteÌ„ not thus sayd I w tout wryting Now marke wel crysten reder y t at folouth y u shalt se al y e truthes y t y e holygost lede theÌ„ into It behoued cryst saith he to suffer to ryse froÌ„ deth y e third day repeÌ„taÌ„ce remissioÌ„ of sinnes to be preched vnder his name into among al y e geÌ„tils Now coÌ„fer thes wordis to those so breifely knyt vp Iohan. xvi aftyr which he sayd as coÌ„cerning these yet haue I many thiÌ„ges to tel you c. for albeit \ it was harde for their weaknes to bere y e forme of our redeÌ„pcioÌ„ by his deth resurreccioÌ„ y e calling in of y e geÌ„tils into his chirch yet was this point thaÌ„ so straÌ„ge y t yet for al this lesson to \ it coude not synke into their hartis this preching sayd he shal be gyn at IerusaleÌ„ Your selues shalbe y e witnesses of these wordis y t is your selues shal prech theÌ„ If al this wil not yet satisfy Mo resvnsanery mouth we wil go farther eueÌ„ to Wytsonday wher y e holygost y t promise was fully performed y â— verites lyk as here expressed wherinto thei wer led â–ª where as sone as thei were enspyred set a fyer w t y â— spirit and led into these trouthes thei coâ— de not longe hold their tonges but prechâ—â— them by by euen as the spirit led them into them all And now are we in the sueresâ— waye to trye oute this matter and in a nother maner deduâ—cion than More deduceth vs. And first note y â— Cryste hauinge respecte vnto their imbeâ—ilite and weaknes to bere these trouthes and to professe them openly and also puttinge them in remembe tance of their owne infirmite sayd ye shall receyue strengthe aftir y â— y â— holy gost come into you and ye shal preche me not only in Ierusalem but also in all Iudea Samaria ye and euen vnto y e vttermoste coostes of y â— â—â—the by whiche he mente amonge y e gentyles Nowe turne we ouer y â— leif to y e. n. ca. of y â— Actis of y â— Apostlis and there shal we seplainly howe all this sayd before w t their sermons to thorow y e actis and y e pistles of Paule agre togither one place euermoâ—e confirminge and declaringe another For there did Peter w t y â— xi as sone as y e spirite had led them into these trouthes \ stand vp in Ierusalem for it was prophecyed and tol de them before y t there thei shulde begynne to preche these verites and firste y â— false opinion of the Iâ—â—â— beleuinge y â— disciples to haue ben droncken taken awaye he tolde them constantly prechinge euen as Cryste had taught them before immediately after â—is resurreccion whan thei were yet ful wâ—ke Luke xxiiij That this same man whoÌ„ thei had put to dethe was Iesus Cryste seâ—ite from god y e father and geuen them to wyn them w t doctrine and myracles whom by y e ferme decre and fore knowlege of y e father so betrayd and delyuerde vp when ye had receyued at y e handis of y e vngodlye ye â—â—ucyfyed and slewe whom god y e father losed fro y â— bondis of dethe and stered vp agene c. Now good Crysten reder rede al y e processe and communicacion y t Cryste had w t these his disciples before he sand yet haue I many thingis as touching these poyntes c. Into which y e holy gost shal lede you when he come and compare them vnto the verites y â— Cryst opened them as sone as he was rysen and proued it them by scriptures and especially in y e Psalmes And then loke here now in this sermone folowinge whose substance Luke reciteth and consyder whither these be not y â— same trouthes ye and y t sufficient trouthes whome whoso receyue and beleue as y e ende and conclusioÌ„ of the sermone testifieth playnly ar saued Loke and if al these trouthes be not plentâ— ously and constantly confirmed w t the scrip tures Thei here affirmed his ascension bâ— scriptures and also to sit on his fathers â—â— ghthande ye and euen here sayd thei in the firste hâ—ete of the spirit That this promyse of cryste was made both to the Iwes to their childerne and to al that are a farre to by which wordis taken of the prophete I â–ª say â–ª Paule descrybed the gentyls Thei preched now constantly that this same was that sead and frute of Dauid so ofte prom ysed in the lawe and prophetis and that now he thus exalted by the righthande of the father the promyse of the holy gost ob tayned of him he hath powered forth eueÌ„ this that you now se and here Note these laste wordis wel se and here what sawe thei what harde thei els but the verites in to whiche he promysed the spirit to lede th em of whiche the firste is That this man Iesus of Nazareth was geuen them of the father this verite was wryten in the prophetis and Cryste tolde them to that he was come from the father secondarily Peter and the. xi
in arcalme it is a comen saynge New lordis new lawes and so new iugementis therfor iugement may be englesshed some tyme mutacion and change as Cryste sayd Into iugement am I come into this worlde y â— thei y t se not shuld sâ— and thei y t se shulde be blynde That is I am come to make a change It was a mer 〈…〉 ouse change â— y e blynde borne shulde se and y e quyke eyed pharisayes so wel lerned shulde be made starke blynde Also Nowe sayd Câ—yste is y â— iugement of this worlde y â— is to wytte this worlde shalbe now changed Why so for y e prince therof shalbe cast forthe y â— is y e deuil shalbe caste forth and Cr yste shal come yn I sawe sayd Cryste Satan fallinge downe frome heuen lyke a lyghteninge at whose fall Cryst was exalted unto the kyngdome ouer al this worlde for a stronger armed hath met w t him and ouercome him c. Nowe ye se the change of these princes wherof foloweth y â— change of this worlde Vnder Satan the gentyles worshiped stockis and stones and the Iwes stode vpon their workis vnder cryste we worshipe god the father in spirit y t is to saye in verite and hope for saluacioÌ„ for our faith in Cryste that same verite But wherby came this alteracion and so graciouse a change verely thorow the prechinge of the gospel of the kyngdome that is thorowe the prechinge of Cryst Isaye thus prophecyinge I shal enryche him w t my spirit and he shal preche iugemente vnto the gentylis that is to saye my gospel of the kingdome of heuen at whose prechinge the worlde shal be altered and changed into a better state and thei shal discerne and iuge this change to be godly for the prince of this worlde shalbe casteforthe and discerned to be a contrary prince vnto Cryste and that by the worde that tryeth all thinges And now because More will saye that this matter and iugemente pertaynâ—d to the Iwes onely and not to vs althoughe we be gentylis but of a nother worlde than it was than He shal knowe that w t yn this xij yere ther hath ben a grete alteracion and yet continue the and shalbe yet at greter muta cion than we loke fore which mutacion be gaâ—e and continueth at the preching of the pure gospel and translating of it into al lan guegis by this worde of god now reuyuâ—d and spred so brode we iuge and disceâ—ne the pope the prince of this