ou ght we to esteme Moris vnwryten cerema nes inuented of his Synagoge callinge th em vlaphemously tradicions of the spirit of trwth when thei be but tradicious of lying men y â— is y â— moste blasphemy of al where he wolde make them necessary trowthes to be beleued for our saluacion when we se them before our eyes to be starke lyes and deuillisshe dortryne also to confute vtterly Moris wyked obieccion pestilâ—nt opinioÌ„ saynge y â— theirs our gospel wryteÌ„ or y â— both y â— testamentis be imperfit insufficient for our saluacioÌ„ except we lappyn his vnw ryten lyes to ye shal vnderstande y t cryste departinge bodely from his disciples sen dinge them into al y â— worlde bad theÌ„ preche â— gospel to al men adding y â— who so beleue it be baptized shal be saued which gospel is now wryten of al y â— iiij euangelistes in euery pistle oâ— Paule Peter Ioan also in y â— law prophetis except More wil make vs any other gospel aÌ„d so lat it be called M. Moris gospel crist thought his â—noughe saynge y â— who so beleue it shalbe saued For crystis gospel bringeth vs no siche bal de domme ceremones as halowing of assh es saâ—t candles clothes crepinge to crosses but it brought vs cryst himself y e onely per fit sufficient sauiour of al y â— beleue in him of whiche perfeccion plentuouse fulnes in our redempcion sufficiency the law y â— pro phetis y e apostles euery where testifye he being made perfit ynoughe for al y t obaye him saith Paul was y â— â—ause of euerlasting helth It pleased y â— father y t al fulnes perfeccion shulde be contayned in criste Pray sed therfor be god y e father of our lorde Iesu cryst which hath so aboundantly endw ed euryched vs w t al maner of heuenly spiritual giftis in y â— he hath geuen vs cryst Al y â— figures were but shadows of cryste y e verite very body of al. whiche very body now comen what shulde we desyer more Is not this body in whom al verites be coÌ„tayned y e perfeccioÌ„ perfitsome of al is not cryst y â— beginning ende of our faith is not he y e very same histerday to days for euer was not AbrahaÌ„ w t al y â— faithful fro y e begin ninge shalbe to thending iustified saued by faith onely in cryst Be not therfore caryed about crysten reder w t dyuerse â—ayne straÌ„ge doctrine not contayned in holy scripture but inuented fayned of anticriste his faccion â—ede y e sermons of the apostles thorow their actis loke what gospel thei preched loke whither it was not wryten whither theâ— preched any thinge w t out the testimony â—f y â— scriptures shal we beleue Moâ—â—s â—are worde whoÌ„ we know nother Apostle nor precher it is verely a loÌ„ge way betwene y e first ca. of Gen. y e last of apo cal many verites mich holsome doctrine contayned â—â— this space A lenger waye I fere me thaÌ„ euer More ethâ—r â—aded w t his camel or did swymme w t his mouse whithâ—t al y â— trouthes into whiche y e holy goste led y e apostles be contayned in this wyde occean depe sea I wene it passeth Moris speculacion to know mich more teâ—â—erâ—â—i ouse he shewith him selfe to dare affirme y â— al trouthes necessary to be beleued be not here coÌ„tayned sith he nether know what is here wryteÌ„ nor yet vnderstande any one ca. theryn What worde of faith in god y â— fa ther in cryst y â— sonne in y â— holy gost lakketh in y e byble what promyse what gospel necessary for our saluacioÌ„ conforte haue not y â— scripture what coÌ„mandemeÌ„t wanteth it what doctrine other to exhorte warne re buke correcte or to conuince faileth in the holy testamentis How many storyes ensamples ar ther setforth to teche y e knowle ge of god his powr goodnes faithfulnes trouth mercy for y e faithful agen his fe re wrathe veÌ„gâ—ance iustice ingementis for y e vngodly Is ther any vyce ether ageÌ„st god or maÌ„ but y e scripture rebuke daÌ„â—ne it ar not al y â— scriptures reduced to faith loue did not cryst knitvp al y e lawe prophetis w t this double knot of loue of god our neghbours is not the scripture y â— suer ancor of our faith religion Aet xvi what els did Paule Silas answer y â— keper ask inge thez what must I do to be saued theÌ„ Beleue in y â— lorde Iesus y â— shalt be saued whal wolde More make vs beleue w t hys vnwryteÌ„ wordis Is not y e olde faith of our fathers AdaÌ„ Noe AbrahaÌ„ Iacob wryteÌ„ coÌ„mended so ofte both in y e olde new te stameÌ„t sufficieÌ„t shal More auerte vs frome y â— sueâ— ancoraÌ„d vndouted wryten worde of god to his owne vnwryteÌ„ vaynetes Is our crede faith delyuerde vs in wryting by y â— apostles which thei did draw out of holy se riptures now so insufficient that we must sewe patche to it Moris vnwryten articles of a newe fownde faith or shal we desyer M. More to make vs a new Credo cor recke the olde ¶ What thinke ye of y t moste faithfull minister Moses so meke so studiouse so di ligeÌ„t louinge to his coÌ„gregacioÌ„ coÌ„mitted to him y t he offred himself to be blotted out of y â— boke of lyfe for their saluacion thinke ye y â— he was not as diligent to wryte as to preche them by mouth the hole some of th eir saluacion al cristen religion verely ste ueÌ„ called y â— wryteÌ„ wordis delyuerde to Mo ses in y â— mount of Syna The wordis of lyf Acto vij The prophetis which were so fer uent redy to wyn y â— peple to god beynge content euen to dye for their preching were thei so colde negligent as to leue oute any thinge vnwryten necessary for our salua cion The apostles the very messengers of Cryste as especially Paule whose labours and swet in the gospel exceded al others to wyn both iâ—e gentyle beinge also ernest for his brotherne y â— iâ—es y t he desyerd to be castout of goddis fauour so thei mighte be taken yn was not this man thinke ye as er neste diligent w t his peâ—ne as w t his worde to wyn y â— worlde to criste Paule his fe laws knew in their tyme y t y e sowne of their wordis were but slyper voyces smytinge y e moste slyper sense to enter yn at one eare to go out w t many at y e tother went but w t their bodis only for y â— tyme but their wry tingiâ— shulde not
