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
now wyll he not fayle of lykelyhed to proue vs playnely some people some where so pure and so clene wythout spotte or wryncle of synne that saynt Peter can fynde no fawte in them Lo thus good reders he proueth it Barons To thys I answere that thys holy chyrche hath synne in her and yet is she pure and clene Marke saynt Poulys wordes Chryste hath gyuen hym selfe for her that he myghte make her gloryouse so that the clennesâ—e of this holy chyrch is the mercy of good towarde hyr thorow Chryste for whose sake he layeth nothynge to her charge ye and yf any other person wolde he is reddy to gyue hâ—r hys clennes and to let her by fayth clayme of ryghte hys puernesse for hyr owne For byâ—wene them all is commen as bytwene man and wyfe So that yf the chyrche loke on her owne merytes and of hyr own workes she is full of synne and must nedes say dimitte mihi debita The whiche she nedyd not to saye yf she had none But yf she referre hyr selfe vnto the merytes of her blessed husbonde Chryste Iesus and to the clennes that she haâ—h in his bloude than is she wythout spotâ—e For by the reason that she stycketh â—y fayth so faste vnto hyr husbande Chryste and doth abyde in confessyon of hyr synne and requyreth mercy foâ— theym therfore is there no thynge layed to hyr charge but all thynge is forgyuen hyr And therfore sayth saynt Poule there is no damâ—nacyon vnto them that be in Chryste Iesu. And that thys maye be the playneâ— I wyll brynge you saynt Austayns wordes the whyche was vexed of the Donatystes with thys same reason that is layde agaynste me Hys wordes be these The hole chyrche sayth for geue vs our synnes wherfore she hath spottes and wrincles But by knowledging of theym her wryncles be extended and stretched oute by knowledgynge her spottes are washed away The chyrch abydeth in prayour that she myght be clensed by knowledgynge of her synnes As longe as we leue her so standeth yt and when we shall departe oute of this bodye all suche thynges be forgeuen to euery man wherfore by this meane the chyrche of god is in the treasours of god wythout spot and wryncles And therfore here do we not lyue wythout synne but we shall passe from hens wythout synne c. Here haue you clerely that the chyrch of god is clensed and puryfyed by Crist for knowledging of her synnes and not by her owne purenes Wherfore suche a chyrche there muste nedes be though that the carnall yie can not se her nor fleshely reason can iudge of her Wherfâ—re we beleue this artycle by fayth that holy chyrche is a communyon or felyshyppe of holy men and know yt not by seyeng or felynge as we do the fellyshyppe of drapers or mercers for then were yt none artycle of the fayth And yt is playâ—â— that all your exteryour sygnes wyth all your holy ornamentes as your hâ—â—y myters your holy crosse staues your holy pyâ—leas and pollaxes your holy red gloues your holy ouches and your holy ringes your holy anointed fingers your holy vestimentes your holy chalices and your holy goldeÌ„ shewes ye take aâ—so to heâ—pe you saynte Thomas of Canterberis holy showe with all the holy bâ—tyâ—â—â— hâ—â—y munkes and all these to gether can not make one crumme of holynes in you nor helpe you one prycke forward that you may be within this chyrche For yf 〈◊〉 thynges could helpe then were yt no mystery to make an asse to be of the chirch of god But our holy mother the chyrche hath a nother holynes that commeth from god the fader thorow the sweat blood of his blessed son Iesu Cryste in whom is all her confydens and truste Vnto whom she stycketh only by steâ—faste fayth by whose purenes she is also pure in that that she doth confesse her vncâ—enes for she byleueth stedfastly that she hath an aduocate for her syn to the father of heuen whyche is Cryste Iesus And he is the satysfaccyon for her synnes And he of his mercy and not of her merytes hath choâ—sen her for to be his And bycause she is hys therfore must she be clene so longe as she abydeth in hym Thys is wyll declared in saynte IohnÌ„ where our mayster Cryste is compared to the vyne and all the members of holy chyrche to the branches that as the branches can brynge forth not frute of them selfe so can holy chyrche of her selfe brynge forth no goodnes excepte she remayne in Cryste by perfyte fayth Thys is well proued by your owne law whose wordes be these therfore ys