worldâ— for he is more carnal and worldely than the worl de it selfe to be y â— very Anticryste and we se him nowe w e More and their faccion in castinge forth and that by the mighty worde of god and thei shalbe slayne w t the breath of goddis mouthe But the worlde whose prince the pope and his secte are of whom More is yet one iuge that the gospel that thus altereth this worlde is heresye and the cause of sâ—dicion and Anticrist and his faccion to be the chirch of god aÌ„d the very poore chirche of the electe whom thei burne to be herityques But awake ye Anticristis oute of your wykednes For y â— holygoste is now comen w t his worde wr yten to dispute to reason to reken w t you to rebuke and conuince you for this peruerse iugement For it is Anticryst I tell â–ª you aÌ„d not the hed of Crystis chirch euen the pope the prince of this worlde now espyed de cerned by goddis worde and shalbe cast forth of his kingdome shortely ¶ Now let vs se what foloweth Mores texte that if by that circumstance yet we maye gather more lyght in to these truthes It foloweth for he shal not speke of him selfe but he shal speke whatso euer he hath harde and tell you the thinges to come The father had spoken to the worlde by the fathers Moses and prophetis whose wordis were writen the holy gost had har de them and now shulde speke them cryste also had spoken them but yet were thei not vnderstanden the gospel shulde be preched amonge the gentils aftir crystis ascen sion this the spirit shulde teche them and so he shulde glorifye me sayd cryste and not any other creature as More wolde haue bowes belles water and asshes halowed glorifyed by leding into these trouthes for he shal râ—ceyue of my worde teche it you wher cryst therfor left in teching his disciples euen at those so harde poyntes y â— thei coude not yet bere theÌ„ ther begane y â— holy gost w t theÌ„ agen aftir crystes asceÌ„sion But first because cryst sayd he wold be fro them a lytel whyle and then come agene as after his resurreccion sithe he was so diligent louinge a Master continually applyinge his scolers whom he had now taken in hand to teche yet left yn ignorance as touching those harde poyntis which thei coude not then bere before hiâ— deth takinge them for the and preparing them into the schole of the holy goste let vs se what communicaci on he had with them and what doctrine he taught them Although I know that Mo re here seweth to a nother tayle for thus al legeth he the texte saynge when the spirit of trouth shal come he shal lede you into euery trouth Euery trowth sayâ—h more aÌ„d not al trouth so fayne wolde he here lappyn his lyes to And put you in remembran ce of al that I my selfe haue or wolde saye vnto you c. Which is not there folowing that texte but More patcheth it to of his owne because he wolde deduce a false dedu ccion of a false supposicion for than deduceth he thus saynge And sith he sayd not the holy gost shal wryt vnto you al thingis nor shal wryte you al trouthe but shal lede you into al trouthe we deduce therevpon that the beleife wher ynto the spirit of god ledeth vs and planteth it in our harte is as good and as suer to saluacion w tout any writinge at al as if it were wryten This is Mores wyse deduccion Lo. The holygost led them into al trouthe ergo al those trouthes be not wryten cryst sayd not the holy gost shal wryte them ergo they were nether wryten in y â— olde nor yet aftyrwarde in y e newe testement lyke argumentis More maketh in other places God promysed to wryte his lawe in their hartis ergo the lawe was not wryten in bokes what a blyn de Phaâ—ysaye is this But turne we agayne into y e waye ¶ Cryste after his resurreccion notwithstandinge so many lessons and warninges befoâ—e had of his spiritual kingdome redempcion to be sprede into amonge the Iwes and gentylis both yet fyndinge his disciples in their olde douteful wekenes ignorance and hardnes of beleif y t is to wit euen in y e same state where he left them whan he sayd As concerninge these thingis yet haue I many
spirit to lede them were siche as then thei were to harde for them to vnderstande and bere himself saynge when he came to y t harde poynâ— as towchinge the worlde to be comnneed aÌ„d reproued of their false iugement to y â— casting forth condempninge of the prynce therof at the prechinge of the gospel among the gentyles Anon he added saynge As touching these thinges yet haue I ma ny thingis to tell you which as now ye caÌ„ not bere but when y t same spirit of trouth come he shall lede you into al trowth By this former text whervpon that at More allegeth dependeth which for what enteÌ„t he leueth it out god knowth it is playne y t those trowthes were sich as then tha postles for their weakenes might not bere As if Cryste shulde haue tolde them then in their faynt faith heuynes y t thei shulde haue left prechinge to the iwes whom they rekened onely for goddis owne beloued peple haue turned to the gentyles whoÌ„ they rekened for haithen his enymes and non of his they coulde not haue borne this trowthe For euen aftir they had receyned the holy goste the beste of them stayed and douted at this poynte as their actis declare But as for Moris vnwryten verites as leÌ„ ton faste halowinge of bowes chalices ve stments crepinge to y e crosse c. I thinke if Cryst had then tolde them thei coulde haue borne them wel ynough for thei had borne harder saynges of him were acquaynted with harder ceremones prescribed them in Moses lawe nothinge offended at them Cryste in the same sermone a lytel be fore tolde them in general into what trouthe that spirit of trouth shulde lede them saynge He shal teche you and lede you into the knowlege of al thingis what so euer I haue tolde you if More yet wyl prease vpon me with his vnwryten verites affirminge that those were the thinges whiche he had tolde them thei could not yet bere them then do I desyer him to turne ouer the lefe into the. xv cap. And there shal hese y t cryste descended more specially vnto these trowthes saynge When y t counforter techer and defender shal come whom I shal sende you fro my father euen the spirit of trouthe which procedeth of my father he shal testifye of me Now M. More loke what difference is betwene this worde Me Him that sayde before in y e. xiiij cap. It is I y t am y e trowthe ye what if cryst him selfe be called omnis illa veritas that is to wit al that same trouth into whome he promysed his spirit to lede them verily the circunstance of the hole sermon so de clareth it and so do Iohan expowne it .i. Iohan .ij. Let this terme vniuersal Omnis therfore stande still collectiue in his place as myche to saye as shal lede you into al trouthe comprehended gathered togither in scripture of cryste which is y t most absolute perfayt trouth in whom al trowthe is contayned playe not the sophister therwith to distribute it so confusely to lappe yn your lyes vnder