the synne of onely one man al meÌ„ became mortall euen so miche more plentu ously by onely one man Iesus cryste the fauour of god remission of synnes is graun ted vs. And lyke as by the synne of one alone deth raigned thorow one man AdaÌ„ eueÌ„ so much more shal thei which receiue tha bouÌ„daÌ„t fauouâ— w t y e gâ—ft which is rightwyâ— nes raigne in lyfe by onely one maÌ„ which is Iesus Cryste ¶ Agayne lykewyse as by the synne of one man onely condeÌ„nacion came ouer al men euen so by the iustifynge of onely one man that rightwysnes which bringeth lyse is br ought forthe vpon al men For as by onely one mannis disobedieÌ„ce many became syn ners eueÌ„ so by y t obedieÌ„ce of one maÌ„ onely many be made ryghtwyse So the hitherto tendethe Paulis similitude That as AdaÌ„ was that one a lone by whom synne deth entred into almen cueÌ„ so was Cryste that one alone by whom fauour forgeuenes â— lyfe came vnto al men For the wyne presse saith cryste I tell you haue I trodeÌ„ al alone of al the peple was ther not one with me It was I that trode downe my enymes in my feruent wrathe That is to say It was I that ouercame syn deth the deuel by my nown strength This was he al alone that came frome Edom w t his blody clothes \ as one alone for all\ which had so labored troden the wyne presse Let vs therfore geue him al the glory prayse alone let vs not ascrybe any parte of our salua cion to our dedis ofwhiche eueÌ„ the best be to bad ether to satisfye for our synnes or to deâ—ue heuen It is I saith he that am the rightwyse god sauiour besydis whoÌ„ there is no nother He pourged our synnesin his owne persone or by himselfe alone Hebr. i. Paule beginneth in the â–ª vii cap. to the Ebrews to proue the dethe of cryste to be one ly a sufficient perfait full oblacion for our synnes whiche once done neuer more it neded not to be iterated nor repeted for by onely that one oblacion of his bodye he brought to passe fynesshed for euer his electe And proue the that the priesthed of Aaron with al theire â—ytis sacrifyces for syn were insufficieÌ„t vnperfit for because it behoued them euery daye to be repeted done agene But Cryste because he abydethe for euer his priesthede cannot be traÌ„slated into any successour for he alone is sufficieÌ„t because he alone is able perfitly withe oute breache or lak to saue who so come to God the father by him ¶ And if the highe bishop alone saith Paul did once in the yere enter into y â— holy place of the tabernacle made with mannis hande with the blode of bestis for his owne synnes for the synnes of the people miche more sufficient must Cryste alone be for our synnes he beyng him self fautelesse entering that heuenly tabernacle with his owne bloude offeringvp his owne blessyd body vpon the altare of the crosse for our re dempcion The bisshop offred euery yere on ce which argued imperfeccion and insuffici enâ—y but Crystis offeraunce was onely once for all euer which argueth perfeccion sufficiency For thorow y t onely one offeraÌ„ ce of him self he obtayned before God the father a perpetual purgacion euermore to endure and remission for the sinnes of as many as beleue in him â–ª wherfor at the obla cion of his body all other sacrifices offeraÌ„ ces for syn thorowt all the worlde ceassed for his oblacion alone was sufficient â—ede the scriptures iuge good reder whether he be an heretyke that saith Cryste is an ho le ful sufficient saviour so geueth him al the glory prayse of our saluacion or rather More his chirche which make hym but half a saviour deuiding his glory some to sayntis merits some to our satisfaccioÌ„s some to our dedis some to popis pardons pylgrimagis and I canot tell how miche to his owne vnwryten verites But had this arrogant pharisay vnderstode that breif couenant gloriouse name of god wherby he reueled him selfe to Abram his posterite in the. xvij ca. of Genesis where he calleth him self God almighty one alone for al suf ficient commanding vs to be pure walke before him that is to saye to be faithfull directe our lyuing according to his plesure preceptis geuen to Moses then wolde he neuer haue thus blasphemed his almyghty for al so sufficient holy name nether ha ue put sich lak in him his writen wyll which he declared sufficiently to Moses to the peple of Israel But who is more bolde then blynde bayerd to embusye aÌ„d smatter himself in that thinge which he vnderstoÌ„de not who is more fyerce braggisshe to sheweforth a litel vayn coning then those puftup papistis with pryde and vaynglory which ar without al godly knowlege destitute al good lerninge ¶ Then obiecteth More raging rayling vpon vs for attributing so myche to god so lytel to our selues sayng lo these heretikis destroye and dampne all good workis But we answere siche godlesse barkers agenst god which ar become abominable cruel enimes of his worde disobedient and reprobated of god neuer to do good workis y t we preche and exhorte almen to as many good workê as euer be contayned in holy scripture And yet tel we More agayn y t good workis thoughe thei iustifie vs not for crystis bloude is sufficieÌ„t for this poynte our faith reching the mercy of God for crystis sake yet ought we not payne of daÌ„nacion to leue them vndone Nomore than thoughe our leggis handis serue vs not to se with all yet ought we not therfore to kut them of cast them awaye but to noresshe holde them in their propyr placis aÌ„d vse we tell him to y t we be iustified by faith onely not for because we shulde not do no good workis but because we shulde neuer ceasse doing good workis And we set faith in the first place betwene vs god good workis betwene vs and our neighbours to punesshe our rebell flesshe to profit oother to be testimonies of our faith into y â— lyght ensample of all men Unto thissame obieccion answerth Paule in the begining of the .vi. cap. Rom. shewing by those two interrogacioÌ„s theffecte of baptisme that a Crysten man by faith hath his carnall af fectis so mortified deed y â— it is impossibile for him to lyue dwell in synne sayng we that ardeed as towching synne howe shal we lyue theryn c. where it is playne that sich a faithful crysten thoughe he fal syn ne yet shal he not continue theryn so that synne shal not raigne nor haue dominion ouer him Rede forthe the chapiter And we affirme with Paule That Cryste by