the chyrche holy bycause she byleueth ryght wisely in god c. Here you not the cause wherfore the chyrche is holy bycause she beleueth ryht wysely in god that is she byleueth in nothynge but in hym and she byleueth nor hereth no worde but his as our mayster Criste bereth wytnes my shepe heare my voyce and another maÌ„nys voyce do they not knowe also in a nother place he that is of god hereth the wordes of god how commeth thys that the chyrche of god hath so sure a iudgement that she knoweth the voyce of Cryste from other voyces and can not erre in her iudgement Bycause that Cryste hath chosen her and bycause she is serâ—â—ed of god as â—ur mayster Cryste sayth and by câ—use she hath as saynt IohnÌ„ sayth the inwarde oyntement of god that teacheth his all maner of veryte so that she caÌ„ not erre But why can she not erre because she may do what she will Bycause that all thyng that she doth is well done bycause she may maâ—e nâ—we ruâ—es and new lawes at her pleasure Bycause she may inâ—ent a newe seruyce oâ— god that is not in scrypture at her wyll Nay nay my lordes For she is but a woman and muste be ruled by her husbande ye she is but a shâ—pe and mâ—sâ—e heare the voyce of her shepeâ—erd And so longe as she doth so longe can she not erre bycause the voyce of her shepeherd can not be false This may be proued by your owne lawe â—hâ—se wordes be these the whole chyrcâ—e can not erre Also in a nother place the câ—ngregacyon of faythfull men muste nedes be whyche also can not erre c. These wordes be playne what chyrche yt is that can not erre that is the congregacyon of faythfull men that be gadered in Cristes name which haue Cristis spryt whyche haue the holy oyntement of god whyâ—he abyde â—este by Crystes worde and heare noâ—e other mannyâ— voyce but hys More Here haue I good reders rehersed you the full declaracyon of his purpose to gether whych as yt were well done that no man sholde vouchsaufe to rede ouer ones so were yt good that who so wolde nedes rede yt ones sholde indyfferently wythout parcyalyte rede yt and aduyse yt often For in good fayth I doute yt not but he that so wolde had he no lernynge at all and were wytted but
not be a knowen chyrche in no wyse For he sayth that we byleue the very chyrch of Cryst by fayth and yt is an artycle of oure fayth and therfore yt is no knowen chyrche nor can be no knowen chyrche But that yt muste nedes be a chyrche vnknowen of onely holy people pure and clene wythout spotte or wryncle and that the very chyrche muste nedes be suche an holy company so pure and so clene without spot or wrincle he proueth thus Barns Marke saynt Paules wordes Crist hath geueÌ„ hym self for her that he might make her gloryouse So that the clennesse of thys holy chyrche is the mercy oâ— god towarde her thorow Chryste for whose sake he layeth nothynge to her charge Ye and yf any other person wold he is redy to geue her his clennesse and to lette her by fayth clayme of ryght hys purenesse for her owne for betweyne theym all is comen as betweyne man and wyfe So that yf the chyrche loke on her owne merytes of her own workes she is full of synne and muste nedes saye Dimitte mihi debita the whyche she neded not to saye yf she hadde none But yf she referre her selfe vnto the merytes of her blessed husbande Cryste Iesus and to the clennesse that she hath in his blood then is she wythout spot â—or by the reason that she stycketh by fayth so faste vnto her husbande Chryste and doth abyde in confessyon of her synne and requyreth mercy for theym therfore is there nothynge layed to her charge but all thynge ys for geuen her And therfore sayeth saynt Paule there ys no damnacyon vnto them that be in Cryste Iesu. More I haue good reders somwhat touched the wordes byfore But now ye se that he sayth that this chyrche hath alway synne in her and so alway spottes and wryncles But yet bycause she stykketh faste vnto her husbande Chryste in fayth and abydeth in confessyon of her synne and requyreth mercy for them therfore is there nothynge layed vnto her charge but all that thynge is forgeuen her that therfore she hath neyther spot no wryncle lefte in her And this he proueth as ye se by saynte Paule sayenge There is no dampnacyon vnto them that be in Cryste Iesu. I haue sayde vnto Barns byfore and yet I say agayn y t though Crist hath as saynt Paule saith vnto the Ephesies gyuen hym self for â—er that he