tolde vs in the begynnynge that thys worde churche hathe dyuers significacyons amonge whyche at laste he bethought him vpon twayne One a generall significacyons by whiche it is taken for all that embrace the name of Chryste thoughâ— theyr faythes be noughte or thoughe they haue no faythe at all A nother by whiche it specially signifyeth onely the electes in whose hartes god hathe wrytten hys lawe with his holy spiryte and gyâ—en them a felynge faythe of the mercy that is in Christe Iesu our lorde All hys other signifycacyons I lette passe as thynges nat properly pertaynynge to this present questyon of the catholyke churche excepte onely that whyche he hathe also diffined false that is to wytte the pertyculer churches of euery chrysten countrey whiche be nat as Tyndall there taketh them all the people in the towne or the countrey chrysten or hethen or open professed heretykes but onely suche as are the partes of the catholyke churche But in all his declaracyons of all the signifycacyons he hathe as ye haue sene in my fyrste parte of thys worke neyther rehersed them all nor taken â—yght almost any one of these that he hathe rehersed For lettynge as I say the remenaunte passe as nowe nat pertinent proprely to this matter reproued in myne fyrâ—te parte â—f this worke of these two laste significacions hathe he done hys parte in neyther nother but hathe as I there shewed lyfte out the chefe significacyons of all and whervpon all the matter moste especially dependeth that is to wytte the catholyke church of Christ of all trewe christen people For as touchynge the fyrste of hys two laste if he wyll say that he ment that for the catholyke churche than I say that he defamed it false For the generall catholyke churche is nat the nombre of all y â— embrace the name of Christ whether they haue faythe true or false any faythe or none For heretykes suche as Luther is and zwinglius and wyclyffe and hym selfe that fyrste wylfully leaue and forsake the catholyke church and the catholyke faythe therof and be therfore after precyded and cut of there fro and cast out therof neyther be nor neuer haue bene accompted eyther in the churche or of the churche thoughe they styll call them selfe christen men and embrace hys name castynge of the truthe of hys faythe and fyghtynge agaynste good workes by sectes dissoluynge the vnyte and beynge separate from the socyetie of the catholyke churche Than as touchynge the seconde signifycacyon of the onely electes whiche is the churche wherof he â—abereth in all this worke and wolde haue it onely taken for the churche of Christe milytaunte here in erthe let vs consydre ordrely from the begynâ—ynge to the ende what he telleth vs therof and to what wyse ende at laste he bryngeth all hys purpose Aftâ—r his defence of his translacyon very fondely defended to proue vs that the churche is onely the nombre of electes in whose harâ—es god hathe wrytten his lawe gyuen them a felynge faythe of the mercy that is in Christ Iesu our lorde he fyrste moueth a quesâ—yon of hys owne â—euysynge whether the worde were â—efore the churche or the churche before the worde as though that questyon had in suche wyse benne puâ— by vs and that we had affyrmed the churche to be before the wordâ— There with scoffes and moâ—kes he concludeth agaynst vs that the worde was before the churche whereof neuer no man sayd the contrary But that the wrytten worde was before the churche whiche was the thynge that him selfe had sayd and mente and whiche eâ—er was anâ— is his princypall grounde and foundacyon wherof we had sayd and yet say the contrary therof in all that chapyter neyther any thyng proueth he nor any thynge so moche as speketh And so that chapyter nothynge at all to purpose More ouer sythe he bryngeth forthe that chapyter for the profe that the onely electes be the churche for there about goeth all his matter and well ye wote the worde of god bothe wrytten and vnwrytten may be and is beleued bothe of the electes and of the nat elected therfore is also that chapyter nothynge at all to purpose Fynally syth he speketh of the lawe wrytten by the spyryte of god in the harte nowe sythe that lawe so wrytten there is rather y â— worde of god vnwrytten than his worde wrytten in the bokes of the scrypture that we haue of whiche wordes onely Tyndale maketh all his matter and abhorreth euery worde that god wolde eyther speke or wryte besyde the scrypture that we haue all redy this chapyter of Tyndals nat onely nothynge maketh for his purpose but also rather semeth greatly to make agaynste it Than goeth he forthe with his other chapyter wherein he laboreth to proue that the apostels lefte nothynge vnwrytten that were necessary to saluacyon meanynge that we be bounden to beleue nothyng but onely that that they haue wrytten that as Tyndals mayster Martyn Luther sayeth euidently and plainly wrytten wherin who so consyder what I haue answered hym shall I truste well perceyue that it had bene better for hym to haue lefte that matter vntouched For bothe is his purpose on hys parte vnproued and the contrary to hym proued besyde that it is in many places proued that the sacramentes whiche he reproueth be wrytten in the scrypture in deâ—â— Howe be it he corâ—ecteth and amendeth therfore his doctryne of that chapiter 〈◊〉 another chapiter after For where as in the former chapiter he tâ—câ—eth that we be bounden to beleue nothinge of necessyte but onely that that is wrytten in the scrypture yet â—este we shulde be thereby concernyng our belefe ouer â—â—â—â—â—tely reâ—â—rayned of our euangelycall lybertie he bethynketh hym selfe better and in hys other chapyter after he techeth vs that we be nat of necessytie bounden to beleue all that neyther but so that we beleue the promyses we may be saued well inoughe he sayeth beleuynge nat other thynges wrytten euen in the very gospell it selfe This is hys doctryne in his chapyter where he techeth vs that the churche may erre and that yet it can nat erre sauynge that sodeynly vnware he confesseth euen there the contrary Thanne commeth he forthe in hys chapyter with thys questyon whether the churche can erre or nat And there he fyrste sayeth that thys comen knowen catholyke churche bothe may erre and dothe erre and proueth it by hys bare worde And than he sheweth what hym selfe calleth the electe church and sayeth that it is the whole multytude of all repentynge synners that beleue in Chryste and put all theyr truste and confydence in the mercy of god felyng in theyr hartes that god for Christes sake loueth them and wyll be or rather is mercyfull vnto theym and forgyueth theyr synnes of whyche they repente and all the mocyons vnto synne of whiche they feare that they shal be drawen into synne agayne and this they beleue and fele withoute any respecte of their owne deseruynge and onely for