preched them here that he wrought his wondres and miracles amon ge them by y e power of y e father and that the father wrought them by him Thirdely that by the decreed counsel and fore knowlege of his father he was so betrayd dely uerd into their handis crucifyed and killed by the handis of the wyked Fourthely god stered him vp agene losed from the sorowes of dethe sith it was impossible for hiÌ„ to be holden any lenger of deth These verites Peter proueth by the Psalmes as cry ste had before interpreted them to him and his felawes Luke the laste ca. aÌ„d here now the holy goste had perfitly led them into th em So that now the Iwes were persuaded him to be the very sonne of god the fath er and both god and man And wher Mo re saithe in his dialoge and also in this his lasâ—e new boke the. ccxl syde That Peter did forbere in this sermone to call Cryste God leste it shulde haue hyndred the faith in that audience Euery man may here se howe ignorant he is in scriptures and what an herysye he wolde pycke out of so play ne a place where Peter his principal purpo se was to proue Cryste that very Messias god and man euen y e sone of god Foâ— were there not aboute iij. thousand conuerted to the faith at that sermone and of what faithe wolde More there make them if thei beleued not that cryste was god If Pe ter dirste not preche it but left this principal article oute how then beleued thei it In dede More gothe aboute to make him no god \ and that can I proue him playnlye if he wil stand to his wrytinge But crysteÌ„ reder thou shalt know that Peters purpo se with al the. â—i was principally to proue him bothe god and man contrary to Moris heresy Peter alleged the Psalmes sayn ge Non davis sanctum tuum c. That is thou shalt not suffer thy holyone to be corrupted in the erthe For whan thei harde this worde holyone thei beleued that he was god for it was the name appropryed vnto god in the lawe and prophetis thei were wel acquaynted with that name the prophetis and lawe callinge god euermore the holy one of Israel that is he that maketh holy Israel which thei knowleged to be their god onely vnto which name Gabriel loked answeringe our ladye saynge That holy one which is borne of the shalbe called the sonne of god Luc. i. And Peter here called him the lorde whiche name the Iwes take for god onely And alleged also the same psalme wherby cryst him self â–ª confounded the pharisayes Mat. xxij preuinge him self to be very god Here may ye se what a busynes it is to haue to do w t these heritikes that denye cryste to be god and so belye Peter saynge that he forebore to cal him god because he saith i wolde haue hindred the faith in that audience What audience I praye ye were thei wer thei notsiche as god had chosen were thei not his shepe that shulde heare his voyce shulde the cheife article then of their faith that cryste is god offende his flocke He cal led him first of al man saynge this man Iesus c. what than ergo he forbore to cal him god Peter firste declared him to haue dyed which his godhed suffred not but his manhed onely and this declared he proued him to be god also But More doth as he is wonte snatche and tere oute a woâ—de of the hole texte and so runne awaye with it to proue his deuilleshe purpose to blynd the peple nether consyderinge what foloweth nor what goth before noâ— yet wil he suffer any lay man to se his falsehed noâ— other mennis answers The fyfte verite that they preched was that this same holy one Cryste both God and man was y e sede of Dauid so oft promysed in the lawe aÌ„d prophetis And here thei remoued a waye by scriptures that opinion of the Iwes wh erby thei wrested the scriptures to be vnde rstanden of the Propher Dauid and decla ringe his exaltacion by the righthande of god into a nother maner of kingdome thaÌ„ euer Dauid or Salomon had as the Iwes yet dreame and wait for brought in at laste this other truthe that he had obtayned th em of his father by his dethe the promyse of the holygost now fulfille de whom sayd Peter he hath poweâ—d forthe vpon vs euen this thing that ye now both se and heare to here is a taste of those trwthes into whiche the holygost led them farre vnlyke Mores vnwryten dremes And here is cryste proued also to be very god in that he saith the holygoste procedethe of him But let vs hear out al Peters sermoÌ„ how he conclude the saynge Wherfor al the howse of Israel mought knowe for a suâ—â—te y â— god hath made this same Iesus whome ye haue crucifyed lorde and anoynted that is to saye the anoynted lorde and kynge ouer al both Iwes and gentyls And here may ye se how this sermone tended into Cryste as very god in whom al trouthes were coÌ„tayned necessary for theirs and our saluaci on Now conferre this ledinge into al these trouthes vnto the promyse where he sayde the spirit shal testifye of me c. of me sayde he and not of my mother nether yet of lent faste halowinge of vestementis c. and cre pinge to the crosse That is to saye ye ledde into the knowlege of me by the spirit â—hal testifye and preche me as now maye euery man se in the performinge of crystis promy se. Than afterwarde the sermone done y e hartis of the Iwes were pâ—icked in theÌ„ selues and thei sayd to Peter and to his felawes what shal me do ye men our bretherne Repent ye sayd Peter and be baptized c. which is euen the same that cryste taught them before to preche the firste frutis of the holygoste tasted Luke the laste Lo here are al truthes necessary to be beleued and repentance preched in one sermone al confirmed with the scriptures this gospel thei preched al with one mouthe and did wryte it agene agayn declare it in euery pistle and sermone vnto both Iwes gentils for as thei al professed one lorde one faith one baptysme so preched thei al one gospel wryten before in the lawe prophetis and psalmes Rede al the sermons ofthapo stles thorow the Actes and especially saynt Steuens sermon in the. vij and Paulis in y e. xiij ca. and y â— shalt se how thei preched nothing w t out y e autorite alleged of y e scriptures For it was prophecyed in y â— Psalmes y t y â— Iwes owne table y t is to saye their owne scriptures shulde be their owne trappe aÌ„d confusion of y â— whiche table sayd Dauid in y â— persone of vs. The lorde fedeth â–ª me wher fore I canne want nothing Euen here lo is y
