sonne beame frome the whole body of the sonne the vnyte of the lyghte receyueth no dyuysyon Breke of a braunche from a tree and as soone as it is ones brokeÌ„ of it can not any more budde Cut awaye a ryuer from the heed and anone it dryeth vp By these wordes of Cypryan we perceyue that y â— lyght receyueth no dyuisyoÌ„ in the holy men that are predestynate vnto the kyngdome of god whyche can in no maner wyse be dyuyded from the chyrch And â—hat the braunche broken of from the tree can no lenger budde we vnderstande it of the buddyng of the euerlastynge lyfe And the dryeng vp of the ryuer that is cut of from the cundytte heed in this wyse vnderstand we that they are voyde and empty of the holy goste that are deuyded from the vnyte The felowshyp of the sayntes that is to say let vs holde our selfe in the coÌ„munyon felowshyp of hope wyth those sayntes whych are deceaced in thys fayth whyche we haue receyued Therfore yf we wyll haue felowshyppe wyth the sayntes in the euerlastyng lyfe let vs thynke vpon the folowyng of them For they must recognyse fynde iÌ„ vs some what of theyr vertues to th entent they may voucesaufe to pray for vs vnto our lord For yf we can not beare the tormentes whyche the sayntes suffred euyn to the death yet at the leste wyse lette vs by theyr prayour and interceâ—syoÌ„s fyghte agaynst concupyscences For neyther Abraam nor Isaac nor Iacob were put to death and yet by the merites of fayth and iustyce they deserued to be chyâ—fly honoured amonge the patryarkes To whose feast is gathered euery man that is founde faythfull ryghteouse laudable And therfore my derest bretherne all though we suffer no suche thynge no bondes no strypes no presonment none other bodyly tormeÌ„tes nor no persecucyon of men for ryghteousnes sake yet we maye be able to obteyne the felowshyp of the sayntes yf we labour to chastyce our body make it subiect yf we accustome our seluys to pray vnto our lord with an humble spyryte and a coÌ„tryte soule yf we endeuour our selfe to take wyth a peaceable mynde the spyghtes that are done vnto vs by our neyghbour yf we coÌ„tende and stryue wyth our selfe to loue those that hate vs and do vs wrong to do them good and to pray gladly for theyr lyfe well fare and to be wyth the vertue of pacyence and the frutes of good workes garnysshed made gaye For yf our conuersacyoÌ„ be such yf we also accordyng to the sayeng of y â— apostle exhibyte our bodyes a lyuely hoost holy pleasauÌ„â— vnto god we shal be gyfted wyth y â— heueÌ„ly honour that we may be in one glory rewarded wyth them y t for our lordes sake gaue theyr meÌ„bres to the deth For lyke wyse as theyr deth is precyouse in the syghte of our lorde so let our lyfe be to than shall we be worthy also to entre into the. place of the cytye aboue and amonge the companyes of the blessed martyrs to render vnto oure redemer the vowys of thankes Lo here haue ye herde good chrysten reders how saynte Austayn vnderstandeth and expowneth both sanctam ecclaesiaÌ„ catholicam the holy catholyke chyrche and also sanctâ—rum communionem the coÌ„munyon or felesshyppe of sayntes wherby frere Barns maye se that yf he byleue saynt Austayn as he wold seme to do thaÌ„ is his owne fonde imagynacyoÌ„ quayled by whyche he divyneth after hys dyuynite that these wordes sanctorum communioneÌ„ do sharpely prycke y e clergye as he sayth after in an other place in thys maner Barns That chyrche that can not erre is all onely the vniuersall chyrche whych is called the communyon and felyshyppe of sayntes the whyche addycyon was made by holy fathers for in saynt Cyprianes tyme was there no mencyoÌ„ of it by all lykelyhed to declare the presumpcyon of certayne men and of certayne congregacyons that rekened them selfe to be holy chyrch wherfore my lordes se well to leste the holy goste haue prycked you with thys addycyon For you haue alwayes made your selfe the holy chyrche ye and that without any holynesse More If there hath neuer bene any holynesse at all in all the whole spyrytualtye than were those holy fathers y â— Barns sayth added in the crede sanctorum coÌ„munioneÌ„ some holy carnall fathers well be it so than for Barons sake But I dare saye they were none suche fathers as father frere Luther is as father frere Huyskyn is that byget chyldren by nonnes But thys suffyseth here agaynst frere Barns that ye perceyue by saynt Austayn here that frere Barns fonde inuencyon is fayled By these wordes of saynt Austayne ye se also that frere Barns in hys gay bable wherwyth he wolde make men by leue that the chyrche can not be the chyrche but yf it suffre persecucyon and that no man myghte come to heuen nor be a trewe chrysten man but yf he were persecuted here lo good reders besydes that it is a greate persecucyon vnto the chyrche and a ryghte greate gryefe and heuynesse to se so many of her membres waxe so roten and fall away from her body by the incurable canker of these false feâ—tered heresyes and that it is also sore persecuted bothe in body and goodes by these false heretyques in dyuers partes of Almayne yet se you ferther here in the fore rehersed wordes the thynge that I tolde you before that as for persecucyon it suffyseth to suffre it whaÌ„ it is of necessyte put vnto them and men neyther bounden to go seke it nor so to suffer euyl folke amonge them selfe that the contagyon of a few maye corrupte a great many whyche growen onys in great nomber may fall vnto rebellyon and persecute all the cuntrey For saynt Austayn sheweth here well and clerely that with out persecucyon yf we haue as wolde god we had so plentuousely as our parte were to haue such good cherytable wurkes wyth the catholyke fayth as hym selfe reherseth we may be good chrysten men and membres not onely of the very chyrche here in erth whyche we maye be by communyon of fayth though good wurkes want but also of y e very chyrche in heuen More ouer good chrysten readers ye se that saynt Austayne in these wordes doth playnely shew that the sayntes whyche are all redy in heuen do praye for vs that are here in erthe whyche thynge these heretyques wyll in no wyse agre Here se you also that these wordes sanctam ecclaesiam catholicaÌ„ by whyche frere Barns wolde make vs wene that the holy catholyke chyrche were a secrete vnknowen chyrche scatered about the worlde saynâ— Austayn well and playnely declareth yf we consyder well hys wordes that it must nedes be thys comune knowen catholyke chyrche But now that I haue playnely confuted frere Barons by saynte Austayne hym selfe whose order and rule frere Barns professed and whose wordes he so often alledgeth for hys purpose
ye shall vnderstaÌ„de that where as in my dyaloge I had proued fyrste that the churche of Christe here in erthe shall euer endure and contynue as longe as the worlde shall laste whiche thynge is I doubte nat in suche wyse proued there that Tyndale dare nat hym selfe denye it here I than in the secoÌ„de boke dyd after proue that the knowen catholike church is that same churche and none of all the sectes of heretykes bycause all they be come out of it and that therfore all they be but braunches cut of or broken of frome thys vyne of Crystes mystycall body the knowen catholyke chyrche that syth they be from the stocke they therfore drye vp and wythere awaye and ware worth no thynge nor mete for no thynge but worthy for the fyre And so thys reasoÌ„ that Tyndale here reherseth I there laye forth and declare with dyuerse places of scrypture by whyche I proue at good length thorow all the seconde chapyter that suche as go out of thys knowen catholyke chyrche be and alwaye haue ben the heretykes and for heretykes be declared by the very scripture it self wherof I there by some places as some suche as saynte Cypryane sayeth hym self how be it of trouth not all the places of scrypture that he layeth for that purpose bycause I had not at that tyme redde and marked saynt Cypryane vpon that poynt Now commeth Tyndale and barely reherseth my reason dyssymulynge after hys accustumed fasshyon all that euer I layed forth for the profe Of all whyche thynges neyther in hys answere here whych he calleth hys solucyoÌ„ nor afterwarde when he cometh to the place in hys pertycular answerys vnto euery chapyter in order he neuer maketh any maner meÌ„cy on but when he cometh to my secoÌ„de boke goeth fro the fyrste chapyter to the thyrde as though the prenter had lefte the secunde vnprynted Is not this fashyoÌ„ a playne coÌ„fession of his ignorauÌ„ce and that he was at hys wyttes ende and sawe not what to saye vnto it And bycause he lefte all my profe of my reason vntouched he durst not here for shame speke of my name nor be a knowen that he redde that reason in my boke lest men sholde loke for it and spye that I â—adde so proued it that Tyndale durst not medâ—e wyth my prouys How be it sauynge that it hadde bene more wysedome for hym to haue dyssymuled and lette a lone all the whole mater els dyd he more wysely then to haue wrestled wyth that chapyter out of whyche he shall neuer be able to wade whyle he lyueth y â— reason I am sure is in it selfe so stroÌ„ge before made by saynt Cypryane as I sayde and some other mo other maner men then Tyndale or I be eyther And in good fayth I neuer loked that euer I shold haue fownden any man so folysshe as to wene that he were able to soyle it wyth thys argument that Tyndale here frameth for a lyke or that any man were so blynde of wyt as to wene that those two argumentes were lyke For remembre nowe good reder that the churche of Christ must as I haue in my dyaloge proued by scripture laste and contynue for euer and christes church can be buâ— one whervpon it must nedes folowe that there can none go out of hit to begynne any newe churche of Christe But those therfore that go out therof muste nedes be churches of heretykes Than muste Tyndale if he make his reason lyke myne make the â—ynagoge of the Iewes lyke to the churche of Christe in perpetuitie of lastynge and contenuaunce vpon erthe or elles shall his argument and hys ensample be as like to myne as I wyste ones a gentyll woman make vnto her husbande whyche longed sore to teche her and make her perceyue the treatyse of the spere byddynge her consyder well what he shulde shewe her And fyrste he began at the erthe and to make her perceyue that the erthe hangeth in the myddes of the worlde by the payse and weyght of hym selfe and the ayre compasynge the water and the erthe rounde about on euery syde ye muste quod he lerne and marke well this that in the whole worlde hygher and lower is nothynge elles but vtter and inâ—er so that of the whole worlde erth water ayre and all the speres aboue beyng eche in a rounde compace