myght make her gloryouse yet ment not saynt â—oule that euery man for whom Criste hath geuen hym selfe to make hym gloryouse shall in dede be gloryouse for some wyll forwardely refuse to be made gloryouse And that company y t shal be gloryouse shall yet not be gloryouse here in this world but shall be here in this world gracyouse that they may in a nother worlde be gloryouse And yet not at euery tyme gracyouse in this world neyther but some tyme fall frowardely or neglygeÌ„tly from grace and so stande longe in suche vngracyouse state and yet thorow goddes callyng on them tourne agayne wyllyngly by grace vnto grace at so passe at the laste thorowe grace into glory But he may be of Crystes chyrch here many yeres in erth and happely neyther gracyouse nor gloryouse and yet he may knowledge his synyes and aske mercy and byleue euery artycle of the ryght fayth and trust to be saued to and yet by wylfull purpose of coÌ„tynuynge in some horrible synnes stand styll in a dampnable state And as yt may be that some shall amende and be saued so may yt be that some wyll neuer amende but shall therfore be fynally dampned And yet though he was not one of Cristes electes yet was he a member of his mystycall body his catholyque chyrche here in erth and may byleue in hym and truste in hym and knowledge his synne and aske mercye and for lacke of good purpose may mysse of mercy to But Barons to make men wene that onely fayth were suffycyent for saluacyon accordynge to his pestylent heresy whych he dyd ones forswere and now forsweryng hym selfe holdeth and defendeth agayne telleth vs a gay tale of a gloryouse chyrch that hath all her synnes forgeueÌ„ her by styckynge to her spouse by onely fayth wyth knowledgynge her synnes aud askynge mercy for them and that a man may be bolde yf he thus do synne he neuer so fast nor purpose he neuer so litle to amende He layeth vs falsely forth saynt Poule and telleth vs that saynt Poule sayth there is no damnacyâ—â— to them that be in Criste Iesu. But by holy saynt Paule and holy Chryste Iesu to yt is good crysten reders a ryght heuy herynge that euer suche a man as this is shold be herde speke among crysten peple when he so holyly bryngeth in the wordes of the blessed apostle as though he ment to make men loue Cryst Iesu and then malycyousely pulleth away the very wordis wherin all the weyght hangeth to make men wene that to stycke to god by fayth alone wyth a false hope of saluacyon for onely knowledgyng of theyr synne and askynge of mercye were suâ—â—ycyent to saue theyr soules so that so doyng they could neuer be dampned though they dyd no more howe so euer they purpose to perseuer in theyr synne besyde But saynte Poule to reproue Barons false doctryne sayth not as he reherseth hym that there is no damnacyon to them that are in Cryste Iesu but he sayth there is no daÌ„nacyon to them that are in Cryste Iesu that walke not after the fleshe declarynge playnely that though they be in Cryste Iesu after suche a maner of beynge in hym as Barons descrybeth vs yet yf he walke after the fleshe he shall be damned For saynt Poule sayth playnly yf ye lyue after the fleshe ye shall dye And after the fleshe may a maÌ„ walke after the fleshe may he lyue yet do all that frere Barns here sayth in these wordes that the chyrche doth For he speketh in all these holy wordes of his nothynge of leuynge the synnefull wayes of the fleshe or of any such purpose eyther but to make men wene that no suche thynge neded but onely byleue and trust and knowledge our synne and aâ—ke mercy and byleue onely and truste surely lyue styll as we lyste For by faith alone we sticke to Crist as Barns wold haue it seme And then how synfull so euer we be yet be we wythout synne clene and pure for then Cristes purenesse is ours he sayth as all thynges be coÌ„mune he sayth among frendes and therfore no daÌ„pnacyon can there be to them that are in such wyse in Cryst Iesu how so euer they lyue or what so euer they do And thus may ye se good chrysten people how shamefully thys euyll chrysten man falseâ—yeth saynt Poules wordes to y e deceyte of vnlerned folke and dampnacyon of good symple soulys But now is it a worlde to se how he laboreth to cary the reder away from the perceyuynge therof And yet hath god made Barns hym self so
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
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