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
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
gâ—atum faciens vnto other for these be the gyftes of god as Paule testifieth i. Cor. xiiij and in ij Timo. i. saynge Steâ—evp y â— gifte of God which is in the which grace aÌ„d giftis it ly â—the not yn any mannis power one to gâ—ue them to a nother For they be geuen on ely of God the father by the holygoste for the merites of Crystis dethe Nether ys the free spirit of God restrayned vnto any vtwarde sensible signe in gyuinge his gyftis but breathe whan and where he lyftethe He is mightyer then mâ—nnis handis than the wynde water or oyle and is not â—aiyed of them He karyed the wynde and not the wynde him Acto ij And as nomaÌ„ knoweth the course of the wynde frowhence it comith and where it resteth nomore knowe we by any sensible signe the course and wayâ— of the spirit into owr sowlis But this thinge requyreth a lenger dispu tacion whiche I shal by goddis grace prose cute in the declaringe of siche textis as I knowe the enymes of grace and goddis glorye shall brynge for them to proue the contrary ¶ And in the mene ceason because Mo re playeth with fastinge or faste as he did withe vowes and preisthed I wyll declare what this worde Ieiunium in Englysshe faste fignifieth accordinge to the vse of the scripture albeit I knowe that More abusethe the worde takinge it onely for the choise of meatis that or this daye forborne aftir the popis tradicions in whiche fignificacion the scripture dampueth it and calleth it the doctryne of the deuyl But yet for this popishe faste More lassheth out al the autorites at once in whiche is contayned this worde Ieiunium As in Leuitico and Zachari c. But the trwe significaci on of the worde once knowne I truste eue ry reder shal se how lytel thei make for his purpose ¶ This worde Ieiunium in Englesshe signifieth not the forberinge of one kynde of meatis and to eate thy belly full of other meatis that peraduenture please and fede thy flesshe better than those meatis whi che thow forbereste as to forthere flesshe aÌ„d eate thy belly ful of good fisshe with other delicate whitmetis is not the faste that scripture commandeth nor yet to forbere etinge and drinke tyl thou be dronckeÌ„ The pore ploughe man fastethe better withe a pese of salt smoked baken and a barley loffe with a draffe of smal drynke than the monke of the charterhouse with his bely full of good stourgen pyke perche carpe with his good whyte brede and mighty stronge ale or wyne Faste in scripture therfore signifieth properly the sorowful affliccioÌ„ heuynes and humiliacion of thy harte wherof there foloweth siche sorowe that thou forgetteste to take thy nowne meate but in stede of meate thou strewest thy selfe wi th asshes and in stede of drinke lyckeste yn thy tearis with the asshes to here thou cutteste thy clothes thou fallest prostrate to the grownde thou waylest thou prayeste Thus is Ieiunium in scripture taken so y t to farbere al or parte of thy meate to pray to wepe to go inclyned withe thy hede to be enspryegned with asshis c. be the partes of faste and vtwarde signes of thy very inwarde heuynes and sorowful affliccion whichâ— the scripture calleth Ieiunium The very trwe faste is a temperat lyffe aÌ„d perpetual abstinence frome al thinge that maye â—al vs frome pure lyuinge and sobrenes of mynde wherfore comonlye watche and prayer be ioyned with this faste in scriptures I do not therfore dampne this holy faste but hypocrisshe faste boughte and soulde supersticiouse faste mengled withâ— merites and spyced withe vngodly circumstances contrary vnto this tiwe faste described Isaye lviij And nowe rede Mores iutorites and iuge whither they speke of the Popes choyse of meatis whiche he wolde proue oâ— rather of this maner of fastinge vnto whiche we be bownde Firste in the. xxiij Chapiter of â—euiti he allegethe thus And the lorde spake vnto Moses saynge Also the tenthe daye of the selfe vij monethe is a daye of an attonâ—ment and shalbe an holy fesse vnto yow And ye shal humble yourselues and offre sacrifice vnto the lorde c. And what so euer soule is not humbled and suffreth not affliccion that daye shalbe destroyde frome amonge yow Here is Mores faste called an affliccion or