ones thynke vppon hym For as for any endeuour of theym selfe at goddes good mocyon towarde the fayth they do no more he sayth then doth the chylde towarde the gettynge of hys owne father And hys mercy wayteth euer vppon them And theyr fayth doth neuer at any tyme fayle them nor they do neuer sinne dedely what horryble abominable â—edes so euer they do And syth these folke that are Tyndals electes haue or wene they haue suche a felynge fayth that therby they fele or ellys wene they fele that they can not be dampned but haue here lerned of Tyndale now that what horryble dedes so euer they do they can neuer do dadely synne and be also very sure to repente and theâ— to be neuer punyshed in hell purgatorye nor in thys lyfe neyther For so farre sayth Tyndale now but wyth a shorte repentaunce after longe lyenge in synne sayenge ones Chryste helpe for the maner sake as it were after a snesynge the freâ—ys may froÌ„ y â— nonnes beddes stye euen vp strayght to heuen they may therfore be â—olde hardy hardly so they be to fall to what workes they wyll For syth theyr fayth is both full of false heresyes also can neuer fayle them they may make them selfe sure you se well that they shall be no worse parde not when they be at the very wurste then faythfull harlottes faythfull auoâ—trers faythfull vowbrekers faythfull theuys faythfull murdres faythfull traytours to men and faythfull heretykes to god And these be as ye se nowe Tyndalys specyall electes whyche onely nomber by hys hygh spyrytuall doctryne he wolde we sholde take for the chyrche Now good Chrysten reders yf we wolde graunte vnto Tyndale that all hys lyes were trew that he hath made in all thys hole proceâ—se of his vnto the ende yet were he farre from the prouynge of hys pryncypall purpose that is to tell vs and teche vs whyche is the chyrche towarde the techynge wherof he hath no thynge ellys done but onely gyuen vs two dyffynycyons Of whyche so declared as they be neyther nother is suffycyent for hys purpose and yet the secunde mych lesse then the fyrste For where as in the fyrste he defyneth it to be onely the electys in whose hartes god hath wryten hys lawe wyth hys holy spyryte and gyuen them a felynge fayth of the mercy that is in Chryste Iesu our lorde afterwarde in the secunde he sayth that it is the hole multytude of all repentynge synners that byleue in Chryst and put all theyr truste and confydence in the mercy of god felynge in theyr hartes that god for Chrystes sake loueth them and wyll be or rather is mercyfull vnto them and forgyueth them theyr synnes of whyche they repente and all the mocyons vnto synne of whyche they fere that they shall be drawen into synne agayne and thus they byleue and fele wythout any respecte of theyr owne deseruynge ye and for none other cause then that the mercyfull trouth of god the father whyche can not lye hath so promysed and sworne Now ye remember that Tyndale hath put you by the waye two specyall greate heresyes One that who so euer after baptysme â—ynneth ones of purpose and wyllyngly shall neuer haue remyssyon after The tother that who so haue onys hys felynge fayth can neuer synne dedely after Lette vs now se in the ende besyde that these heresyes of hys be all redy otherwyse impuâ—ned and reproued let vs yet forther se how hys dyâ—fyâ—ycyon of the chyrche and hys heresyes wyll iumpre and agre to gyther amonge theym selfe And fyrste I aske Tyndale whyther he that haue ones after hys baptysme synned of purpose and wyllyngly and sette malycyousely therto maye after by goddes helpe repente agayne that euer he sâ— dyd and byleue therwithall that he is bounden to byleue and loue god and hys neyghbours as god byddeth â—ym to do Maye he after suche a synne done do thys by goâ—des helpe oâ— not Tyndale wyll peraduenture say he maye not Then I aske hym how he proueth that Therto peraduenture he wyll saye that the wordes of saynte Poule It is impossyblâ— that they whyche haue ones ben illumyned c. and the woâ—des of oure sauyoure hym selfe spoken of the synne of blasphemye agaynst the holy goste do prouâ— it whyche I wyll then denye For those places takynge them as falsely as any heretyke can construe theym saye yet at the vttermoste no more but that hys synne shall neuer be forgyuen hym and sayth not that he shall neuer agayne repente nor that he shall neuer well byleue nor that he shall neuer after loue god nor hys neyghbour wherunto yf Tyndale wyll saye that yf he myght come to very repentaunce and very bylyefe and loue he nâ—des muste haue hys synnes remytted and be saued and syth god sayeth he shall neuer be forgyuen and so neuer saued he sayth he shall neâ—er so repent and byleue and loue to that I answere Tyndale two thynges One that god in all hys threttes reserueth hys specyall prerogatyue of hys mercy by whyche hys absolute power is neuer bounden vnder any rule of his ordinaâ—y iustyce Secundely I say that for as myche as those woâ—des be â—ynatory and threttes they be all of trouth none â—â—herwyâ—e to be vnderstanden then excepte he repent As god hym selfe playnely expouned 〈…〉 suche woâ—â—es by the mouth of hys owne holy prophâ—te Ezechiel sayngeâ— Thougâ— I sholde saye to a synner thou shalte dye and the same â—ynner repent hym of hys synne and deale iustely and ryghtuousely and delyuer agayne the pledge and make restytucyon of the â—oâ—bery thâ—â— he hath commyâ—â—ed and walke in the commaundementes of lyfe and 〈…〉 vnâ—yghtâ—ouse thyng he shall lyue in lyfe 〈◊〉 shall 〈…〉 Of all hys synnes none shall be layed to hys chargeâ— He 〈◊〉 delte iustely and ryghtâ—ously he shall lyue in lyfe 〈…〉 ye he destroyeth hys heresye for then he graunteth that he whyche after baptysme sinneth malycyousely maye for all that be saued If he saye nay then he destroyeth hys dyffynycyon for then maye there be some repentaunte synners wyth all that euer in hys dyffynycyon foloweth and yet they shal be none of the chyrche of hys electes And thus muste eyther his heresye distroye hys diffinicyon or his diffinicion muste destroy his heresye Of whâ—che twayne yet it wyll be more honestie for hym to kepe his diffinicyon styll whervpon all his whole mater hangeth and let his heresy go to the deuyll y t gaue it to hym than vnderstande those places of scripture whervpon the deuill taught hym to grounde it that eyther the blasphemye agaynste the holy goost is finall impenitence and the tother no restytucyon by the penaunce to the reuocacyon of baptysme or els that the sore wordes of the both places after a certayne vehement maner of speche vsed in holy scripture somtyme signifyeth onely great hardenes and difficultie nat as hym selfe techeth vs an vttre impossybilyte of remyssyon But nowe let