ouer other the erthe lyâ—th in the very myddes and as we myght say in the wombeâ— that is of the whole worlde from euery parte the innermost place and from it vpon all sydes towarde the heuen as it is outwarde so is hygher so that as I tell you in y e whole worlde all is one hygher and more outwarde lower and more inwarde And therfore the erthe syth he is in the very myddes that is the most inwarde place of y e whole world he is therfore in the lowest for of the whole worlde the innest is as I tolde you the lowest And than syth the erth lyeth in the lowest hys owne weyght ye wote well muste nedes holde hym there bycause ye perceyue your selfe that no heuy thing can of hym selfe ascende vpwarde And than the erthe lyenge all redy in the lowest place if he shulde fall out of place on any syde lyke as he shulde fall frome the inner parte to the vtter so shulde he fall fro the lower place into the hygher And that ye wote well it can nat bycause it is heuy And therfore ymagen that there were an hole bored euyn thorow the whole erthe yf there were a mylle stone throweÌ„ dâ—wen down here on thys syde from our fete it shulde fynally reste and remayne in the very myddes of the erth And though the hole go thorow yet y â— stone could not fall thorow bycause that from the myddes as it sholde go outwarde from the innermoste parte so sâ—old it whych a myll stone maye not do ascende hygher from the toweste place bycause as I tolde you in the whole whorlde vppon euery syde to go outwarde frome the innermoste is ascendynge to go inward from the vttermore is descendyng euer the vtter parte is on euery syde of the whole round worlde the hygher and the inner part the lower Now whyle he was tellynge her thys tale she nothyng wente about to consyder hys wordes but as she was wont in all other thynges studyed all the whyle nothynge ellys but what she myghte saye to the contrary And whan he hadde wyth mych worke and ofte interruptynge brought at laste hys tale to an ende well quod â—he to hym as Tyndale sayth to me I wyll argue lyke and make you a lyke sample My mayde hath yender a spynnynge whele or els bycause all your reasoÌ„ resteth in the rouÌ„denes of the world come hyther thou gyrle take out thy spyndle and brynge mo hyther the wharâ—e Lo syr ye make ymagynacyons I can not tell you what But here is a wharle and it is rounde as the worlde is and we shall not
wesshed out all her spottes and strecched out all her wryncles made her gloriouse in heuen where as saynt Poule sayth who shall accuse the chosen of god as who say no man can ellys whyle she is yet here in erth not gloryfyed nor her spottes fully wesshed out but be in wesshynge nor her wryncles fully strecched out but be in strecchynge and whyle as faste as her husbande wassheth she spotteth and as faste as he streccheth she wryncleth I can not in good fayth se why saynt Peter sholde be afâ—rd or by what lawe it were vnlawefull for hym to saye for the tyme the thynge that for the tyme is trouth that is to wyt that she is not yet pure clene wythout spotte or wryncle And thus good reders yet ye se onys agayne that frere Barons proueth nothynge the chyrche that he promysed bnt when in stede of one pure and clene wythoute spotte or wryncle he bryngeth one not so clene but that she is spotted and wryncled he wolde wynne the felde wyth a face make saynt Peter aferde to call her spottes spottes or her wryncles wryncles But it wyll not be Barns it wyll not be For though saynt Peter whyle hym selfe was of y e very chyrch here in erth and therfore yet wryncled and spotted and so sore fered reprofe that at the worde of a woman he was aferd to loke a gyrle in the face yet now that he is gloryfyed in the chyrche in heuyn and all hys spottes wasshed clene out and all his wryncles clene streched out he is now so farre out of all fere of reprofe that the thonder of youre greate worde can not lette hym to saye trewe for any fere of your gargyle face that ye came dysguysed wyth at your laste resortynge hyther But now let vs consyder sumwhat of frere Barns holy prechynge by the waye whyther it be so holy as he wolde haue it seme The cause he sayth why thys chyrche is here so holy pure and clene wythout spotte or wryncle and yet hath he sayth euer spottes and wryncles whyle it is in this worlde is he sayth bycause god hath chosen it wythout any merytes of her and bycause she knowledgeth her fautes Here muste we consyder alway good reders that he putteth the chyrch to be all of good folke and none euyll nor dedely synners therin for that is ye remember well the dyfference bytwene the comon knowen catholyke chyrche and hys that the catholyke chyrche of Cryste here in erth hath in it bothe good and bad and frere Barons chyrche hath none in it but so good so clene and so pure that there is not an euyll man therin but though they neuer lacke spottes nor wryncles yet theyr spottes be no spottes nor theyr wryncles be no wryncles or at the leste wyse though they be yet saynt Peter maye not be so bolde to call them so bycause them selfe knowledge them to be so Now as for that he speketh of eleccion and merytes wâ— wyll not mych medle wyth hym For we agre that god cheseth by preuencyon of grace euery man y t he taketh to hym before the man maye any thynge meryte whyche can wyth out grace nothynge meryte But after may man by fre wyll wurke wyth grace and helpe to meryte rewarde in heuyâ— by good wurkes wrought in fayth and cheryte and not in fayth alone what so euer frere Barns agaynst fre wyll and good wurkes bable to the contrary But now concernynge that he speketh of satysfaccyon and that Cryste is our satysfaccyon the wordes are good and trewe for Chrystes deth is able and sufâ—ycyent and so is the leste drope of hys bloude for the satysfaccyon of the synnys of all the whole worlde and many be wythout any other satysfaccyon saued as be all the chyldren that after baptysme dye in theyr cradels But god hath not so ordered yet that euery man which hath age dyscrecyon shold so trust vnto that satysfaccyon by whyche Cryste wyth his passyon satysfyed for all mennes synnes at onys that he sholde for hys owne synnes by the frutefull wurkes of penauÌ„ce make no satysfaccyoÌ„ hym selfe no more then he wold though Cryst be our aduocate pray for vs that we shold therfore be the more slacke remysse in prayenge also dylygentely for our selfe For he byddeth â— teacheth vs also to praye that without ceacyng fayntyng Nor he taketh it not for foly nor for synne y â— for the honour we bere to god we honour and praye to the sayntes also that are hys frendes to be intercessours for vs agaynste whyche frere Barons hath made as very a folysshe processe as euer dyd heretyke that spake on that parte syth that heresye fyrste beganne and no leâ—se folysshely speketh he in many places agaynst satysfaccyon agaynst all the sacrameÌ„t of penauÌ„ce And therfore where he sayeth that the chyrche is made clene and pure by knowledgynge her synnys it appereth well that though he speke the same wordes that saynt Austayne spake yet he meneth not as saynt Austayne ment For saynt Austayne in dyuerse other places declareth that a synner sholde knowledge hys dedely synnys by shryfte and confessyon and do satysfaccion and penaunce appoynted hym by the preste as he doth both in dyuers other placys and also at great length in hys boke de vera falsa penitentia where he sayth in thys wyse Therfore he that repenteth lette hym vtterly repente lette hym shewe hys sorow wyth tearys let hym represente and declare his lyfe vnto god by the preste lette hym preuent the iudgemeÌ„t of god by shryft For our lorde commaunded those that were made clene of theyr leprosy that they shold shewe them self to the prestes therby teachynge that the synys muste be confessed by bo +dely presence and not be shewed by a messenger nor by writynge And after in the .xv. chapyter Lette euery man put hym selfe vtterly in the power of the iudge in the iudgemeÌ„t of y e preste let hym reserue vnto hym selfe no power of hym selfe but that he be redy at the prestes coÌ„maundemeÌ„t to do for the repayrynge of the lyfe of hys soule all thynges that euer he wolde do for to fle the deth of hys body and y e wyth desyre to for bycause he getteth agayne infynite lyfe And thus it appereth as ye se good reders in what wyse saynt Austayne wolde a synner sholde knowledge hys dedely synnys that is to wytte by shryfte contrycyon and satysfaccyon not onely voluntary bysyde but also suche as sholde be enioyned by the preste And whyle frere Barons doth but mocke the sacrament of penaunce and bycause Cryste is our satysfaccyon wyll that men shall do none for them selfe it appereth well I saye therfore that though he speke in thys place as saynt Austayn doth in one place yet meneth he not as saynt Austayne ment in that place And therfore by frere Barns menynge a man nedeth no more but knowlege hym self a synner and
obtaynynge of forgyuenesse and getynge reward in heuyn excepte y e scrypture of god be false when it sayth that as the water quencheth fyre so doth almoyse dede auoyde synne and except our sauyour hym selfe saye false where he sayth Gyue your superfluouse substaunce in almoyse and then lo are ye all clene And in lyke wyse where he promyseth rewarde in heuen in sondry playne places of scrypture for good wurkes done here in erth Now yf Tyndale answere that the good workes be nothynge worth of them selfe nor wythout fayth as he answereth me in his answere to y e thyrd boke of my dyaloge then maye euery chylde se that he is dreuen to the harde wall fayne to seke a shamfull shyfte For what thynge is awght worth of yt selfe to heuenward without goddes grace and the greate goodnesse of god No fyry cheryte though men wolde burne for goddes sake coude deserue heuen of yt selfe wythout the lyberall goodnesse of god For as saynt Poule sayth the passyons of thys worlde be not worthy to wynne the glory to come that shal be shewed vppon vs. And yf he saye that good workes be nought worth bycause they be nought worth without fayth so myght he as well saye y e fayth were nought worth bycause it is nought worth wythout cheryte So that ye maye playnely se that he seketh nothynge but shyftes whyche wyll yet serue of nought when he hath all together done For ye maye fynally perceyue that though euery man maye well fere that the workes which hym selfe hath done semed they neuer so good were yet for some lacke vppon hys parte in y â— doynge so vnperfyt in the depe secret syght of god that they were vnworthy to serue hym or be any thynge rewarded and also that were they neuer so pure perfyt they were not yet worthy â—uche rewarde but of goddes