humblynge In Zachary vin thus is it wryten to proue Mores false faste The faste of the fowerthe monethe The faste of the fyfte monethe and the faste of the seuenth monethe and the faste of the tenthe monethe shalbe turned into ioye and gladnes vnto the howse of Iuda Whiche is euen the same that Cryste sayde ye shalbe full heuy but yowâ— heuynes shalbe turned into ioye And for the vnderstandinge of Zachary ye shall knowe that Nebuchadnazer brake yn at the walâ—ys of Ierusalemyn the fowerthe monethe which was to Iuda a grete faste that is to wit grete sorowe and affliccion wepinge waylinge In the. v. monethe the temple was breâ—te In the. vij moue the Godolyawas slayne in the. x. moue the thei had heuy tydingis not a longe tyme to returne c. Sochat Zachary ment nothinge lesse than the popis choyse of meates For this mauer of fastinge that Mores chirche commande the by certayn prescripte dayes aÌ„d choyse of meatis was inuented longe aftir Zacharias tyme and after crystis commin ge to ye and one Montanus a grete heritique firste presumâ—d to oâ—â—rat men publisshe siche prescript lawes of fastinge whome Apollomus all Ecclesiastical wryter conuincethe to be led of an euyl spirit And as form Mosâ—s lawe God limted no man to that or to this meat as dothe the Pope but in al the hole yere he consecrated but one daye to false And if thow wilt knowe what maner of fastinge god approueth re de the. lviij chap. of I saye and there shalt thow se that it is not the Popis prescript dayes in the choyse of meatis but he there damneth and aborreth siche fastis and kno weth them not But had More ben as wy sem readinge the scripture as he makethe himselfe he shulde haue seâ—e what fastinge is declared by Cristis owne mouthe In â—uke the pharisayes and scribes came and asked Cryste why his discpples fasted not and prayde not as wel as did Iohan baptists disciples whom Cryste answerde that ye cannot make the chylderne of the bryde chamber so longe as the brydegrome is with them to faste but the tyme shall come their brydegrome taken awaye fro them y â— thei shal faste This faste he declared by a similitude to be affliccion sorowe and the crosse caryinge And to be suer turne to the places of Iohan wherâ— cryste tolde thez of his departinge and takynge awaye frome them loke and he sayd not be not trowbled in yowr hartis for that I now go froÌ„ you â—eryly â—eryly I saye vnto yow ye shal
goddis holy scripture neglecte be not a frayde to brynge in strange doctryne mennis dremes vnwryten trouthes into crystischirch as now hath more taken in hande bothe to sence mennis soulis with his deuelissh doctryne to burne as many as will not beleue his lyes But returne we into the waye The holy goste is called the spirit of trouthe in dede but of what trouth verely not of euery trouthe to lede vs therynto as mo re mynseth it but he is the spirit onely of y t trouthe which sayd I am the trouth he is the spirit of this trouth of all trowthes y t concerne him his doctrine religion and faith contayned in the lawe prophetis and testaments And into this trouth contayninge al trowthes concerning his glory and our saluacion the spirit is promysed to lede y e electe ye that by no nother waye then by the same waye y â— sayd I am y â— waye Into this waye to be led so forthe into this trowth prayd the prophete saynge The lorde be merciful and graciouse vnto vs he moâ—ghe shewe vs his face y t his waye not Mores wyked wayes might be knowne thorow out y â— worlde his saluacion amon ge al folke Also he prayed in a nother place saynge Lorde lede me into thy waye y â— I might walke in thy trowthe not in Mo ris vnwryten verites for al the wayes of y e lorde ar mercy verite but All y e wayes of More ar cruel tyrany subtyl false hed All the wayes of the lorde ar mercy verite saith the prophete vnto thez y t seke his testaments testimonies for the two testa ments testisyâ— of him not Mores vnwry ten vanites It is a trowth y t thames ebbethe floweth trwe y â— y â— sonne ryseth in y â— east \ and y t euery hole body is greter then eche of y â— singler partes ther of into y e whiche verites euen y â— vngodly be led by theyr eyes not by y e holy goste nomore than he neded to haue led thapostles into thassum pcion of our lady they than beinge