vnto synne And therfore it is a fals conclusyoÌ„ that mayster More holâ—eth how that a man maye haue a ryght fayth ioyned with all kyndâ—s of abomynaâ—yon and synne And yet â—uery member of Crystes congregacyon is a synner and synneth dayly some more and some lesse For it is wryten 1. IohnÌ„ 1. yf we saye we haue no synne we deceyue our selues and the trewth is not in vs. And agayne yf we saye we haue not synned we make hym a lyar and â—â—s worde is not in vs. And Paule Roma 7. sayth that good which I wâ—â—â—e that do I not but that euyll whych I wolde not that do I. So it is not I tâ—â—t do it sayth he but synne that dwelleth in me Thus are we synners and no synners No synners yf thou loke vnto the professyon of our hartes towâ—â—â—e the lawe of god on our repentaunce and sorowe that we haue bothe bycause we haue synned and also bycause we be yet full of sinne styll and vnto the pâ—omises of mercy in our sauyour Cryst and vnto fayth Synners are we yf tâ—â—u loke vnto the frayltye of our flesshe whyche is as the weaknesse of one tâ—â—t is newly recouered out of a greate dysease by the reason wherof our deâ—es are imperfecte and by the reason wherof also when occasyons be great we fall into horâ—yble dedes and the frute of the synne whych remayneth in our meÌ„bres breakeâ—h out Notwythstandynge yet the spyryte leaueth vs not but rebuketh vs and bryngeth vs home agayne vnto our possession so that we neuer caste of the yoke of god from our neckes neyther yeâ—â—e vp our 〈◊〉 vnto synne for to serue it but fyghte afreshe and begynne a new batayâ—e More Lo now ye haue herde hys hole holy sermon to gether by whyche he teacheth vs that a trew member of Crystes chyrche doth both euer synne and neuer synne But as for the tone parte that the trew membres of Cryste do synne we shall not mych trouble hym wyth the profe All be it in that he sayth that euery trewe member synneth and euer synneth as he sayth in mo places theÌ„ one yf he take synne for actuall synne as he muste here take yt or ellys he speketh lytell to the purpose men myghte peraduenture lay a blocke or twayne in hys waye that wolde breke hys shynnes ere he lepte ouer it But lettynge that parte passe lette vs se how he proueth the tother that a trew member of Cristes chyrch synneth not Lo thus he proueth it Tyndale Forthermore he that hath this fayth can not synne and therfore can not be deceyued wyth damnable errours More Here he telleth vs that no member of the electe chyrche of hys fayth can be deceyued wyth any damnable errour and proueth it by that none of theÌ„ can synne And in dede it foloweth he can not synne ergo he can not be damnably deceyued syth euery damnable errour is synne But now let vs se how he proueth hys antecedent that no man hauynge that fayth can synne He proueth it thus Tyndale For by thys fayth we be borne of god Now he that is borne of god can not synne for his seed dwelleth in hym and he can not therfore synne bycause he is borne of god the .3 chapiter of the fyrste epystle of IohnÌ„ whyche seed is the holy goste that kepys a mannes harte from consentynge to synne And therfore it is a false conclusyon that M. More holdeth that a man maye haue a ryght fayth ioyned wyth all kyndes of abomynacyon and synne More Consyder now good reader that Tyndale telleth vs here thre thynges to proue therby that who so gete onys the fayth that saynt Peter confessed can neuer synne after The fyrste is that by that fayth we be borne of god The seconde is that who so is borne of god hath the seed of god in hym The thyrde is that who so haue the seed of god in hym can not synne Uppon these thre he concludeth that who so gete onys that fayth can neuer synne after Let vs now consyder the fyrste where he sayth that by fayth we be borne of god And therin dare we be bolde to tell hym that though it be trew that by fayth we be borne of god as he now sayth yet is it false that by onely fayth we be borne of god as he falsely meaneth and in many places as falsely for trouth affermeth where he wolde make vs wene that bycause we be borne of god and become hys chyldren by fayth we were therfore borne of god by onely fayth As wysely as yf he wolde saye that bycause he was bygotten by hys father he was therfore bygotten of hys father onely wythout any mother And thys hys foly hym selfe so well perceyueth that in many places he laboreth to couer it wyth sophystycacyon in vsynge thys worde fayth for fayth and hope to gyther ye and somtyme for cheryte therwyth also and then wolde make vs wene wyth suche wyse iuglynge that fayth alone were fayth hope and cherite all thre to geder bycause that ellys the fayth were but dede And therin vseth hym selfe as wysely as yf he wolde saye that the body alone eteth drynketh walketh byleueth loueth and all to gether And when hys foly were reproued wolde then saye that he called the body alone the body wyth the soule therin bycause the body without y e soule were but a dede body that coulde no thynge do And thus ye se that ye shall not nede to be deceyued by hys fyrste poynt that we be borne of god by fayth Hys seconde poynt is that euery man beynge borne of god hath the seed of god dwellyng in hym I wyll not here contende wyth hym whyther the seed of god that dwelleth in the chyldern of god be the holy goste or the fayth or the grace of god nor in what wyse god and hys holy spyryte dwellen in good folke But lettynge suche dysputacyons passe thys wyll I saye that yf the seed of fayth beynge onely fayth abyde in hym it is not a thynge that shall so surely kepe hym froÌ„ synne but that he maye synne dedely and the seed of suche fayth stande styll wyth his synne and the man for all the seed of suche fayth dwellynge in hym may be by synne the chylde of the deuyll and so maye dye and go to the deuyllâ— But yet ys the seed of fayth alone that is to saye the bylyefe alone a very greate occasyon of retournynge to god at hys callynge agayne by the offer of hys grace and therby to gete agayne bothe holsome hope and cheryte But not so great an occasion therof but that the man may kepe styll hys fayth and hys bylyefe alone and wythout hope or cheryte eyther by malyce or neglygence fyrste fall to synne and after contynue styll in synne and refuse y e grace of god yf he wyll as well as the deuyll dyd in the begynnynge and so doth euer styll and wyll do styll in hell as longe as god dwelleth in heuen