e sufficiency and perfitfulnes of y â— scripture proued agenste More for Dauid here compareth y â— scripture to a plentuouse suffi cient paslure vnto y e which Paule loked i. Cor. iij. whan he sayd I nouresshed you vp w t mylke as yonge infantes in cryste not w t faste mete for ye might not yet beare it Thou haste sprede me a table sayde Dauid in y â— presence of my aduersaryes meaninge y e scripture where standeth forth meate for aâ— maner meÌ„nis mouthes no nother wyse tâ—an y t Manna in wyldernes fallen fâ—oÌ„ heueÌ„ satisfyed euery man sufficiently and sauoured what so euer he wolde eate Cryste him self recyted y e scriptures for y e confyrmacyon of his sermons He expowned them and wolde not haue y e Iwes to beleue him with out their testimony Paule almoste wryteth nothinge but y e scriptures and expownerh them And shal we beleue More w t his bysshops at their bare wordis If thei wol de chalenge and adscrybe to their selfe this pryuilege and honour aboue cryste and his apostles so declare thei them selfe to be y t same sonne of perdicion y t sitteth in y â— temple of God lokynge for an honour euen to be borne vp w t sich a worshype as cryst him selfe neuer loked fore Sed spirituoris sui interficiet eum dominus But y e lorde shall slaye him with the breath of his mowthe AMEN ¶ A nother texte More allegeth for th is his heresy taken oute of Paule Cetera cum venero ipse disponam as for other thinges I shal set in ordyr whan I come Whiche thinges Paule myght haue wryten to them as he did and yet come neuer at them more or if he had come yet might he haue set thinges in oâ—dyr w toute any preching or if he had preched yet might he ha ue preched y e same gospel which he had pre ched them before whiche he preched vnto al y e gentiles and confirmed it by y e testimo ny of scriptures But y e very truthe crysten reder is this Paule was amonge y e Corin thes a yere and. vi monethes ere he wrote them these wordis Cetera cum venero c. And what gospel he preched them y â— whyle for their conuersion and saluacion he af firmethe 1. Corint ij saynge Bretherne whan I came vnto yow I came not withe hyghe eloquence of speche reasoninge my matter with mannis wysedome when I preched yow the testimony of God marâ—e wel this the testimony of God whiche is the scripture that testifye and preche god For I professed myselfe than beinge w t you nothing els to knowe but Iâ—sus Cryste that he was crucified And agayne thus wâ—yteth he Brotherne I put you in myn de of my gospel that I preched yow which ye receyued in whiche ye stande by which ye are saued c. where it is pâ—ayne by y â— wo rdis folowing that his gospell is the very same that Cryst taught â—â—s disciples at his departinge and agâ—ne aftir his resurrecci on euen the very same into whiche as into al trouthe the holy goste led them For as thâ—â— were al enstrâ—â—te and led of one spi rit so agreâ—d theâ— al vpon one Gospel one trouthe euen cryste the very fountayne of al trouthe to bâ— preched for the saluacion both of the Iâ—â—es and geÌ„tyls And this gospel saith Paule in the samecha was wryâ—â—n longe â— fore in the scriptures and pr omysed in the scripturis by the prophetis Also Paule consyderinge that it was no le sse labour to defende his flocke then to beget them sith so many false prophetis creptyn after him to seduce them he did wry te them his Pistles not to teche them any other faithe then thei had firste receyued by his prechinge but to confirme them in the same and to defende them from the fal se prophâ—tis doctryne saynge I wryte these thinges vnto you to moneshe you as my dere childerne for haue ye neuer so manye techers yet haue ye not many fathers for it was I that begote yow in Cryste by the gospel And as for the matters that Paul sayd he wolde dispose and oâ—dir at his cominge If ye begyn and rede the Pistle till ye come to this place ye shal se what conten sion and disorder what was oute of frame amonge them and howe there Paule wro te vnto them these thinges to be redressed by expresse scripture orels by the rules lefte in scripture that is to wyt by faith aÌ„d loue and at laste he cominge vnto a grete disorder and fawâ—e in eatinge the lordis sowper whiche whan he had rebuked and shewed them the very vse therof to be eaten yn the memoryall and rememberaunce of hys dethe he addid therto\ in y â— later ende of y e cap. as for other thinges concerning this sowper saith Ierome I shal set in ordyr whan I come Nowe to set in ordyr is not here to preche them necessary trwthes for their saluacion as Mo re fayuethe For these had he preched and wryten them longe and ofte before all that yere and an halfe prechinge with them his Gospel of whiche he wryteth in y â— xv cap. thus which Gospel ye receyued and yet abyde still in it by whiche ye haue your saluacion where it is playâ— y t this Gospel wryten was suffcient for their saluacion aÌ„d it is not trewe y t euery necessary truthe for our saluacion shulde not be conteyned in y â— scripture And muche more ought More to be ashamed if he were not paste shame so falsely to allege and to wreste this scripture for his porpose For after this Paule wrote them his seconde Pistle where yn y â— firste cap. he excuseth himselfe w t many wordis y â— he coudâ— not come to them as he promysed in y â— first Pistle wherfore as forsiche thingis which he partely promysed to set in ordyr he heâ—e writeth them as y â— reconcylyng of y â— Corinthean y â— hâ—d maryed his stepmother whom â—e iâ— y â— v. â—a of his firstâ— Pistle commanded to be taken oute of y â— congregacion w t many other thingis as euery diligent reder of y â— ij Pistle maye clerely perceyue But here by â—â—aye of coÌ„ municacion I wolde aske M. More whan Paule came agene to y â— Corinthes to preche them these other necessary trouthes coÌ„ tayned in this worde Cetera c. For I wil denye y t euer Paule came there aftyr by y â— waye of communicacion And if he came not there then preched he not them And because he coude not come accordinge vnto his promyse he wrote them this seconde Pistle to counforte to confirme and to defende them agâ—nste those false prechers y â— went aboute to seduce them and to destroye y â— he had â—yâ—ded where yn as euery reder maye se he disposed and ordered perfitly by his wrytinge althinges y t