present lokinge vpon hir taken vp if she were as sumpte as I shal shew you here after It is trewe y t one had made y â— boke of y â— Suppli cacion of beggers And y â— M. Mok playd y â— proctour of purgatory creping forth gro ning out his Supplicacion of soules But yet into these trouthes did not y â— holy goste lede any man for into y e trouth y t y â— Suppli cacion of beggers was wryten who wrote it More saith himselfe in his supplicacion of soules y t y â— deuyl led him wherfore it is not the spirit of trouth y t leadeth into euery trouth for ther be some trouthes as they be vnworthy the holy gostis ledinge so be ther some agayne so aperte vnto our ey es eares y t thei nede not his ledinge of y â— which kinde of trouthes reken not his lyes be all Mores vnwryten trouthes which he sayeth be of necessite to be beleued whan cryste therfore repeted so ofte y e spirite of trouth had sayd before I am y â— waye the trouthe y â— lyfe y t y â— spirit shulde testifie of him selfe he dothe declare into what trouthes he shulde lede them euen into him selfe siche as concerne him the fontayne beginninge ende of al trowthes and not into siche trowthes into whiche our eyes senses lede vs but into siche as he is the spirite of the sercher very techer of And therfor Paul speking of y e ê‘fant wysedome of god coÌ„cerning y e red empcioÌ„ of man by y e deth of cryste which wysdom lay yet hyd froÌ„ y e gentiles fro many of y e Iwes to so y â— nother eye sawe it nor eare harde it nor harte coude think it was to one foles hnes to y e tother sclawnderous yet god at laste reueled it by his spirit of trowthe led y â— apostles in to it which els wolde neuer haue beleued y t y e Gospel shulde haue ben preched to y â— geÌ„tyls And eueÌ„ this is one of those harde poyntis wherfore cryst sayd yet haue I many thinges to tell you which ye cannot now bere but whaÌ„ y t spirit of trouth come he shal lede you into al trouth of wh ich I saye eueÌ„ this y t y e kyngdome of cryste shulde be enlarged his gospel preched thorowt amoÌ„g al y e geÌ„tils was y e chefiste as y e pistles of Paule beinge y â— doctour precher sente vnto thez playnly declare especially his pistle to y e Ephesens where this place of Iohn is expowned at large Foâ— it is the spirit y â— sercheth all siche depe mysteris as Paule there cal this trouth both in his pistle to y e Ephesens also to y e Corinthes sa ynge God hath reueled it vs by his spirit for y e spirit ensetcheth al thingis eueÌ„ y e depe misterys of God â— is to wyt as concerning y â— matter y â— ther Paul entreteth of as y â— creacion y â— fal redeÌ„pcion of maÌ„ whither he be Iwe or geÌ„tyle by crystis deth very god maÌ„ For as noman knowth y â— mynde plesures of god but y â— spirit of god so euery maÌ„ sercheth theÌ„ but in vayne saue onely y e spirit of god The spirit of trouth therfore sercheth vs oute y â— mysteris secretes of god which we by our owne senses corrupt na ture cannot attayne to nor coÌ„prehende in our hartis by natural reasoÌ„ nether yet any natural wytte can vnderstande We haue not receyued y e spirit of y â— world but y e spirit which is of god saith Paule y t we myght know what thinges ar geuen vs of cryst y â— is to weit eueÌ„ crist hiself y â— most absolut ve rite saluacion lyfe â–ª petual thorow hi which is made of god our wysedome rightwys nes holynes redeÌ„pcioÌ„ vnto this euaÌ„gelik verite secret wysdom of god loked Dauid in y â— vi vers of y â— li. Psal. these giftis we preche saith paul not w t wordis which maÌ„ nis wysdoÌ„ paynted eloqueÌ„s teche but w t sich wordis as y â— holy gost recheth layngfor th expowning spiritual thingis vnto the spiritual childâ—rn Now I praye you what spiritual poynt is there in Mores vnwryteÌ„ verites as to halow vestmeÌ„tis chalices c. what nedeth here any spiritual exposici on or laynge forth of so carnal sensible ceremones euery natural wittâ—d w t his comeÌ„ sensis maye perceue moris vnwryten verites se them to to be starke vayne vanites â–ª But the natural wyse man perceyueth not those thinges y â— are of the spirit of God c. ¶ But nowe let vs se one
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