by the outwarde dedes the chyldren of god and the chyldren of the deuyll be made manyfest open For they were not open by the dede yf notwythstandyng the most horryble dedes y t coulde be deuysed yet theyr secret vnknowen fayth frayltye dyd euer kepe it secrete hydde vnknoweÌ„ whyther they were at the dede doyng y â— chyldren of god or the deuyll And therfore where as Tyndale wold make vs wene y â— hym selfe hys holy felowes had by theyr felynge fayth the spyryte of god in such a specyall maner entred in to theyr holy brestes y t none of theyr abomynable dedes coulde be any dedely synne bycause y t the spyryte sayth he dwelleth styll within them saynt IohnÌ„ sayth in the very ende of that thyrde chapyter who so kepeth goddes commauÌ„demeÌ„tes in hym god dwelleth And by that marke we know sayth saynt IohnÌ„ y â— there is dwellynge in vs of the spyryt y t he hath gyuen vs. By whych wordes he declareth clerely y t when these holy heretykes breke his coÌ„mauÌ„demeÌ„tes by those horryble dedes which Tyndale hym selfe confesseth y â— they do as all the worlde seeth frere Luther do in weddyng the nuÌ„ne wyth the brech of theyr both vowys agaynst the coÌ„maundemeÌ„t of god which hath in holy scripture expressely coÌ„maunded them to kepe and fulfyll theyr vowys saynt IohnÌ„ I saye declareth agaynste Tyndals doctryne clerely that when we se suche dedes in them we maye well perceyue by them that there is at that tyme neuer a whyt of goddes good spyryte in them But now no man dowteth whyther of the two better vnderstode saynt IohnÌ„ whyther Tyndale or saynt IohnÌ„ hym selfe And therfore good crysten readers whyle ye se that these holy fathers and authours of these heresyes prechynge so sayntly of theyr felynge fayth boste them self and theyr felowes for the sure chyldreÌ„ of god that bycause of the spyryte can neuer synne of purpose and therfore neuer synne dedely but be certayne and sure of grace and saluacyon and yet ye se for all this that beyng professed muÌ„kes and freres they fall to the fleshely felynge of noÌ„nes of longe purpose and styll perceuer therin fynally dyuers dye therin to ye maye byleue here saynte IohnÌ„ that saye they what they wyll they be the deuyls chyldren in dede all theyr holy doctryne is vtterly no thynge ellys but very frantyke blasphemy And therfore fynally where as Tyndale knytteth vp all hys mater wyth a quyppe agaynste me and sayth that bycause euery man that onys hath the ryght fayth is born of god and therby hath the seed of god in hym whych preserueth hym so that he can neuer synne therfore it is sayth he a false conclusyon that M. More holdeth how a man maye haue a ryght fayth ioyned wyth all kyndes of abomynacyon and synne ye se now that hys owne conclusyoÌ„ is so clerely proued false that it letteth my conclusyon no thynge at all And yet shall I forther towche hys quyppe where it shall haue better place after that we shall come to the chapyters in whyche he shall open and declare hys vttermost what he calleth fayth But fyrste wyll I consyder a lytell hys ferther progresse in thys chapyter in whych he goth forth in thys wyse Tyndale And yet euery member of Crystes congregacyon is a synner and synneth dayly some more and some lesse For it is wryten .1 IohnÌ„ 1. yf we saye we haue no synne we deceyue our selues and the trâ—eth is not in vs. And agayn yf we saye we haue not synned we make hym a lyar and hys worde is not in vs. And Paul Rom. 7. sayth That good whych I wolde that do I not but that euyll whyche I wolde not that do I. So it is not I. that do it sayth he but synne that dwelleth in me More Lo now ye here hys wurshypfull rydle in the fyrst part wherof he hath all redy shewed vs that a trewe member of Crystes chyrch synneth not bycause it hath y â— ryght fayth and so is borne agayne of god and hath hys spyryt and by cause of that can neuer synne And now he sheweth vs in the tother parte of hys rydle that euery trewe member of Crystes chyrche for all that he neuer synneth yet he synneth dayly And as he proued the fyrste parte by the wordes of saynt IohnÌ„ falsely taken and vnderstanden so doth he now proue vs the seconde parte by the wordes of sayâ—t Poule vnderstanden construed as falsely as euer he coÌ„strued saynt IohnÌ„ For where as saynt Poule in hys pystle to y â— Romayns speketh of the pronytye and mocyons in the fleshe remaynynge as the relyques of orygynall synne wherby we be tycled towarde great actuall dedely synnes and dayly fall in to venyall Tyndale as appereth by hys wordes nexte after folowynge wolde we sholde wene that saynt Poule meneth that euery trew member may dayly fall into great horryble dedes as periury manslaughter and aduowtry of weykenes and fraylte and that all those abomynable dedes be no dedely synnes yet but venyall euerychone bycause it is not the man that doth it but the synne that dwelleth in hym And whyle saynte Poule sayth the wordes of hym selfe Tyndale so layeth them forth that he wolde we sholde take it that saynt Poule hym selfe â— or at the lest wyse yf not hym selfe yet the synne that dwelled in hym coÌ„mytted in very dede many suche horryble dedes as the deuyll and the fleshe dyd moue and styre hym to And then was it well lykely that he dyd inough For well ye wote y â— deuyll wolde not fere to set hys fâ—eshe on fyre and tempte hym to lechery manslaughter both whyle he fered not to â—empte our sauyour hym selfe to glotony couetyse pryde deuyll worshyp and selfe slaughteâ— to And saynt Poule hym self coÌ„fesseth that for a medicyne preseruatyue agaynst pryde there was gyuen hym the angell of Sathan the prycke of the flesh to dabbe hym in the necke and make hym stowpe and beâ—â— hym And it appereth playnely that Tyndale taketh saynte Poulys wordes spokeÌ„ of hym selfe to sygnyfye not oneâ—y styrynge and incytacyons towarde dedely synfull dedes but also the very dedes commytted and done as he calleth it of fraylte by the vyolence of those mocyons For yf he meane not so he layed those wordes nothyng to hys purpose as it appereth openly by those hys owne wordes folowynge Tyndale Thus are we synners and no synners No synners yf thou loke vnto the professyon of our hartes towarde the lawe of god on our râ—pentâ—unce and sorow thâ—t we haue bothe bycause we haue synned and also bycause we be yet full of synne styll and vnto the promyses of mercy in our sauyâ—ur Cryste and vnto our fayth Synners are we yf thou loke vnto the â—rayltye of our flesshe whyche is as the weakenesse of one that is newly recâ—uered out of a greate dysease by the reason wherof our dedes are imperfâ—t and by the reason wherof also