by my sermons or by my Pistle which texte god knoweth maketh nothiÌ„g for his ungraciouse purpose For by these wordis it maye stande wel ynoughe that he bothe preched and wrote them al one gospel oâ— preched vnto them no nother wyse then it was wryten And for because More is not so wyse nor yet so wel lerned as he wolde aâ—erâ— I shall sende him vnto Paulis sermons which he preched vnto the Thessalonyes when he conuerted them that he maye se what Pa ule taught them and what enstruccions he taught them by mouthe and whether his sermons were noâ— wryten in the scripture These institucions whiche Paule first taught them when he conuerted them to the gospel More maye rede them in the. xvij chap. of the Actis of the Apostlis where â—u ke his companyoÌ„ in this message thus wry teth As thei made their iourney thorowe Amphipolis and Apollonia thei came to Thessalonica wherewas a synagoge of the Iwes and Paul aftir his wont maner went yn amonge them and. iij. sabbat dayes declared them of the scriptures scriptures saith Luke and not Moris vnwryten verites openinge and alleginge that cryste mu ste nedes haue suffred and rysen agene frome dethe And that this Iesus was Cryste sayd he whome I preche vnto you â—â—ke and these be not the same wryten verites y â— cryste after his resurreccion and the holy gost did lede them into Luke xxiiij Act. ij And aftirwarde in the same chap. The no bles of the Thessalonyes that had receyued Paulis sermons with alredynes of mynde did dayly serche the scriptures the scri ptures saith Luke to se whither it was so as Paule had enstructed them or no. whose feruent spirit and erneste diligence in so serchinge the scriptures Paule remembringe exhorted them saynge Quenche not the spirit neglecte not thinterpretacioÌ„s of scriptures proue althinges and holde that at good is He exhorted them here to proue euery mannis doctrine no nother wyse then they proued his dayly serchinge the scriptures to se whither ther doctrine agâ—â— eid with them Lo. M. More here may ye se if ye had red so farre whether Paule did institute the Thessalonyes in the faith with oute scriptures and whether his sermons were not wryten and contayned in y â— scripture Me thinkethe sith ye be so farre ouersene in holy scripture nor cannot conferre the placis therof togither orels vnderstande them not ye had done wysely to haue acknowleged your ignoraÌ„ce and haue left this labour in wryting to other men As ye tolde one man whose name I coude tell you that ye left the office of the chauncelership for that it was so laborouse and â—ayserlesse that ye might more quyetly wryte agenste heretykes so had ye done wyseâ—y to haue resygned your wrytinge to the bisshops as better lerned in the scriptures and your self to haue taken and caste a syrples vpon your backe aÌ„d stept into the quâ—re lyke a clerke and songen vs a verse of course or red vs a lesson at the lecterne lyke a man or els if ye can handel a payer of orgaâ—ns to haue gone and playd vs hostis Heroâ—es impie c. Whyle M. Herrye your fole â—ad blown A solis ortus cardine And thâ—s myght ye wel haue mayntayned goddâ—s holy seruice in chelsai chirche and let neâ—er a sowter medle aboue the bote nor preâ—â—me farther then the shapinge of a shoo But let vs examyn your highe lerninge oâ— rather refute your false peruertinge of wother Paulis holy saynges ¶ Paule proueth constantly and manif estly That the scripture is myghty ynough and sufficient to â—nstruete and bringe vs vn to that saluacion whiche cometh thorowe faith in Iesu cryste wryting on this maner vnto â—imothe saynge But thou se that thou abydest faste in these thingis whiche thou hast lerned and ar coÌ„mitted vnto the knowinge and beinge suer of whome thou art lerned and that euen of a chylde thou hast knowne the holy scriptures which are myghty ynoughe to enstructe the vnto that saluacion which cometh thorowe faithe in Cryste Iesu. For al the scripture enspyred by god is profitable to teche to conuin ce to correcke and to enstructe a man in râ—ghtwisnes that is to enstructe him wheâ— by and how he shalbe iustified before god so that the man of god might be perfait aÌ„d redye to do al good workis But lorde howe More addeth to howe he mynseth minessheth mangleth and potteth oute this texte with his false gloses to wreste it vnto his perniciouse purpose whose falsehed th ou maist se in the. ccc iiij face of his confutacion in the. iij. boke where he thus writeth Moreouer it is to be consydered that Paule saith not to Timothe Abâ—de yn th ose thingis that I haue wryten but in those thingis that thou hast lerned As thoughe what so euer Timothe had lerned for his owne and other mennis saluacion coude not haue ben wryten to and as though what Paul had lernerd him it had ben no where wryten and so to haue taught Timothe certayn doctrine to preche of whiche nether Paule nor Timothe had not to geue their hearers a rekeninge oute of the scripture Is this a good Argument M. More Thou hast lerned it ergo it is not wryten And then dothe More patche to Paule his own glose saynge Abyde in those thinges that thou haste lerned ether in scripture orels otherwyse of me with oute scripture as he wrote to the Thessalonyes Obserue ye my preceptis c. Now loke crysten reder whether Paule wrote these wor dis to Timo. ether in scripture orels other wyse c. as More falsely sewethe them to but that rather it foloweth into Moris coÌ„ fusion That Timothe eueÌ„ of a chylde had known the holy scriptures whiche are myghty ynoughe saith Paule and able to enstructe him vnto that saluacion whiche cometh thorowe faith in Cryste but this texte More glaunceth ouer here to bringe in another for his wyked purpose whiche I shal a none confute But Paule telleth Timothe that he had ben brought vp in y â— wordis of faith and good doctrine whiche he had continually folowed which were y â— lame and prophetis as here it apperethe and not Moris vnwryten dremes whiche Timothe neuer knewâ— nor Paule neuer lerâ—yd ¶ Then sayth he in the. ccc v. face That saynt Paule tolde Timothe to that the scripture was good and profitable to teche the faithfull folke and to reproue heretykes if he ioyned therwith alwaye the faith of cryste with oute which it wolde do him no seruice for al that he had ben lerned theryn frome his chyldhed Nowe Crysten reder loke whither More hath trwly recy ted Paule loke what he hath putto of his owne and what he hath taken from him Loke and these be not rather Paulis wordis folowinge For al the scripture wryten by thinspiracion of god is profitable to â—eche to conuince to correcte and to enstructe in rightwysnes that the man of god mighte be redye