y â— wydâ— skirtis of omnis englyshng it as ye do saynge Euery trouth For so euery man maye se euidently your deuellisshe dryft There is difference betwene All and euery which both be signyfyed by this worde Omnis For theoghe y â— pestelent plage in Exo. slew all their bestis so y t it is there wryten And Al y â— bestis of Thegâ—pcions were deed yet was it false that euery one of their bestis were deed for y e next plage folowing was y â— bothe man beste yet lyuing were fylled full of botâ—hes sores And when y â— priestis Leuits tolde kynge Ezechie saynge Mundauimus om nem dâ—mum domini theâ— ment not euery howse of y e lorde but all the wholl temple which was the only howse of y e lorde Ne ther is Omne malum verbum taken for euery yuel worde but for the worst y t men coude saye by them as you call vs now he retikes sedyciouse c. And so is Omnis ve ritas taken for y t moste excellent parfait trowthe euen cryste ful of grace verite of whose fullnes we all receyue the fauour of our heuenly father c. whom it haue pleased y â— all parfait fulnes shulde verely fermely inhabit cryste nomore in figures aÌ„d shadwes He is called therfore altrowthe because y t al men y t euer wer or shalbe saued must be saued onely thorowe the knowlege of him as Paule testifieth saynge he wyll al men to be saued whether he be I we or geÌ„ tyle y t is to saye he wyll of them all bothe many to be brought vnto y e knowlege of this same so perfit trouth Cryste as Paule expowneth him self in y t place For all men to be saued is not els but to be brought into the knowlege of Cryste ¶ Cryste therfore sayde the holygoste shal testifye of me of me and not of my mothers assumpcion c. of me not of lenton faste of me not of halowinge of chalices vestments creping to crosses And as towchinge the perpetual virginite of our lady to be an vnwryten verite I meruel More forgote this comen Prouerbe It behoueth a lyer to haue a good memory for anon as he had affirmed it to be an vnwryten trouthe he forgote himself and goith aboute to proue it a wryten trouthe to \ expowninge non cognosco id est non cognoscam which is playne contradiccion in his owne wordê the same to be both wryten vnwryten as he take them Be lyke more mystruste hys brytle vnwrytein shore wolde yet vnderproppe it with scripture prouing his vnwryten verites to be wryten to Saynt Ierome was as conynge a clerke as wel sene in scripture as more aÌ„d wolde haue done as myche for our ladye as he sith noman now denye hir perpetual virginite especially when Heluidius layd so sore agenst him for the contrary and yet could not he proue it by scripture And Mores chirche this xv c. yere so stoutly spryted led into euery trowthe and trewe vnderstanding of scripture yet could not espye this one scripture to ma ke for hir but M. doctour More that olde holy vpholder protectour of the papistical Synagoge now at last endwed with hygher lerning and spryted with a deper spryte euen now comen forth out of purgatory blessyd be god hathe founde vs oute this vnwryten wryten verite lo. But let More beware lest he be not licked vp with the fla me of his owne coles with Nadab Abiu for fetchinge them els where then at y e auter of god as he commanded whiche because thei filled theyr sencers with strange coles were sodenly smytendowne dede brente with their owne fyer So nighe is the veÌ„ geaunce of god to fal vpon al men y t
goddis holy scripture neglecte be not a frayde to brynge in strange doctryne mennis dremes vnwryten trouthes into crystischirch as now hath more taken in hande bothe to sence mennis soulis with his deuelissh doctryne to burne as many as will not beleue his lyes But returne we into the waye The holy goste is called the spirit of trouthe in dede but of what trouth verely not of euery trouthe to lede vs therynto as mo re mynseth it but he is the spirit onely of y t trouthe which sayd I am the trouth he is the spirit of this trouth of all trowthes y t concerne him his doctrine religion and faith contayned in the lawe prophetis and testaments And into this trouth contayninge al trowthes concerning his glory and our saluacion the spirit is promysed to lede y e electe ye that by no nother waye then by the same waye y â— sayd I am y â— waye Into this waye to be led so forthe into this trowth prayd the prophete saynge The lorde be merciful and graciouse vnto vs he moâ—ghe shewe vs his face y t his waye not Mores wyked wayes might be knowne thorow out y â— worlde his saluacion amon ge al folke Also he prayed in a nother place saynge Lorde lede me into thy waye y â— I might walke in thy trowthe not in Mo ris vnwryten verites for al the wayes of y e lorde ar mercy verite but All y e wayes of More ar cruel tyrany subtyl false hed All the wayes of the lorde ar mercy verite saith the prophete vnto thez y t seke his testaments testimonies for the two testa ments testisyâ— of him not Mores vnwry ten vanites It is a trowth y t thames ebbethe floweth trwe y â— y â— sonne ryseth in y â— east \ and y t euery hole body is greter then eche of y â— singler partes ther of into y e whiche verites euen y â— vngodly be led by theyr eyes not by y e holy goste nomore than he neded to haue led thapostles into thassum pcion of our lady they than beinge present lokinge vpon hir taken vp if she were as sumpte as I shal shew you here after It is trewe y t one had made y â— boke of y â— Suppli cacion of beggers And y â— M. Mok playd y â— proctour of purgatory creping forth gro ning out his Supplicacion of soules But yet into these trouthes did not y â— holy goste lede any man for into y e trouth y t y â— Suppli cacion of beggers was wryten who wrote it More saith himselfe in his supplicacion of soules y t y â— deuyl led him wherfore it is not the spirit of trouth y t leadeth into euery trouth for ther be some trouthes as they be vnworthy the holy gostis ledinge so be ther some agayne so aperte vnto our ey es eares y t thei nede not his ledinge of y â— which kinde of trouthes reken not his lyes be all Mores vnwryten trouthes which he sayeth be of necessite to be beleued whan cryste therfore repeted so ofte y e spirite of trouth had sayd before I am y â— waye the trouthe y â— lyfe y t y â— spirit shulde testifie of him selfe he dothe declare into what trouthes he shulde lede them euen into him selfe siche as concerne him the fontayne beginninge ende of al trowthes and not into siche trowthes into whiche our eyes senses lede vs but into siche as he is the spirite of the sercher very techer of And therfor Paul speking of y e ê‘fant wysedome of god coÌ„cerning y e red empcioÌ„ of man by y e deth of cryste which wysdom lay yet hyd froÌ„ y e gentiles fro many of y e Iwes to so y â— nother eye sawe it nor eare harde it nor harte coude think it was to one foles hnes to y e tother sclawnderous yet god at laste reueled it by his spirit of trowthe led y â— apostles in to