lyberall goodnesse yet is it a very false fayth and a pestylent heresye to byleue as Tyndale here techeth vs y â— god wyll saue suche as maye worke wythout any respecte or regarde vnto theyr deseruynge as though he rought not whyther they dyd good or yll but wyll saue all suche as hym lyste do they what they lyste onely bycause hym lyste and that hym selfe so lysteth for none other cause but onely bycause he hath so promysed and sworen For surely neyther is the promyse the cause as I haue in myne other boke shewed but y e goodnesse of god whych caused hym so to promyse Nor also he hath not so sworne nor so promysed neyther that he wyll saue man wythout any regarde of good wurkes but hath bothe promysed sworne the clene contrary that but yf we wurke well yf we maye or repent that we dyd not and be in purpose to do ellys shall our fayth stande vs in lytell stede but greately aggreue and encrease the payne of our dampnacyon And now that hys fayth is proued very playne false and faythlesse it is a worlde to se how ryally he runneth forth in the prayse as though it were proued trew Tyndale And thys fayth and knowlege is euerlastynge lyfe and by thys we be borne a newe and made the sonnes of god and obteyne forgyuenesse of synnes and are translated from deth to lyfe and from the wrath of god vnto hys loue and fauour And thys fayth is the mother of all trouth and bryngeth wyâ—h her the spyryte of all truth whyche spyryte purgeth vs as from all syâ—â—e euyn so from all lyes and errour noysome and hurtâ—ull Anâ— thys fâ—yth is the fundacyon layde of the apostles and prophetes whereon Paull sayth Ephe. 2. that we are bylte and therby of the howseholde of god And thys fayth is the rocke wheron Cryste bylte hys congregacyon More Lo what a prayse he hath made you of thys fayth that feleth that folke sholde nede to do no good workes How he calleth it euerlastyng lyfe to come to the bare knowlege of that fayth that shall take away from vs all respecte and regarde of deseruynge any rewarde or thanke the rather for any good wurkes For yf men myght haue any suche respecte then were it greate parell leste men wolde fall the more to do them For other greate parell I se none consyderynge y â— we be well taught to put no proude confydence in them but referre all the thanke of them to god by whose helpe and grace we do them Now wote ye well that no good man can deny but that for lacke of suche wurkes men shall be dampned as Cryst sayth hym selfe in the gospell And harde it were that the good nature of god beynge more redy to rewarde then to punysshe wolde punysshe vs for the lackynge and not rewarde vs for the hauynge namely syth hym selfe sayth in the same gospell that he shall gyue men heuen for theyr almoyse ded But Tyndale as he denyeth the tone so denyeth he the tother to and wyth some fonde glose wyll auoyde the gospell and all and then goo boldely forth wyth hys fayth boste it and saye thys fayth and knowlege is euerlastynge lyfe But all faythfull folke wyll saye agayne thys fayth and knowlege ys euerlastynge deth For thys fayth hath Luther and frere Huskyn bothe and yet be farre from euerlastynge lyfe For bysyde that abomynable heresye it selfe agaynste all regarde of good wurkes they be not agreed in bylyefe concernynge the sacrament of the awter the tone byleuynge it to be very brede â— the tother no thyng loweth ellys but brede and false bothe twayne And Tyndale foloweth the falser of them bothe And so thys fayth delyuereth them not fro lyes besydes y t they bothe and Tyndale wyth them do byleue yf they lye not that it is lawfull for monkes freres to breke theyr vowed chastyte and runne out and wedde nonnes whyche poynt of false fayth ys no parte of the fundacyon that the apostles byelded vppon but saynt Poule preched the contrary sayeng that vowed wydowes wyllynge to wedde shold haue dampnacyon by cause they had frustrated and broken theyr formaâ— fayth that is to wytte theyr fayth gyuen to god in theyr vowe of abstynence from all carnall knowlege of man agaynste whyche fayth they wolde now wedde and geue a seconde fayth vnto man in maryage But now goth Tindale forth wyth hys tale wolde seme to proue it trew by scrypture Tyndale Cryste asked hys apostles Matth. 17. whom they toke hym for And Peter anâ—wered for them all sayenge I say that thou arte Cryste the sonne of the lyuynge god that arte come in to thys worlde That is we byleue that thou arte he that was promysed vnto Abraham shulde come and blesse vs and delyuer vs. How be it Peter yet wyste not by what meanes but now it is opened thorow out all the world that thorow the offeryng of his body and bloâ—e More Here is it necessary that euery wyse reder marke well consyder the cause and purpose of Tyndale in
byleuyng the promyse that mankynde shall be saued thorow Chryst may yet erre in not byleuynge y â— Iesus the sonne of Mary was that Chryste And of trouth eyther in that errour or very nere to that errour be all the hole secte of Iewes So that it is as great parell not to byleue god in hys tale wheÌ„ he sayed thys is my welbeloued sonne in whom I myche delyte as not to byleue hym in hys promyse made vnto Habraam that of hys seed sholde such a sauyour come For it is not all one to promyse that of hym sholde one come by whom the worlde sholde be saued and to tell hym thys is the man that in my promyse I spake of For a promise and a tale be not both one thynge For though euery promyse by in dede a tale syth no man can make a promyse but yf he tell it yet is not euery tale a promyse as euery chylde perceyueth And therfore saynte Peter toke a sure waye when he sayed Thou arte Chryst that arte come into thys worlde takyng it for a pryncypall poynt to byleue goddes tale For the tale that thys was he whycâ—â— as our sauyour sayde the father in heuen had hym selfe tolde vnto Peter that tale Peter confessed that Iesus was Chryste whyche was then comen into the worlde But the promyse whyche was the sauynge of the worlde that sholde be wrought in hym that thyng saynt Peter spake not of there as a thyng byleued and loked for afore nor of the mene of the sauyng that it shulde be by hys passyon that thynge saynte Peter as Tyndale sayth at that tyme knewe not of so that y e tale and the promyse were not all one But surely coÌ„cernyng the bylyefe of goddys promyses Tyndale semeth to fare as the Iewes do For lyke as many of them byleue that thorow Chryste the world shall be saued and yet they lese the frute of that bylyefe bycause they wyll not knowe who is Chryste euyn so Tyndale sayth that he byleueth Chrystes promyse made vnto hys chyrche here in erth that hys holy spyryte shal be therwith vnto the worldes ende and teche it and lede it into euery trouth But he leseth yet the frute of that bylyefe yf he byleue it as he sayth he doth bycause that he wyll not knowe whyche is Chrystes â—hyrche here in erth But lyke as the Turkes in stede of the trew sauyour of the world worshyp the false deceyuer Machomet so Tyndale in stede of the trew catholyke chyrche of Chryst of whych chyrch Chryst wolde that euery man sholde lerne the â—routh whyche the holy goste by Chrystes promyse techeth and euer shall tech vnto itâ— and whyche chyrche muste for that cause nedes be a congregacyoâ— knowen Tyndale taketh not onely a secrete scatered company vnknowen but also a rable of fals malycyouse heretykes techyng to the doctryne of goddes spyryt abydyng by Chrystes promyse in his catholyke chyrche euyn clene the contrary And also where as Chryst when he turned the brede into his own precyouse body the wyne into his blessed blode coÌ„mauÌ„ded the same to be done for euer in his chyrch after in remeÌ„brauÌ„ce of his passyoÌ„ dyd in so coÌ„mauÌ„dyng make a faythfull promyse y t hym selfe wolde be for euer with hys chyrch in that holy sacrameÌ„t for a perpetuall memory of hys bytter passyon that he suffered for vs wolde gyue hys owne flesshâ— that suffered passyon hys owne blode that was shedde in hys passyon to abyde perpetually with vs accordynge to hys owne wordes spoken vnto hys chyrche when he sayed I am with you all dayes vnto the ende of the worlde Tyndale wyll not now byleue that promyse at all but as I haue in my fyrst boke by hys owne wordes proued you maketh mockes and mowes at that blessed sacrament and calleth it but cake brede and reasoneth it rather for starche full lyke a starke heretyke god wote and sayth it is neyther body nor bloude at all And thus where he so hyghly magnifyeth the bylyefe of goddes promyses onely settynge all other artycles of the fayth as thynges of a seconde sorte hym selfe byleueth as ye se the promyses as lytell as the tother But now let vs go ferther in hys wordes se for what cause he sayth that none other errour in any thynge saue the promyses can be dampnable be they neuer so greate Lo thus he sayth Tyndale In other thynges that be not the promyses theyr errours be not vnto dampnacyon though they be neuer so greate bycaâ—se they holde them not malycyously As now yf some when they rede in the new testament of Chrystes bretherne wolde thynke that they were our ladyes chyldren after the byrth of Chryst bycause they knowe not the vse of the spekynge of the scrypture or of the Hebrues how that nygh kynnesmen be called bretherne or happely they myghte be Iosephes chyldren by some fyrste wyfe neyther can haue any to teache hym for Tyranny that is so greate yet coude it not hurte hym thowgh he dyed therin bycause it hurteth not the redempcyon that is in Chrystes blood For though she had none but Chryst I am therfore neuer the more saued neyther yet the lesse though she had had And in suche lyke an hundred that plucke not a mans fayth from Chryste they myghte erre and yet be neuer the lesse saued no though the coÌ„trary were wryteÌ„ in the gospell For as in other synnes as soone as they be rebuked they repent euen so here as soone as they were better tawght they sholde immedyately knowledge theyr errour and not resyste More Here haue ye good reders the reason and y e cause wherfore the trew membres of Tyndals chyrch can neuer synne dedely though they erre in any artycle that is no promyse be the article neuer so great The cause is sayth he bycause that lyke wyse as in all other synnes as soone as they be rebuked they repente euyn so as soone as they be better taught they repeÌ„t theyr errour and byleue the trouth and resyste not and for that cause it is no dedely synne in the mene season before they be rebuked and taught better all though they dyed in those errours were the artycles neuer so great and the contrary trouth wryten in the gospell so that they be none of the promyses Thys is the hole somme and effecte of thys hole chapyter though he tryfle with other thynges bytwene And therfore wyll we fyrste aske hym by what scrypture or by what reason he proueth that euery person whych is elected to be saued shall repent as soone as euer he is rebuked of any synne that he doth He wyll shew peraduenture that Dauid dyd so happely some other to That wyll be a very bare argumente Dauid was an electe person and he dyd so ergo euery elected person doth so Thys argument wyll be very lyke the forme of arguynge that yonge chyldren vse in grammer scholes Asinus meus habet
