sent where hee heard that they begon to faynte to comforte courage strength them with the word of GOD and in that also that he sent Timothe Paules Disciple both vertuous well learned and had in great reuerence it is easy to see that he was a faythfull seruaunt of Christes and of the same doctrine that Timothe was of yea and Paule hym selfe was of and y ◠he was an Apostle or in the Apostles tyme or nere thereunto And seyng the Epistle agreeth to all the rest of the Scripture if it be indifferently looked on why should it not bee authoritie and taken for holy Scripture The Prologue vpon the Epistle of S. Iames by W. Tyndall THoughe this Epistle were refused in the old tyme and denyed of many to be the epistle of a very Apostle and though also it laye not the foundation of the fayth of Christe but speaketh of a general fayth in god neyther preacheth his death and resurrection either the mercy that is layde vp in store for vs in him or euerlasting couenant made vs in his bloud which is the office and duety of a very apostle as Christ sayeth Iohn 15. ye shall testifye of me yet because it setteth vp no mans doctrine but cryeth to keepe the law of God maketh loue which is without parcialitie the fulfillyng of the law as Christ and all the Apostles did and hath thereto many good and godly sentēces in it and hath also nothing that is agreable to the rest of the scripture if it be loked indifferētly on me thinketh it ought of rigt to be takē for holy scripture For as for that place for which happely it was at the beginnyng refused of holy men as it ought if it had meant as they toke it and for which place onely for the false vnderstandyng it hath bene chiefly receiued of the Papistes yet if the circumstances be well pondered it wyll appeare that the authors entent was farre otherwise then they toke for For where he saith in the 2. chapter fayth without deedes is dead in it self he meaneth none other thyng then all the scripture doth how that that fayth which hath no good dedes following is a false fayth and none of that fayth iustifieth or receyueth forgeuenesse of sins For God promised thē only forgeuenes of theyr sinnes onely whiche turne to GOD to keepe his lawes Wherfore they that purpose to cōtinue still in synne haue no part in that promise but deceyue themselues if they beleue that GOD hath forgeuen them their olde synnes for Christes sake And after when he sayth that a man is iustified by deedes and not of faith only he will no more then that faith doth not iustify euery where that nothyng iustifieth saue fayth For dedes also do iustify And as fayth only iustifieth before God so do dedes onely iustify before the world whereof is inough spoken partly in y t Prologue on Paul to the Romaynes and also in other places For as Paule affirmeth Rom. 2. that Abraham was not iustified by workes before God but by fayth only as Gen. beareth record so wil Iames that deedes onely iustified hym before the world and faith wrought with his deedes that is to say fāyth wherwith he was righteous before God in the hart did cause hym to worke the wyll of God outwardly whereby he was righteous before the worlde and whereby the worlde perceiued that he beleued in God loued and feared God And as Hebr. 11. y t scripture affirmeth that Raab was iustified before God through faith so doth Iames affirme that through workes by whiche she sheweth her fayth she was iustified before the world and it is true And as for the Epistle of Iudas though men haue and yet do doubt of the authour and thoughe it seeme also to be drawne out of the second Epistle of S. Peter and thereto alleageth scripture that is no where founde yet seyng the matter is so godly and agreeyng to holy Scripture I see not but that it ought to haue the authoritie of holy Scripture An exposition vpō certaine wordes and phrases of the new Testament INfernus and Gehenna differ much in significatiō though we haue none interpretatiō for either of thē thē this english word Hell for Gehenna signifieth a place of punishment but Infernus is taken for any maner of place beneth in the earth as a graue sepulchre or a caue Hell it is called in Hebrue the valley of Hennon a place by Ierusalem where they brent their children in fyre vnto the Idoll Moloch and is vsurped and taken now for a place where the wicked and vngodly shal be tormented both soule and body after the generall iudgement Geue roume to the wrath of God Rom. 12. Wrath is there taken for vēgeaunce and the meanyng is let God auenge either by himselfe or by the officers that beare hys roume There tary and abide till ye go out It is Marke the 6. chap. whersoeuer ye enter into an house there abide tyll ye go out thence And Luke 9. it is Into whatsoeuer house ye enter there tary and go not out thence that is to say whosoeuer receiueth you there abyde as long as you are in the citie or towne and go not shamefully a begging from house to house as Friers doe Dust shake of the dust of your feete Math. 10. Why are they commaunded to shake of the dust for a witnes sayth Luke that that deede may testifye against them in the day of iudgement that the doctrine of saluation was offred for them but they would not receyue thē ye see also that such iestures and ceremonies haue greater power with them thē haue bare wordes onely to moue the harte and to stirre vp fayth as do the laying on of handes annointyng with oyle c. Hipocrites can ye discerne the face of heauen and not discerne the signe of the tymes that is to say they could iudge by the signes of the skye what weather should follow but they could not know Christe by the signes of the Scripture and yet other signes might not be geuen them He that sayth he knoweth Christ kepeth not his commaundementes is a lyar To know Christ is to beleue in Christ Ergo he that keepeth not the commaundementes beleueth not in Christ ¶ The end of such Prologues of the old Testament and new Testament as were made by William Tyndall The parable of the wicked Mammon published in the yeare 1527. the 8. of May by William Tyndall ¶ That fayth the mother of all good workes iustifieth vs before we can bryng forth any good worke as the husband marieth his wyfe before he can haue any lawfull children by her Furthermore as the husbande marieth not hys wyfe that she shoulde continue vnfruitefull as before and as she was in the state of virginitie wherin it was impossible for her to beare fruite but contrariwise to make her fruitefull euen so fayth iustifieth vs not that is to say marieth vs
maliciously resisted the open truth agaynst hys owne conscience sence the world began that euer I read For it is sinne agaynst y â— holy ghost which Christ saith shall neither be forgeueÌ„ here nor in the world to come whiche text may this wise be vnderstand that as that sinne shal be punished with euerlastyng daÌ„nation in the lyfe to come euen so shall it not escape vengeauÌ„ce here As thou â—eest in Iudas in Pharao in Balam and in all other tyrauntes whiche agaynst their consciences resisted the open truth of God So now the cause why our Prelates thus rage that moueth them to call M. More to helpe is not that they finde iust causes in the translation but because they haue lost their iugglyng and fayned termes wherewith Peter prophesied they should make marchaundise of the people ¶ Whether the Church were before the Gospell or the Gospell before the Church AN other doubt there is whether the Church or congregatioÌ„ be before the Gospell or the Gospell before the Church Which question is as hard to solue as whether the father be elder then the sonne or the sonne elder then his father For the whole Scripture and all beleuing hartes testifie that we are begotten through the word Wherfore if the word beget the congregatioÌ„ he that begetteth is before hym that is begotten then is the Gospell before the Church Paul also Rom. ix sayth how shall they call on him whom they beleue not And how shall they beleue without a preacher That is Christ must first be preached yer men can beleue in him And then it foloweth that the word of the preacher must be before the fayth of the beleuer And therfore in as much as the word is before the faith and faith maketh the congregation therfore is the word or Gospell before the congregation And agayne as the ayre is darke of it selfe receaueth all her light of the sonne euen so are all mens hartes of theÌ„selues darke with lyes and receaue all their truth of Gods word in that they consent therto And moreouer as the darke ayre geueth the sonne no light but contrarywise the light of the sonne in respect of the ayre is of it selfe and lighteneth the ayre purgeth it from darkenesse eueÌ„ so the lying hart of man can geue the word of God no truth but contrary wise the truth of Gods word is of her self and lighteneth the harts of the beleuers and maketh them true and clenseth them from lyes as thou readest Iohn xv ye be cleane by reason of the word Which is to be vnderstand in that the word had purged their harces from lyes from false opinions from thinking euill good and therfore from consentyng to sinne And Iohn xvij sanctifie them O father thorough thy truth And thy woorde is truth And thus thou seest that Gods truth dependeth not of man It is not true because man so sayth or admitteth it for true But man is true because he beleueth it testifieth and geueth witnesse in hys hart that it is true And Christ also sayth him selfe Iohn v. I receaue no witnesse of maÌ„ For if the multitude of maÌ„s witnesse might make ought true then were the doctrine of Mahomete truer then Christes ¶ Whether the Apostles left ought vnwritten that is of necessitie to be beleued BUt did not y â— Apostles teach ought by mouth that they wrot not I aunswere because that many taught one thyng and euery man the same in diuers places and vnto diuers people and confirmed euery sermoÌ„ wyth a sundry miracle therfore Christ his Apostles preached an â—…red thousaÌ„d sermons and did as many miracles which had bene superfluous to haue bene all written But the pith and substaunce in generall of euery thing necessary vnto our soules health both of what we ought to beleue and what we ought to do was written and of the miracles done to confirme it as many as were nedeful So that whatsoeuer we ought to beleue or do that same is written expresely or drawen out of that which is written For if I were bound to do or beleue vnder payne of the losse of my soule any thing that were written nor depeÌ„ded of that which is writteÌ„ what holpe me the scripture that is written And thereto in as much as Christ and all his Apostles warned vs that false prophetes shoulde come with false miracles euen to deceaue the elect if it were possible wherewith shoulde the true preacher confound the false except he brought true miracles to confound the false or els autenticke scripture of full authoritie already among the people Some man woulde aske how dyd God continue his congregation from Adam to Noe and froÌ„ Noe to Abraham and so to Moses without writing but with teaching from mouth to mouth I aunswere first that there was no scripture all the whyle they shall proue wheÌ„ our Lady hath a new sonne God taught Adam greater thynges then to write And that there was writing in the world long yer Abraham yea yer Noe do stories testifie Notwithstanding though there had bene no writing the preachers were euer prophetes glorious in doing of miracles wherwith they cofirmed their preaching And beyond that god wrote his testameÌ„t vnto them aâ—way both what to do and to beleue eueÌ„ in y e sacramentes For the sacrifices which God gaue Adams sonnes were no dumme popetrie or superstitious Mahometrie but signes of the testament of God And in them they red y e worde of God as we do in bookes and as we should do in our sacraments if the wicked Pope had not taken the significations away from vs as he hath robbed vs of the true sence of all the scripture The testament which God made with Noe that he woulde no more drowne the worlde with water he wrote in the sacrament of the rainebow And the appointment made betwene him and Abraham he wrote in the sacrament of circumcision And therefore sayd Steuen Act. vij he gaue them y â— testameÌ„t of circumcision Not that the outwarde circumcision was the whole testament but the sacrameÌ„t or signe there For circumcision preached Gods worde vnto theÌ„ as I haue in other places declared But in the tyme of Moyses when the congregation was encreased that they must haue many preachers also rulers temporall then all was receaued in scripture in so much that Christ and his Apostles might not haue bene beleued without scripture for all their miracles Wherefore in as much as Christes congregation is spred abroad into all the worlde much broader then Moses and in as much as we haue not the olde testament onely but also the new wherein all thinges are opened so richly and all fulfilled that before was promised in as much as there is no promise behinde of ought to be shewed more saue the resurrection yea and seyng that Christ and all the Apostles with all the Angels of