it which els wolde neuer haue beleued y t y e Gospel shulde haue ben preched to y â— geÌ„tyls And eueÌ„ this is one of those harde poyntis wherfore cryst sayd yet haue I many thinges to tell you which ye cannot now bere but whaÌ„ y t spirit of trouth come he shal lede you into al trouth of wh ich I saye eueÌ„ this y t y e kyngdome of cryste shulde be enlarged his gospel preched thorowt amoÌ„g al y e geÌ„tils was y e chefiste as y e pistles of Paule beinge y â— doctour precher sente vnto thez playnly declare especially his pistle to y e Ephesens where this place of Iohn is expowned at large Foâ— it is the spirit y â— sercheth all siche depe mysteris as Paule there cal this trouth both in his pistle to y e Ephesens also to y e Corinthes sa ynge God hath reueled it vs by his spirit for y e spirit ensetcheth al thingis eueÌ„ y e depe misterys of God â— is to wyt as concerning y â— matter y â— ther Paul entreteth of as y â— creacion y â— fal redeÌ„pcion of maÌ„ whither he be Iwe or geÌ„tyle by crystis deth very god maÌ„ For as noman knowth y â— mynde plesures of god but y â— spirit of god so euery maÌ„ sercheth theÌ„ but in vayne saue onely y e spirit of god The spirit of trouth therfore sercheth vs oute y â— mysteris secretes of god which we by our owne senses corrupt na ture cannot attayne to nor coÌ„prehende in our hartis by natural reasoÌ„ nether yet any natural wytte can vnderstande We haue not receyued y e spirit of y â— world but y e spirit which is of god saith Paule y t we myght know what thinges ar geuen vs of cryst y â— is to weit eueÌ„ crist hiself y â— most absolut ve rite saluacion lyfe â–ª petual thorow hi which is made of god our wysedome rightwys nes holynes redeÌ„pcioÌ„ vnto this euaÌ„gelik verite secret wysdom of god loked Dauid in y â— vi vers of y â— li. Psal. these giftis we preche saith paul not w t wordis which maÌ„ nis wysdoÌ„ paynted eloqueÌ„s teche but w t sich wordis as y â— holy gost recheth layngfor th expowning spiritual thingis vnto the spiritual childâ—rn Now I praye you what spiritual poynt is there in Mores vnwryteÌ„ verites as to halow vestmeÌ„tis chalices c. what nedeth here any spiritual exposici on or laynge forth of so carnal sensible ceremones euery natural wittâ—d w t his comeÌ„ sensis maye perceue moris vnwryten verites se them to to be starke vayne vanites â–ª But the natural wyse man perceyueth not those thinges y â— are of the spirit of God c. ¶ But nowe let vs se one
preched them here that he wrought his wondres and miracles amon ge them by y e power of y e father and that the father wrought them by him Thirdely that by the decreed counsel and fore knowlege of his father he was so betrayd dely uerd into their handis crucifyed and killed by the handis of the wyked Fourthely god stered him vp agene losed from the sorowes of dethe sith it was impossible for hiÌ„ to be holden any lenger of deth These verites Peter proueth by the Psalmes as cry ste had before interpreted them to him and his felawes Luke the laste ca. aÌ„d here now the holy goste had perfitly led them into th em So that now the Iwes were persuaded him to be the very sonne of god the fath er and both god and man And wher Mo re saithe in his dialoge and also in this his lasâ—e new boke the. ccxl syde That Peter did forbere in this sermone to call Cryste God leste it shulde haue hyndred the faith in that audience Euery man may here se howe ignorant he is in scriptures and what an herysye he wolde pycke out of so play ne a place where Peter his principal purpo se was to proue Cryste that very Messias god and man euen y e sone of god Foâ— were there not aboute iij. thousand conuerted to the faith at that sermone and of what faithe wolde More there make them if thei beleued not that cryste was god If Pe ter dirste not preche it but left this principal article oute how then beleued thei it In dede More gothe aboute to make him no god \ and that can I proue him playnlye if he wil stand to his wrytinge But crysteÌ„ reder thou shalt know that Peters purpo se with al the. â—i was principally to proue him bothe god and man contrary to Moris heresy Peter alleged the Psalmes sayn ge Non davis sanctum tuum c. That is thou shalt not suffer thy holyone to be corrupted in the erthe For whan thei harde this worde holyone thei beleued that he was god for it was the name appropryed vnto god in the lawe and prophetis thei were wel acquaynted with that name the prophetis and lawe callinge god euermore the holy one of Israel that is he that maketh holy Israel which thei knowleged to be their god onely vnto which name Gabriel loked answeringe our ladye saynge That holy one which is borne of the shalbe called the sonne of god Luc. i. And Peter here called him the lorde whiche name the Iwes take for god onely And alleged also the same psalme wherby cryst him self â–ª confounded the pharisayes Mat. xxij preuinge him self to be very god Here may ye se what a busynes it is to haue to do w t these heritikes that denye cryste to be god and so belye Peter saynge that he forebore to cal him god because he saith i wolde haue hindred the faith in that audience What audience I praye ye were thei wer thei notsiche as god had chosen were thei not his shepe that shulde heare his voyce shulde the cheife article then of their faith that cryste is god offende his flocke He cal led him first of al man saynge this man Iesus c. what than ergo he forbore to cal him god Peter firste declared him to haue dyed which his godhed suffred not but his manhed onely and this declared he proued him to be god also But More doth as he is wonte snatche and tere oute a woâ—de of the hole texte and so runne awaye with it to proue his deuilleshe purpose to blynd the peple nether consyderinge what foloweth nor what goth before noâ— yet wil he suffer any lay man to se his falsehed noâ— other mennis answers The fyfte verite that they preched was that this same holy one Cryste both God and man was y e sede of Dauid so oft promysed in the lawe aÌ„d prophetis And here thei remoued a waye by scriptures that opinion of the Iwes wh erby thei wrested the scriptures to be vnde rstanden of the Propher Dauid and decla ringe his exaltacion by the righthande of god into a nother maner of kingdome thaÌ„ euer Dauid or Salomon had as the Iwes yet dreame and wait for brought in at laste this other truthe that he had obtayned th em of his father by his dethe the promyse of the holygost now fulfille de whom sayd Peter he hath poweâ—d forthe vpon vs euen this thing that ye now both se and heare to here is a taste of those trwthes into whiche the holygost led them farre vnlyke Mores vnwryten dremes And here is cryste proued also to be very god in that he saith the holygoste procedethe of him But let vs hear out al Peters sermoÌ„ how he conclude the saynge Wherfor al the howse of Israel mought knowe for a suâ—â—te y â— god hath