and wysedome and sent hym to scole he lyke a mycher a trewaunt plaied at bokle pytte by the way when the game was done fell almoste in dispayre of lyfe for fere of hangyng yf hys father caughte hym and yet sone after well and wysely â—â—coÌ„â—orted hym selfe wyth the remeÌ„brauÌ„ce of hys fathers olde goodnesse and so came home agayne lyke a good lytle boy herde hys fathers voyce of forgeuenâ—sse whych sette hys hart at reste than he wentte to supper meryly than the mayed put on hys byggeÌ„ brought hym to bedde and thaÌ„ he cared for no more but was mery in the mornyng and redy to go playe the boy agayne as he dyd before And now therto Tyndale ioyneth thys chapytre saynge Euen 〈◊〉 it wâ—th goddes electe yet sith he resembleth goddes electe vnto the lytle boy he shuld haue put into the sample of his litle chyld that his lytle chyld sometyme whan he hathe played the lytle yong trewaunt for all hys râ—membraunce of hys fathers goodnes is for fere of hys fathers angre glad to go to some other frendes of hys fathers and pray theym to bryng hym home and helpe to skewse hym and kepe hym froÌ„ betynge And than he shulde haue begon thys chapytre as he dothe now and say Euen so goth it with goddes eleâ—t For yf the sample of hys good chyld maye prâ—ue all the remenaunte for hym than may it preue thys one pece as well for vs y â— the electe after hys offence seketh vnto sayntes as hys fathers frâ—des and prayeth them to helpe to entreat for hym for so do many tymes suche good chyldren ye wote well as Tyndale putteth hys sample by But we wyll nat now for thys tyme trouble Tyndale moche wyth that mater I wolde that in thys chapytre all were well saue y â— Forsuâ—ely thys chapytre is very nought and hath in hit the secrete seed of Tyndales chyefe poyson whereby he laboreth after Luther vnder colour pretexte of goddes eleccioÌ„ to destroye the fre wyll of man ascribe all thyng to desteny whyche thynge is natte in hyt selfe so false but Tyndale proueth it as folysshely as ye shall perceyue anone But fyrst consydre howe darkly the man walketh in his way styll For yet he handeleth it of that fasshyon that he wold nat we shuld se whyther he mene by thisâ— word elect the man that is electe for the tyme after the maner of any of those eleccyons that I declared you byfore in the begynnyng of my fourth boke or whyther he meane of those electes y t are of god byfore the begynnyng of the worlde forsene to be suche as by hys gyfte and grace and good wyll wurkyng therwyth in folke of age and wytt therto shulde and wolde dye in the state of grace and be saued and therefore be called some tyme small electes sometyme eternall Thus whyche kynd of electes hym selfâ— meneth Tyndale leueth vndeclared wyll we shall gesse at hys mynde vppon hys vncertayne wordes to the ende that he myghte euer haue some refuge into a startyng hole and whanne he were playnely coÌ„futed and reproued crye out vpon me thaÌ„ and say that I mysse take hym But I am content to take hym therfore that waye that mayâ— be the strengest for hym selfe and that way that hys wordes gathered oute of dyuers of his chapitres some byfore and some here after shewe moste lykely that he shulde mene whan they be consydered to gyther And that is as me semeth that he meneth of those electes that are called y e fynall and eternall electes all be it that the place of scrypture in y â— .xv. chapytre of saynt IohnÌ„ whych Tyndale alledgeth here for hys electes lytle maâ—eth for hys purpose concernynge that fynall or eternall eleccyoÌ„ nat onely bycause the wordes of Chryste spokeÌ„ there to hys apostles can nat conuenyently serue for those whyth â—waâ—â—â— from the trew doctryne of Chrystes catholyque chyrche that the apostles taught into false heresyes but also for that our sauyour in those wordes when he sayed vnto them you haue nat chosen me but I haue chosen you and apoynted you that you shall go forth and bryng frute and your frute shall abyde he spake there not of there small eleccion to saluacioÌ„ which eleccion hym selfe foresawe in hys godhed byfore y â— world was made and whyche eleccyon therefore is called eternall But he spake there of that eleccyon onely by whiche he chose and elected theÌ„ to be hys apostles and messengers to be sent about the worlde to prech hys gospel as playnly appereth by those aforesayd wordes I haue chosen you appoynted you to go and bryng in fruyt and fynally is the same eleccyon wherof he spake whan he sayd Haue I nat elected and chosen you twelue lo one of you is a deuyll And therfore as I say the man layeth the scrypture very farre from hys mater But now takyng him as he wold say if his wyt wold serue him y t is to wyt that by his worde electes he meneth the fynall and eternall electes lette vs se and consider what high doctrine and before vnherde maister Tindall techeth vs of them He sayeth that after that god hathe chosen them and telleth nat whan whither after their commynge into the worlde or before the worlde were made so that he leaueth it by those wordes yet in doubte which eleccion he moueth whether vnto saluacion in the churche tryumphaunte in heuen or onely in to the churche here milytaunte in erthe god he sayeth sendeth forthe and calleth vpon them and sheweth them his good wyll whiche he bereth vnto them Nowe here falleth Tyndall in two fautes One is that these wordes of hys can nat be verifyed vpon all electes syth many dye in theyr cradelles and many in theyr crysosomes but yf he teken all those for none electes bycause they can vnderstande no prechynge A nother faute is y â— y â— thyng whiche he semeth here to approper vnto the electes be commune bothe to the electes and reprobates For all this god dothe to them to that are nat his electes but vnto suche also as wyll be therfore shal be fynall reprobates For god of his goodnes wyllinge as the scripture sayth all men to be saued sent his sonne in to this worlde to call vpon the whole worlde And he sent his apostelles aboute the worlde as a lorde and god indifferent without accepcyon of persones as sayd saynt Peter But than gothe Tyndall farther and sayth that god maketh his electes see bothe theyr owne dampnacion in the lawe and also the mercye that is layde vp for them in Christes bloode and therto what he wyll haue them do These wordes men wolde wene were but well plainly ment For they may seme to good playne meanynge men to be well plainly spoken and as well and plainly ment But yet as ye shall shortely see in these wordes that god maketh his electes se his mercy as playne
the scrybes and pharysees Cayphas Anna and thelders whyche were as Tyndale sayth crepte vp into the seate of Moyses Aaron and the holy prophetes and patryarche agaynst the commyng of Chryste and whom Chryste for theyr false doctryne dyd rebuke yet confesseth Tyndale hym selfe that they kepte the people frome outwarde idolatrye of worshyppynge of idols wyth the hethen And Tyndale muste confesse ferther that neyther scrybes nor pharysees nor preste nor elders as he calleth them no nor yongers neyther yf he wyll haue all the temporalty called yoÌ„gers as he wyll haue all the clergy called elders were not euyn at y â— tyme all of one sorte but as there were many naughte of euery sorte so was there of euery sorte ryght good folke also And as for theyr tradycyons and doctryne of whyche was many vayne some euyll some superstycyouse wherby the people amonge them toke harme in the folowynge suche as were euyll thynges were not so fully determyned but that some were of one mynde some of other and therin men myghte folowe the beste doctryne yf they wolde wher in they had doctours and teachers to and myghte yf they were desyrouse of the beste very well decerne them concernynge the glosyng of scrypture by the olde vertuouse doctours that had in sondry ages longe before the false exposicions and false doctrine of the phariseis or false scribes began truely constred and expowned bothe the law the prohetes by whose exposicions they myght trye and controll the false doctrine of the noughty scribes euyll phariseis for good scribes were there and good phariseis to as by the newe testament appereth And that there were of olde in euery age suche trewe doctours and expositours amonge the Iewis maye well appere to euery man that considereth variaunce in the exposicions of the scripture by the Iewis that were of olde before the byrthe of Christ and theym that expowned it after And also Tyndale saith hym selfe that betwen the tyme of Moyses and the cummynge of Christe god styred vppe an hundred prophetes And therfore I am sure of the remenaunt besyde the .xii. that we haue he meneth for some that kinde of doctours and expositours that I speke of or elles I wene he wyll cum shorte of his whole summe and lacke fyue of his hundred And thus thoughe god dyd nat prouide so fully for the chyrche of the Iewis as for the chyrche of Christe as in whiche he hathe prouided and promised to dwell hym selfe for euer yet prouided he for it so sufficiently that they myght therin be saued and entre heuen when it were after open and that in euyll doctrine and supersticiouse traditions they coulde nat be dampned if they were desirouse diligent about theyr owne soule helthe And al be it that bycause the thynge had than so great difficultie that many for lacke of sufficient diligence perisshed god of his great mercy suffred not those noughty scribes false phariseis to continue long but to make an easy way in which no man coulde be deceiued excepte suche as were ouer necligent or maliciouse but shulde sone be lerned the sure truthe and vndoubted way to heuyn sent his owne sonne to begynne a new chyrche of a new fasshion of a nother maner of perfection in whiche he wolde so be present and assistent for euer hym selfe and his owne holy spirite and so teche it and so lede it into euery trouthe that no man coulde be deceiued but he that wold nat byleue his chiâ—ch and he wolde make his chirche so open and so well knoweÌ„ that no man coulde but know hit excepte suche as of malice wolde nat knowe hit And yet as I say tyll hym selfe dyd set vp his chyrche