when occasyons be greate we fall into horrible dedes and the â—rute of the synne whych remayneth in our membres breketh out Notwithstandynge yet the spyryte leueth vs not but rebuketh vs and bryngeth vs home agayne vnto our professyon so that we neuer caste of the yoke of god from our neckes neyther yelde vp our selues vnto synne for to serue it but fyghte a frâ—she and begynne a new bâ—tayle More Lo good crysten reders here haue ye herde a full vncrysten tale of an euyll crysten man For now se ye clerely that by playne expresse wordes Tyndale telleth vs that a trew member of Crystes chyrche breketh out in to horâ—yble dedes when the occasyons be great and yet he sayth that for all that he synneth not dedely And thys is the thynge for the profe wherof he bryngeth forth hys fore rehersed wordes of saynt Poule by whyche he wolde make it seme that saynt Poule dyd hym selfe so to And yet kepeth he hys accustumed guyse as farre as he can in couerynge hym selfe and colourynge hys mater froÌ„ knowlege And therfore he cometh in wyth synnynge and yet not synnyng And for the redyng of that rydle he sayth that the trew members of Crystes chyrch are synners and yet no synners And amonge them he setteth hym selfe sayenge of hym selfe and hys felowes we be no synners yf thou loke vppon the professyon of our hartes towarde the law of god and on our repentaunce and sorowe that we haue synned and also bycause we be yet full of synne styll and on to the promyses of mercy that is in our sauyoâ—r Cryst and vnto our fayth And synners are we yf thou loke to the frayltye of our fleshe by whiche we fall into horryble dedes and the frute of synne whych remayneth in our membres breketh out Here wolde I that Tyndale sholde somwhat more clerely tell vs what he meaneth in thys mater whyther he meane that a trew meÌ„ber synneth not dedely all the whyle that he resysteth and doth not the synfull horryble dede as for ensample maÌ„slaughter or aduoutry And that then agayne he synneth not when that after the dede done he repenteth and is sory for hys euyll dede and ys forgeuen of god thorowe the promises of mercy in our sauiour Cryste for the repentaunce sorow for the fayth Let Tyndale I say tell vs whyther he mene thus or ellys that hym self hys other felowes the trew membres of chrystes chyrch do not synne dedely in the very tyme neyther in whyche they consent to do those horrible synfull dedes or rather in the tyme while they be in the doyng for coÌ„sent to the synne he sayth they neuer do By these wordes of hys we be no synners yf thou loke to the professioÌ„ of our hartes to the law of god vnto our repentauÌ„ce sorow that we haue synned it may seme that he meneth the fyrst way that is to wyt that they synne not all the while that they resiste the mocion to the dede that they synne not also when that after the dede they take repentaunce sorow therfore Now yf he meane to rede hys rydle on thys fashyon then he soyleth hys straunge rydle as bloutely as an olde wyfe of Culnam dyd onys amonge scholers of Oxenforde that sogerned wyth her for deth whyche whyle they were on a tyme for theyr sporte purposynge rydles among theym she bygaÌ„ to put forth one of hers to sayed arede my ridle what is that I knewe one that shott at an harte kylled an haddoke And when we had euery body mych mused how y â— myght be thaÌ„ prayed her to declare her ridle her selfe after longe request she sayd at the laste that there was onys a fyssher that came a londe in a place where he sawe an hart and shott thereat but he hit it not afterwarde he went agayne to the see and caught an haddoke and kylled it And surely Tyndale redeth hys rydle myche lyke yf he vnderstande by hys rydle they synne and yâ—t synne not That they synne not whyle they resiste y â— mocions nor when they repent the dede and that they synne whyle they be in doynge For that is no more to say but in one tyme they synne and in another they synne not And when 〈◊〉 synne then they synne and wheÌ„ they synne not than they synne not were not here a wyse rydle wene ye well declared yf he mene it thus And that he so meneth I saye it semeth by hys wordes afore rehersed and also by these that he sayth the spirit calleth vs home agayne whereby it semeth that he meneth we were onys gone from home and afterwarde be brought agayne Howe be it on the tother syde he maye peradueÌ„ture mene by these wordes we be no synners yf thou loke to the profession of our hartes towarde the lawe of god that euyn styll in the very tyme in whyche they go aboute to brynge they re horrible dedes to passe and in whych they do theym to yet professe they the lawe of god styl with they re harte And so may he seme to mene as well by other wordes in y â— chapitres folowyng as by these wordes in thys presente chapytre where he sayth we caste neuer of the yoke of god from our neckes neyther yelde our selues vnto synne for to serue it but fyghte a freshe and begynne a new batayle By these wordes it semeth and of trouth so I trow he fully meneth as appereth by sundry other chapyters of this boke yet moste especyally by hys exposicyon vppon the fyrst pystle of saynt IohnÌ„ y â— though they synne in that they haue the mocions of synne the reliques of oryginall synne remaynyng in the flesshe yet bycause they be borne of god by the ryghte faythe that is as Tyndale expouneth yt by the byliefe of the fayth confessed by saynt Peter that Iesus is Chryste the son of god our redemer and bycause they haue that bylyefe not only thorow the wordes of men preched vnto theym whyche faythe is as he saythe hereafter but hystoricall faynte and sone goone but haue yt graueÌ„ in theyr hartys by god whych he calleth hereafter the felynge fayth by whyche fayth he sayth that they fele theym selfe to byleue in god put theyr hole hope and truste of saluacyon in god by the passyon of Chryste without any respecte of any good workes fele and be sure that god loueth theym that they be in hys fauour be trew chosen meÌ„bres of his elect chyrch and shall neuer be dampned and by thys felyng faythe be borne of god that therfore they haue the spyryt of god in theym by reason wherof they can neuer synne dedely for y e spyryt sayth he shall neuer suffer theym to synne of purpose but all the horryble dedes that they shall do shal be onely of wekenes and frayletye of the flesshe vppon grete occasyons when the frute of synne that remayneth in they re meÌ„bres breketh owte for