it foloweth c. S. Paul saith it is profitable to learne with and you say that it is dawnable good to learn herises with S. Paule sayth it is good to improoue heresyes and you say it engendereth heresyes S. Paule sayth it is good to informe and to instruct righteousnes and you say to enforme heresies S. Paule sayth that the man of God may be perfect by it and you say that the Priestes al onely shal haue it so that you play ouerthwart with S. Paule in all thinges Also S. Paule sayth you may all interpretate scripture one by one that all men may learne and all men may haue comfort but let your wynes kéepe sylence in the congregation Marke how that all men may prophesye which S. Augustine doth declare for interpretating Scriptures Therefore it belongeth not all onely to priestes Also hée sayth that women must hold their peace which hée néede not to coÌ„maund if they were vnlearned Furthermore hée will that womeÌ„ shall learne of their husbaÌ„ds at home How shall their husbandes learne them if they bée vnlearned theÌ„selues Also S. Paule geueth testimony of Tymothy that hée was learned in holy scriptures from his childhode the which were able to instruct hym vnto saluatioÌ„ by fayth that is in Christ Iesu Here you not how Tymothe was learned in holy scriptures béefore hée was eyther priest or byshop yea being but a childe the which as S. Paule sayth weare able to enstruct hym and you say they bée able to condemne meÌ„ Is not this cleane coÌ„trary against S. Paule are you not ashamed What works shall Antichrist doe more coÌ„trary to Christ theÌ„ these bée let all christeÌ„ men write the déedes of Antechrist they must all agrée in this that hée shal condemne scripture But that shall be not doe without some colour of right and of holynes and you condemne it hauyng no colour nor no shadow of holynes but all onely reason of fleshlynes and of starke madnes Thinke you if the great Turk would receaue such reasons as yours bée yea and a great deale better agaynst hys Mahomet that hée coulde raigne so long as hée hath done Nay doubtles and yet you loke to bée alowed agaynst Christ the ryght sonne of God yea and that of Christen men which coulde not bée hard agaynst mahomet Also our M. Christ commaundeth his Apostles that they should preach y â— Gospell vnto all creatures as Mathew sayth that they should teach meÌ„ to kéepe all manner of things that hée hath coÌ„maunded them Marke that the Gospell must bée preached to all manner of men not to priestes onely the Apostles must also learne to kéepe all thinges of the Gospell which they can not doe without they know them no if these thinges that the Apostles dyd learne should ingender or be any occasion of heresies then the holy Apostles were occasion by theyr doctrine of heresies Yea and that at the commaundement of our M. Christe what néede the Apostles to learne vs any thing that might bée occasion of heresie were wée not in heresie béefore they came were wée not all disposed of our nature vnto all maner of mischiefe and yet after your learning they come and learne that thing that is occasion of heresie But of your conscience are you not ashamed thus damnably to blaspheme the heauenly worde of God thus shamefully to coÌ„demne Gods worde thus presumptuously to vndertreade the gifte of y e holy ghost yea and that vnder the preteÌ„ce of holynes of ChristeÌ„dome as though you dyd fauour Christ Will you make Christ an auctor of heresy and that vnder the name of holynes will you by your holynes and your damnable hipocresye condemne our M. Christ the auctor of all goodnes But brieflye if you woulde teach nothing but that which our M. Christ hath left to bée taught we should not haue so many heretykes as we haue For nowe men bée no heretykes for speking agaynst Scripture for you graunt that men speak scripture but for speaking agaynst your law for y e cause bée they made heretykes and by y e bée they proued heretykes Now let euery Christen man Iudge in hys conscience if this bée right or lawfull Is not this a merueilous thing let a man liue in fornicatioÌ„ in whoredome in theft in murther drunkennes in extortyon in bribery briefly in all maÌ„ner of mischyfe and you will haue nothing to doe with theÌ„ you will scarsly reproue hym yea hée shall bée a great officer vnderneath you greatly in your fauour But let a man come and preach y e very true Gospell of Christ and thereby reprooue your damnable lyuyâ—g and theÌ„ béegynneth hée to bée an heretycke it shall cost you great labour if you make hym not an heretyke in déede And yet haue you nothing that you can reprooue in hym as concerning hys lyuyng but all onely that hée preacheth the Gospell Is not thys a merueilous heretyke whose lyuyng you must néedes graunt to bée good And also you can not prooue but that his learning is of Christ but all onely that it pleaseth you not no you dare not take in hand to prooue it false but all onely by vyolâ—ce you will condemne it Thinke you that God will thus suffer remember what hée sayth by the holy Prophet Thou hast reproued the vnfaythfull people hast destroyed the wicked and takeÌ„ away their name for euer The Lorde hath prepared his trone of IudgmeÌ„t doubt you not but hée shal shortly reprooue you His trone is set to the IudgemeÌ„t must you come where you shall neuer bée able to defeÌ„d this cause but you must perishe for euer But here will you say that you preach the Gospell to the people and that is inongh for they néede not to haue it in Englyshe I aunswere I pray you when was there any lawe that euer men were bounde to kéepe but that it was geuen them in wrighting I will not say that you doe not teach them the right Gospell for you know it not But how are they able to beare away that thing y e they doe but heare And if they may heare it of you why may they not also reade it But looke on S. Luke that wrot his Gospell that men might know for a certayne those thinges that they were informed of Moreouer why did y â— Apostle write yea and that vnto lay men séeyng that they were so diligent in preachyng I dare boldly say as you bée â–ª But let vs sée howe lay men were forbydden to read holy Scripture in the Apostles tyme The noblest of Thessalonia whiche receiued the worde searched the Scriptures dayly whether those thinges that Paule preached were so or not here haue you playne that lay men searched Scriptures to knowe whether Paules doctrine were true or not and also how they read dayly Scriptures And now come you and say that lay men shall read no Scriptures but alonely receiue theÌ„ of your
but alonely we sée that nowe hée is preuayled in mischief Wherfore I will now procéede after my promise and recite their Scriptures and reasoÌ„s wherby they prooue Celibatum SacerdotuÌ„ Their first scripture is Bée ye holy for I am holy sayth the Lord. Vpon this Scripture disputeth y t pope on this maner The priestes of the old law did not company with their wyues in the tyme of their ministration Wherefore the priestes of the new law whiche doth alwayes minister must much more alwayes kéepe their chastitie First the pope doth alleage this Scripture wrong For it is not Moyses mynde where this text is spoken to compell men from their wiues or not to marry the which thyng the pope hath taken vpoÌ„ hym to prooue For Moyses speaketh there to the whole houshold of Israell Now was not the house of Israell coÌ„pelled by the text either to forsake their wyues or els to vowe chastitie Wherfore this text can not make for the popes purpose Farthermore the text sayth no more but that we should bée cleane and holy Now is not matrimony either vncleane or vnholy for it is a thyng instituted and sanctified of God And the purest creatures that euer God made dyd vse it was not therby defiled Ergo this text maketh not for the popes purpose And where as the pope saith that y t priests of the newe law shall bée cleane we grauÌ„t the same and desire God with all our hartes that they may bée so And béecause that we would that it should bée so therfore doe we exhorte them to vse Gods holy ordinaunce that they may bée holy For all creatures of God bée good And vnto them that bée cleane nothyng is vncleane Now is matrimony gods ordinauÌ„ce â–ª Wherefore it must néedes bée cleane of it selfe and may bée lawfully vsed with thankes Farthermore what argument is this of the popes The priestes of the old law did abstayne froÌ„ their wiues the tyme of their ministration Ergo our priestes must alwayes abstayne How foloweth this alwayes out of the old priestes sometyme But me thinketh the pope should rather take an occasioÌ„ of this place to bynde hys priestes to mariage if they can not lyue sole For the priestes of the law by Gods coÌ„maundement had wiues Ergo God would not recken mariage vncleane and vnpure And if it were cleane for them it must much more bée cleaner vnto our priestes For all thynges bée cleaner vnto vs then to them Wherfore me thinketh y t pope should rather dispute on this maner The priestes of y t old law had wyues and were not thereby defiled Ergo my priestes must much rather haue wyues for they shall bée lesse defiled Moreouer it foloweth not The priestes of the old law abstained from their wyues in the tyme of their ministration Ergo our priestes must abstayne alwayes bycause they bée alwayes in ministration For many thinges were vncleane to the priestes of the old law that bée not vncleane vnto our priestes Also vnto them it was a commaundement so to doe or els it had béene lawfull for them to tary by their wyues But our priestes hath no commaundement Ergo they are not bounde to abstayne Finally this text of Scripture dyd not bynde the Apostles nor all the holy fathers after the Apostles till Innocentes tyme to abstayne from theyr wyues Ergo it byndeth not our priestes now For gods word was in as full streÌ„gth before Innocentes dayes as after The second Scripture is this Abstayne for a tyme that ye may the better geue attendaunce to prayer On this texte disputeth the pope on this maner Paule commaundeth sayth hée laye men to abstayne for a tyme. Ergo much more are priestes bounde to abstayne alwayes The whiche must alwayes pray and bée in a continuall sacrifiyng This argument is also false and not concluded after Saint Paules mynde For S. Paule woulde not by this text forbydde mariage by the reason of prayer For howe could hée saye then Abstayne for a tyme Vnmaryed men must abstayne alwayes and not for a tyme onely Nor it is no commaundement vnto lay men as the pope sayth to abstayne For S. Paule will y t they shall not abstayne except that they be both agréed Yea and also in a case y t is where their abstayning should bée an occasyon of more prayer But if their abstayning may bée the occasyon of vncleanenes Or els if the one party will abstayne and the other can not Then will blessed S. Paule that neyther of them shall defraude the other For they are more bounde in thys case to vse them felues in the offyce of matrimonye then pro illo loco tempore to pray For y t text is clere Vxori vir debitum reddat Let men marke my saying well For though we bée bound to pray by the Gospell yet I thynke that the cercumstance of tyme and place is of mans lawe reddere debitum is in this case of the Gospell Wherefore the other must geue place Take my wordes charitably and after learning But yet grauÌ„t it a commaundement How can it folowe there out that priestes shall neuer marry because that lay men are bound as the pope sayth to abstaine for a tyme Why doth not the pope rather bynde his priestes in tyme and place requisite to matrimony for auoyding of fornication as S. Paule doth All the world knoweth y t priests doth not alwayes pray Wherefore then doth not the pope graunt them that same lybertie y t S. Paule doth For he wâ—ll lest y t deuyll should teÌ„pt them by incontenency y t they should returne againe after their prayer to y t office of matrimony O Lorde God how would men crye out agaynst mée if I should thus teare and wringe scriptures But this popet may doe what hée lysta nd all that hée doth men doe recken to bée articles of our fayth There is not a stronger place in all scripture for matrimony then this is In so much that all learned men that euer spake of this matter hath brought this same chapter of S. Paule for them yet y t deuill in the Pope can turne this topse turuy And that y t maketh agaynst him must néedes make for hym or els hée will wring him tyll hée breake his necke What learning can prooue this that priests may not marry béecause they are bouÌ„de to pray to doe sacrifyce Doth mariage defyle their prayers or can it coÌ„taminate their sacrifyces then the holy patriarches Prophetes haue no cleane sacrifyces Yea Christes Apostles had vncleane sacrifices But here is a wonderfull iuglynge of the deuyll For sometime matrymony shall bée an holy and a blessed sacrameÌ„t and shal géeue grace and an other while it shall bée against God and all his sacrifices and a defyler of Gods mynisters of all their prayers Wherefore I conclude that this texte of S. Paule Abstaine for a time that you may the
quicke witted and printe wisdome in hym and maketh it to abide where bare wordes go but in at the one eare and out at the other As this with such lyke sayings put salt to all your sacrifices in steade of this senteÌ„ce do all your dedes wyth discretion greeteth and biteth if it bee vnderstand more then plain wordes And when I say in stede of these wordes boast not your selfe of your good dedes eate not the bloud nor the fat of your sacrifice there is as greate difference betwene them as there is distance betwene heauen and earth For the lyfe and beauty of all good dedes is of God and we are but the caren lean we are onely the instrument whereby God worketh onely but the power is his As God created Paul a new poured hys wisdome into hym gaue hym might promised hym that his grace should neuer fayle him c. and al with out deseruinges except that nurtering the sayntes and making them curse rayle on Christ bee meritorious Now as it is death to eate the bloud or fatte of any sacrifice is it not thinke ye daÌ„nable to robbe God of hys honour to glorify my selfe with hys honour An exposition of certayne wordes of the fourth booke of Moses called Numeri AVims a kynde of Giauntes and the worde signifieth crooked vnright or weaked Beliall weaked or weakeuesse hee that hath cast the yoke of God of his necke and will not obey God Bruterer prophesies or southsayers Emims a kynde of gyantes so called because they were terrible and cruell for Emim signifieth terriblenes Enacke a kinde of Giauntes so called happly because they ware chaynes about their neckes Horims a kynde of Giauntes and signifieth noble because that of pride they called themselues nobles or gentles Rocke God is called a rocke because both he and hys word lasteth for euer Whet them on thy children that is exercise thy children in them and put them in vre Zamzumims a kynde of Gyauntes and signifieth mischeuous or that be alway imagining The Prologue into the fourth boke of Moses called Numeri IN the second and thirde booke they receaued the law And in this fourth they beginne to worke to practise Of whiche practising ye see manye good examples of vnbeliefe and what freewill doth when she taketh in hand to kepe y t law of her own power with out helpe of faith in y t promises of god how she leaueth her maisters carkasses by the way in the wildernesse and bringeth them not into the lande of rest Why could they not enter in Because of their vnbeliefe Hebrue 3. For had they beleued so had they bene vnder grace and their old sinnes had ben forgeueÌ„ them and power should haue bene geuen them to haue fulfilled the law thenceforth and they should haue bene kepte from all temptations that had bene to strong for them For it is writen Iohn 1. He gaue them power to be the sonnes of God thorow beleuyng in hys name Now to be y t sonne of God is to loue God and hys commaundementes and to walke in hys way after the ensample of hys sonne Christ But these people tooke vppon them to worke without fayth as thou seest in the 14. of this boke where they would fight and also did without the woorde of promise euen when they were warned that they shoulde not And in the 16. agayne they woulde please God with their holye faythlesse workes for where Gods woorde is not there can be no fayth but the fire of God consumed their holy workes as it did Nadab and Abihu Leuit. 