made this same Iesus whome ye haue crucifyed lorde and anoynted that is to saye the anoynted lorde and kynge ouer al both Iwes and gentyls And here may ye se how this sermone tended into Cryste as very god in whom al trouthes were coÌ„tayned necessary for theirs and our saluaci on Now conferre this ledinge into al these trouthes vnto the promyse where he sayde the spirit shal testifye of me c. of me sayde he and not of my mother nether yet of lent faste halowinge of vestementis c. and cre pinge to the crosse That is to saye ye ledde into the knowlege of me by the spirit â—hal testifye and preche me as now maye euery man se in the performinge of crystis promy se. Than afterwarde the sermone done y e hartis of the Iwes were pâ—icked in theÌ„ selues and thei sayd to Peter and to his felawes what shal me do ye men our bretherne Repent ye sayd Peter and be baptized c. which is euen the same that cryste taught them before to preche the firste frutis of the holygoste tasted Luke the laste Lo here are al truthes necessary to be beleued and repentance preched in one sermone al confirmed with the scriptures this gospel thei preched al with one mouthe and did wryte it agene agayn declare it in euery pistle and sermone vnto both Iwes gentils for as thei al professed one lorde one faith one baptysme so preched thei al one gospel wryten before in the lawe prophetis and psalmes Rede al the sermons ofthapo stles thorow the Actes and especially saynt Steuens sermon in the. vij and Paulis in y e. xiij ca. and y â— shalt se how thei preched nothing w t out y e autorite alleged of y e scriptures For it was prophecyed in y â— Psalmes y t y â— Iwes owne table y t is to saye their owne scriptures shulde be their owne trappe aÌ„d confusion of y â— whiche table sayd Dauid in y â— persone of vs. The lorde fedeth â–ª me wher fore I canne want nothing Euen here lo is y
by my sermons or by my Pistle which texte god knoweth maketh nothiÌ„g for his ungraciouse purpose For by these wordis it maye stande wel ynoughe that he bothe preched and wrote them al one gospel oâ— preched vnto them no nother wyse then it was wryten And for because More is not so wyse nor yet so wel lerned as he wolde aâ—erâ— I shall sende him vnto Paulis sermons which he preched vnto the Thessalonyes when he conuerted them that he maye se what Pa ule taught them and what enstruccions he taught them by mouthe and whether his sermons were noâ— wryten in the scripture These institucions whiche Paule first taught them when he conuerted them to the gospel More maye rede them in the. xvij chap. of the Actis of the Apostlis where â—u ke his companyoÌ„ in this message thus wry teth As thei made their iourney thorowe Amphipolis and Apollonia thei came to Thessalonica wherewas a synagoge of the Iwes and Paul aftir his wont maner went yn amonge them and. iij. sabbat dayes declared them of the scriptures scriptures saith Luke and not Moris vnwryten verites openinge and alleginge that cryste mu ste nedes haue suffred and rysen agene frome dethe And that this Iesus was Cryste sayd he whome I preche vnto you â—â—ke and these be not the same wryten verites y â— cryste after his resurreccion and the holy gost did lede them into Luke xxiiij Act. ij And aftirwarde in the same chap. The no bles of the Thessalonyes that had receyued Paulis sermons with alredynes of mynde did dayly serche the scriptures the scri ptures saith Luke to se whither it was so as Paule had enstructed them or no. whose feruent spirit and erneste diligence in so serchinge the scriptures Paule remembringe exhorted them saynge Quenche not the spirit neglecte not thinterpretacioÌ„s of scriptures proue althinges and holde that at good is He exhorted them here to proue euery mannis doctrine no nother wyse then they proued his dayly serchinge the scriptures to se whither ther doctrine agâ—â— eid with them Lo. M. More here may ye se if ye had red so farre whether Paule did institute the Thessalonyes in the faith with oute scriptures and whether his sermons were not wryten and contayned in y â— scripture Me thinkethe sith ye be so farre ouersene in holy scripture nor cannot conferre the placis therof togither orels vnderstande them not ye had done wysely to haue acknowleged your ignoraÌ„ce and haue left this labour in wryting to other men As ye tolde one man whose name I coude tell you that ye left the office of the chauncelership for that it was so laborouse and â—ayserlesse that ye might more quyetly wryte agenste heretykes so had ye done wyseâ—y to haue resygned your wrytinge to the bisshops as better lerned in the scriptures and your self to haue taken and caste a syrples vpon your backe aÌ„d stept into the quâ—re lyke a clerke and songen vs a verse of course or red vs a lesson at the lecterne lyke a man or els if ye can handel a payer of orgaâ—ns to haue gone and playd vs hostis Heroâ—es impie c. Whyle M. Herrye your fole â—ad blown A solis ortus cardine And thâ—s myght ye wel haue mayntayned goddâ—s holy seruice in chelsai chirche and let neâ—er a sowter medle aboue the bote nor preâ—â—me farther then the shapinge of a shoo But let vs examyn your highe lerninge oâ— rather refute your false peruertinge of wother Paulis holy saynges ¶ Paule proueth constantly and manif estly That the scripture is myghty ynough and sufficient to â—nstruete and bringe vs vn to that saluacion whiche cometh thorowe faith in Iesu cryste wryting on this maner vnto â—imothe saynge But thou se that thou abydest faste in these thingis whiche thou hast lerned and ar coÌ„mitted vnto the knowinge and beinge suer of whome thou art lerned and that euen of a chylde thou hast knowne the holy scriptures which are myghty ynoughe to enstructe the vnto that saluacion which cometh thorowe faithe in Cryste Iesu. For al the scripture enspyred by god is profitable to teche to conuin ce to correcke and to enstructe a man in râ—ghtwisnes that is to enstructe him wheâ— by and how he shalbe iustified before god so that the man of god might be perfait aÌ„d redye to do al good workis But lorde howe More addeth to howe he mynseth minessheth mangleth and potteth oute this texte with his false gloses to wreste it vnto his perniciouse purpose whose falsehed th ou maist se in the. ccc iiij face of his confutacion in the. iij. boke where he thus writeth Moreouer it is to be consydered that Paule saith not to Timothe Abâ—de yn th ose thingis that I haue wryten but in those thingis that thou hast lerned As thoughe what so euer Timothe had lerned for his owne and other mennis saluacion coude not haue ben wryten to and as though what Paul had lernerd him it had ben no where wryten and so to haue taught Timothe certayn doctrine to preche of whiche nether Paule nor Timothe had not to geue their hearers a rekeninge oute of the scripture Is this a good Argument M. More Thou hast lerned it ergo it is not wryten