all the good techyng And than to kepe suche from doynge harme we must nat onely teche and preche but vnto suche as wyll be lyke swyne we muste yoke them for brekynge hedges and rynge them for wrotynge and haue bande dogges to dryue them out of y â— corne with bytynge and leade them out by the ere 's And yf there be suche dogges as in dede there be that rent all good lernynge wyth theyr teth then standeth not all the pyth of good lyuynge in good teachynge For what auayleth to tech them that wyll not lerne but rent all good lernyng wyth theyr teth And therfore to such dogges men may not onely preche but muste with whyppes and battes bete them well and kepe them from terynge of good lernyng with theyr dogges tethe ye and from barkyng both and chastyce them and make them couch quayle tyll they lye styll and herken what is sayde vnto them And by suche meanes be bothe swyne kepte from doynge harme dogges fall somtyme so well to lernynge that they can stande vp vppon theyr hynder fete and holde theyr handes afore them pretely lyke a mayde ye and lerne to daunce to after theyr maysters pype suche an effectuall thynge is punysshement where as bare techynge wyll not suffyce And who be now more proprely suche dogges then be these heretykes that barke agaynste the blessed sacramentes and tere wyth theyr dogges tethe the catholyke chrysteÌ„ fayth and godly exposycyons of the olde holy doctours sayntes And who be more proprely suche hoggys then these heretykes of our dayes of such a fylthy kynde as neuer came before whyche in suche wyse defyle all holy vowed chastyte that the very pure scripture of god they trede vppon wyth theyr foule dyrty fete to drawe it from all honest chastyte into an vnclene shamefull lybertye of frerys to wedde nonnes And therfore vnto these hogges these dogges y e pyth of good lyuyng standeth not all in techyng For no good thynge wyll they lerne wythout bytynge and betynge yet goeth Tyndale forther and sheweth mo kyndes of folke to whom for all his other wordes all y e pyth of good lyuynge standeth not in techynge Tyndale And there be popeholy whyche folowynge a ryghtuousenes of theyr owne faynynge resyste the ryghtuones of god in Chryste More These wordes lo good reder expowne very well very playne declare what techynge it is that Tyndale all thys whyle so bosteth wherin he sayeth all the pyth of good lyuynge onely standeth that is as he taketh it the techynge of hys abomynable heresyes in whyche he techeth vs that onely fayth suffyseth and that neyther good workes haue reward in heuen nor that any euyll workes shall haue any punysshement eyther in thys worlde or in purgatoryâ— no nor in hell neyther yf the synner be but a bare penytent onely byleue and repent and be well ware in any wyse that he go to no shryfte nor do no penaunce for hys synne For all those that do they be those of whom he rayleth here and calleth pope holy sayeth they make them self a ryghtuousnes of theyr owne faynynge and resyste the ryghtuousnes of god in Chryste bycause they resyste Tyndals vnryghtuouse heresyes whyche vnder pretexte of goddes onely mercy taketh awaye goddes ryghtuousnes and not onely that but vnder the same pretexte of praysynge and settynge forth a more mercy couertely and craftely depraueth and dysprayseth the very trewe mercy it selfe that god of hys godnesse ordynaryly vseth towarde vs. For Tindale maketh as though it were no mercy at all after a lytell penaunce in thys worlde done by the partye for many great mortall synnes or after a temporary payne endured in purgatory to set the meryâ—es of Chrystes passyon for the remanaunt whyche wolde ellys be infynytely tenne hundred thousande thousande tymes longer Thys taketh Tyndale for nâ— mercy whyche is in dede the very mercy that our lorde ordynaryly vseth But thys order the beste blasphemeth and as well in thys deuelysshe wurke of hys as in dyuerse other calleth it expresse tyraÌ„nye yet goeth he fynally forther to a nother kynde of suche folke as techynge can not for a whyle helpe and yet after doth and of them thus he sayth Tyndale And there be that can not attende to harken vnto the truth for rage of lustes whiche when lustes abate come and obaye well inough And therfore a chrysten man muste be pacyente and suffer longe to wynne his brother to Chryst that he whiche attendeth not to daye maye here to morowe We se some at theyr very latter ende when colde fere of deth hath quenched the hete of theyr appetytes lerne and conâ—ente vnto the trouth wherunto before they coulde gyue none â—are for the wyld rages of lustes that blynded theyr wittêâ— More Lo good reders here ye maye se what constaunce is in thys man here he sayth and sayth trewe that men wyll at some tyme not lerne nor harken to the trouth though it be neuer so well taught them And yet in a nother chapyter before he sheweth that the electes as soone as euer they be taughte the trouth assente forthwyth and wyll neuer resyste so he that hath a false parte to defende neuer woteth where to holde hym But at the leste wyse thys that he now sayth is trewe more to For not onely when the rage is passed then men harken but also when the rage cometh agayne then many fall nought agayne and into dedely synne and that of such as after waxe good agayne and fynally shal be saued And lyke wyse some good faythfull folke when false shrewys come and false heretykes do by â—alse doctryne fall fro the â—rewe fayth agayne though they hadde it before ryghte lyuely And yet of suche some turne agayne by grace from theyr dedely heresyes into the lyfe of fayth and some be so sore nowseled in the falâ—e heresyes and in theyr obstynate frowardnesse take suche a deuelysshe delyght that fynally they dye therin as dyd Bayfeld Baynâ—â— and Tewkeâ—bâ—ry And yet in some as Tindale here telleth vs euen in y â— very latter ende when the colde fere oâ— deth hath quenched the hete of theyr appetytes god worketh wyth them towarde the consent of the trouth wherunto before they wolde gyue none eare as he dyd in dede in that good and contryte penytent open confessour both of hys fayth and hys fawte M. Tho. Bylney whicheâ— beynge onys good faythfull vertuâ—use dyd after by the false delyght of Luthers Tyndales bokes fall in to theyr false heresyes and helde on in them thorow the delectacyon and vayne glory that he toke in the prayse of that secrete sect and scatered congregacyoÌ„ tyll fynally at hys deth god of hys goodnesse opened hys eyes and he loked vppon him selfe and considered that all those vayne praysours he muste go from them by fyre and sawe that yf he dyed in those heresyes he sholde neuer mete wyth them more but in the fyre of hell where he shold neuer fro them then