10. And from these vnbeleuers turn thine eyes vnto the Pharises whiche before the commyng of Christ in hys fleshe had layde the foundation of freewyll after the same ensample Wheron they built holy workes after their owne imagination without fayth of y t word so feruently that for the great zeale of them they slewe the king of all holye workes and the lord of freewil which onely thorowe hys grace maketh the will free and looseth her from boÌ„dage of sinne and geueth her loue and luste vnto the lawes of God and power to fulfill them And so through their holy workes done by the power of freewil they excluded themselues out of the holy rest of forgeuenes of sinnes by fayth in the bloud of Christ And then looke on our hipocrites which in lyke manner followyng the doctrine of Aristotle and other hethen Paganes haue agaynst all the Scripture set vp freewill again vnto whose power they ascribe the kepyng of the commaundementes of God For they haue set vp wilfull pouerty of another maner then any is coÌ„maunded of god And y t chastitie of matrimony vtterly defied they haue set vp another wilful chastitie not required of God whiche they swere vowe and professe to geue God whether he wyll geue it them or no and compel all their disciples thervnto saying that it is in the power of euery mans freewill to obserue it contrary to Christ and his apostle Paul And the obedience of God and man excluded they haue vowed an other wilfull obedience condemned of all the scripture which they wil yet geue god whether he wyll or will not And what is become of their wilfull pouerty hath it not robbed the whole worlde and brought and vnder them Can there be either kyng or emperor or of whatsoeuer degree it be except he will hold of them and be sworne vnto them to be their seruaunte to goe and come at their lust and to defende â–ª their quarels bee they false or true Their wilful pouertie hath alredy eaten vp y â— who le world is yet stil gredier then euer it was in so muche that teune worldes mo were not inough to satisfie the honger thereof Moreouer besides daily corruptyng of other mens wiues and open whore dome vnto what abhominacions to filthy to be spoken of hath their voluÌ„tary chastitie brought them And as for their wilfull obedience what is it but the disobedience and the diffiaunce both of al the lawes of God and man in so much that if any Prince begyn to execute any law of man vpon them they curse him vnto the bottome of hâ—l proclayme him no right kyng and that hys Lordes ought no longer to obey hym and interdite his commoÌ„ people as they were heathen Turkes or Saracenes And if any man preach them gods law him they make an hereticke and burne him to ashes And in sieade of Gods lawe and mans they haue set vp one of their owne imagination whiche they obserue with dispensations And yet in these workes they haue so great confidence that they not onely trust to be saued therby and to be hyer in heauen then they y t be saued through Christ but also promise to all other for geuenâ—uâ— of their sinnes thorough the merites of the same Wherin they rest and teach other to rest also excludyng the whole world from the rest
in the latter ende In the 8. and 9. chapters he exhorteth thē to helpe the poore saintes that were at Ierusalem In the 10. 11. and 12. he inueyegth against the false prophetes And in the last Chapter he threateneth them that had sinned and not amended themselues A Prologue vpon the Epistle of S. Paule to the Gallathians by W. Tyndall AS ye read Act. 15. how certaine came from Ierusalem to Antioche vexed y t disciples there affirming y t they coulde not be saued except they were circumcised Euen so after Paul had conuerted the Galathians coupled them to Christ to trust in him only for the remission of synne and hope of grace and saluation and was departed there came false apostles vnto thē as vnto the Corinthiās and vnto all places where Paul had preached and that in the name of Peter Iames and Iohn whom they called the hye Apostles and preached circumcision and the kepyng of the law to be saued by and minished Paules authoritie To the confounding of those Paul magnifieth hys office and Apostleship in the two first chapiters and maketh hymselfe equall vnto the hie Apostles and concludeth that euery man muste be iustified without deseruyngs without workes and without helpe of the law but alone by Christ And in the 3. and 4. he proueth the same with Scripture examples and similitudes and sheweth that the law is cause of more sinne and bryngeth the curse of God vpon vs and iustifieth vs not but that iustifiyng commeth of grace promised vs of GOD through the deseruyng of Christe by whome if we beleue we are iustified without helpe of the woorkes of the lawe And in the 5. and 6. he exhorteth vnto the workes of loue which folow fayth and iustifiyng So that in all his Epistle he obserueth this order First he preacheth the damnatiō of the law then the iustifiyng of fayth and thyrdly the workes of loue For on that cōdition that wee loue henceforth and worke is the mercy giuen vs or els if we will not worke the will of GOD henceforward we fall from fauour grace and the inheritance that is freely geuen vs for Christes sake through our owne fault we lose agayne A Prologue vpon the Epistle of Saint Paule to the Ephesians IN this Epistle and namely in the three firste Chapters Paul sheweth that the Gospell grace therof was foresene and predestmate of God from before the begynnyng and deserued through Christ now at the last sent forth that all men should beleue thereon thereby to be iustified made righteous liuyng and happy and to bee deliuered from vnder the damnation of the law and captiuitie of ceremonies And in the fourth he teacheth to auoyde traditions and mens doctrine and to beware of puttyng trust in any thyng saue Christ affirmyng that he onely is sufficient and that in him we haue all thynges and beside him neede nothyng In the v. and vj. he exhorteth to exercise the faith and to declare it abroad through good workes and to auoyde sinne and to arme them with spiritual armour agaynst the deuill that they might stand fast in time of tribulation and vnder the crosse The Prologue vpon the Epistle of Saint Paule to the Philippians by W. Tyndall PAule prayseth the Philippians and exhorteth them to stād fast in the true faith and to encrease in loue And because that false Prophetes study alwayes to impugne and destroy y ◠true fayth he warneth them of such worke learners or teachers of woorkes and prayseth Epaphroditus And all this doth hee in the first and seconde Chapters In the thyrd he reproueth faythles and mans righteousnes whiche false Prophetes teach and mainteyne And he setteth him for an ensample howe that he him selfe had liued in such false righteousnes and holinesse vnrebukeable that was so that no man could complaine on him and yet now setteth nought therby for Christes righteousnes sake And finally he affirmeth that such false Prophetes are the enemyes of the crosse make their bellye 's their GOD for further then they may safely and without all perill and sufferyng will they not preach Christ A Prologue vpon the Epistle of Saint Paule to the Colossians by W. Tyndall AS the Epistle to y t Galathians holdeth the maner and fashion of the Epistle to the Romains briefly comprehendyng all that is therein at length disputed Euen so this Epistle foloweth the ensample of the Epistle to the Ephesians conteynyng the tenour of the same Epistle with fewer wordes In the first Chapter he praiseth thē and wisheth that they continue in the fayth and grow perfecter therin thē describeth he the Gospell how that it is a wisedome that confesseth Christ to be the Lord and God crucified for vs and a wisedome that hath bene hyd in Christ sence afore the beginning of the world and now first begon to be opened throughe the preachyng of the Apostles In the ij he warneth them of mens doctrine and describeth the false Prophetes to the vttermost and rebuketh them accordyng In y t thyrd he exhorteth to be frutefull in the pure fayth with all maner of good workes one to an other and describeth al degrees and what their duties are In the fourth he exhorteth to pray and also to pray for him and saluteth them A Prologue vpon the first Epistle of S. Paul to the Thessalonians by W. Tyndall THis Epistle did Paule write of exceeding loue and care and prayseth them in the two firste chapters because they did receiue the Gospell earnestly and had in tribulation and persecution continued therin stedfastly and were become an ensample vnto all congregations and had thereto suffred of their own kinsmē as Christ and his apostles did of y e Iewes puttyng them therto in mynde how purely and godly he had lyued among thē to their ensample and thanketh God that hys gospel had brought forth such fruite among them In the third chapter he sheweth his diligence and care least hys so greate labor and their so blessed a beginning should haue bene in vayne Sathan his apostles vexyng them with persecution and destroying their faith with mens doctrine And therefore he sente Tymothie to them to comforte them and strengthen them in the fayth and thanketh GOD that they had so constantly endured and desireth God to encrease them In the fourth he exhorteth them to kepe themselues from sinne and to do good one to another And thereto he informeth them concernyng the resurrection In the fift he writeth of the last day that it should come sodenly exhortyng to prepare them selues thereafter and to kepe a good order concernyng obedience and rule The Prologue vpon the second Epistle of S. Paule to the Thessalonians by W. Tyndall BEcause in the fore epistle he had said y t the last day should come sodenly the Thessalonians thought that it should come shortly Wherefore in this Epistle he declareth hymselfe And in the first chapter he comforteth
a sundry countrey whether soeuer the spirite caried them and went with theÌ„ him self And as he wrought with Peter where he went so wrought he with the other where they went as Paul boasteth of him selfe vnto the Galathians Seyng now that we haue Christes doctrine and Christes holy promises and seyng that Christ is euer present with vs his owne selfe how commeth it that Christ may not raigne immediatly ouer vs as well as the Pope which commeth neuer at vs Seyng also that the office of an Apostle is to preach onely how can the Pope chalenge with right any authoritie where he preacheth not How commeth it also that Rochester will not let vs be called one congregation be the reason of one God one Christ one spirite one Gospell one fayth one hope and one Baptisme as well as because of one Pope If any naturall beast with hys worldly wisedome striue that one is greater then an other because that in congregations one is sent of an other as we see in the Actes I auÌ„swere that Peter sent no man but was sent him selfe and Iohn was sent and Paul Sylas and Barnabas were sent Howbeit such maner sendynges are not worldly as Princes send Ambassadours no nor as Friers send their limiters to gather their brethrenhedes which must obey whether they will or will not Here all thyng is free and willyngly And the holy ghost bringeth theÌ„ together whiche maketh their willes free and ready to bestow them selues vpon their neighbours profit And they that come offer theÌ„ selues and all that they haue or caÌ„ do to serue the Lord their brethreÌ„ And euery maÌ„ as he is found apt and meete to serue his neighbour so is he sent or put in office And of the holy Ghost are they sent with the consent of their brethren and with their owne conseÌ„t also And Gods word ruleth in that congregation vnto which word euery man confirmeth his will And Christ which is alway present is the head But as our Bishops heare not Christes voyce so see they him not present and therfore make them a God on the earth of the kinde I suppose of Aarons calfe For he bringeth forth no other frute but Bulles For as much also as Christ is as great as Peter why is not his seate as great as Peters Had the head of the Empire ben at Ierusalem there had ben no mention made of Peter It is verely as Paul sayth in the xj Chap. of the ij Epistle to the Corinthians The false Apostles are disceatful workers and fashion them selues like vnto the Apostles of Christ That is the shauen nation preached Christ falsly yea vnder the name of Christ preached them selues and raigne in Christes stede haue also taken away the keye of knowledge and haue wrapped y â— people in ignoraunce and haue taught theÌ„ to beleue in them selues in their traditions and false ceremonies so that Christ is but a vayne name and after they had put Christ out of his rowme they gate them selues to the Emperour and kyngs and so long ministred their busines till they haue also put theÌ„ out of their rowmes haue got their authorities from them and raigne also in their stede so that y â— Emperour and kynges are but vayne names and shadowes as Christ is hauyng nothyng to do in the world Thus raygne they in the stede of God and man and haue all power vnder them and do what they list Let vs see an other poynt of our great clarke A litle after the beginning of hys Sermon entendyng to proue that which is clearer then the sonne serueth no more for his purpose then Ite missa est serueth to proue that our Lady was borne without originall sinne he alledgeth a saying that Martin Luther sayth which is this if we affirme that any one Epistle of Paul or any one place of his Epistles perteineith not vnto the vniuersall Church that is to all the congregation of them that beleue in Christ we take away all S. Paules authoritie WherupoÌ„ sayth Rochester If it be thus of the woordes of S. Paule much rather it is true of the Gospels of Christ and of euery place of them O malicious blyndnes First note his blindnes He vnderstaÌ„deth by this worde Gospell no more but the foure Euangelistes Mathew Marke Luke and Iohn and thinketh not that the Actes of Apostles and the Epistles of Peter of Paul of Iohn and of other like are also the Gospell Paul calleth his preachyng the Gospell Rom. ij and. i. Cor. iiij and Gal. i. and. i. Timoth. i. The Gospel is euery where one though it be preached of diuers and signifieth glad tidynges that is to witte an open preachyng of Christ and the holy Testament gracious promises that God hath made in Christes bloud to all that repent and beleue Now is there more Gospell in one Epistle of Paule that is to say Christ is more clearely preached and moe promises rehearsed in one Epistle of Paul then in the. iij. first Euangelistes Mathew Marke Luke Consider also his maliciousnes how wickedly and how craftely he taketh away y e authoritie of Paule It is much rather true of the Gospelles and of euery place in them then of Paule If that which y e foure Euangelistes wrote be truer then that which Paule wrote then is it not one Gospell that they preached neither one spirit that taught them If it be one Gospell and one spirite how is one truer then the other Paule proueth his authoritie to y e Galathians and to the Corinthians because that he receaued his Gospell by reuelation of Christ and not of man because that when he comâ—â—ed wyth Peter and y e hye Apostles of hys Gospell preaching they coulde improue nothyng neither teach hym any thing and because also that as many were coÌ„uerted and as great miracles shewed by his preaching as at the preaching of the hie Apostles and therefore will be of no lesse authoritie theÌ„ Peter and other hie Apostles Nor haue his Gospell of lesse reputation then theirs Fynally that thou mayst know Rochester for euer and all the remnaunt by him what they are within y e skinne marke how he playeth bo pepe with y e Scripture He allegeth the beginning of the tenth chapter to the Hebrues Vmbram habens lex futurorum bonorum the lawe hath but a shadow of thynges to come And immediatly expoundeth the figure cleane contrary vnto the chapter folowing and to all the whole epistle making Aaron a figure of y t Pope whom the Epistle maketh a figure of Christ He allegeth halfe a texte of Paule i. Timoth. iiij In the latter dayes some shall depart from the faith geuing hede vnto spirites of error and deuilish doctrine but it foloweth in the text geuing attendaunce or hede vnto the deuilishe doctrine of them which speake false thorow hypocrisy and haue their consciences marked with a hote yron forbidding