And then dothe More patche to Paule his own glose saynge Abyde in those thinges that thou haste lerned ether in scripture orels otherwyse of me with oute scripture as he wrote to the Thessalonyes Obserue ye my preceptis c. Now loke crysten reder whether Paule wrote these wor dis to Timo. ether in scripture orels other wyse c. as More falsely sewethe them to but that rather it foloweth into Moris coÌ„ fusion That Timothe eueÌ„ of a chylde had known the holy scriptures whiche are myghty ynoughe saith Paule and able to enstructe him vnto that saluacion whiche cometh thorowe faith in Cryste but this texte More glaunceth ouer here to bringe in another for his wyked purpose whiche I shal a none confute But Paule telleth Timothe that he had ben brought vp in y â— wordis of faith and good doctrine whiche he had continually folowed which were y â— lame and prophetis as here it apperethe and not Moris vnwryten dremes whiche Timothe neuer knewâ— nor Paule neuer lerâ—yd ¶ Then sayth he in the. ccc v. face That saynt Paule tolde Timothe to that the scripture was good and profitable to teche the faithfull folke and to reproue heretykes if he ioyned therwith alwaye the faith of cryste with oute which it wolde do him no seruice for al that he had ben lerned theryn frome his chyldhed Nowe Crysten reder loke whither More hath trwly recy ted Paule loke what he hath putto of his owne and what he hath taken from him Loke and these be not rather Paulis wordis folowinge For al the scripture wryten by thinspiracion of god is profitable to â—eche to conuince to correcte and to enstructe in rightwysnes that the man of god mighte be redye
ouerseers and curats Ti mothe and Tâ—tus aftir this he calleth this holsome doctryne or Gospell that same grete secrete and depâ— mystery of crystis re ligion without controuâ—rsy noman to dou te at it Euen this gospel that here foloweth God is declared manifestly by taking vpon him our nature approued by the testimony of the spirit sene and â—isited of angâ—llis preched vnto the gentyles beleued in the worlde recyued gloryously into heuen This gospel and ferme pyller of the tr outhe ye se in how fewe wordis Paule â—nitteth it vp to poynt his Timothe vnto y t holsome doctryne whiche he wolde haue him to be occupyed in prechinge tyll he came Where in this Pistle and in all other ye maye se playnely that Paule and his felows were in wrytinge and prechinge ern estly occupyed aboute thingis of more certaynte verite more nyere and necessary for the glory of god and our saluacion then be Moris vnwryten verites and balde cerem ones But let vs yet set Paule him selfe a brason wall agenst all Moris blasphemon selyes made vpon him to ouer throwe his pestelent buyldinge thus affirminge vnto kynge Agrippa saynge Vnto this day am I preserued a lyue by goddis helpe to preche both to small and grete no nâ—â—her thin ge sayinge then those thingis whiche the propâ—etis and Moses had sayd before to co me c. Here is it manifeste whither Paule was so bolde as to teche any thinge withe out the scriptures ¶ Nowe sithe the Gospell of Cryste is that holsome and fâ—rme doctrine of faithe and loue so ofte promysed by the prophetis in holy scripture so plentuously wryten of the fower euangelystis so manifestly setforthe in euery Pistle of the new testament Is not this Godles man an enymye vnto Cryste that wolde go abonte ether to proue it vnwryten to thrust yn his vnwryten verites in the place of it orels to proue Cry stis gospel and testament vnperfit and insuf ficient for our saluacion contrary to Crystis answer to the question of the man sene in the lawe of Moses whiche asked hym what shal I do to haue lyfe euerlastinge whom Cryste sent vnto the lawe of the commaundementis saynge Do this and thou shalt lyue And Iohan saith who so beleue in Cryste hathe lyfe euerlastinge Is not this the chylde of perdicion that thus petâ—erteth the trwth wryten by the spirit of trouthe But he thought whan he wro te these blasphemyes that y â— laye peâ—le shu ld rede onely his bokis neuer to se what sh ulde be answerde for that the answers were so strayghtely forboden to be brought in to the loâ—de and therfore he lyed as him lysted and wrote what he wolde Thus also he peruerteth Austens sayn ge to proue the Sacramentis to gyue grece in the. lij syde of the lef of his answer to Tindales preface sayng That by the holy wordis of baptysme comynge vnto the wa ter God clenseth the soule accordinge vn to the wordis of Saynt Austen Accedit verbum ad elementum fit Sacramentum whiche wordis he engleshethe not but I shall englesshe them for him the worde comethe vnto the Element and the sacrament is made Lo here is not one worde to proue that Baptisme clenseth the sowle Lyke maner wresteth he al other scrip tures for this his heresy for his popishe preisthed vowes and fastis c. whiche all the scripture knoweth not For there is none to proue vs siche a shauen anoynted order nether their vowed wyuelesse chastite nor yet that al men indifferently muste faste siche prescrypt dayes lymited vnto the choyse of meatis to forbere one kynde of meate and to eate his bely full of a nother that please him beter But to proue these Doctrynes of the Deuyl as Paule callethe them i. Tim. iiiij More farethe lyke an hasty frantyke droncken man which in hys furye fallen out with his felowe at the table wyll caste at his felawes hedâ— what thynge so euer come nexte hys hande be it candlestik cuppe potte or plater as More now in his dronken fury lasshâ—the oute the scriptures at rouers and ca stethe them at our hedis whereso euer he â–ª fynde these two wordis votum and ieâ—â—ium For firste he saithe that Cryste made virginite a cownsel and that it is a perfecci on aboue the olde lawe \ taught onely and counseled in the gospel And when he come to proue it he allegeth the olde lawe saynge Douete reddite that is to saye vo we ye and paye your vowes to your lorde A lye can neuer be so well cowcâ—â—ed but it wyl apere A lyer therfore it behouethe to haue a good memory For howe can these frame togither virginite is cownseled aÌ„d yet this texte here commandeth it saynge vonete vowe ye It is a perfeccion saith he aboue the olde law cownseld onely in y e gospel and yet wolde he confirme it withe a texte of the olde testament to be vowed in the olde lawe where it was nether coun selled nor commaunded But let vs restore the texte to his trwthe Thus is it wryten Nowe ye and paye your vowes vnto your lorde God al that be here in this present congregacion This did Asaph commande spekinge vnto al the peple of Iuda gatherd togither in the temple to geue thankis for some victory geuen them of god whiche verse if it were vnderstanden as More so wysely allegeth it for his vowe of virginite and his wyueles vowed chastite for prei stis monkis and nonnis c. then were al y e Iwes their present maryed vnmaryed coÌ„ manded after More