and other affliccions volontary done did mercyfully take quyte aw aye the great and greuouse punysshement that was at hande ordeyned by hym selfe for theyr synnes and offences and so purchaced pardon by theyr fastinge cet But the texte tellethe vs a nother tale and saithe that aftyr they had herde Ionas hys prechinge They beleued yn the Lorde and of this beleife they fasted and God sawe theyr Workes as testymones of theyr faythe Whiche Faithe it is that God beholdethe for owre iustificacyon Ieremy the. v. chapiter saynge Lorde thy eyes beholde faith The Lorde behelde Abel and his gyftes he sawe of what Faith Abel offred them And so by fayth he offred vnto God a more plentuowse Oblacion then Cayn Hebre. the. xi Chapyter Thus the Prophetâ—s expowne the lawe and the newe Testament expow nethe them bothe Nother Tyndal nor no man els denieth fastinge as the Scripture vsith it but the scripture and euery cristen man that knoweth the truthe of Goddis worde and haue espyed the falshed and abominacion of the pope and his Synagoge taketh the popes choyse of meatis by certayn prescript dayes for euery man for the doctrine of the Deuel as Paule playnely calleth it And it is the more Deuellish in that as More saith and cannot proue it y t by siche dedis men deserue grace remission of synnes and so heuen whiche is iniuryouse to crystis bloude and a deuellisshe doc trine improued and damned in euery parte of holy scripture For althoughe many in the olde testament fasted and prayde for some grete calamite other caste al redy vpon them orels nowe at hande or of a speciall repentaunte mynde for their synnes some tymes an holedaye but seldem many dayes togither yet was it not the vtwarde dede that peaced god but the faith wherof the dede procedeth as testimony of an humbled obedient and faithful harte God is the insercher and inseer euen of the very secrete affectis of the harte and aftir that faith geuen vs dothe he iuge and fauour forgeue and iustifye Ye are preserued and saued saith Paule by grace thorowe faith this is not of yourselfe It is the gyfte of God and cometh not of our werkis leste any maÌ„ shuld glorye and reioyse in him selfe Men are iustifyed and forgeuen frely by the fauour and grace of God thorowe the redem pcion that is in Iesu Criste c. After that the goodnes and gracious loue of god our sauiour apered and did shyne he made vs saulf not for our good and rightwyse workis whiche we wroght but he saued vs aftir his mercy ¶ But as touchinge the place of iustifyinge of faith and merites of workis it is declared plentuously in euery englisshe boke late made Wherfore I will passe ouer and make an ende but firste I muste poinge my self with a breife Apologye frome a â—owple of lyes that More maketh of me in the hondred and xcvi leif of his longe Apo logye saynge that I taught pursers sonne attendinge vpon me at London viij or ix dayes my vngracious heresyes agenst the sacrament of the anter And that two nonnis were brought into my howse at Auâ—erpe Whom Iohan Birte saithe he stale owte of their cloyster to make harlets But the nonnes sayd playnely and yet affirme it that they came forthe leste they shulde haue bene made harletts in the cloister by a vycioâ—fe Prieste called Syr Iohan Larke their stwerde whiche by theyr saynge was not mete to be chaplayne vnto nonnis nor nonnes to haue siche a stwerd and therfore came they their waye It is a perrâ—llous poynt for Nonnes chastite to be reclused in siche a cloister where Preistes be to familiare and bere all the rule beinge at me all tyde bedde and borde with in the place Nether came these nonnis then vnto my howse in Antwerpe I take God to recorde And as for dicke purser veryly the chylde laye withe me that lytell whyle and fetched me meaâ— whome I taught to saye by herte his Pater Noster Aue And Credoyn Englysshe withe the two Prayers folowynge in the Ortulus Amme to saye them in the morninge and euenynge and this yn good faith was all the Herysye that I tawght him I had beit an vndiscreit Maister so sodenly in so lytelâ— space to haue taken forthe the chylde owte of his Pater Noster vnto the Sacrament of the Auter seynge the chylde was not yet of so full age as to come vnto Goddis borde but this lowde lye his M. More souked owt of the boyes botockis to fede his vngracious affectis when he whipped him naked tayd vnto the tree of his trowthe And as for