ceremonies or to lead them out of the waye with superstitiousnes of disguiled hypocrisie vnto which ful knowledge are the spirituall officers ordeined to bring them Ephes iiij So farre it is away that Christes Apostles should geue them traditions of blind ceremonies without signification or of whiche no man should know the reason as Rochester whiche loueth shadowes and darkenes lyeth on them God stoppe his blasphemous mouth Consider also how studiously Rochester alledgeth Origene both for his Pope and also to stablish his blind ceremonies with all which Origene of all heretickes is condemned to be the greatest He is an auncient Doctour sayth he yea and to whō in this point great fayth is to be geuen yea verely Aristotle and Plato and euen very Robynhode is to beleued in such a point that so greatly mainteineth our holy fathers authoritie and all his disguisinges Last of all as once a craftie theefe whē he was espied and folowed cryed vnto the people Stoppe the thefe stop the thefe And as many to begyn with all cast first in an other mans teth that which he feareth should be layd to his owne charge euen so Rochester layeth to Martin Luthers charge the slaying murtheryng of Christen men because they will not beleue in his doctrine which thing Rochester and his brethrē haue not ceased to do now certein hundred yeares with such malice that whē they be dead theyrage burnyng their bodies of which some they them selues of lickelyhode killed before secretly And because that all the worlde knoweth that Martin Luther slayeth no mā but killeth onely with the spirituall sword the word of God such cankred cōsciences as Rochester hath Neither persecuteth but suffereth persecution yet Rochester with a goodly Argument proueth that he would do it if he could And marke I pray you what an Oratour he is and how vehemently he persuadeth it Martin Luther hath burned the Popes decretals a manifest signe sayth he that he would haue burnt the Popes holines also if he had had him A like Argument which I suppose to be rather true I make Rochester and his holy brethrē haue burnt Christes Testament an euident signe verely that they woulde haue burnt Christ him selfe also if they had had him I had almost verely left out the chiefest point of all Rochester both abhominable and shamelesse yea sterke mad with pure malice and so adased in the braines with spite that he cā not ouercome the truth that he seeth not or rather careth not what he sayth in the ende of his first destruction I would say instructiō as he calleth it intēding to proue that we are iustified thorouh holy workes alleageth halfe a texte of Paule of the fift to the Galathians as his maner is to iuggle and cōuey craftely fides per dilectionem operans Which texte he thys wise Englisheth fayth which is wrought by loue and maketh a verbe passiue of a verbe deponent Rochester will haue loue to goe before and fayth to spring out of loue Thus Antichrist turneth the rotes of the tree vpward I must first loue a bitter medicine after Rochesters doctrine and then beleue that it is wholsome When by naturall reason I first hate a bitter medicine vntill I be brought in belief of the phisition that it is holesome that the bitternes shall heale me and then afterward loue it of that beliefe Doth the childe loue the father first thē beleue that he is his sonne or heire or rather because he knoweth that he is his sonne or heire and beloued therfore loueth agayne Iohn sayth in the third of his first epistle See what loue the father hath shewed vpon vs that we should be called his sonnes Because we are sonnes therefore loue we Now by fayth are we sonnes as Iohn sayth in the fyrst chapter of his Gospel He gaue them power to be the sonnes of God in that they beleued on hys name And Paule sayth in the thyrd chapter of hys Epistle to the Galathians we are all the sonnes of God by the faith which is in Iesus Christ And Iohn in the sayd chapter of hys epistle sayth Hereby perceaue we loue that he gaue hys life for vs. We coulde see no loue nor cause to loue agayne except that we beleued that he dyed for vs and that we were saued thorough his death And in the chapter folowing sayth Iohn Herein is loue not that we loued God but that he loued vs and sent his sonne to make agreement for our sinnes So God sent not hys sonne for any loue that we had to hym but of the loue that he had to vs sent he hys sonne that we myght so loue loue agayne Paule lykewise in the 8. chapter to the Romaynes after that he hath declared the infinite loue of God to vs ward in that he spared not hys owne sonne but gaue hym for vs cryeth out saying who shall separate vs from the loue of God shall persecution shall a sworde c. No sayth he I am sure that no creature shall separate vs from the loue of God that is in Christ Iesus our Lord as who should say we see so great loue in God to vs warde in Christes death that though all misfortune should fall on vs we can not but loue agayne Now how know we that God loueth vs verely by fayth So therefore though Rochester be a beast faythlesse yet ought naturall reason to haue taught hym that loue springeth out of fayth and knowledge and not fayth and knowledge out of loue But let vs see the text Paule sayth thus In Christ Iesu neither circumcision is any thyng worth nor incircumcision but fayth which worketh thorow loue or which thorow loue is strōg or mighty in working not which is wrought by loue as the iuggler sayth Faith that loueth Gods cōmaundemēts iustitieth a mā If thou beleue gods promises in christ and loue his commaūdementes then art thou safe If thou loue y e commaūdemēt then art thou sure y ◠thy fayth is vnfained that gods spirit is in thee How fayth iustifieth before God in the hart how loue springeth of fayth and compelleth vs to worke and how the workes iustifie before the worlde testifie what we are certifie vs that our fayth is vnfayned and that y e right spirit of God is in vs see in my booke of y e iustifiyng of faith and there shalt thou see all thyng aboundantly Also of the controuersie betwene Paul and Iames see there Neuer the later whē Rochester sayth if faith onely iustified then both the deuils and also sinners that lie still in sinne should be saued hys argument is not worth a strawe For neyther the deuils nor yet sinners that continue in sinne of purpose delectation haue any such fayth as Paul speaketh of For Paules fayth is to beleue Gods promises Fayth sayth he Rom. x. cōmeth by hearing and hearing commeth by the worde of God And
Disciples hee aunswered The blind see the lepers are clensed the dead arise againe c. meanyng that if I do the workes which are prophesied that Christ should do when he coÌ„meth why doubt ye whether I be hee or no as who should say aske y â— scripture whether I be Christ or no not my selfe How happeneth it then that our Prelates wil not come to the light also that we may see whether their workes be wrought in GOD or no Why feare they to let the â—ay men see what they do Why make they all their examinations in darkenes Why examine they not their causes of heresie openly as the lay men do their fellous and murtherers Wherefore did Christ and his Apostles also warne vs so diligently of Antichrist and of false Prophetes that should come Because that we should slomber or sleepe carelesse or rather that we should looke in the light of the Scripture with all diligeÌ„ce to spie them when they came and not to suffer our selues to be disceaued and led out of y â— way Iohn biddeth iudge the spirites Whereby shall we iudge them but by the Scripture How shalt thou know whether the Prophet be true or false or whether hee speake Gods word of his owne head if thou wilt not see the Scriptures Why sayd Dauid in the second Psalme be learned ye that iudge the earth lest the Lord be angry with you and ye perish froÌ„ the right way A terrible warnyng verely yea and looke on the stories well thou shalt finde very few kinges sence the beginning of the world that haue not perished from the right way and that because they would not be learned The Emperour and Kynges are nothyng now a dayes but euen hangmen vnto the Pope and Byshops to kill whosoeuer they condemne without any more a do as Pylate was vnto the Scribes and Phariseis and the hye Byshops to hang Christ For as those Prelates aunswered Pylate wheÌ„ he asked what he had done if he were not an euill doer we would not haue brought him vnto thee As who should say we are to holy to do any thyng amisse y u mayst beleue vs well inough yea and his bloude on our heades sayd they kill him hardly we will beare the charge our soules for thyne we haue also a law by which he ought to dye for he calleth him selfe Gods sonne Euen so say our Prelates he ought to dye by our lawes he speaketh agaynst the Church And your grace is sworne to defend the liberties and ordinaunces of the Church and to maynteine our most holy fathers authoritie our soules for yours ye shall do a meritorious dede therin Neuertheles as Pylate escaped not the iudgement of God euen so is it to be feared lest our temporall powers shall not Wherfore be learned ye that iudge the earth lest the Lord be angry with you and ye perish from the right way Who slew the Prophetes Who slew Christ Who slew his Apostles Who the martirs and all the righteous that euer were slayne The kynges and the temporall sword at the request of the false Prophetes They deserued such murther to do and to haue their part with y e hypocrites because they would not be learned and see the truth them selues Wherfore suffered y â— Prophets because they rebuked the hypocrites which beguiled the world and namely Princes and rulers and taught them to put their trust in thynges of vanitie and not in Gods word And taught them to do such deedes of mercy as were profitable vnto no man but vnto the false Prophetes them selues onely makyng marchauÌ„dise of Gods word wherfore slew they Christ euen for rebuking the hipocrites because he said wo be to you Scribes and Phariseis hypocrites for ye shut vp the kyngdome of heaueÌ„ before men Math. xxiij that is as it is writteÌ„ Luke xj ye haue taken away the keye of knowledge The law of God whiche is the keye wherewith men bynde and the promises which are the keyes wherewith men loose haue our hypocrites also taken away They will suffer no man to know Gods word but burne it and make heresie of it yea and because the people begyn to smell their falsehode they make it treason to the kyng and breakyng of the kynges peace to haue so much as their Pater noster in English And in stede of Gods law they bynde w t their owne law And in stede of Gods promises they lose iustifye with pardons and ceremonies which they them selues haue imagined for their owne profite They preach it were better for thee to eate fleshe on good Friday then to hate thy neighbour but let any man eate flesh but on a Saterday or breake any other tradition of theirs and he shal be bounde not losed till hee haue payd the vtter most farthing either with shame most vyle or death most cruell but hate thy neighbour as much as thou wilt and thou shalt haue no rebuke of them yea robbe him murther him and theÌ„ come to them and welcome They haue a saÌ„ctuary for thee to saue thee yea and a neckuerse if thou canst but read a litle Latinly though it be neuer so soryly so that y â— be ready to receaue y â— beastes marke They care for no vnderstandyng it is inough if thou canst rowle vp a payre of Mattens or an Euensong and mumble a few ceremonies And because they be rebuked this they rage Be learned therefore ye that iudge y â— world lest God be angry with you and ye perish from the right way Wo be to you scribes and phariseis ypocrites sayth Christ Math. xriij for ye deudure widdowes houses vnder a coulor of long prayer Our hypocrites robbe not the widdowes onely but Knight Squyre Lord Duke Kyng and Emperour and euen the whole world vnder the same couloure teaching the people to trust in their prayers and not in Christ for whose sake God hath forgeuen all the synne of the whole worlde vnto as many as repeÌ„t and beleue They feare theÌ„ with purgatory and promyse to pray perpetually least the laÌ„des should euer returne home agayne vnto the right heyres What hast thou bought with robbyng thy heyres or wyth geuing the hypocrites that which thou robbest of other men Perpetuall prayer Yea perpetuall payne For they appoint thee no tyme of deliueraunce their prayers are so mighty The Pope for money can empty purgatory when he will It is verely purgatory For it purgeth and maketh cleane riddaunce yea it is hel For it deuoureth all thynges Hys fatherhode sendeth them to heauen with scala coeli that is wyth a ladder to scale the walles For by the dore Christ wil they not let them come in That dore haue they stopped vp and that because ye should buye ladders of them For some they pray dayly which gaue theÌ„ perpetuities and yet make Saintes of them receauing offeringes in theyr names and