bycause they were but women whan the apostels them selfe knâ—we these women for suche as they were worthy more credence some one of them than some many men And for to excuse the apostels in the lacke of belefe bycause the messyngers were but women Tyndale dothe therein no more but lay lacke and ouersyght in oure sauyour that in a thynge that he wolde haue beleued sent out suche women on his myssage But Tyndale woteth well if he beleue the gospell that no more they dyd whan they sawe the myracle of hym selfe commyng in before them the dores beynge shette and spekynge vnto them but were so farre fro the belefe of his resurreccion at the fyrste that they had went that he had ben some spirite tyll he nat onely preched to them but also reasoned with them there vpon Nor yet saynte Thomas whiche as Tyndale sayeth coulde nat beleue tyll he sawe Chryste neyther dyd beleue the woman nor all his awne felowes nor our sauyour him selfe vpon the syght neyther tyll he felt him fully and put hys fynger in his syde And this he dyd of stoberne standynge in his mysse belefe in that after his belefe lackinge he went nat about to seke the truthe and endeuoure hym selfe to beleue them that tolde him the trouthe but as it semeth by the gospell obstinately stode in his distruste and sayd tyll he dyd that he thought of lykelyhede he neuer shuld that is to wytte tyll he felte hym and put his fynger into his woundes he wolde neuer beleue it And I saye plainly who so euer beynge enfourmed of any artycle of the faythe whiche god byndeth vs to beleue beleueth it nat the cause why he beleueth nat is nat bycause he can nat but bycause he wyll nat For if he wolde do the thynge whiche Tyndale taketh for foly that is to wytte nat resyste but endeuour hym selfe to submytte hys reason vnto faythe with askynge helpe of god for the fortheraunce of his imperfeccion he thus doynge hys parte god wolde I say nat fayle on his parte agayne but wolde effectually worke with hym to perfyte in hym the faythe in whyche he preuenteth hym by gâ—ace whyche preuencyon was whan he gaue hym the grace and occasyon to be fyrst tolde of the mater But euer cometh Tyndale by degrees euer he seeth hym selfe lykely to be dreuen fro steppe to steppe And therfore where he sayd y t the elecâ—e can nat synne dedely fyrste he alledgeth for the cause therof that he synneth neuer but vpon great occasyons And seynge that a man may therto say what than He goeth to another steppe and saieth that he neuer consenteth to synne And than seynge that steppe wyll nat be defended he goeth to another and sayeth he consenteth nat to synne to serue it And perceyuynge that he can nat stande sure there he steppeth downe to y e nexte and sayeth that he casteth nat of from his necke the yoke of of loue toward the law of god And yet perceyuynge y â— that steppe wyll not holde hym neyther he cometh at laste vnto a nother steppe and sayth he casteth it not of malycyously trustynge bycause we can not loke into the mannes breste to se whyther he bare any malyce therin we shold neuer be able to conuycte hym of that worde when he put on ys ther to malycyously And yet from y e steppe haue I dreuen hym therin haue I begyled his hope as ye before haue herde in the synnes of king Dauid by the wordes of god spoken by the mouth of Nathan the prophete Now as he played there so playeth he by the apostles here For fyrste he sayth they lost neuer the fayth bycause they were amased then astonyed and then aferde thâ—n bycause they coulde not perceyue the thynge for possâ—ble Ans yet at last he cometh so nere to the grauntynge y t they lacked it y t by playne wordes at length he sayth the same thyng hym selfe affermyng y t they byleued not nor coulde not byleue And yet wolde he now make vs wene that though they byleued not yet had they no lacke of the fayth bycause in the lacke of theyr bylyefe they hadde no malice And that thynge he proueth thus Tyndale There was none of them that euer â—aysed on hym and came so farre fâ—rth â—o say he was a deceyueâ— and wrought with the deuyls craâ—te all this whyle se wherunto he is come in the enâ—e we defye hym false wretâ—he that he was and his false doctriâ—e also And therunto music they haue comâ— at the lasâ—e when feare sorow and wonderynge had ben pasâ—e yf they had not â—en pâ—euented and holpen in the meane season More Lo good chrysteÌ„ reders here hath Tyndale taught vs y t who so byleue not y e resurreccyoÌ„ of Chryst yet all y â— whyle he rayleth not vpoÌ„ hym calleth him wrech defieth him he is saue inough For all y e whyle though they byleue not yet lacketh he not hys kylyef And then if he be an â—lecte â— he shal be preuented of god holpen before ere euer he fall in to suche blasphemy But yf he be a reprobate then whan he cometh onys into y e case that y e apostles were in as Tindale sayth he shall for lacke of suche preuencyon helpe fall iâ—to suche raylyng and blasphemye then is he remedylesse he sayth And therfore sayth he bothe here and in dyuerse places that the seed of god preuâ—nteth alwaye and kepeth preserueth the electes from fallynge into y e case Here is a goodly tale be ye sure But now wherby shall Tyndale of thys doctryne make vs sure The gospell to begynne wyth for one pece maketh vs sure of the contrary For therin we fynde that the traytoure Iudas whyche was I wene as farre from the bylyefe of the resurreccyon as euer was saynt Thomas of Inde came neuer yet vnto suche raylynge and blasphemynge of Chryst as Tyndale sayth that the apostles bycause they byleued not had they not ben by grace preuented must nedes haue comen vnto For when he went about to make his bargayn bytray hym and sell hym we fynde not that he called hym false wretche nor no suche vylanouse word And after we fynde that when he repented and brought agayne the money he was farre from raylynge vppon hym and sayed I haue offended god in bytrayenge the ryghtuouse blode And surely though he had at the sellyng rayled as mych vpon him toward hys passyoÌ„ as Tyndale in hys bokes now rayleth iesteth vpon hym in the blessed sacrament after hys resurreccyon yet dare I be bolde vpon hys mercy to say that yf that olde Iudas in his repentauÌ„ce had with the loking vppon hys own synne loked also vpoÌ„ the great mercy of god and also that yf Tyndale now thys new Iudas wyll repeÌ„t hys raylynge agaynst Chrystes blessed body the sacrameÌ„t of the awlter aske our lord mercy therfore both the tone sholde haue had the tother shall haue remyssyon and