to be virgyns fryers priestis monkis nonnis c. But had this grete clerke taken with him the later ende of the verse saynge Adferte formidali mu nera that is brynge forth your oblacions or gyftes and offer them vp vnto the drede ful lorde then shulde he haue sene what this worde votum signifiethe euery where almost in the olde tstament he shulde haue sene as it is comenly in al the prophetis the later ende of the verse expowne the be ginninge as for an exemple in the. ij psal He that sitteth in heuen shal mocke them it is the lorde that scorneth them and Mo re to This Hebrew worde Nedar whiche is translated into votum signifieth an oblacion or gyfte as lombe kidde shepe c. promysed and willingly offred to god as it was prescrybed them in Numeri and Leui tico and not the vowe of virginite Asmyche maketh his tother texte alleged Eccle siastes ii saynge If thow haste vowed any thinge to god tary not but paye it which wordis when Salomon sayde them there was no siche vowes as More wolde proue by them presupposed nor thought but sich onely as the olde lawe prescribed thez Had theâ— then made any vowe of virginite with out ether precept or ensample \ they had made it of their owne head
gâ—atum faciens vnto other for these be the gyftes of god as Paule testifieth i. Cor. xiiij and in ij Timo. i. saynge Steâ—evp y â— gifte of God which is in the which grace aÌ„d giftis it ly â—the not yn any mannis power one to gâ—ue them to a nother For they be geuen on ely of God the father by the holygoste for the merites of Crystis dethe Nether ys the free spirit of God restrayned vnto any vtwarde sensible signe in gyuinge his gyftis but breathe whan and where he lyftethe He is mightyer then mâ—nnis handis than the wynde water or oyle and is not â—aiyed of them He karyed the wynde and not the wynde him Acto ij And as nomaÌ„ knoweth the course of the wynde frowhence it comith and where it resteth nomore knowe we by any sensible signe the course and wayâ— of the spirit into owr sowlis But this thinge requyreth a lenger dispu tacion whiche I shal by goddis grace prose cute in the declaringe of siche textis as I knowe the enymes of grace and goddis glorye shall brynge for them to proue the contrary ¶ And in the mene ceason because Mo re playeth with fastinge or faste as he did withe vowes and preisthed I wyll declare what this worde Ieiunium in Englysshe faste fignifieth accordinge to the vse of the scripture albeit I knowe that More abusethe the worde takinge it onely for the choise of meatis that or this daye forborne aftir the popis tradicions in whiche fignificacion the scripture dampueth it and calleth it the doctryne of the deuyl But yet for this popishe faste More lassheth out al the autorites at once in whiche is contayned this worde Ieiunium As in Leuitico and Zachari c. But the trwe significaci on of the worde once knowne I truste eue ry reder shal se how lytel thei make for his purpose ¶ This worde Ieiunium in Englesshe signifieth not the forberinge of one kynde of meatis and to eate thy belly full of other meatis that peraduenture please and fede thy flesshe better than those meatis whi che thow forbereste as to forthere flesshe aÌ„d eate thy belly ful of good fisshe with other delicate whitmetis is not the faste that scripture commandeth nor yet to forbere etinge and drinke tyl thou be dronckeÌ„ The pore ploughe man fastethe better withe a pese of salt smoked baken and a barley loffe with a draffe of smal drynke than the monke of the charterhouse with his bely full of good stourgen pyke perche carpe with his good whyte brede and mighty stronge ale or wyne Faste in scripture therfore signifieth properly the sorowful affliccioÌ„ heuynes and humiliacion of thy harte wherof there foloweth siche sorowe that thou forgetteste to take thy nowne meate but in stede of meate thou strewest thy selfe wi th asshes and in stede of drinke lyckeste yn thy tearis with the asshes to here thou cutteste thy clothes thou fallest prostrate to the grownde thou waylest thou prayeste Thus is Ieiunium in scripture taken so y t to farbere al or parte of thy meate to pray to wepe to go inclyned withe thy hede to be enspryegned with asshis c. be the partes of faste and vtwarde signes of thy very inwarde heuynes and sorowful affliccion whichâ— the scripture calleth Ieiunium The very trwe faste is a temperat lyffe aÌ„d perpetual abstinence frome al thinge that maye â—al vs frome pure lyuinge and sobrenes of mynde wherfore comonlye watche and prayer be ioyned with this faste in scriptures I do not therfore dampne this holy faste but hypocrisshe faste boughte and soulde supersticiouse faste mengled withâ— merites and spyced withe vngodly circumstances contrary vnto this tiwe faste described Isaye lviij And nowe rede Mores iutorites and iuge whither they speke of the Popes choyse of meatis whiche he wolde proue oâ— rather of this maner of fastinge vnto whiche we be bownde Firste in the. xxiij Chapiter of â—euiti he allegethe thus And the lorde spake vnto Moses saynge Also the tenthe daye of the selfe vij monethe is a daye of an attonâ—ment and shalbe an holy fesse vnto yow And ye shal humble yourselues and offre sacrifice vnto the lorde c. And what so euer soule is not humbled and suffreth not affliccion that daye shalbe destroyde frome amonge yow Here is Mores faste called an affliccion or humblynge In Zachary vin thus is it wryten to proue Mores false faste The faste of the fowerthe monethe The faste of the fyfte monethe and the faste of the seuenth monethe and the faste of the tenthe monethe shalbe turned into ioye and gladnes vnto the howse of Iuda Whiche is euen the same that Cryste sayde ye shalbe full heuy but yowâ— heuynes shalbe turned into ioye And for the vnderstandinge of Zachary ye shall knowe that Nebuchadnazer brake yn at the walâ—ys of Ierusalemyn the fowerthe monethe which was to Iuda a grete faste that is to wit grete sorowe and affliccion wepinge waylinge In the. v. monethe the temple was breâ—te In the. vij moue the Godolyawas slayne in the. x. moue the thei had heuy tydingis not a longe tyme to returne c. Sochat Zachary ment nothinge lesse than the popis choyse of meates For this mauer of fastinge that Mores chirche commande the by certayn prescripte dayes aÌ„d choyse of meatis was inuented longe aftir Zacharias tyme and after crystis commin ge to ye and one Montanus a grete heritique firste presumâ—d to oâ—â—rat men publisshe siche prescript lawes of fastinge whome Apollomus all Ecclesiastical wryter conuincethe to be led of an euyl spirit And as form Mosâ—s lawe God limted no man to that or to this meat as dothe the Pope but in al the hole yere he consecrated but one daye to false And if thow wilt knowe what maner of fastinge god approueth re de the. lviij chap. of I saye and there shalt thow se that it is not the Popis prescript dayes in the choyse of meatis but he there damneth and aborreth siche fastis and kno weth them not But had More ben as wy sem readinge the scripture as he makethe himselfe he shulde haue seâ—e what fastinge is declared by Cristis owne mouthe In â—uke the pharisayes and scribes came and asked Cryste why his discpples fasted not and prayde not as wel as did Iohan baptists disciples whom Cryste answerde that ye cannot make the chylderne of the bryde chamber so longe as the brydegrome is with them to faste but the tyme shall come their brydegrome taken awaye fro them y â— thei shal faste This faste he declared by a similitude to be affliccion sorowe and the crosse caryinge And to be suer turne to the places of Iohan wherâ— cryste tolde thez of his departinge and takynge awaye frome them loke and he sayd not be not trowbled in yowr hartis for that I now go froÌ„ you â—eryly â—eryly I saye vnto yow ye shal