groweth dayly in the operations workes therof ¶ Of Confession COnfession is diuers One foloweth true fayth insparably And is the confessing and knowledging with the mouth wherein we put our trust and confideÌ„ce As when we say our Credo confessing that we trust in God the father almighty and in his truth promises in his sonne Iesus our Lord and in his merites and deseruinges in the holy Ghost and in his power assistance and guiding This confession is necessary vnto all men that wyll be saued For Christ saith Mathew x. he that denyeth me before men hym will I deny before my father that is in heauen And of this confession sayth the holy Apostle Paule in the x. chapter The beliefe of the hart iustifieth and to knowledge wyth the mouth maketh a man safe This is a wonderfull text for our Philosophers or rather sophisters our worldly wyse enemies to the wisdome of God our deepe profounde welles wythout water our cloudes wythout moysture of rayne that is to say naturall soules without the sprite of God and feeling of godly thynges To iustifie and to make safe are both one thing And to confesse with the mouth is a good worke and the frute of a true fayth as all other workes are If thou repent and beleue the promises then Gods truth iustifieth thee that is forgeueth thee thy sinnes and sealeth thee with hys holy spirite and maketh thee heyre of euerlastyng lyfe through Christes deseruinges Now if thou haue true fayth so seest thou the exceeding and infinite loue and mercy which God hath shewed thee freely in Christ then must thou needes loue agayne and loue can not but compell thee to worke and boldly to confesse knowledge thy Lord Christ and the trust which thou hast in his word And this knowledge maketh thee safe that is declareth that thou art safe already certifieth thine hart and maketh thee feele that thy fayth is right and that Gods spirite is in thee as all other good workes doe For if when it commeth vnto the point thou hast no lust to worke nor power to confesse how couldest thou presume to thinke that Gods sprite were in thee An other confession is there which goeth before saith and accompanieth repentaunce For who so euer repenteth doth knowledge his sinnes in his hart And who soeuer doth knowledge his sinnes receaueth forgenenes as â—ayth Iohn in the first of his first Epistle If we knowledge our sinnes he is faythfull and iust to forgeue vs out sinnes and to clense vs from all vnrighteousnes that is because he hath promised he must for his truthes sake doe it This confession is necessary all our liues long as is repentaunce And as thou vnderstandest of repentaunce so vnderstand of this confession for it is likewise included in the sacrament of Baptime For we alwayes repent and alwayes knowledge or coÌ„fesse our sinnes vnto God and yet dispayre not but remember that we are washed in in Christes bloud which thing our baptime doth represeÌ„t and signifie vnto vs. Shrift in the eare is verely a worke of Sathan and that the â—alsest that euer was wrought and that most hath deuoured the fayth It began among the Greekes and was not as it is now to reckeÌ„ all a maÌ„s sinnes in the priestes eare but to aske couÌ„cell of such doubtes as men had as thou mayst see in S. Hierome and in other authors Neither went they to Priestes onely which were very fewe at that tyme no moe then preached the worde of God for this so great vantage in so many masses saying was not yet founde but went indifferently where they saw a good and a learned man And for because of a litle knauery which a DeacoÌ„ at Constantinople plaide thorough coÌ„fession with one of the chiefe wiues of the citie it was layde downe agayne But we Antichristes possession the more knauery we see growe thereby dayly the more we stablishe it A christen man is a spirituall thing and hath Gods word in his hart and gods spirite to certifie him of all thing He is not bound to come to any eare And as for the reasons which they make are but persuasions of mans wisedome First as perteining vnto the keyes maner of bynding and loosing is eough aboue rehearsed in other places Thou maist also see how the Apostles vsed them in the Actes and in Paules Epistles how at the preaching of fayth the spirite came and certified their harts that they were iustified thorough beleuing the promises When a man feeleth that his hart consenteth vnto the law of God and feeleth hymselfe meeke pacient curteous and mercifull to hys neighbour altered and fashioned like vnto Christ why shoulde he doubt but that God hath forgeuen him and chosen him and put his spirite in hym though he neuer cromme hys sinne into the priestes eare One blynde reason haue they saying How shall the Priest vnbynde loose and forgeue the sinne which he knoweth not How did the Apostles The Scripture forsake they and runne vnto their blinde reasons and draw the Scripture vnto a carnall purpose When I haue tolde thee in thyne eare all that I haue done my life long in order and with all circumstances after the shamefullest maner what caÌ„st thou doe more then preach me the promises saying if thou repent beleue Gods truth shall saue thee for Christes sake Thou seest not myne hart thou knowest not whether I repent or no neyther whether I consent to the law that it is holy righteous and good Moreouer whether I beleue the promises or no is also vnknowen to thee If thou preach the law and the promises as the Apostles did so should they that God hath chosen repent and beleue and be saued euen now as well as then How be it Antichrist must know all secretes to stablish his kingdom to worke his misteries withall They bryng also for them the storie of the x. lepers whiche is written in the. xvij Chapter of Luke Here marke their falsehoode and learne to knowe them for euer The fourtene Sonday after the feast of the Trinitie the begynnyng of the vij leâ—…n is the sayd Gospell and the viij the ix lessons with the rest of the seuenth is the exposition of Bede vpon the sayd Gospell Where saith Bede of all that Christ healed of what so euer disease it were he sent none vnto the Priestes but the lepers And by the lepers enterpreteth the folowers of false doctrine onely which the spirituall officers and the learned men of the congregation ought to examine and rebuke their learning with Gods word and to warne the congregation to beware of them Which if they were afterward healed by the grace of Christ ought to come before the coÌ„gregation and there openly confesse theyr true fayth But all other vices saith he doth God heale within in the conscience Though they this wise reade at mattens yet at hie masse if they haue any
sermon at all they lie cleane contrary vnto this open truth Neither are they ashamed at all For why they walke altogether in darcknes ¶ Of Contrition COntrition and repētaunce are both one and nothyng els but a sorowful a mournyng hart And because that God hath promised mercy vnto a contrite hart that is to a sorowfull and repentyng hart they to beguile Gods word and to stablish their wicked tradition haue fayned that new word attrition saying thou canst not know whether thy sorrowe or repentaunce be contrition or attrition except thou be shreuen When thou art shreuen thē it is true contritiō Oh foxy Pharisay that is thy leuen of which Christ so diligētly bad vs beware Math. vj. And the very prophesie of Peter thorough couetousnes with fayned wordes shall they make marchaūdise of you ij Pet. ij with such gloses corrupt they Gods word to sit in the consciences of y ◠people to lead them captiue and to make a praye of thē byeng and sellyng their sinnes to satisfy their vnsatiable couetousnes Neuerthelesse the truth is when any man hath trespassed agaynst God If he repēt and knowledge his trespasse God promiseth him forgeuenesse without eare shrift If he that hath offended his neighbour repente and knowledge his fault askyng forgeuenes if his neighbour forgeue him God forgeueth him also by his holy promise Mat. xviij Likewise if he that sinneth openly when he is openly rebuked repent and turne then if the congregation forgeue hym God forgeueth him And so forth who soeuer repenteth and when he is rebuked knowledgeth his fault is forgeuē He also that doubteth or hath hys consciences tangled ought to open his minde vnto some faythfull brother that is learned and he shall geue hym faythful councell to helpe him withall To whom a man trespasseth vnto him he ought to confesse But to confesse my selfe vnto thee O Antichrist whom I haue not offended am I not bounde They of the old law had no confession in the eare Neither the Apostles nor they that folowed many hundred yeares after knew of any such whisperyng Wherby then was their attritiō turned vnto contrition yea why are we whiche Christ came to loose more bound thē the Iewes Yea and why are we more bounde without Scripture For Christ came not to make vs more bounde but to loose vs and to make a thousand thynges no sinne which before were sinne and are now become sinne agayne He left none other law with vs but the law of loue He loosed vs not frō Moyses to bynde vs vnto Antichristes eare God had not tyed Christ vnto Antichristes eare neither hath poured all his mercy in thether for it hath no recorde in the old Testament that Antichristes eare should be Propiciatorium that is to witte Gods mercy stole and that God should crepe into so narow a hole so that hee could no where els be founde Neither dyd God write his lawes neither yet hys holy promises in Antichristes eare but hath graued them with his holy spirite in the hartes of them that beleue that they might haue them alwayes ready at hand to be saued therby ¶ Satisfaction AS pertainyng vnto satisfactiō this wise vnderstād that he that loueth God hath a commaundement as S. Iohn sayth in the fourth Chap. of his first Epistle to loue his neighbour also whom if thou haue offended thou must make him amendes or satisfactiō or at the lest way if thou be not able aske him forgeuenes if he will haue mercy of God he is bound to forgeue thee If he will not yet God forgeueth thee if thou thus submit thy selfe But vnto Godward Christ is a perpetuall and an euerlastyng satisfaction for euermore As oft as thou fallest through frailtie repent come agayne and thou art safe welcome as y u mayst see by y e similitude of the riotous sonne Luke xv If thou be lopen out of sanctuary come in agayne If thou be fallen from the way of truth come thereto agayne and thou art safe if thou be gone astray come to y e folde againe the shepheard Christ shall saue thee yea and the aungels of heauen shal reioyce at thy commyng so farre it is of that any mā shal beate thee or chide thee If any Pharisey enuye thee grudge at thee or rayle vpon thee thy father shall make aunswere for thee as thou seist in the fore rehearsed likenes or parable Who soeuer therfore is gone out of the way by whatsoeuer chaūce it be let him come to his Baptisme agayne and vnto the profession therof and he shal be safe For though that the washyng of Baptisme be past yet the power therof that is to say y t word of God which Baptisme preacheth lasteth euer and saueth for euer As Paul is past and gone neuerthelesse y e word that Paul preached lasteth euer and saueth euer as many as come therto with a repentyng hart and a stedfast faith Hereby seest thou that when they make penaunce of repentaunce and cal it a Sacrament and deuide it into contrition confession and satisfaction they speake of their owne heades and lye falsely ¶ Absolution THeir absolution also iustifieth no man from sinne For with the hart do men beleue to be iustified with all sayth Paul Roma 10. that is through fayth and beleuyng the promises are we iustified as I haue sufficiently proued in other places with y ◠Scripture Fayth sayth Paul in the same place commeth by hearyng that is to say by hearyng the preacher that is sent from God and preacheth Gods promises Now when thou absoluest in Latine the vnlearned heareth not For how saith Paul i. Cor. xiiij when thou blessest in an vnknowen toung shall the vnlearned say Amen vnto thy thankes geuing for he wotteth not y u sayst So likewise the lay wotteth not whether thou loose or bynde or whether thou blesse or curse In like maner is it if the lay vnderstād Latine or though the Priest absolue in English For in hys absolution he rehearseth no promise of God but speaketh his owne wordes saying I by the authoritie of Peter and Paul absolue or loose thee from all thy sinnes Thou sayst so which art but a lying man and neuer more then now verely Thou sayst I forgeue thee thy sinnes and the Scripture Iohn the first that Christ onely forgeueth taketh away y e sinnes of the world And Paul and Peter and all the Apostles preache that all is forgeuen in Christ and for Christs sake Gods word onely looseth and thou in preachyng that mightest loose also and els not ¶ Who soeuer hath eares let him heare and let him that hath eyes see If any man loue to be blinde his blindnes on his owne head and not on mine THey alledge for thē selues the saying of Christ to Peter Math. xvj Whatsoeuer thou byndest on earth it shal be boūde what soeuer thou looseth and so forth Lo say they what soeuer we bynde what