the sinagoge was the very chyrch and with suche as were nat wyllyngly blynde was knowen for the very chyrche of god diuided from all the world byside by goddes law by gouernours of his assignement by trewe prophetes trewe precheours and miracles for all the false prophetes and false precheours that were therein byside And the right faithe was lerned no where els Aâ—d who so had gone out of that chyrch except onely into Christes hadde gone wronge And thus it appereth lo that concernyng the synagoge euyn at the comynge of Chryst Tyndale hath here wonne lytell grounde to buylde hys purpose vppon but that euen there was yet at that tyme the very chyrche and a chyrche also knowen And therfore when he goth now ferther and resembleth it vnto the knowen catholyke chyrch of Chryst though they were lyke yet were Tyndale ouerthrowen But now when ye shall here the remanauÌ„t ye shall se Tyndale fall euer deper and deper in the myre For lo thus crepeth he forwarde lyke a crabbe Tyndale In lyke maner is the clergye crepte vp in to the sete of Chrâ—ste and his â—pâ—stles by succession not to do the dedes of Chryste and his apostles but â—or lucre onely as the nature of the wyly fâ—â—â—e is to gete hym an hole made with an other bestes labour and to make merchauÌ„dyse of the people â—yth fayned wordes as Peter warned vs before and to do accordynge as Chryste and all his apostâ—es prophecyed how they sholde begyâ—e and â—ede out of the ryghtewaye all them that dyd not loue to folow and lyue aâ—ter the treuth More Tyndale here good reader playnely coÌ„fesseth hym selfe that the clergye be those whiche though he call it crepyng be by succeâ—syon here in erth comen into the seate of Chryst and hys apostles Now can not Tyndale nor wyll not I wote well saye naye but that whyle Chryste entended not that hym selfe and hys apostles sholde for euer personally dwell styll here in erth conuersaunt wyth vs in lyke maner as they were whyle they lyued here among vs and yet entended that hys chyrche here in erthe sholde alwaye haue amonge them techers and prechers syth he entended that hys chyrche sholde as Tyndale agreeth as longe laste in erthe as the worlde sholde endure none other hath there ben had synnys Chrystes dayes and hys apostles in chrystendome but the clergye by contynuall successyon then hath euer the clergye of euery age bene that parte of Chrystes very chyrche to whome Chryste specyally spake speketh and euer shall speke these wordes Go ye and preche the gospell to all creaturs And also these wordes who so hereth you hereth me and who so dyspyseth you dyspyseth me And these wordes also who so receyue you receyueth me and what so euer cytye receyue you not Sodome and Gomorre shall be more easely delt wyth then that cytye in the daye of iugement And also sithe they must be the techers it foloweth that they be must be that parte of his chyrche to which parte these wordes were also specyally spoken I shal sende you the holy goost whiche shall teche you all trewthe and lede you into euery trouthe and I am with you my selfe vnto the worldes ende For though god in these wordes promised to sende
storyes lyke as mayster Lyly late mayster of Poulys scole broughte vp in London the ryght order in techynge of grammer lernynge of the latyn tong Thys is good reders the thyng that thys good scoler of Tyndale by the counsayle of hys mayster answereth But nowe good readers we must tell hym agayne that hys ensample of grammer and the laten tonge is nothyng lyke the mater of fayth that he resembleth it vnto For the laten tonge was no thynge that euer our lorde promysed to preserue for euer and therfore it myghte by chauncys occasyons of batayle and warre perysshe and be loste and the countrees compelled to leue it and râ—ceyue some other language in the stede therof But as for y â— fayth can neuâ—r fayle no more then canne the catholyke chyrche agaynste whyche our sauyour hath hym selfe promysed that all the heretykes that rebelle agaynste it nor all the tyrauntes vppon erth that insourge and oppugne it whyche two sortes be the gates of hell shall neuer obtayne and preuayle nor in lyke wyse all the deuyls of hell that are wythin hell or walkynge in thys world and bysy aboute the gates of hell shall neuer be able to destroye the fayth which our sauyour hath in lyke wyse promysed agaynste the deuyll that went about to syfte it out of hys chyrche sholde be preserued aâ—d kepte by the meane of hys owne specyall prayour And therfore syth grammer in the laten tong is a thyng that may fayle the trewe fayth is a thynge by the spyrite of god accordynge to Crystes promyse perpetually taught vnto hys chyrche and therfore canne neuer fayle no not though all the bokes in the worlde sholde fayle therfore hys symylytude of graÌ„mer lykened vnto fayth is no more lyke then an apple to an oyster Now as touchynge any such olde autentyke storyes as he speketh of whyche he sayth the chyrche had broughte a slepe wherwyth he sayeth that Luther and Tyndale and Huyskyn and Suynglius confounde our lyes I wolde very fayne here some one story by whyche he proueth that fastynge and prayenge and almoyse dedes done in fayth hope and cheryte be noughte worth nor neuer shall haue rewarde in heuen By what olde story proueth he that folke shold not pray for theyr frendes soules By what old story wyll he shew vs that crysten women be prestes and were wonte to synge masse By what olde storye can he make yt good that in the blessed sacrament is neyther fleshe nor bloode but onely bare brede and wyne And by what olde stories new founden out can he now make vs knowe that freres or monkes professed were of olde wonte to wedde nunnes and well alowed and myche commended therin we be very sure that in all these poyntes except the last we shall fynde vnto these folke many olde autentyque storyes prouynge theyr heresyes false Howe be yt as for the laste in dede I fynde not as farre as I can remembre any olde storyes agaynste yt For I suppose veryly that vntyll frere Luther now beganne of late there neuer was wreche so bestely that euer durste for very shame atteÌ„pte any such incestuouse maryage byfore but yf yt were onely Iulianus apostata whyche fell forthwyth fro the fayth and became a false paynym and persecuted the crysten folke and Cryste quyt hym there after and shortely sente shamfull deth and the wonder of all the worlde vppon hym whyle the worde standeth Nowe come we then to the scrypture For therin they make as though they reygned we alledge sayth Tyndale 〈◊〉 vs the scrypture elder then any chyrche that was these .xiiii. yeres Fyrste when Tyndale here sayth we I wolde wytte of hym whyche we we Lutheranys or we Huyskyns or we anabaptystes or we Swynglianys or of whyche rable of all the remanaunt of those hundred sectes of whych neuer one agreeth wyth other nor neuer a man wyth his felow but eche of them layeth the scrypture as well agaynste all the remanaunte of the sectes as agaynste the catholyque chyrche Bysydes this where Tyndale saith that they alledge for theym the scrypture we saye that some thynges there are that god wyll haue byleued were of his worde was delyuered vnto his chyrche wythout wrytynge in his chyâ—ch wythout wrytynge preserued by the selfe same spyryte that endyghted the wrytynge And this do we proue by olde autentyke bokes of olde holy doctours and by the authoryte of the catholyque chyrche and by the manyfolde myracles that styll contynue in onely the same chyrche for the comprobacion of the doctryne of the same and besydes all this yet by playne scrypture to as I haue clerely proued vnto Tyndale in the laste chapyter of my thyrde boke And sor his purpose in that poynt he hath not one text of scripture but suche as he may be a shamed so farre agaynst the ryght sence of theym to brynge them forth in place And ouer this for his fynall confusyon in that poynte ye haue your selfe herde in my fourth boke that the perpetuall vyrgynyte of oure ladye he hath hym selfe confessed that who so euer here yt taughte muste byleue yt and yet is yt not proued by holy scrypture And therfore must he nedys geue ouer that false feble heresye whych he was wont to holde that we be bounden to byleue nothynge but yf yt be wryten as Luther sayth euydeÌ„tly writen in scrypture How be yt in this that he sayth he alledgeth scrypture he dothe but walke aboute in a maase For well ye wote good reders and so doth hym selfe to that betwene these heretykes and the chyrche the questyon is not for the more parte in the wordes of the scrypture but vppon the ryght sentence and vnderstandynge of the scripture Now do we lay therin agaynste theym the olde auncyent doctours whose exposycyons they coÌ„temne For both for the reward of good workes and for fastynge and for the blessed sacrament and for vowes of chastyte yf they wolde stande vnto the exposycyons of the olde holy doctours vppon the scrypture they can neuer auoyde yt but that the scryptures be clere for our parte agaynste them or ellys as I haue often sayde let Tyndale tell vs some one of so many sayntes as synnes the apostles tyme haue wryten vppon the scrypture byfore Luthers days that expowned the scrypture in such wyse that yt were by his exposycyon lawefull for a frere to wedde a nunne Therfore in conclusyon as concernynge the scrypture Fyrste sor suche poyntes as god hath taughte his chyrche wythout scrypture as the artycle of the perpetuall vyrgynyte of our lady Tyndale can not teache his dyscyple that they allegge the scrypture for in scripture yt is not spoken of If he wyll saye that they be at lybertye and not bounde to byleue yt hym selfe hath in that artycle confessed the coÌ„trary byfore as ye haue seen in my fourth boke And also in all such other lyke yf he byleue not y e chyrch he might as well not haue byleued saint Poule