ou ght we to esteme Moris vnwryten cerema nes inuented of his Synagoge callinge th em vlaphemously tradicions of the spirit of trwth when thei be but tradicious of lying men y â— is y â— moste blasphemy of al where he wolde make them necessary trowthes to be beleued for our saluacion when we se them before our eyes to be starke lyes and deuillisshe dortryne also to confute vtterly Moris wyked obieccion pestilâ—nt opinioÌ„ saynge y â— theirs our gospel wryteÌ„ or y â— both y â— testamentis be imperfit insufficient for our saluacioÌ„ except we lappyn his vnw ryten lyes to ye shal vnderstande y t cryste departinge bodely from his disciples sen dinge them into al y â— worlde bad theÌ„ preche â— gospel to al men adding y â— who so beleue it be baptized shal be saued which gospel is now wryten of al y â— iiij euangelistes in euery pistle oâ— Paule Peter Ioan also in y â— law prophetis except More wil make vs any other gospel aÌ„d so lat it be called M. Moris gospel crist thought his â—noughe saynge y â— who so beleue it shalbe saued For crystis gospel bringeth vs no siche bal de domme ceremones as halowing of assh es saâ—t candles clothes crepinge to crosses but it brought vs cryst himself y e onely per fit sufficient sauiour of al y â— beleue in him of whiche perfeccion plentuouse fulnes in our redempcion sufficiency the law y â— pro phetis y e apostles euery where testifye he being made perfit ynoughe for al y t obaye him saith Paul was y â— â—ause of euerlasting helth It pleased y â— father y t al fulnes perfeccion shulde be contayned in criste Pray sed therfor be god y e father of our lorde Iesu cryst which hath so aboundantly endw ed euryched vs w t al maner of heuenly spiritual giftis in y â— he hath geuen vs cryst Al y â— figures were but shadows of cryste y e verite very body of al. whiche very body now comen what shulde we desyer more Is not this body in whom al verites be coÌ„tayned y e perfeccioÌ„ perfitsome of al is not cryst y â— beginning ende of our faith is not he y e very same histerday to days for euer was not AbrahaÌ„ w t al y â— faithful fro y e begin ninge shalbe to thending iustified saued by faith onely in cryst Be not therfore caryed about crysten reder w t dyuerse â—ayne straÌ„ge doctrine not contayned in holy scripture but inuented fayned of anticriste his faccion â—ede y e sermons of the apostles thorow their actis loke what gospel thei preched loke whither it was not wryten whither theâ— preched any thinge w t out the testimony â—f y â— scriptures shal we beleue Moâ—â—s â—are worde whoÌ„ we know nother Apostle nor precher it is verely a loÌ„ge way betwene y e first ca. of Gen. y e last of apo cal many verites mich holsome doctrine contayned â—â— this space A lenger waye I fere me thaÌ„ euer More ethâ—r â—aded w t his camel or did swymme w t his mouse whithâ—t al y â— trouthes into whiche y e holy goste led y e apostles be contayned in this wyde occean depe sea I wene it passeth Moris speculacion to know mich more teâ—â—erâ—â—i ouse he shewith him selfe to dare affirme y â— al trouthes necessary to be beleued be not here coÌ„tayned sith he nether know what is here wryteÌ„ nor yet vnderstande any one ca. theryn What worde of faith in god y â— fa ther in cryst y â— sonne in y â— holy gost lakketh in y e byble what promyse what gospel necessary for our saluacioÌ„ conforte haue not y â— scripture what coÌ„mandemeÌ„t wanteth it what doctrine other to exhorte warne re buke correcte or to conuince faileth in the holy testamentis How many storyes ensamples ar ther setforth to teche y e knowle ge of god his powr goodnes faithfulnes trouth mercy for y e faithful agen his fe re wrathe veÌ„gâ—ance iustice ingementis for y e vngodly Is ther any vyce ether ageÌ„st god or maÌ„ but y e scripture rebuke daÌ„â—ne it ar not al y â— scriptures reduced to faith loue did not cryst knitvp al y e lawe prophetis w t this double knot of loue of god our neghbours is not the scripture y â— suer ancor of our faith religion Aet xvi what els did Paule Silas answer y â— keper ask inge thez what must I do to be saued theÌ„ Beleue in y â— lorde Iesus y â— shalt be saued whal wolde More make vs beleue w t hys vnwryteÌ„ wordis Is not y e olde faith of our fathers AdaÌ„ Noe AbrahaÌ„ Iacob wryteÌ„ coÌ„mended so ofte both in y e olde new te stameÌ„t sufficieÌ„t shal More auerte vs frome y â— sueâ— ancoraÌ„d vndouted wryten worde of god to his owne vnwryteÌ„ vaynetes Is our crede faith delyuerde vs in wryting by y â— apostles which thei did draw out of holy se riptures now so insufficient that we must sewe patche to it Moris vnwryten articles of a newe fownde faith or shal we desyer M. More to make vs a new Credo cor recke the olde ¶ What thinke ye of y t moste faithfull minister Moses so meke so studiouse so di ligeÌ„t louinge to his coÌ„gregacioÌ„ coÌ„mitted to him y t he offred himself to be blotted out of y â— boke of lyfe for their saluacion thinke ye y â— he was not as diligent to wryte as to preche them by mouth the hole some of th eir saluacion al cristen religion verely ste ueÌ„ called y â— wryteÌ„ wordis delyuerde to Mo ses in y â— mount of Syna The wordis of lyf Acto vij The prophetis which were so fer uent redy to wyn y â— peple to god beynge content euen to dye for their preching were thei so colde negligent as to leue oute any thinge vnwryten necessary for our salua cion The apostles the very messengers of Cryste as especially Paule whose labours and swet in the gospel exceded al others to wyn both iâ—e gentyle beinge also ernest for his brotherne y â— iâ—es y t he desyerd to be castout of goddis fauour so thei mighte be taken yn was not this man thinke ye as er neste diligent w t his peâ—ne as w t his worde to wyn y â— worlde to criste Paule his fe laws knew in their tyme y t y e sowne of their wordis were but slyper voyces smytinge y e moste slyper sense to enter yn at one eare to go out w t many at y e tother went but w t their bodis only for y â— tyme but their wry tingiâ— shulde not