the commyng of the truth of Gods word as the night vanisheth away at the presence of day The childrē of Israell slew not those gyauntes but the power of God Gods truth promises as thou mayst see in Deut. So it is not we that shal destroy those gyauntes as thou mayst see by Paule ij Thess ij speakyng of our Ham Antichrist Whom the Lord shall destroy saith he with the spirite of his mouth that is by the wordes of truth and by the brightnes of his comming that is by the preachyng of his Gospell ANd as I haue sayd of allegories euen so it is of worldly similitudes which we make either whē we preach either when we expound the Scripture The similitudes proue nothyng but are made to expresse more playnly that which is contayned in the Scripture and to lead thee into the spirituall vnderstanding of the text As the similitude of Matrimony is taken to expresse the Mariage that is betwene Christ and our soules and what excedyng mercy we haue there wherof all the Scriptures make mention And the similitude of the members how euery one of them careth for other is taken to make thee feele what it is to loue thy neighbour as thy selfe That preacher therfore that bringeth a naked similitude to proue that which is contayned in no text of Scripture nor foloweth of a text count a deceauer a leader out of the way and a false Prophet and beware of his Philosophie and persuasions of mās wisedome as Paul i. Corinth ij sayth my wordes and my preachyng were not with entysing wordes persuasions of mans wisedome but in showyng of the spirit and power that is he preached not dreames confirming them with similitudes but Gods word confirmyng it with miracles and with working of the spirite the which made them feele euery thing in their hartes That your fayth sayth he should not stand in the wisedome of man but in the power of God For the reasons and similitudes of mans wisedome make no fayth but waueryng vncertaine opiniōs onely one draweth me this way with his argumēt another that way of what principle thou prouest blacke an other proueth white and so am I euer vncertaine as if thou tell me of a thyng done in a farre land and an other tell me the contrarie I wote not what to beleue But fayth is wrought by the power of God that is when Gods word is preached the spirite entereth thyne hart and maketh thy soule feele it and maketh thee so sure of it that neither aduersitie nor persecution nor death neither hell nor the powers of hell neither yet all the paynes of hell could ones preuayle agaynst thee or moue thee frō the sure rocke of Gods word that thou shouldest not beleue that which God hath sworne And Peter ij Pet. i. sayth we folowed not deceauable fables when we opened vnto you the power and commyng of our Lord Iesus Christ but with our eyes we saw his maiestie And agayne we haue sayth he a more sure word of prophesie wherunto if ye take hede as vnto a light shynyng in a darke place ye do well The word of prophesie was the old Testamēt which beareth record vnto Christ in euery place without which recorde the Apostles made neither similitudes nor argumēts of worldly witte Hereof seest thou that all the allegories similitudes persuasions argumentes which they bryng without Scripture to proue praying to Saintes Purgatory care confession and that God will heare thy prayer more in one place thē in another and that it is more meritorious to eate fish then flesh and that to disguise thy selfe put on this or that maner cote is more acceptable then to go as God hath made thee and that widowhode is better then matrimony and virginitie then widowhode and to proue the Assumption of our Lady and that she was borne without originall sinne yea with a kisse say some are but false doctrine Take an example how they proue that widowhode and virginitie excede matrimony they bryng this worldly similitude He that taketh most payne for a man deserueth most and to him a man is most bound so likewise must it be with God and so forth now the widow and virgine take more payne in resisting their lustes then the maryed wife therfore is their state holier First I say that in their owne sophistry a similitude is the worst and feblest argument that can be and proueth lest and soonest deceaueth Though that one sonne doe more seruice for hys father then an other yet is the father free and may with right reward thē all a like For though I had a thousand brethren and did more thē they all yet do I not my dutie The fathers and mothers also care most for the lest and weakest and them that can doe lest ye for the worst care they most and would spend not their goodes onely but also their bloud to bryng them to the right way And euen so is it of the kyngdome of Christ as thou mayst well see in the similitude of the riotous sonne Luke xv Moreouer Paul sayth i. Cor. vij It is better to marie then to burne For the person that burneth can not quietly serue God in as much as hys mynde is drawē away the thoughts of his hart occupyed with wonderfull and monstrous imaginations He can neither see nor heare nor read but that his wittes are rapt and he cleane from him selfe And agayne sayth he Circumcision is nothyng vncircumcision is nothyng but the kepyng of the cōmaundementes is all together Looke wherein thou canst best kepe the commaundemētes thether get thy selfe and therin abyde whether thou be widow wife or mayde and then hast thou all with God If we haue infirmities that draw vs from the lawes of God let vs cure them with the remedyes that God hath made If thou burne mary For God hath promised thee no chastitie as long as thou mayst vse the remedy that hee hath ordeyned no more then hee hath promised to slake thine honger without meate Now to aske of God more then he hath promised commeth of a false faith and is playne Idolatry and to desire a miracle where there is naturall remedy is temptyng of God And of payne takyng this wise vnderstand He that taketh payne to kepe the commaundementes of God is sure therby that he loueth God and that hee hath Gods spirite in hym And the more paine a man taketh I meane paciently and without grudgyng the more he loueth God and the perfecter hee is nearer vnto that health which y ◠soules of all Christen mē long for the more purged from the infirmitie and sinne that remaineth in the flesh but to loke for any other reward or promotion in heauen or in the life to come then that which God hath promised for Christes sake and which Christ hath deserued for vs with his payne takyng is abhominable in the sight of
God For Christe onely hath purchased the reward and our payne takyng to keepe the commaundemētes doth but purge the sinne that remayneth in the fleshe and certifie vs that we are chosen and sealed with Gods spirite vnto the reward y t Christ hath purchased for vs. I was once at the creatyng of Doctours of diuinitie where the opponēt brought the same reason to proue that the widow had more merite then the virgine because she had greater payne for as much as she had once proued the pleasures of Matrimony Ego nego Domine Doctor said the respōdent For though the virgine haue not proued yet she imagineth that the pleasure is greater then it is in deede and therfore is more moued hath greater temptation and greater paine Are not these disputers they that Paule speaketh of in the sixt chapter of the first Epistle to Timot. That they are not content with the wholesome woordes of our Lord Iesus Christ doctrine of godlinesse And therefore know nothyng but wast their braynes about questiōs strift of wordes whereof spryng enuy strife and rayling of men with corrupt mindes destitute of the truth As pertainyng to our Ladyes body where it is or where the body of Elyas of Iohn the Enangelist and of many other be perteineth not to vs to know One thing are we sure of that they are where God hath layd them If they be in heauē we haue neuer the more in Christ If they be not there we haue neuer the lesse Our dutie is to prepare our selues vnto the commaundemētes and to be thankefull for that which is opened vnto vs and not to search the vnsearchable secretes of God Of Gods secretes can we know no more then he openeth vnto vs. If God shut who shall open How then can natural reason come by the knowledge of that which God hath hyd vnto him selfe Yet let vs see one of their reasons wherewith they proue it The chief reason is this euery mā doth more for his mother say they then for other in like maner must Christ do for his mother therefore hath she this preheminence that her body is in heauen And yet Christ in the xij chapter of Math. knoweth her not for his mother but as farrefoorth as she kept his fathers commaundementes And Paule in the ij Epistle to the Corinthians v. chap. knoweth not Christ himselfe fleshly or after a worldly purpose Last of all God is free no further bounde then he bindeth him selfe if hee haue made her any promise he is bounde if not then is he not Finally if thou set this aboue rehearsed chapter of Math. before thee where Christe woulde not know his mother and the ij of Iohn where he rebuked her and the ij of Luke where she lost him and how negligent she was to leaue him behinde her at Ierusalem vnwars and to go a dayes iorney ere she sought for hym y ◠mightest resolue many of their reasons which they make of this matter and that she was without originall sinne read also Erasmus annotations in the sayd places And as for me I cōmit all such matters vnto those idle belyes which haue nought els to doe then to moue such questions and geue them free libertie to holde what they lyst as long as it hurteth not the faith whether it bee so or no exhortyng yet with Paule all that will please God and obtayne that saluation that is in Christe that they geue no hede vnto vnnecessary and braulyng disputations that they labour for the knowledge of those thinges without which they can not be saued And remember that the sunne was geuen vs to guide vs in our way and woorkes bodyly Now if thou leaue the naturall vse of the sunne and will looke directly on hym to see howe bright he is and such like curiositie then wil the sunne blind thee So was the Scripture geuen vs to guide vs in our way and woorkes ghostly The way is Christ the promises in hym are our saluation if we long for them Now if we shall leaue that right vse and turne our selues vnto vayne questions and to searche the vnsearchable secretes of God then no dout shall the Scripture blinde vs as it hath done our schole men and our suttle disputers ANd as they are false Prophetes which proue with allegories similitudes and worldly reasōs that which is no where made mention of in the Scripture Euen so counte them for false Prophetes whiche expounde the scriptures drawing thē vnto a worldly purpose cleane contrary vnto the example lyuyng and practisyng of Christ and of hys Apostles and of all the holy Prophetes For sayth Peter ij Pet. i. no prophesie in the Scripture hath any priuate interpretation For the Scripture ▪ came not by the will of man but the holy men of God spake as they were moued by the holy ghost No place of the Scripture may haue a priuate exposition that is it may not be expounde after the will of man or after the wil of the flesh or drawen vnto a worldly purpose cōtrary vnto the open textes and the generall articles of the faith and the whole course of the Scripture and contrary to the liuyng and practising of Christ and the Apostles and holy Prophetes For as they came not by the will of mā so may they not bee drawen or expounde after the will of man but as they came by the holy ghost so must they expoūd vnderstād by the holy ghost The Scripture is that wherewith God draweth vs vnto hym and not wherewith we should be leade from him The Scriptures spring out of God and flow vnto Christ and were geuen to leade vs to Christ Thou must therfore go alōg by the Scripture as by a lyne vntill thou come at Christ which is y e wayes end and restyng place If any mā therfore vse the Scripture to draw thee frō Christ and to nosell thee in any thyng saue in Christ the same is a false Prophet And that thou mayst perceaue what Peter meaneth it foloweth in y ◠text There were false Prophetes among the people whose prophesies were bely wisedome as there shal be false teachers among you which shall priuely bryng in damnable sectes as thou seest howe we are diuided into monstrous sectes or orders of Religion euen denying the Lord that hath bought them For euery one of them taketh on hym to sell thee for money that whiche God in Christ promiseth thee freely and many shall folow their damnable wayes by whom the waye of trouth shal be euill spokē of as thou seest how the way of trouth is become heresie seditious or cause of insurrectiō breaking of y e kyngs peace treason vnto his hyghnes And through conetousnes with fayned wordes shal they make marchaundise of you Couetousnes is the conclusion for couetousnes and ambitiō that is to say lucre and desire of honor is the finall end of all false Prophetes and of all false
teachers Looke vpon the Popes false doctrine what is the end thereof and what seeke they thereby Wherefore serueth Purgatory but to purge thy purse and to polle thee robbe both thee and thy hayres of house and laÌ„ds and of all thou hast that they may be in honour Serue not Pardons for the same purpose Whereto perteineth praying to Saintes but to offer vnto their belies Wherfore serueth confession but to sit in thy conscience and to make thee feare and tremble at what soeuer they dreame and that thou worship them as Gods and so forth in all their traditions ceremonies and coniurations they serue not the Lord but their belies And of their false expoundyng the Scripture and drawyng it contrary vnto the example of Christ and the Apostles and holy Prophetes vnto their damnable couetousnes and filthy ambition take an example Math. xvj When Peter sayth to Christ thou art the sonne of the liuyng God and Christ aunswered thou art Peter and vpoÌ„ this rocke I will build my congregation By the rocke interpret they Peter And theÌ„ commeth the Pope wil be Peters successour whether Peter will or will not yea whether God will or will not and though all the Scripture say nay to any such successioÌ„ and saith loe I am the rocke the foundation and head of Christes Church Now sayth all the Scripture that the rocke is Christ the fayth and Gods word As Christ sayth Math. vij he that heareth my wordes doth therafter is like a man that buildeth on a rocke For the house that is build on Gods woorde will stand though heauen should fall And Iohn xv Christ is the wine and we the braunches so is Christ the rocke the stocke and fouÌ„dation wheron we be built And Paul i. Cor. iij. calleth Christ our foundatioÌ„ and all other whether it be Peter or Paule hee calleth them seruauntes to preach Christ and to build vs on hym If therfore the Pope be Peters successour his dutie is to preach Christ onely and other authoritie hath he none And. ij xj Paule marieth vs vnto Christ and driueth vs from all trust confidence in man And Epht. ij sayth Paule Ye are build on the foundation of the Apostles and Prophetes that is on y â— word which they preached Christ beyng sayth he the head corner stone in whom euery buildyng coupled together groweth vp into an holy temple in the Lord in whom also ye are built together made an habitatioÌ„ for God in the spirit And Peter in y â— ij of his first Epistle buildeth vs on Christ contrary to the Pope whiche buildeth on hymselfe Hell gates shall not preuaile agaynst it that is to say agaynst the congregation that is builde vppon Christes sayth and vpon Gods word Now were the Pope the rocke hell gates could not preuayle agaynst him For the house could not stand if the rocke and foundation wheron