to al good workis Nowe com pare this text with Moris allegacion and consyder wel wherfore he leueth out a grete parte of Paulis wordis to thrust yn his owne More leuethe oute that it was wryten by the inspiracion of God \ and puttethe yn to that place to reproue heretykes if he ioyned therwith alwaye the faith of Cryste meninge by the faith of Cryste as his owne wordis there declare his owne vnwryten articles contayned in the Popis Crecd And for that at Paule saithe It is profitable to correcte and conuince and to enstructe in rightwysnes that the man of God mighte be perfit and redye vnto eue ry good worke More clouteth it vp withe this patche Withe oute the whiche it wo lde do him no seruice for al that he had ben lerned theryn frome his childhed Is not this a faitheful handler of holyscripture But M. More If al the scripture be enspyred of the holy goste so be we suer that it is trwe and maye vse it as an infallible rule to mesure to conuince and correcke yowr vnwryten verytes there withe If all the scripture be good and profitable to teche why wyll ye not let men rede it why wyl ye then presume to tâ—che men your vn wryten lyes If it be profitable to teche to co 〈…〉 ce to râ—buke correcke why saye you that it is the cause of sâ—dicion heresy and carnal lybertye If it be profitable to â—ustructe vs how we shalbe iustifyed and to make vs perfit and redy to all goodnes what nede we then your vnwryten vanites with your vayne tradicions and articles of the popis Creed whiche the scripture as it knowth thez not so is it playne agen ste them The prophete calleth the worde of god the lanterne to his fete and lyght to trede in his pathes vnto whiche light Pe ter biddeth vs to attende as vnto a lanterne holder vp before ve walkinge in any der ke place vntil the daye be waxen more cleare the day starre arysinge and sprongenforth in our hertes vnto the which lyght I saye poynteth vs saynge If any man wa nt lyght let him get him to the lawe and scâ—iptures testifynge Cryste and go not in thingis concerninge lyfe vnto dede spritis fayâ—inge them selues to come frome hell or purgatory as did More of late playnge y â— proctour of purgatory faynyng to haue come fro thence with his boke of the supplycacion of soulis oute of so hotte clensinge fyer and yet was there not one lefe shorched therof Aftir alyke fasshion More wold frame a nother texte of Paul sayng y â— Paul writeth vnto Timothe before in the same Pistle Haue thou the forme and fasshion of the holsome wordie whiche thou haste haide of mein faith and loue in Cryste Iesu He saith not the wordis saith More that I haue wryten to the and that thow haste redde of myne but the wordis that thou hast harde of me â—o Crysten reder this is Mores Argument Paule saith not the wordis that I haue wryten that thou haste redde of myne but the wordis y â— thow haste harde of me ergo it muste nedis folowe that thei were not wryten But I aske More whither Paule did not wryte a Pistle to Timothe before he wrote him these wordis contayned in his seconde pistle aÌ„d then whither that a man here not frome his frende whiche receyueth letters from him â–ª as now had Timothe receyued a pistle before contayninge the hole some of all holse me doctryne And whether this be then a good argument Thou haste harde worde from me ergo I wrote not vnto y e More argueth I tell you very subtyly as thoughe what so euer were harde coude not be wryten to Lyke arguments he maketh in other places saynge God promysed his lawe to be wryten in mennis hartis ergo it is not nor was not then wryten in bokis whiche promyse is in Ieremye xxxi longe aftir the lawe was wryten by Moses Dauid sayd thy lawe is wryten in my herte ergo aftir More it was not then wr yten in Moses bokis And agen God promysed not that theuangelistis aÌ„d apostles shulde wryte the new Testament ergo thei did not wryte it And Cryst bad his apo stles go preche the gospel and not go wryte it ergo thei did not wryte it whiche argu mentis howe false and fonde thei be euen M. Henry his owne fool can tel him Paul bad Timothe attende vnto redinge exhortinge and techinge tyl he come He sayd not attende vnto my vnwryten word is whiche I taught the by mouthe no where wryten but attende vnto redinge of holy scriptures euen those wordis of faithe and good doctryne whiche thou hast hitherto diligently folowed beynge brought vp in them And what wordis were these not Moris vnwryten dremes ye maye be suer But thei were those holy letters in whiche Paule exhorted him constantly to abyde whiche he had ben taught and were co mmitted vnto him and had knowne them euen frome his chyldhed c. as ye see ij Timothe iij. Wherfore Crysten reder begyn thow and rede the firste Pistle that Paule wrote vnto Timothe and there thou shalt se fir ste of al prescribed him this holsome doctri ne in faithe and loue where he biddethe him preche and tell certayn men that thei folowe no nother doctrine then that edifiethe godely thorowe faithe for the ende of the precept and plesure of God is loue oute of a pure herte and good conscience and faithe vnfayned And aftyr a lytell digression he saithe That the fauour of our lorde hath aboundantly excedid withe faith and loue whiche is thorowe Iesu Cryste And then to put timothe oute of doute of these holsome wordis and Gospell of the faithe and loue in Iesu Cryste he wyneth to sayinge This is the moste assuered and trwest Doctryne Worde or Gospel and none more worthy to be embrased and kyssed then that Iesus Cryste is comen into the Worlde to saue synners And agayne in the. iij. Chapit to setoute these holsome wordis and that Godly Gospell how necessary it is to be preched in the con gregacion howe fâ—rme how suere a trouth it is he sayd These thinges do I wryte vnto the here maye ye se whether that do ctrine in faith and loue that Timothe harde of paule was not wryten to These thin gis do I wryte vnto the trustinge to come shortâ—ly vnto the but if it be longe yet do I wryte the these thingis that thou mayst know how to behaue thy sâ—lfe in the congregaâ—ion of the lyuinge god where yet to certifie Timothe more ernestely of the fâ—rme and assuered trouth of this holsome do ctryne he calleth it the very pyller aÌ„d foun dâ—tion of the trouthe whiche ferme assueraunce â—e setteth by this holsome doctrine almoste in euery place that he remembreth it it ye diligently marke it in redinge his pi stles to these two