theym and great spottes wryncles as hym selfe wryteth at length thorow almostâ—euery chapyter of that pystle and the secunde pystle to In whyche pystles as he commendeth them for many thynges so doth he for many thynges dysprayse them and reproue theym And as he sayth there to the chyrche of god that is to wytte to the crysten people of Corynthies ye be washed and ye be clensed and ye be sanctyfyed and holy and ye be ryche in Iesu Cryste in all thynges in euery worde and in all knowledge as the wyttenes of Cryste is confermed in you so that ye myght lakke nothynge in any grace abydynge or lokynge for the reuelacyon of our lorde Iesu Cryste whyche shall conferme you vnto the ende wythout cryme in the daye of the commynge of our lorde Iesu Cryste nowe lyke as he sayth there vnto y e chyrch ye be such so sayth he euen there also to the same chyrche ye be fallen into dyuysyon and ye be in debate and dyscorde in stryfe and in contency â—n and ye do nought and sew one a nother byfore paynym iudges and ye do one a nother wronge fraude and iniury and you vse fornycacyon amonge you and some of you such as is not herd of amoÌ„g y e paynyms and other of you regarde it not nor nothyng do for the reformacyon and ameÌ„demeÌ„t therof and when ye come to gether to your housell ye kepe not a reuerent order nor abyde tyll you come all to gether nor the ryche is not content to syt and eate wyth the pore and put theyr disshes to gether in comen but the rych man wyll eate of his owne thus ye dyspyse the chyrche of god and shame the pore folke that haue not of theyr own and wyth such proude vncharytable maner and suche vnreuereÌ„t fashyon vsyng your selfe at your assembly to goddes borde ye shew your self not to regarde the body of our lorde no more in a maner then ye do the comen materyall meate for whych cause god taketh vengeaunce vpon you for many of you fall syke therfore many of you dye also Lo good reders these thynges both of the tone sorte and of the tother dothe saynte Poule wryte vnto the chyrche in the selfe same pystles out of whych frere Barons here bryngeth forth his authorytees And then when he wryteth vnto one selfe chyrche and one selfe congregacyon ye be very good and ye be very nought what meaneth he but that of the same one chyrche and one company some be good and some be nought thongh the whole chyrche and congregacyon be called good and holy bycause there is none holy company in eâ—the but yt also for the holynes of the good folke that are there in though there be badde amoÌ„g them as Chrystes company was a good company and yet was there a traytour amonge them and therfore hym selfe sayd to his apostles Now be you clene but yet all you be not clene and specyally is yt holy bycause of the holy hed therof our holy sauyour hym selfe whose mystycall body is the whole knowen catholyke chyrche in whych for all the cure done vppon yt in the baptysme yet are there many sykke members by many great new synnes and many olde many tymes cured agayne by penauÌ„ce in theyr lyues and of such as eyther perceyuer in the grace of theyr baptisme vndefoyledâ— and not reiected by any dedely synne or after dedely synnes commytted be fynally restored vnto gâ—ace agayne by the blessed sacrament of penaunce of those sortes ordynaryly doth and shall our sauyour the sore cancred members that wyll not in coÌ„clusyon be cured left vnto the rotte and shaken into the fyre brynge forthe and make perfyte his gloryouse chyrche and present yt to his father bryghte and smothe wythoute any spot or wryncle to lyue and endure in heuen but neuer shall his chyrche be clerely wythout spot or wryncle whyle yt wandereth in this wreched worlde And the chyrche in erth here muste frere Barons speke of ye wote well And therfore good crysten reders here may ye playnly se that saynte Poule in the places that frere Barons hath brought vs forthe meaneth no suche chyrthe as frere Barons wolde here make vs wene to begyle vs wyth but callynge them both good and badde and meanynge some of them good and some bad yet none without spot or wryncle ment none other chyrche of any other maner then only the comen knowen cathlyque chyrch of whych those chyrches to whome saynt Poule wrote were very trew partes and of the nature and maner of the whole chyrche For as those partyculare chyrches were knowen chyrches euen so is the whole chyrche a knowen chyrche And as they were congregacyons not of onely good folke but of bothe good and bad to gether so is the whole catholyke chyrche a congregacyon not of onely good but of good and badde to gether for whyche whole catholyque chyrch god hath euer shall according to his manyfold promises so prouyde that the doctryne therof shall neuer be any dampnable errour but as Cryste came hym selfe to begynne yt and sent his apostles dyuerse in dyuerse partes to instructe yt and they set other vnder them as saynt Poule set Timothe so god hath from age to age sent into euery good crysten couÌ„trey good holy vertuousâ— men as hath appered by theyr godly lyuynge and holy wrytynge and manyfolde myraclesâ— whyche god hath wrought and wurketh by them and wyth whiche wonderfull myracles god bereth wytnesse for them and wyth hys owne grace and assystence whyche he promysed sholde euer abyde wurketh wyth the towarde wylles of the people of hys knowen catholyke chyrche to the consentyng and agrement of the same doctryne so that the catholyke chyrche is the house of god and the pyller sure grounde of trouth that euery syngulare person in the clerynge of all dowtes concernyng the sure auoydynge of all dampnable errours maye stande and lene vnto And yf any person departe from the fayth of thys chyrche or that any pertyculare chyrche fall fro the doctryne of the whole catholyke chyrche and so departe therfro yet remayneth the remanauÌ„t styll the very full catholyke chyrch and is the same howse of god the same pyller and the same grounde of trouth that it was before whyle the tother was a parte therof lyke as yf a man dyd cut of a roten ioynt of hys body ye and many rotten ioyntes yet were the ramanaunt the selfe same man styll and the self same soule shold styll remayns whole in the remanaunt Nor not euery man that is in dedely synne is therby forthwyth out of the chyrche of Cryst in erth tyll he eyther departe out or be put out no more then a secrete traytoure in a kynges housholde is by hys secrete treason strayghte out of hys checker roule nor Iudas hym selfe after hys coÌ„ceyued treason though he were out of Crystes fauour was not yet out of hys housholde tyll hys mayster checked hym and
bode hym walke lyke a traytour about hys treason so dyd put hym out as the catholyke chyrche of Criste putteth out suche heretykes and suche Iudases now And thus good chrysten readers here haue ye playnely sene that all the scryptures that frere Barons bryngeth make euyn playne agaynste hym and playnely proue the knowen catholyke chyrche to be the very â—hyrche of Cryst and in thys worlde none holy chyrche â—esyde Now good chrysten reders where as frere Barns alled geth vs dyuers places of saynt Austayne and some other doctours for thys purpose thoughe I lette theym passe by the waye and answere theym not forthwyth yet shall they not passe vnanswered ere we parte But for as mych as he laboreth wyth inâ—erlacynge of hys heresyes and hys raylynge to make such confusyon in the mater that men shold not by hys wyll well perceyue the poynte I shall therfore soyle you those allegacyons in suche conâ—enyent place as maye geue the mater moste lyght And fyrste ye shall consyder that he wyll nowe tell you where thys chyrche is that he assygneth of onely so pure clene persons wythout spotte or wryncle that saynt Peter maye fynde no faute wyth them Lo thus he sayth Barons Thys is the very trewe chyrche that is scatred thorow all the worlde and is neyther bounde to person by reason of dygnyte nor yet to any place by the reason of fayned holynesse but she is a fre thynge thorow all the worlde as S. Austayne doth wytnesse in these wordes The holy chyrche are we but I do not say we as one sholde say we that be here alone that here me nowe but as many as be here faythfull chrystened men in thys chyrche that is to saye in thys â—ytye as many as be in this regyon as many as be beyonde the see as many as be in all the hole whorlde for from the ryâ—ynge of the sonne tyll the goynge downe is the name of god praysed so is the holy chirche oâ—re mother c. Here haue you playnely that the holy chyrche is the congregacioÌ„ of faythfull men where so euer they be in the worlde And neyther the popâ— nor yet his cardynallys be more thys chyrche or of this chyrche than the poreste man in erthe for thys chyrche stondeth alonely in the spyrytuall fayth of Cryste Iesus and not in dygnytees ner honours of the worlde as Liâ—anus doth declare in these wordes The chyrche doth not stonde in men by reason of the spyrytuall power or secular dygnyte For many prynces and many popes and other inferyor persons haue sweruyd from the fayth Wherfoâ—e that chirche doth stonde in those persons in whome is the trewe knowledge and confessyon of fayth and of veryte c. O my lordes what wyll you say to Lira I haue great mervayle that you burne hym not It is hye tyme to condempne hym for an heretyke for he speketh agaynst your lawe .xxiiij. q. 1. Quodcumque Where as your glose declareth that god suffered not the rome chyrche for to erre and Lira sayth playne that many popes haue erred And also that the chyrche standeth not in dygnyte but in confessyon of Chryste and of hys blessed veryte More In all thys loâ—ge tale good readers frere Barns telleth vs no more but the chyrche is fre bycause hym selfe loueth lybertye and the chyrch is bounde to no man bycause hym selfe wolde be bouÌ„de to nâ— pryours nor the chyrch is bouÌ„de to no place bycause suche apostatas wolde be bounde to no cloyster but haue all the worlde to royle in Then sayth he by the authoryte of saynt Austayne that the chyrche is not the chrysten people of any one countrey alone and who sayd it was Then he sheweth that Liranus sayth the chyrche standeth not in spyrytuall power or secular dygnyte but in confessyon of Cryste and hys blessed veryte and no man fyndeth fawte wyth Lyre for so sayenge but we fynde fawte wyth frere Barons for teachynge false heresyes in stede of Chrystes blessed veryte Now in tellyng vs where the chyrche is he telleth vs it is in the worlde and trewth it is the very chyrche is in the world but he proueth vs not yet that hys owne chyrche is in the worlde for he proueth no suche chyrche at all For consyder good readers that yet for hys purpose is there neuer one worde broughte oute For yet hathe he brought vs no profe of any chyrche here in erthe wherof the people lyuynge here in erthe and beynge the membres and partes therof be so pure and so clene without spotte or wryncle that saynt Peter may fynde no fawte wyth them For thys poynt hath he yet brought vs no profe but of all that he hath yet brought parte proueth nothynge for hym and the more parte proueth clere agaynste hym And now shall ye se by hys owne wordes folowynge that as gaye a face as he made before wyth the scrypturs that he brought forth yet hym self perceyued all the whyle well inough that all that he hath hytherto sayed proueth in that poynte wheruppon all dependeth no thynge at all for hys purpose For lo now thus goth he forward and fyndeth that fawte wyth hym false Barons But now here wylbe obiected that I fayne suche a chyrche as our Logicyens do intentionem secundam that is a thynge that is no where where shall a man fynd a chirch that iâ— so pure and so clene that hath neyther spotte nor wrynkle in her and that is without all synne seynge that all men must of trueth saye forgyue vs our trespas And yf any man saye be he neuer so ryghtuouse that he hath no synne than is he a lyar and there is no veryte in hym More Lo good readers here maye ye clerely se that hym selfe perceyueth all that he hath sayed hytherto able to serue of nought but that for all the scryptures that he hath layed to proue that there is suche a chyrche and for all the wordes of saynt Austayne by whych he wold haue semed both to proue that there is such a fayre pure chyrch and a clene and also that saynt Austayne telleth vs where it is that is to wytte not all in any one place but spredde abrode in all places of the world where faythfull people are enhabyted yet for all thys frere Barns here coÌ„fesseth now that all this serueth of no thynge but hys purpose that there is in erthe any suche chyrche remayneth styll so farforth vnproued that he seeth well hym selfe that men may yet obiecte vnto hym that there is no suche pure and clene chyrche in erthe but that for any thyng that he hath brought forth to proue itâ— he semeth of hys owne brayne to fayne it as logiciens fayne sayth he the secunde intencyon whyche is he sayth no where And therfore good reders cuttynge of now for nowght all that he hath sayd before as he taketh it for nought hym selfe lette vs se what he wyll now saye better vppon thys better auysement For