it is builte did perish but the contrary see we in our Popes For hell gates haue preuayled agaynst them many huÌ„dred yeares and haue swalowed them vp if Gods word be true and the storyes that are written of them yea or if it be true that we see with our eyes I will geue thee the keyes of heauen sayth Christ and not I geue And Iohn xx after y t resurreccioÌ„ payed 〈◊〉 and gaue y â— keyes to them all indifferently What soeuer thou byndest on earth it shal be bounde in heauen what soeuer thou lousest on earth it shal be loused in heauen Of this text maketh the Pope what he will and expoundeth it contrary to all the Scripture contrary to Christes practising and the Apostles and all the Prophetes Now the scripture geueth record to himselfe and euer expoundeth it selfe by an other open text If the Pope theÌ„ can not bryng for his exposition the practisyng of Christ or of the Apostles and prophetes or an open text then is his exposition false doctrine Christ expoundeth him selfe Math. xviij saying If y â— brother sinne agaynst the rebuke him betwixt him thee alone If he heare thee thou hast wonne thy brother but if he heare thee not theÌ„ take with thee one or two and so forth as it standeth in the text He concludeth saying to them all whatsoeuer ye bynde in earth it shal be bound in heauen and what soeuer ye louse on earth it shal be loused in heaueÌ„ Where byndyng is but to rebuke them that sinne and lousing to forgeue them that repent And Iohn xx Whose sinnes ye forgeue they are forgeuen and whose sinnes ye hold they are holden And Paul i. Cor. v. byndeth and ij Cor. ij louseth after the same maner Also this byndyng and lousyng is one power and as he byndeth so louseth he yea and byndeth first ere he caÌ„louse For who can louse that is not bound Now what soeuer Peter byndeth or his successour as he wil be called and is not but in dead y t very successour of Sathan is not so to be vnderstood that Peter or the Pope hath power to commaunde a man to be in deadly sinne or to bee damned or to go iâ—to hell saying bee thou in deadly sinne be thou damned go thou to hell go thou to Purgatory For that exposition is contrary to the euerlastyng Testament that God hath made vnto vs in Christ He sent his sonne Christ to louse vs from sinne and damnation and hell and that to testifie vnto the world sent he his Disciples Actes i. Paule also hath no power to destroy but to edifie ij Cor. x. and. xiij How can Christ geue his Disciples power agaynst him selfe and against his euerlastyng Testament Can he send them to preach saluation geue them power to damne whom they lust What mercy and profite haue we in Christes death and in his Gospell if the Pope which passeth all men in wickednesse hath power to sende whom he will to hell and to damne whom he lusteth we had theÌ„ no cause to call him Iesus y â— is to say sauiour but might of right call him destroyer Wherfore then this bynding is to be vnderstood as Christ interpreteth it in the places aboue rehearsed as the Apostles practised it and is nothyng but to rebuke men of their sinnes by preachyng the law A man must first sinne agaynste Gods law ere the Pope can bynde hym yea and a man must firste sinne agaynste Gods lawe ere hee neede to feare the Popes curse For cursing and binding are both one nothyng sauing to rebuke a maÌ„ of his sinnes by Gods law It foloweth also then that the lousyng is of like maner and is nothing but forgeuing of sinne to them that repent throughe preachyng of the promises whiche God hath made in Christe in whom onely we haue all forgeuenes of sinnes as Christ interpreteth it and as the Apostles and Prophetes practised it So is it a false power that the Pope taketh on hym to louse Gods
the Clerke must go escape fre Sēt not the Pope also vnto the kyng of Fraunce remission of his sinnes to go and conquere kyng Iohns Realme So now remission of sinnes commeth not by fayth in the Testament that God hath made in Christes bloud but by fightyng murtheryng for the Popes pleasure Last of all was not kyng Iohn fayne to deliuer his crowne vnto the Legate and to yeld vp his Realme vnto the Pope wherfore we pay Peter pēce They might be called the pollyng pence of false Prophetes well inough They care not by what mischief they come by their purpose War and cōquering of landes is their haruest The wickeder the people are the more they haue the hypocrites in reuerence the more they feare them and the more they beleue in them And they that cōquere other mens landes whē they dye make them their heyres to be prayed for for euer Let there come one cōquest more in the Realme and thou shalt see them get yet as much more as they haue if they can keepe downe Gods word that their iugglyng come not to light yea thou shalt see them take y ◠Realme whole into their hādes and crowne one of them selues kyng therof And veryly I see no other likelyhode but that the land shal be shortly conquered The starres of the Scripture promise vs none other fortune in as much as we denye Christ with the wicked Iewes and will not haue him reigne ouer vs but wil be still children of darknes vnder Antichrist and Antichristes possession burnyng the Gospell of Christ and defendyng a fayth that may not stand with hys holy Testament If any mā shed bloud in the church it shal be interoited til he haue payd for the halowing If he be not able the parish must paye or els shall it stand alwayes interdited They wil be auenged on them that neuer offended Full well prophesied of them Paule in the ij Epistle to Timo. iij. Some man wil say wouldest thou that men should fight in the Church vnpunished Nay but let the kyng ordeine a punishment for them as he doth for them that fight in his palace and let not all the Parish be troubled for on s faule And as for their halowing it is y t iuggling of Antichrist A Christen mā is the temple of God and of the holy ghost halowed in Christes bloud A Christē mā is holy in him selfe by reason of the spirite y t dwelleth in him and the place wherin he is is holy be reasō of him whether he be in the field or towne A Christen husband sanctifieth an vnchristē wife and a Christen wife an vnchristen husband as concernyng the vse of matrimony sayth Paul to the Corinthians If now while we seeke to be halowed in Christ we are found vnholy must be halowed by the grounde or place or walles thē died Christ in vayne How beit Antichrist must haue wherwith to sit in mens consciences and to make them feare where is no feare and to robbe them of their faith and to make them trust in that can not helpe them and to seeke holynes of that which is not holy in it selfe After that the old kyng of Fraunce was brought down out of Italy mark what pageaūtes haue ben playes and what are yet a playeng to separate vs frō the Emperour lest by the helpe or ayde of vs he should be able to recouer his right of the Pope to couple vs to the Frēchmē whose might the pope euer abuseth to keepe the Emperour frō Italy What preuayleth it for any kyng to mary his daughter or his sōne or to make any peace or good ordinaunce for the wealth of his realme For it shal no longer last thē it is profitable to them Their treason is so secret that the world cā not perceaue it They dissimule those thynges whiche they are onely cause of simul discorde among them selues whē they are most agreed One shall hold this and another shall dispute the contrary But the conclusiō shal be that most maynteineth their falshead though Gods word be neuer so contrary What haue they wrought in our days yea and what worke they yet to the perpetuall dishonour of the Kyng and rebuke of the Realme and shame of all the nation in what soeuer Realmes they go I vttered vnto you partly the malicious blindnes of the Byshop of Rochester his iuggling his cōneying his foxi wilenes his bopepe his wresting rentyng and shamefull abusyng of the Scripture his Oratory aliegyng of heretikes and how he would make the Apostles authors of blind ceremonies without signification contrary to their owne doctrine and haue set him for an ensample to iudge all other by What soeuer thou art that readest this I exhorte thee in Christ to cōpare his sermon and that which I haue written and the scripture together and iudge There shalt thou finde of our holy fathers authoritie and what it is to be great and how to know the greatest Then foloweth the cause why laye mē can not rule tēporall offices which is the falshead of the Bishops There shalt thou finde of miracles ceremonies without signification of false annoynting lyeng signes false names and how the spiritualtie are disguised in falshead how they rowle the people in darkenes and do all thing in the Latin toung and of their pety pyllage Their polling is like a soking consūption wherin a man cōplaineth of feblenes and of fayntynes and wotteth not whence his disease commeth it is lyke a pocke that freateth inward and consumeth the very marow of the bones There seest thou the cause why it is impossible for kynges to come to the knowledge of the truth For the sprites lay awaite for them serue their appetites at all poyntes and through cōfession buy and sel and betray both them and all their true frendes lay beytes for them and neuer leaue them till they haue blinded them with their sophistry haue brought them into their nettes And thē whē the kyng is captiue they compell all the rest with violēce of his sword For if any man will not obey them be it right or wrōg they cite him suspēde hym and curse or excommunicate him If he then obey not they deliuer him to Pylate that is to say vnto the temporall officers to destroy him Last of all there findest thou the very cause of all persecution whiche is the preachyng agaynst hypocrisie Then come we to the Sacramētes where thou seest that the worke of the Sacrament saueth not but the fayth in the promise which the Sacramēt signifieth iustifieth vs onely There hast y u that a Priest is but a seruaunt to teach onely and what soeuer he taketh vpon him more then to preach to minister the Sacramentes of Christ whiche is also preaching is falshead Then cōmeth how they iuggle thorough dōme ceremonies how they make marchaūdise with fained words penaunce a poena a culpa satisfactiō
their obedience they destroy the obedience that God ordayned in this world desireth no other With their pouerty they destroy the pouertie of the spirit which Christ taught onely whiche is onely not to loue worldly goodes With their fast they destroy the fast which God commaundeth that is a perpetuall sobernesse to tame the fleshe With their patteryng prayer they destroy the prayer taught by God whiche is either thankes or desiryng helpe with fayth trust that God heareth me Their holynesse is to forbyd y t God ordeined to be receaued with thankes giuyng as meate matrimony And their owne workes they maintayne let Gods decay Breake theirs they persecute to the death But breake Gods and they either looke through the fingers or els geue thee a flappe with a Foxe tayle for a litle money There is none order among them that is so perfect but that they haue a prison more cruell theÌ„ any iayle of theues and murtherers And if one of their brethren commit fornication or adultery in the world he finisheth his penaunce therin in three Wekes or a moneth and then is sent to an other place of the same religion But if he attempt to put of the holy habite he commeth neuer out is so straytly dioted therto that it is meruell if he liue a yeare beside other cruell murther that hath bene found among them and yet is this shamefull dyoting of theirs murther cruell inough Be not deceaued with visions nor yet with miracles But go to iudge their workes for the spiritual iudgeth all thinges sayth Paule i. Cor. ij Who is that spirituall not such as we now call men of holy Church But all that haue the true interpretation of the law written in their harts The right fayth of Christ and the true inteÌ„t of workes which God byddeth vs worke he is spirituall and iudged all thinges and is iudged of no man Not all that say to me Lorde Lorde shall enter into the kyngdome of heauen But he that fulfilleth the will of my father which is in heauen Many will say vnto me at that day Lord Lord dyd we not prophesie in thy name and in thy name cast out deuils and dyd we not in thy name many miracles Then will I confesse vnto theÌ„ I neuer knew you depart from me ye workers of iniquitie This doublyng of Lord hath vehemency and betokeneth that they which shal be excluded are such as thinke theÌ„ selues better and perfitter then other men and to deserue heauen with holy workes not for them selues onely but also for other And by that they prophesied by which thou mayst vnderstand the interpretyng of Scripture and by that they cast out deuils did miracles in Christes name and for all that they are yet workes of wickednesse and do not the will of the father which is in heauen it is playne that they be false Prophetes and euen the same of which Christ warned before And now for as much as Christ and his Apostles warne vs that such shall come and describe vs the fashions of their visures Christes name holy Church holy fathers and xv hundred yeares with Scripture and miracles and commaunde vs to turne our eyes from their visures and consider their frutes and cut them vp and loke with in whether they be sound in the core kernell or no and geue vs a rule to try them by is it excuse good inough to say God will not let so great a multitude erre I will folow the most part and beleue as my fathers dyd and as the preachers teach and will not busie my selfe chose them the faute is theirs and not ours God shall not lay it to our charge if we erre Where such wordes be there are the false Prophetes all ready For where no loue to the truth is there are y â— false Prophetes where such wordes be there to be no loue to y e truth is plame Ergo where such woordes be there be the false Prophetes in their full swyng by Paules rule ij Thessa ij An other conclusion where no loue to the truth is there be false Prophetes The greatest of the world haue least loue to the truth Ergo the false Prophetes be the Chaplaines of the greatest which may with the sword compel the rest As the kynges of Israell compelled to worshyp the golden Calues And by false Prophetes vnderstand falâ—e teachers as Peter calleth them and wycked expounders of the Scripture Who soeuer heareth these words of me and doth them I will lyken him vnto a wise man that built hys house vppon a rocke and there fell a rayne and the floudes came and the windes blew and beate vppon that house but it fell not for it was grounded vpon a rocke And all that heare of me these wordes and do them not shal be lykened vnto a foolishe man that buylt his house vpon the sand and there fell a rayne and the floudes came and the windes blâ—w and dashed vpon that house and it fell and the fall therof was great Christ hath two sortes of hearers of which neither of them do there after The one wil be saued by fayth of theyr owne makyng without workes The other with workes of their owne makyng without faith The first are those voluptuous which haue yelded them selues vp to sinne saying tushe God is mercyfull Christ dyed for vs that must saue vs onely for we cannot but sinne without resistaÌ„ce The second are the hypocrites which will deserue all with theyr owne imagined woorkes onely And of fayth they haue no other experience saue that it is a litle meritorious where it is paynefull to be beleued As that Christ was borne of a virgin and that he came not out the way that other children do he no that were a great inconuenience but aboue vnder her arme yet made no hole though he had a very naturall body as other meÌ„ haue and that there is no bread in the Sacrament nor wyne though the fiue wittes say all ye And the meritorious payne of this belefe is so heauy to them that except they had fayned them a thousand wise similitudes and lowsye lykenesses and as many madde reasoÌ„s to stay them with all and to helpe to captiuate their vnderstandyng they were like to cast all of their backes And the onely refuge of a great many to keepe in that fayth is to cast it out of their myndes not to thinke vpon it As though they forgeue not yet it they put the displeasure out of their myndes and thinke not of it til a good occasion be geueÌ„ to adueÌ„ge it they thinke they loue their neighbour well inough all the while and be in good charge And the fayth of the best of them is but like theyr fayth in other worldly stories But the fayth which is trust and confidence to be saued and to haue their sinnes forgeuen by Christ which was so borne haue they not at all