ouerseers and curats Ti mothe and Tâ—tus aftir this he calleth this holsome doctryne or Gospell that same grete secrete and depâ— mystery of crystis re ligion without controuâ—rsy noman to dou te at it Euen this gospel that here foloweth God is declared manifestly by taking vpon him our nature approued by the testimony of the spirit sene and â—isited of angâ—llis preched vnto the gentyles beleued in the worlde recyued gloryously into heuen This gospel and ferme pyller of the tr outhe ye se in how fewe wordis Paule â—nitteth it vp to poynt his Timothe vnto y t holsome doctryne whiche he wolde haue him to be occupyed in prechinge tyll he came Where in this Pistle and in all other ye maye se playnely that Paule and his felows were in wrytinge and prechinge ern estly occupyed aboute thingis of more certaynte verite more nyere and necessary for the glory of god and our saluacion then be Moris vnwryten verites and balde cerem ones But let vs yet set Paule him selfe a brason wall agenst all Moris blasphemon selyes made vpon him to ouer throwe his pestelent buyldinge thus affirminge vnto kynge Agrippa saynge Vnto this day am I preserued a lyue by goddis helpe to preche both to small and grete no nâ—â—her thin ge sayinge then those thingis whiche the propâ—etis and Moses had sayd before to co me c. Here is it manifeste whither Paule was so bolde as to teche any thinge withe out the scriptures ¶ Nowe sithe the Gospell of Cryste is that holsome and fâ—rme doctrine of faithe and loue so ofte promysed by the prophetis in holy scripture so plentuously wryten of the fower euangelystis so manifestly setforthe in euery Pistle of the new testament Is not this Godles man an enymye vnto Cryste that wolde go abonte ether to proue it vnwryten to thrust yn his vnwryten verites in the place of it orels to proue Cry stis gospel and testament vnperfit and insuf ficient for our saluacion contrary to Crystis answer to the question of the man sene in the lawe of Moses whiche asked hym what shal I do to haue lyfe euerlastinge whom Cryste sent vnto the lawe of the commaundementis saynge Do this and thou shalt lyue And Iohan saith who so beleue in Cryste hathe lyfe euerlastinge Is not this the chylde of perdicion that thus petâ—erteth the trwth wryten by the spirit of trouthe But he thought whan he wro te these blasphemyes that y â— laye peâ—le shu ld rede onely his bokis neuer to se what sh ulde be answerde for that the answers were so strayghtely forboden to be brought in to the loâ—de and therfore he lyed as him lysted and wrote what he wolde Thus also he peruerteth Austens sayn ge to proue the Sacramentis to gyue grece in the. lij syde of the lef of his answer to Tindales preface sayng That by the holy wordis of baptysme comynge vnto the wa ter God clenseth the soule accordinge vn to the wordis of Saynt Austen Accedit verbum ad elementum fit Sacramentum whiche wordis he engleshethe not but I shall englesshe them for him the worde comethe vnto the Element and the sacrament is made Lo here is not one worde to proue that Baptisme clenseth the sowle Lyke maner wresteth he al other scrip tures for this his heresy for his popishe preisthed vowes and fastis c. whiche all the scripture knoweth not For there is none to proue vs siche a shauen anoynted order nether their vowed wyuelesse chastite nor yet that al men indifferently muste faste siche prescrypt dayes lymited vnto the choyse of meatis to forbere one kynde of meate and to eate his bely full of a nother that please him beter But to proue these Doctrynes of the Deuyl as Paule callethe them i. Tim. iiiij More farethe lyke an hasty frantyke droncken man which in hys furye fallen out with his felowe at the table wyll caste at his felawes hedâ— what thynge so euer come nexte hys hande be it candlestik cuppe potte or plater as More now in his dronken fury lasshâ—the oute the scriptures at rouers and ca stethe them at our hedis whereso euer he â–ª fynde these two wordis votum and ieâ—â—ium For firste he saithe that Cryste made virginite a cownsel and that it is a perfecci on aboue the olde lawe \ taught onely and counseled in the gospel And when he come to proue it he allegeth the olde lawe saynge Douete reddite that is to saye vo we ye and paye your vowes to your lorde A lye can neuer be so well cowcâ—â—ed but it wyl apere A lyer therfore it behouethe to haue a good memory For howe can these frame togither virginite is cownseled aÌ„d yet this texte here commandeth it saynge vonete vowe ye It is a perfeccion saith he aboue the olde law cownseld onely in y e gospel and yet wolde he confirme it withe a texte of the olde testament to be vowed in the olde lawe where it was nether coun selled nor commaunded But let vs restore the texte to his trwthe Thus is it wryten Nowe ye and paye your vowes vnto your lorde God al that be here in this present congregacion This did Asaph commande spekinge vnto al the peple of Iuda gatherd togither in the temple to geue thankis for some victory geuen them of god whiche verse if it were vnderstanden as More so wysely allegeth it for his vowe of virginite and his wyueles vowed chastite for prei stis monkis and nonnis c. then were al y e Iwes their present maryed vnmaryed coÌ„ manded after More to be virgyns fryers priestis monkis nonnis c. But had this grete clerke taken with him the later ende of the verse saynge Adferte formidali mu nera that is brynge forth your oblacions or gyftes and offer them vp vnto the drede ful lorde then shulde he haue sene what this worde votum signifiethe euery where almost in the olde tstament he shulde haue sene as it is comenly in al the prophetis the later ende of the verse expowne the be ginninge as for an exemple in the. ij psal He that sitteth in heuen shal mocke them it is the lorde that scorneth them and Mo re to This Hebrew worde Nedar whiche is translated into votum signifieth an oblacion or gyfte as lombe kidde shepe c. promysed and willingly offred to god as it was prescrybed them in Numeri and Leui tico and not the vowe of virginite Asmyche maketh his tother texte alleged Eccle siastes ii saynge If thow haste vowed any thinge to god tary not but paye it which wordis when Salomon sayde them there was no siche vowes as More wolde proue by them presupposed nor thought but sich onely as the olde lawe prescribed thez Had theâ— then made any vowe of virginite with out ether precept or ensample \ they had made it of their owne head