water thorow the word of lyfe to make her to hym selfe wythout spotte or wryncle or any such thyng but that she myghte be holy and wythout blame Uppon whyche wordes Barns there sayth here haue you lo the very trewe chyrche of Cryst that is so pure and clene that she neyther hath spotte nor wryncle which wordes of saynt Poule as I partely told hym there proue no thynge hys purpose For saynt Poule sayeth there but that Cryste gaue hym selfe to make her such and sayth not that he shall make euery parte of her such nor saue in heueÌ„ all that he hath sanctyfyed in baptysme But lyke wyse as though god wolde euery man were saued whych is to wyt yf euery man so wolde hym selfe â— yet bycause many men of theyr owne frowardnesse wyll walke to daÌ„pnacyon whom god wyll not wrestle wyth to saue them spyght of theyr teth bycause he consydereth that he is of hym selfe able to lyue wythout them so though he haue gyuen hym selfe for hys chyrch to make her gloryouse wythout spotte or wryncle wolde haue euery man come and be part of hys chyrch and in her to be sauedâ— and of her by hym to lerne the trouth for he wolde sayth thapostle euery man sholde be saued come to the knowledge of the trouth yet as many men wyll neuer come into her as Iewys Turkes and Sarasyns and many y â— haue comeÌ„ in to her haue agayne gone froÌ„ her as haue Luther Huyskyn Suinglius Lamkert Huchyn and Barons and many great heretyâ—ues mo so many a man that abydeth in her tyll his dyenge day and byleueth her trewe doctryne yet bycause he wyll but byleue yt and not in well workynge folowe yt but wyll wythout dew repentaunce dye in dedely synne he departeth from herâ— at his deth as an vncurable roten member easte out in conclusyon vppon the dyuyls dounghyll in hell And those members of the chyrche that wyll worke well and not remayne wyth frere Barons in fayth alone god shall make theym gloryouse wythoute spot or wryncle But as saynte Austayne sayth here though at theyr instante prayour he goth styll aboute yt here alway when they pray therfore he is in doyng of yt alway washyng and alway stretchyng yet parte for intermyssyon of theyr prayeng part for they re contynuall new bespottynge and wrynclynge he neuer endeth yt here byfore theyr dyeng day so that the very chyrch is here in erth not euen in the very beste men therof pure clene alway wythout eyther spotte or wryncle as agaynste sayâ—te Austaynes wordes here Barns bosteth hym selfe to proue by those wordes of the apostle and as though he had clerely proued yt â—ayth Here haue you lo the very trew chyrch of Crist that is so pure and so clene that yt neyther hath spot nor wryncle But now is yt a world to se how Barns after this boste in that place endeth now saynte Anstaynes wordes wyth the clene contrary sentence agaynste his owne parte and concludeth all the whole mater quyte agaynst hym selfe â— vtterly destroyeth his owne chyrche and wenynge that pullynge downe were settynge vp bosteth as myche therof to For in the ende lo thus he sayth And therfore here dâ—â—â—e not lyue wythout synne but we shall passe from hense wythout synne c. Lo these wordes are Barons owne so wryten as thought they were saynt Austaynes own wyth c. And then he bryngeth in vppon them after his owne c. these wordes folowyng Here haue you clerely that the chyrche oâ— god is clensed and puryfyed by Cryste for knowledgyng of her synnes But lettynge passe that saynte Austayne sayth not that the whole chyrche of Cryste here passeth heâ—se withoute synne nor that euery man that ones is of his chyrch here shall after be of his chyrche in heuen let vs take frere Barons owne wordes as though they were as he wolde haue them seme the very wordes of saynt Austayne hym selfe and that they were none other wyse ment neyther by saynt Austayne then Barns wolde haue theym taken let vs now se then fyrste what sayth here frere Barons and then what sayth saynt frere Austayne Barns Fyrst frere Barons bosteth and sayth Here haue you clerely that the chyrche of god is clenâ—ed and puryfyed by Cryste for knowledgynge of his synnes But then aske we frere Barns of whych chyrch is our questyon Of the chyrch of Cryst here in erth or of the chyrche of Cryste in heuen To this frere Barns muste nedes graunte that all our mater of the chyrch betwene hym and vs is of the chyrche of Criste here in erthe Then wyll we aske hym whyther our mater be of men lyuynge or of men dyenge And syth we speke of the chyrch for the doctryne of the chyrche I suppose that frere Barns wyll graunt that he speketh of the chyrch as the men be lyuyng quycke and quethynge whyle they may speke and talke and confesse what they byleue and meaneth not to speke of theym onely whyle they lye a dyenge spechelesse and geuynge vp the goost well then ye perceyue nowe what frere Barons sayth and of whyche chyrche he bosâ—eth when he sayth Here you se clerely that god clenseth and purifyeth his chyrch for knowledging of her synnes And whyche chyrche yt is that he sayth is clene and pure wythout spot or wryncle you se that he meaneth the very chyrch here in erth lyuynge and in good helth of whyche men haue the trew doctryne bycause that y e very chyrch is yt he sayth that can not erre Now syth we se what sayth frere Barns let vs now se what sayth frere saynt Austayne Barns He sayth ye wote wel that y e chyrch shal passe hense wythout synne and that yt is in the treasours of god wythout spot or wryncle but he sayth y â— yt lyueth not here wythoute synne Lo good crysten reders where sawe you euer any man geue him self so fowle a fal as frere Barns hath here done whyche goynge about to proue vs that the chyrch of Cryst lyuynge here in erth is a company all holy pure and clene without spot or wryncle of synne bryngeth in for him saint Austayne whose wordes altered and framed by frere Barons after his owne fashyon playnely declare shew that the chyrch of Cryst whyle yt lyueth in erth lyueth not withoute synne and therfore is neuer pure and clene wythoute spottes or wryncles of synne And thus were as Barns sayd in y e begynnyng that he wold bryng in saynt Austayne to proue his purpose playn he semeth rather to brynge saynte Austayne in wyth playn wordes to proue frere Barns a fole specyally syth he seeth not yet what a fowle fall he hath but whyle he lyeth in the myre all to tumbled in dyrte holdeth vppe his fowle sleue and bosteth what a clenly cote he hath so pure and so clene wythout spot or wryncle that saynte Peter could not fynd one droppe of durte theron But now that
wyth the the lesse shalt thou there perceyue And in mych more dowt departe shalt thou thense then thou were in whan thou camest thyther For as the prophete sayth but yf ye beleue ye shall not vnderstond And therfore for euery man lerned vnlerned for so farre as toucheth the necessary doctryne of trewe fayth lyuyng exposycyoÌ„ of scrypture that apperteyneth therto the very fastenesse surtye is to reste vnto the chyrch whyche is as saynt Poule sayth y e pyler sure grouÌ„d of trouth And that can be noâ—e vnknoweÌ„ chyrch whych can neyther lerne nor teche as they that neyther can haue precher noâ— herers as well for that one of them can not know an other to assemble aboute eleccyon choyce nor can haue any by successyoÌ„ syth there can be no successyon perceyued among any such of whych no parte knoweth other also for that yf they neyther be of y e catholyke chyrch nor of any knoweÌ„ sect they can not be suffâ—red to prech or lyue eyther among vs or them And yf they be of eyther vs or them thenne are they of some knowen chyrch And yf they be scatered amoÌ„g the chyrch the dyuers sâ—ctes neyther lyue nor byleue after the doctryne of none of them all so longe as they so do none of them knowyng other so longe be they a secrete vnknowen secte but they neyther be chyrch nor haue chyrch nor preste nor precher amonge them And yf they fall after in aquayntauÌ„ce togyther flocke to gyther and eche knowe of others bylyefe and lyuynge then begynne they to be a knowen secte and a false knowen chyrche of heretykes bycause they be gone out of the catholyke some unmedyately and parte by a meanâ— as those that come togyther departyng out of the dyuers all whych before departed out of our one In whyche one of ours y â— is to wyt in the knowen catholyke chyrch the trewth doth onely reste syth it well appereth as I haue before playnely proued that the fayth whyche was with Cryste hys apostles hath euer styll contynued with vs which is and euer hath bene one chyrch styll contynued from the begynnyng And therfore euer frome the begynnynge those that haue by professyon departed out of thys chyrche haue euer bene knowen yf from the socyete therof for scismatikes yf from the fayth therof for heretykes For as that gloryous martyr holy saynt Cypryane sayth Out of vs be they all gone and not we out of them but euer from the begynnynge as heretykes or scismatykes haue rysen eyther haue they by professyon departed out or the chyrch hath caste them out and the chyrche euer more hath as the very stocke contynued styll and remayned the braunches so cutte of