in the merytes of his blessed bood they be the holy chyrche of god ye and the very trew chyrche afore god and you wyth all your spyrytuall tokens and wyth all your exter your clennesse remayne in your fylthynes oâ— synne from the whyche all your blessynges all your holynesse can not clense you nor brynge you into thys chyrche boste crake blaste blesse curse tyll your holy eyes starte out of your hed it wyll not helpe you for Chryste châ—useth hys hyrche at â—is iudgement and not at yours The holy goste is free and inspyreth where he wyll He wyll neyther be bounden to pope nor cardynall or 〈◊〉 nor byshoppe 〈◊〉 noâ— pryour deken nor archdeken parson nor vyeâ—â—t to 〈◊〉 nor frere Breuely come all the hole rabbyll of you together that call your self the holy chyrche and exclude all other ye and take sonne moâ—â— and starrys to helpe you wyth all the â—rendes you haue in hâ—uen and â—rth and yet shall you not be of holy chyrche excepte thatâ— you haue the spyryte of Cryste and be washed in his blessed blowde â—or the holy chyrche of Cryste is nothynge ellys but that congracyon that is sancâ—ifyed in spyryte redemyd with Crystes bloâ—de and stycketh faste and sure aloneâ—y to the promysses that be made therin More Lo good chrysten readers here haue ye redde his whole processe to gether wherin he dyffyneth and descrybeth hys chyrche wyth all hys iestynge corolaryes intermedeled bytwene Iâ— whyche when he hath all done except such thynges as the doctryne of the catholyke chyrâ—he teacheth hym he hath not of hys owne one trewe worde And the tother are brought in to no purpose but onely to plante in couertely some heresyes bytwene And as for the places of scrypture that he bryngeth forthe and of saynte Austayne also there is not of them all any one that doth any thyng proue hys purpose that is to saye that onely suche clene pure people as he speketh of be the very chyrche here in erth but the same places of scrypture and of saynt Austayne as ye shall se playnely proued do make playne agaynste hym and clerely do they declare that the very chyrche of Cryste here in erthe is the knowâ—n catholyke chyrche of good and badde bothe to gyther For fyrste as towchynge hys goodly doctryne interlaced here and there by the waye that all maner of people be he pope or pedeler kynge or cobler carter or cardynall bucher or bysshop munke or myller frere or fydeler or any of the remanaunt that thys fonde frere fydeleth forth here by letters after the rude rymelesse runnyng of a scottyshe ieste be wesshed and made clene of theyr synnys by god hys grace hys perdon and hys precyouse bloude and not by theyr owne merytes nor theyr owne myghte nor by exteryour araye nor by gold and syluer nor by myters nor crosse â—â—aues nor by bysshoppes blessynges nor by theyr spyrytuall ornamentes nor by theyr spyrituall holy waâ—er to what purpose concernynge the mater serueth all thys processe but to shewe hys ryall rethoryke and to contende wyth Tyndale in wytlesse eloquence that hath a lyke lewd ieste or twayne in hys bokes lasâ—hed out by letter whyche frere Barons here fondely foloweth and enforceth hym self to excede For ellys hym selfe knoweth well that the catholyke chyrche whose doctryne he nowe depraueth taughte hym that lesson as myche as is trewe therof though they gaue it hym not in a scottyshe ieste by letter For that no man can be clensed of hys synnes but by y â— myghty mercy of god and by the merytes of Crystes blessed passyon thys poynt thys frere lerned of the knowen catholyke chyrche whyche he nowe despyseth But the heresyes whyche he couertly ioyneth here therwyth those lyes â—o hath he lerned of the deuyll synnys he ranne oute of the chyrche For he wolde make as though the fre wyll of man whyche he meneth here vnder the name of mannes owne myghte dyd neuer no thynge wurke at all towarde the obtaynynge of perdon and remyssyon of synne And 〈◊〉 he thus meneth appereth playnely by the heresye of his mayster Marten Luther and by hys owne frantyke processe also made agaynst fre wyll And that y â— deuyll hath taught hym thys lye appereth playnely by many a playne place of scrypture As where our lorde sayeth by the mouth of hys holy prophete Esaye Be ye wesshed be clene and take a waye out of my syghte the euyll of your thoughtes And by the mouth also of the prophete Ezechyell Caste of frome you all your synnes in whyche ye haue transgressed and make you a new harte and a new spyryte and why wylte thou dye o thou howse of Israell For I wyll not haue the death of hym that dyeth sayth your lorde god but returne ye and lyue Lykewyse sayth the prophete Dauyd in the xxxiii psalme Declyne frome euyll and do good And agayne in the same psalme Kepe thy tounge frome euyll speche and lette thy lyppes speke no gyâ—e And Sachary the prophete sayeth thus Turne to me sayth the lord god of hoostes and I wyll turne to you sayeth the lorde god of hoostes It is wryten also in an other place How greatâ— is the mercy of our lorde and how great is hys pardon towarde those that turne them â—elfe to hym More ouer god sayth by the mouth of saynte Peter God hath fyrste vnto you raysed vp hys sonne and hath sent hym to blesse you that euery man sholde turne hym selfe backe from his wyckednesse Saynt Poule wryteth also to the Colosseyes in this wyse Mortefye and slee your membres whych are on the erth And to the Phylippyans wyth feare and tremblyng worke your owne saluacyon And thapostle saynt Iamys sayth Drawe ye nere to god and he wyll drawne nere to you make clene your handes o ye synners pourge your hartes o ye that are double of mynde More ouer where he sayth men be not wesshed by theyr owne merytes the knowen catholyke chyrche taught hym all thys tale truely taken and well vnderstaÌ„den that is to saye that no man can meryte the fyrste grace For towarde heuyn man can do no thynge but yf he be preuented by grace For as Chyrste sayeth no man cometh to me but yf my father drawe hym nor no meryte of man can be suffycyent to deserue heuen but the greatenesse of that rewarde cometh of goddes mere lyberall goodnes that lyâ—t to gyue so great a pyrce for so symple a thyng For as saynt Poule sayth the passyoÌ„s of thys lyfe be not wurthy the glory that is to come that shal be shewed in vs. And the catholyke chyrche teceth that men sholde therfore putte no proude truste in theyr merytes but stande in fere of theyr vnperfyte wurkynge mengled alwaye for the more parte wyth vnperfeccyon and spoâ—tes syth that all y â— iustyce of man is as the scrypture sayth lyke a fowle spotted clowte and