my goodly Godly Pistle whiche he remembreth in his confutacion and belyeth me therto I knowe none syche excepte he meane my answere vnto the priour of Newnnahms goodly Godly Pistle sente vnto his reuerent Father then bisshope of Lyncolâ—e called I trow bisshope langley â—nto whiche if it please hym to answere me I promyse him he shall procure him selfe more perpetuall shame then immortall glorye if he be not all redye paste shame A Peroracion ¶ But now Crysten Reder For a con clusion to returne to my purpose Because M. More is so temerariouse as to dare say and affirme that all trouthes necessary for our saluacion be not wryten in all holy s◠〈◊〉 so complete ferme and approued te stimones and Testamentis of God faymnge certayn I mote â—cre what vnwryten vâ—rites necessary to be beleued Thou shalt knowe certaynly that God almyghty by the mouthe of his Prophet Ierâ—my xxxi diuyded the hole scriptures into two Testamentis the olde and newe where a Testament is as miche to saye as a promyse a vaâ—gyn or a couenaunt wherby God hath promysed testifyed and declared his Godly wil and mercyfull plesure vnto vs agreinge with vs vpon certayne condicions wryten in the sayd Testament As firste vnto our father Abraham offeringe himselfe vnto him with this promyse and couenant saynge I will be thy God for the and for all alone sufficient I wil I tel the be thy god and to thy sede after the for euer so y â— thou walke before me be perfit and pure And for a declaracion and confirmacion of this couenant god certifyed him saynge In thy sede shall all nacions of the erthe be blessaed I shall geue the that loâ—de that swimniethe in mylke and honey I shal delyuer the frome thyn enymes withe an c. siche other By whiche testimones promyses he declared vnder what forme and condicion he wolde be theirs and owr god For we be of Abrahams sede and his chyl deâ—n if we resemble owr father Abraham in lyke faithe And agen as concerning our parte it is enioyned and commanded vs to haue no strange goddis but in him onely that so mercifully assuâ—re the vs to be owre god for al alone sufficient to beleue to cleue to to depende vpon to fere to serue to worship to loue withe al our hartis
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
onely be â—erde but also offred to mennis eyes y â— most suereste sense of al to sowne thorout al y â— worlde for euer where theirselues coude neuer come Thei saw their wrytingis what contencioÌ„ oâ— scisme so euer fel shulde abyde for euer to decyse determen y â— trowth y t letters were y â— most faithful suerest kepers of theyr wordis voyces Thei same also in theyr tyme y â— their sermons doctrine dyuerse hearers did diuersely reporte into their scla wnder perel of errours false beleif wherfore to be suer to auoyde these inconue nientis for y â— other frutes thei coÌ„mitted their wordis vnto letters Ioan preched I doute not first ageÌ„st Corinthus Ebion ere he wrote but to confute their heresye more suerly more at large what a gospel did he wryte euen y â— brason pyler founda tion of the trouth to standâ— agenst to bare down al sich heresyes to y â— worldis ende But here saith More y t the apostles were not so plentuouse w t their pennes as they were w t their mouthes Whervnto I answer y t thei were as riche as diligent w t their penne ye rather plentuoâ—ser theÌ„ w t their tonges For y t man which wryteth â— thinge w t deliâ—eracion which he hath spoken preched so ofte â—efore shal do it more exactly richely w t his penne then euer he spake it sith the holy goste fayle nolessâ— his penne then he did before his tongue I thinke Paule did setforthe sâ—nne y e lawe gra ce y â— gospel â—â—â—â—nfyinge by faith onely in his pistle tâ— y â— â—om w t his penne or spake it whyle his scrybe did receyue it as rychely as euer he did pâ—ecâ—e these thinges by mo uch â—ow compendioise an introduccioÌ„ in to y â— vnderstanding of y â— hole scripture y t pistle is thâ—i know y â— haue laboâ—ed studied it Did not Crysâ—stome AusteÌ„ Ierome etc. â—ryte their homylies sermons more large ly â—d clerely then thei preched thez And if we might fetche a coniecture at the gentyle letters I wolde argue y t Cicero his oracious wâ—yten karyed w t them more vehemence peâ—he aÌ„d powr to persuade theÌ„ sp