haue fyrst or last wythered away And so shal all these at length when the catholyke chyrch shall abyde remayne stande faste with god and god fasâ—e wyth it accordyng to goddes promyse tyll the worlde take an ende and euer myracles in it and in onely it to declare and make open that the very fayth the very hope and the very cheryte styll contynueth therin and that how syke so euer it be how myche dede flesshe so euer be founden in the syke and sore partes of the same yet alyue is euer the body of thys chyrche for in it is the soule and the spyrite and out of the body of this knowen contynued catholyke chyrche there is in the body of any other chyrche gone out or caste out of thys for theyr contrary bylyefe and fayth or for theyr rebellyous byhauour there neyther is I saye nor can be amonge them all as all the olde holy doctours and sayntes fully recorde testyfye neyther helth lyfe hed nor spyryte And therfore to fynysshe at laste thys longe chapyter of hys solucyon it is impossyble for Tyndale or all the world besyde to soyle that one argument by whych the knowen catholyke chyrch is proued to be the very chyrch of Cryst in that that from the begynnynge it hath euer styll beâ—e by ordynary course of successyon kepte and contynued one and the olde fayth from the begynnynge as by the bâ—kes of holy sayntes of euery age well appereth all waye câ—ntynued therin and the olde ryghte maner of interpretacyon of the scrypture concernynge the fayth as by the same sayntes holy bokes appereth all waye contynued therin and euer more gloryouse myracles from the begynnyng incessauntely perseueryng therin and that it was promyâ—ed that it sholde euer contynue tyll the worldes ende anâ— god therin wythout any other newe chyrche of god to succede the chyrche of Cryste in thys worlde as it was promymysed and prophecyed that the chyrch of Cryste sholde succede put away the synagoge of Moyses that all other chyrches and sectes of whyche euery one calleth it selfe the ryght chyrch be some at one tyme some at an other arysen rered them self agaynst this chyrch therfore bothe gone out caste out of thys chyrche there so many dyuers faythes to the old coÌ„tynued fayth euery one dyuersly coÌ„trary and all theyr interpretacyons of holy scrypture coÌ„cernyng fayth and good lyuyng dyuersly contrary to the doctryne and exposycyoÌ„s of all the olde holy doctours and sayntes as I haue often declared you or ellys let Tyndale as I haue desyred hym onys or twyse I trowe all redy tell vs some one of all them that teacheth vs the scripture or wyth out scrypture eyther that freres may wedde nunnys These thynges I saye beyng thus that the very chirch can be but one and muste endure as longe as the worlde lasteth and can in this worlde haue no new chyrche to succede yt as the synagoge hadde and then that all these chyrches of these sectis be rysen and gone oute of the catholyke chyrch and yt coÌ„tynueth styll yt is impossyble I saye for Tyndale or all the worlde besyde to soyle the reason and auoyde yt but that onely this catholyque chyrche is the very trew chyrche of Cryste and all the chyrches of sectys at sundry tymes gone out therof be chyrches of heretyques and scysmatykes and very chyrches of the deuyll And thus good crysten reders haue I playnely proued you that Tyndale and his felowes and all these sundrye sectys nor yet any one of theym all be not as he blasphemeth and scoffeth to be resembled vnto Cryste his apostles as gone out of the catholyque chyrche in lyke maner as they went out of the synagoge that then shulde haue an ende to begynne a new that whyle the worlde lasted shold neuer haue ende nor any chyrch be trew saue yt self But y â— Tyndale and all his felowes all theyr sectys be so gone oute and put out of this catholyke chyrch of Crysteâ— as Lucyfer and his felowes by pryde fyrste departed out and by power was after put oute of the chyrche of god in heuen And lyke wyse also as Cain was by god put oute of
the chyrche of good folke for his obstynate malyce in erth And lyke wyse as Chore Dathan and Abyron wyth theyr felows made a secte of scysmatyques and bent away fro the chyrche of Moyses and Aaron in deserte for whyche they went quykke vnder erth as yt semeth hell swaloweth them vppe And lyke wyse also as the ten trybys of Israell departed wyth Hieroboam from theyr very kynge Roboam the sonne of Salomon wyth whyche rebellyous departynge from theyr kynge all be it they were not well handeled wyth hym but were thretened and put in fere of oppressyon yet was god as saint Cypriayn by scrypture proueth greatly dyspleased wyth them and his very chyrche moste specyally then remayned in the smaller companye the two trybys onely from whyche the .x. were gone And these heretykes be gone out of the catholyke chyrche in lyke maner as the great company of Crystes dyscyples went from hym when he was aboute to teache hym the fayth of hys very bodye and blood in the sacrament of the aulter for whyche and from whyche Huchyn Huyskyn and Swynglius be now gone awaye to And yet as the very chyrche remayned in these few that abode and contynued so shall the very chyrche euer abyde and contynue in these few that perseuer in the stokke be yt mynished and mynced neuer so smale and alway those that go therfro shal be but wythered brauÌ„ches and chyrches of heretykes and scysmatykes be they neuer so great nor so many These heretykes departe also from the catholyke chirch in suche wyse as Iudas departed fro y â— chyrch of Criste at the mauÌ„day souper wheÌ„ he went to betray the hed of thaâ— chyrche and vterly to dyssolue the body And lyke wyse do all these sectes of heretykes which in y â— poynt do more then veryly represent the scrybes and pharysyes whom saynte IohnÌ„ called the generacyon of vypars For as the yonge vyper serpeÌ„tes gnaw out theyr mothers bely and those scribes and pharysyes dyd by theyr false doctryne laboure to destroye the very trew doctryne of the synagoge whereof they were engendred so do all these cursed serpentyne sectys of heretykes both wyth theyr false errours and heresyes labour to destroy the trew doctryne and also wyth sowynge of dyssencyon and sedycyouse scysmes go aboute to gnaw out the very bely of theyr moder the holy cathâ—lyke chyrche And therfore wyll they but yf they do as I pray god geue them grace to do repent theyr malyce and ameÌ„d ellys vndowtely haue theyr parte wyth Iudas and wyth suche other as I haue shewed you that departed from the trew chyrche byfore and wyth suche other heretykes as departed also from the chyrch in the tyme of the blessed apostles after as were the Ebionytes that sayed Chryste was but onely man and not god agaynste whome saynt IohnÌ„ the Euangelyst wrote his holy gospell and the Nycolaites whych wold haue all women in comen agaynst whom god speketh hym selfe in thapocalyps whyche both heresyes be now begonne to be brought vppe agayne amonge the sectys of these new heretyques in Almayne whyche sectes Tyndale calleth the very trewe chyrche of Crysteâ— bycause they departe onely and go from ours where he seeth well by the olde bokes that we haue the same fayth that thapostles had and hereth wyth his owne eares that they haue the same heresyes whyche thapostles dampned So se you good readers that the many sectes are come uote of the one chyrche the noughty out of the good the false oute of the trew And Tyndale argueth the contrary way and therby wolde make vs wene that the good cometh euer out of the bad and leueth the noughty behynde And by that way shall not onely Luthers lecherous châ—rch be better then the catholyke chyrche of Chryst but also Lucyfer his chyrche of deuyls in hell be better then the chyrch of god and hys good angelys that Lucyfer when he fell from thense lefte styll wyth god behynde hym in the gloryouse blysse of heuyn And thus ende I good crysten reder this bokeâ— in whyche euery chylde almoste that aduysedely redeth yt maye well and clerely perceyue that Tyndales solucyon is not worth one ryshe but the reason that he wolde haue soyled is and abydeth styll so myghtye stronge and inuyncyble as a reason byfore me made by the stronge and myghty champyon the inuyncyble martyr saynte Cypryanâ— that by that one reason alone yt ys I dare boldelye saye well and playnely proued that this knowen catholyque chyrche whyche Tyndale wolde impugne dyspâ—oue and destroye is alone the very trewe chyâ—che of Chryste whyche all the deuyls in hell shall neuer be able to pull downe and that these hundred sundry sectys whych Tyndale wolde haue taken for the very chyrche of Cryste be very false heretyques all the whole rable and synagoges of Sathan and very chyrches of the deuyll all redy dede and vtterly destroyed in spyryte and but yf they returâ—e to the catholyque chyrche agayne wyll ellys wyth Iudas be â—eryed and burne in hell ¶ Thus endeth the .vi. boke ¶ The .vii. boke Here begynneth the .vii. boke in defence of the seconde reason prouynge the knowen catholyke chyrche to be the very chyrche of Cryste whyche seconde reason is that we knowe not whyche is the scrypture but by the knowen catholyke chyrche The defence of the seconde reason Tyndale AN other lyke blynde reason they haue wherin is all theyr truste As we come out of them and they not out of vs so we receyue the scrypture of them and they not of vs. How knowe we that it is the scrypture of god and trewe but bycause they teache vs so How can we that byleue excepte we fyrst byleue that they be the chyrche and can not errâ— in any thynge that parteyneth vnto our soules helth â—or yf a man tell me of a meruelouse thinge wherof I can haue no nother knowlege then by hys mouth onely how sholde I gyue credence excepte I byleued that the man were so honest that he coulde not lye or wâ—lde not lye Wherfore we must byleue that they be the ryght chyrche that can not erre or ellys we can byleue nought at all Thys wyse reason is theyr shoteanker and all theyr hâ—lde theyr refuge to flyght chefe stone in theyr fundacyon wheron they haue bylt all theyr lyes and all theyr myschefe that they haue wrought this .viij. hundred yeres More THys reason good reader which Tindale wolde here so fayne answere and soyle is the thynge wherwyth the kynge our souerayne lord as a most erudyte prince in hys moste famous boke of the assercyon of the sacramentes strayned Luther so sore that hytherto neyther hym selfe nor any companyoÌ„ of hys durste euer onys attempte any answere therunto tyll Tyndale now perceyuynge the kynges argument in that poynte so stronge that euery man mych alloweth it and feleth it for inuincible wareth for angre so starke madde at last that he maketh his assayes and assauteÌ„s