sowle mynde and with al the might of our spirit and our neghbours as our selues These condicions are inculked and expressed clere ly and plentuously almoste in euery lefe of the scriptures These do al the storyes teche vs the lawe commandeth and the Prophetis preche vs them Vpon faith and loue therfore stande bothe the Testamentis whiche two thinges if we obserue so walke we before god we lyue pure and perfit in his sight accordinge to his wil. Where vpon there foloweth owr saluacion lyfe perpetuall This Testament because it shulde perpetually stande and because the Deuel espynge it to be so contrary a scourge to his kingdome and was so besy fro the beginninge to peruert goddis worde whan it was not yet wryten addinge and puttinge ther to whan he tempted Eue as nowe dothe More shewinge him selfe to be the very ch ylde of the father of lyes to seduce the con gregacion and chirche of God The heuenly prouidence of God did committe it at laste vnto letters to abyde vnto the worldis ende that it might standforth agenste all stormey contradiccion of the Deuell and his childerne the very enymes of the trowthe not onely to defende it selfe by it sel fe but to declare it selfe the very worde of God and to iuge and trye all mennis vnw ryten or wryten wordis whither they be trewe or false to receyue them beynge con sonant vnto it and to estiewe and dampne them beynge contrary This worde therfore saith the Prophete is pure and precyo wse tryed aboue Golde or Syluer more gloryouse and riche than any precyowse stone in whiche consiste the the some of our saluacion Unto whiche we aspyre and prease thorowe fyer and water and contende to haue it thorow a thousand perellis wh iche worde because it is endicted and wry ten of the moste benigne and lyberall God we knowe it to be the moste absolute ful and perfyt whervnto no nother maye be added nothinge maye be minisshed And agene Because it was wryten of the moste trwe God we are perfitely assured of the vetyte and certaynte therof so that when all other wordis as Moris vnwryten vamtes maye be douted of and called into question yet shall this wryten worde of God stande stil vndouted of the moste certayne and trwe squyer to iuge and to trye all other by it euen the pyler and foundacion of the trowthe as Paule callethe it in i. Timothe iij. capit This was wryten of the moste wyse that it shulde be exacte withe owte faute or errour It was wryten of the moste almighty God to endure for euer to bere downe all other wordis contrary to it and to stande faste euen agenste the gates of hell ¶ This wryten worde it behoued to be brought for the by â—lere and perfit men of lyuinge and of constant faithe wherevnto firste Moses the moste faithful minister in the howse of almightye God was chosen euen to wryte and to committe it â—nto letters theuerlastinge wyl of god techinge than by that wryten worde his flocke as now by the same we be taught what is god properly as our capacite maye comprehende whiche be his ferme decreis Howe and in what thingis he wolde be worshiped what he approueth and what he aborrethe Whiche wryten worde to omitte and neglecte it is damnacion to obaye and beleue it is euerlastinge lyfe To adde vnto it to take frome it or to change it whiche al More dothe it is grete synne and wykednes This scripture was afterwarde delyuerde vnto Iosua to be conserued defended and spred abrode of whome by succession other men receyuinge it vnto the tyme of Samuel did preseruâ— it And than began the prophetis to floresshe and open scoles were holden therof Than began this heuenly holsome doctryne as Pa ulâ— so ofte calleth it to be professed and pre ched openly Not that these Diuynes the prophetes were the autors of this celestial diuinite nor yet added or changed thei any thinge of this scripture and couenant whiche Moses had wryten but these men perceyuinge the dulâ—es and blynde ignorance of y â— worlde did dispute expende discusse and declare them the lawe aÌ„d lerninge before wryten delyuerd them y â— same prophete cryste so ofte figured promysed by Moses thei began to open to shewe aÌ„d to set for the clerely before their eyes Which prophetis gestis and sermons as mâ—che as behouethe and is profitable for vs to knowe be wryten in their holy bokis for owr doctryne vnto the worldis eude as ar the visions sermons and prophecyes of Isaye Ieremy Dauid Dauiel c. And albeit sometyme the study of these holy letters floureshed sometyme was neglecte yet was it neuer the prouideÌ„ce of god so prouydinge vtterly omitted loste For when vnder Manasses ther was sich a slaughter of propbetis aÌ„d the holy bokis laye rotted couerd w t duste eten with wor mes yet was ther Olda the prophetisse lef te at laste the boke of the lawe fownde in the temple brought forth into light vnder Iosias At the captiuite of Babylon were not many of y e holy bokis as thei be now smyten oute of their handis loste brent w t the temple yet did god reserue then Esdras as now hath he reserued many an Esdras to repayer delyuer them agen froÌ„ perell that thei perisshe not vtterly which was nolesse myracle than is shewed this da ye to se the Emprowâ— Pope and so many Kynges lordis Cardinallis bisshopes and the Deuyl to al agenste it and yet magry their tethes all God by a fewe vanesshed pore sowlis thruste it into their realmes aÌ„d sprede it into euery korner of them And here yet wolde More haue these lurkinge sorte of heretyques shewe a myracle for their chirche as himselfe bringeth yn for his chirche the maydens miracles of curtham strete nowe knowne for a false seducer wh an God the very autor of al trwe miracles hathe shewed one manifeste miracle euen vpon More himselfe yet cannot the bestely blynde asse se it but what is this miracle verely God hathe declared Mores highe witte and wysedome to be starke folisshenes and confownded his highe brayne and grete lerninge by these wretched begerly foles of this worlde and starke heritiques as he callethe them But to returne Esdras I sayd was stered vp to restore and preche agayne the scriptures And nowe laste of al aftir many yeris God by hys euerlastinge cownsel hathe spoken vnto vs by his owne sonne our sauiour Cryste eueÌ„ the same that he had spoken before by his Prophetis patriarches and Moses which thinge he declared in his transfyguracion in that he callinge to him hâ—ly and Moses did talke with them signifyinge the lawe and Prophetis to agre with him aÌ„d he with them and himselfe to be the perfitende and fullfilling of the â—awe and Prophetis euen the very marke y t al thei did shote at whervnto