oken although I know y â— y â— speker aÌ„d pronouÌ„cer gâ—ue his oracion spirit aÌ„d lyfe For I thinke aÌ„d so dide Milo himself y â— if Cicero had sayde his oracion for Milo as riche â— aÌ„d as plentuously as he aftirwarde wroâ—e it Milo had neuer eten so strange course is â—he in Massilia But let these coÌ„iâ—ctures â—asse aÌ„d turne we to the assuered certaynte â—f the wryten worde to be set ageÌ„st Moris â—aueriÌ„g vnwryteÌ„ vanites which as thei caÌ„â—ot certifye nor set no troubled coÌ„science at este so put thei nomaÌ„ in suertye of saluacioÌ„ is doth the wryten worde of god excepte my man be so mad as to beleue Moris baâ—e worde better then goddis wryteÌ„ promise The wordis of god wryteÌ„ ar so certayn â— thei be bouÌ„d w t an othe of his own mouth weringe by himselfe so y t nether the techer nor the lerner of theÌ„ nedeth neuer to doute And by this othe he hathe assuered vs of the same hrretage geueÌ„ vnto our fathers â—brahaÌ„ Isaac et ce if we perseuer in y e same â—aith and sufferance paciently tarying foâ— it in hope setting befor our eyes the same self promysed hope whoÌ„ we taryfore Iesus crâ—st the very trouth of god aÌ„d the self promi se of whoÌ„ he assuereth vs so certaynly y â— he â—alleth him the suer fastâ— ancore of our souâ—is the grekis vse the ancore prouerbially for a suer aÌ„d salfe refugye aÌ„d for al thingis that we truste aÌ„d cleaue to Now what sueâ—er ancor is ther thaÌ„ goddis wryten worde confirmed by his â–ª owne othe euen his euerlastinge testament wryten in crystis blode ratifyed confirmed sealed w t his dethe vn to which testament saith Paule Gala. iij. thâ—rought noman to adde any thinge more or to change which consyderinge y â— assured certaynte of this worde aÌ„d gospell wryten when he came to y â— penninge therof to certifye his Timothe Titus set to preche it layde on these wordis as hammers saynge Fidelis sermo certus sermo indubitatus sermo It is aferme faste a suer worde cer tayne vndouted worthy to be approued embrased al maner of wayes so y t it is profi table to teche to rebuke to exhorte ce It behoueth an ouerseer saith he to be glewed to this assuered certayne worde by wh ich men ar taught enstructe so y t thei may exhorte w t holsome doctrine conuinceal y â— agen say it Our gospel saith Paule i. thessa i. was preched w t you not in worde onely but also w t power by y â— holy goste in grete assuerance certaynte as ye know For he sayâ— nothinge but he proued it them by y â— suer testimony of scripture whan he first preched w t them conuerted them Act. xvij â—nd note wel Crysten reder whan Paule comethe to this certayn assuered worde of his gospel That cryste dyed for our synnes how ernestly he exhorteth these two ouerseers saynge These thinges teche This commande These thinges whette excercyse vpon them These monesshe warne them And when he came to y e. iij. ca. ij Tâ— to put him in mynde of this certayn gospel of thassuerance of whom he was lerned y e scripture how effectuouse myghty perfit it is vnto saluacion a none se w t how meruelouse erneste obtestacion he adiured Timothe before god y e lorde Iesu cryste y t he shulde preche it byddinge him to be ferueÌ„t be it in ceason or out of ceason Improue rebuke exhorte w t al pacience c. Now crysteÌ„ reder I obteste adiure y e w t Paule before God y e lorde Iesu cryste y t shall Iuge the quyk deed at his aperinge in his kyngdome y t y u cleue vnto y e ancor of his wryten aÌ„d adsuered worde not to leue it for Moris vnwryten rytes ceremones forsake not Goddis certayn wrytinge for Mores vncertayne vanytes Beleue Goddis vndouted scriptures aborte Moris execrable dampnable doctrine if y u wylt saue thy soule What Crysten man dothe not doute of Moris vnwryten wordis or rather knowe them for vndouted blasphemyes starke heresyes but of the trouth of goddis wryten testament no crysten man beynge one of crystes floche heringe and knowing his herde mannis voyce neuer douted nor neuer shal but is assuered that it is his euerlasting trouth sufficient for our saluacion Which god geue vs grace only to rede to vnderstande to beleue to cleue to and to holde it vp before vs the very lighte vnto our fete that we stomble not at Moris vn wryten lyes and fall into his dampnable doctryne Amen The voyce