goeth vnto God and vnto the inheritaunce of all his riches testifie all the Apostles and Prophetes all the Scripture with signes and miracles and all y t bloud of Martyrs And who soeuer goeth vnto God and vnto forgeuenesse of sinnes or saluation by any other way then this the same is an hereticke out of the rightway not of Christes Church For this knowledge maketh a man of y e Church And the Church is Christes body Collos i. and euery person of the Church is a member of Christ Ephes 5. Now it is no meÌ„ber of Christ that hath not Christs spirit in it Rom. viij as it is no part of me or member of my body wherein my soule is not present and quickeneth it And then if a man be none of Christes he is not of his Church ¶ How a true member of Christes Church sinneth not and how he is yet a sinner FUrthermore he that hath this fayth can not sinne and therfore can not be deceaued with damnable errours For by this fayth we be as I sayd borne of God Now he that is borne of God can not sinne for his seed dwel leth in him he can not therfore sinne because he is borne of God i. Iohn iij. which seede is the holy ghost that kepeth a mans hart from consenting vnto sinne And therfore it is a false conclusioÌ„ that M. More holdeth how that a maÌ„ may haue a right faith ioyned with all kyndes of abhomination sinne And yet euery member of Christes congregation is a sinner and synneth dayly some more and some lesse For it is written i. Iohn i. if we say we haue no sinne we deceaue our selues the truth is not in vs. And agayne if we say we haue not sinned we make hym a liar and his word is not in vs. And Paul Rom. vij sayth that good which I would that do I not but that euill which I would not that do I. So it is not I that do it sayth he but sinne that dwelleth in me Thus are we sinners and no sinners No sinners if thou looke vnto the profession of our hartes toward the law of God on our repentaunce and sorow that we haue both because we haue sinned and also because we be yet full of sinne still and vnto the promises of mercy in our Sauiour Christ and vnto our fayth Sinners are we if thou loke vnto the frail tie of our flesh which is as the weakenesse of one that is newly recouered out of a great disease by y â— reason wher of our dedes are imperfect And by the reason wherof also when occasions be great we fall into horrible dedes and the frute of the sinne which remaineth in our meÌ„bers breaketh out Notwithstanding yet the spirite leaueth vs not but rebuketh vs bryngeth vs home agayne vnto our profession so that we neuer cast of the yocke of God froÌ„ our neckes neither yeld vp our selues vnto sinne for to serue it but fight a fresh and begyn a new battaile ¶ How a Christen man can not erre and how he may yet erre ANd as they sinne not so they erre not And on the other side as they sinne so they erre but neuer vnto death and damnation For they neuer sinne of purpose nor hold any errour maliciously sinnyng against the holy ghost but of weakenesse infirmitie As good obedient childreÌ„ though they loue their fathers commaundements yet breake them oft by the reason of their weakenesse And as they can not yeld them selues bond vnto sinne to serue it eueÌ„ so they can not erre in any thyng that should be agaynst the promises which are in Christ And in other thynges their errours be not vnto damnation though they be neuer so great because they hold them not maliciously As now if some when they read in the new Testament of Christs brethren would thinke that they were our Ladyes children after the byrth of Christ because they know not the vse of speakyng of the Scripture or of the Hebrues how that â—ye kinsineÌ„ be called brethren or happely they might be Iosephes children by some first wife neither can haue any to teach him for tyraÌ„ny that is so great yet could it not hurte him though he dyed therein because it hurteth not the redeÌ„ption that is in Christes bloud For though she had none but Christ I am therfore neuer the more saued neither yet y e lesse though she had had And in such lyke an hundred that plucke not a mans faith from Christ they might erre and yet be neuerthelesse saued no though the contrary were written in the Gospell For as in other sinnes as soone as they be rebuked they repent euen so here assoone as they were better taught they should immediatly knowledge their errour and not resiste But they which maliciously maynteine opinions agaynst the Scripture or that y t caÌ„ not be proued by the Scripture or such as make no matter vnto the Scripture and saluation that is in Christ whether they be true or no and for the blind zeale of them make sectes breakyng y t vnitie of Christes Church for whose sake they ought to suffer all thyng and rise agaynst their neighbours whom they ought to loue as them selues to sleâ— them such men I say are fallen from Christ and make an Idole of their opinions For except they put trust in such opinions and thought them necessarie vnto saluatioÌ„ or with a cankred conscience went about to deceaue for some filthy purpose they would neuer breake the vnitie of fayth or yet slea their brethren Now is this a playne conclusion that both they y t trust in their own works and they also y t put confidence in theyr owne opinions be fallen from Christ and erre from the way of fayth that is in Christes bloud therfore are none of Christes Church because they be not built vpon the rocke of fayth ¶ Fayth is euer assayled and fought with all MOreouer this our fayth which we haue in Christ is euer fought agaynst euer assayled beaten at with besperation not when we sinne only but also in all temptations of aduersitie into which God bringeth vs to nurtour vs and to shew vs our owne hartes the hipocrisie false thoughtes that there lye hid our almost no fayth at all and as little loue euen theÌ„ haply when we thought our selues most perfect of all For when temptations come we can not stand when we haue sinned fayth is feeble when wrong is done vs we can not forgeue in sickenesse in losse of goodes and in all tribulations we be impatient when our neighbour needeth our helpe that We must depart with hym of ours then loue is colde And thus we learne and feele that there is no goodnes nor yet power to do good but of God onely And in all such teÌ„ptatioÌ„s our fayth perisheth not vtterly neither our loue and consent vnto the lawe of God But they
Pope hath made a playne decree in which he commaundeth saying though y e Pope sinne neuer so greuously and draw with him to hell by his ensaÌ„ple thousaÌ„des innumerable yet let no man be so hardy to rebuke him For he is head ouerall none ouer him Distinct 〈◊〉 Si Papa And Paule saith Rom. xiij let euery soule obey the hyer powers that are ordeyned to punishe sinne The Pope will not nor let any of his And Paule chargeth 1. Cor. 5. if he that is a brother be an whorekeeper a dronkard couetous an extortioner or a rayler and so forth that we haue no felowship with him No not so much as to eate in his company But the Pope with violence compelleth vs to haue such in honour to receaue the sacrameÌ„tes of them to heare their Masses and to beleue all they say and yet they will not let vs see whether they say truth or no. And he compelleth x. parishes to pay their tithes and offeringes vnto one such to goe and ruÌ„ne at riote at their cost and to do nought therefore And a thousande such like doth the Pope contrary vnto Christes doctrine ¶ The argumentes wherewith the Pope woulde proue hymselfe the church are solued NOtwithstanding because as they be all shauen they be all shamelesse to affirme that they be the right church and can not erre though all the world seeth that not one of theÌ„ is in the right way and that they haue with vtter defiaunce forsaken both the doctrine and liuing of Christ of all his Apostles let vs see the sophistry wherwith they would perswade it One of their high reasons is this The Church say they was before y â— heretikes y â— heretikes came euer out of the church and left it And they were before all them which they now call heretikes and Lutherans and the Lutherans came out of them c. Wherefore they be the right church and the other heretikes in dede as they be called Well I will likewise dispute First the right church was vnder Moses and Aaron and so forth in whose rowmes sat the Scribes Phariseis and hye priestes in the tyme of Christ And they were before Christ And Christ and his Apostles came out of them and departed from theÌ„ and left them Wherfore the Scribes Phariseis and hye priestes were the right Church and Christ and hys Apostles and disciples heretikes and a dampnable secte And so the Iewes are yet in the right way and we in errour And of truth if their blynde reason be good theÌ„ is this argumeÌ„t so to For they be like are both one thing But in as much as the kingdome of God standeth not in wordes as Paul sayth 1. Cor. 4. but in power therefore looke vnto the marow and pith of the thinges selfe and let vayne woordes passe Vnder Abraham Isaac Iacob was the church great in fayth and small in number And as it encreased in number so it decreased in fayth vntill y â— tyme of Moses And out of those vnbeleuers God stirred vp Moses brought â—heÌ„ vnto y â— faith right agayne And Moses left a glorious Churche both in faith cleauing vnto the word of God and deliuered them vnto Iosuah Eleazer Phineas and Caleb But assone as the generation of theÌ„ that saw the miracles of God were dead they fell to Idolatrie immediatly as thou seest in the Bible And god when he had deliuered them into captiuitie for to chastice their wickednesse stirred them vp a Prophet euermore to call them vnto his testameÌ„t againe And so he did well me an hundred tymes I suppose yer Christ came for they neuer bode any space in the right fayth And against the comming of Christ the Scribes Phariseis Caiphas Anna and the Elders were crept vp into the seat of Moses AaroÌ„ and the holy Prophetes Patriarkes and suceded them linially and had the scripture of God but euen in captiuitie to make marchaundise of it and to abuse it vnto their owne glory and profite And though they kept the people from outward Idolatrie of worshipping of Images with the Heathen yet they brought them into a worse inward Idolatrie of a false fayth trust in their owne deedes and in vaine traditions of their owne fayning And had put out the significatioÌ„s of all y â— ceremonies and sacramentes of the olde testameÌ„t and taught the people to beleue in the workes selfe and had corrupt the scripture with false gloses As y â— maist see in the Gospell how Christ warneth his Disciples to beware of y t leauen of y â— Phariseis which was their false doctrine gloses And in another place he rebuked the Scribes and the Phariseis saying wo be to theÌ„ because they had taken away the key of knowledge and had shut vp the kingdome of heauen and neither would enter in themselues nor suffer theÌ„ that would How had they shut it vp verely with their traditions and false gloses which they had sowed to y â— scripture in plaine places and in the taking away y â— meaning of the ceremonies and sacrifices and teaching to beleue in the worke And our hipocrites are in like maner crept vp into the seat of Christ and of his Apostles by succession not to do the deedes of Christ and his Apostles but for lucre onely as the nature of the wily Foxe is to get him an hole made with a nother beastes labour and to make marchaundise of the people with fayned wordes as Peter warned vs before and to do according as Christ and all his Apostles prophesied how they should beguyle and leade out of the right way all theÌ„ that had no loue to follow and liue after the truth And in like maner haue they corrupt the Scripture and blynded the right way with their owne constitutions with traditions of duÌ„me ceremonies with takyng away the significations of the sacramentes to make vs beleue in the worke of the sacramentes fyrst whereby they might the better make vs beleue in works of their setting vp afterward and with false gloses which they haue patched to the Scripture in playne places to destroy the litterall sence for to set vp a false fayned sence of allegories when there is none such And thereby they haue stopt vp the gates of heaueÌ„ the true knowledge of Christ and haue made their own belâ—es the dore For thorow their bellies must thou creepe and theâ—e leaue all that fall behynde thee And such blynde reasons as oures make against vs made they agaynst Christ saying Abraham is our father we be Moses disciples how knoweth he the vnderstanding of the Scripture seing he neuer learned of any of vs onely the cursed vnlearned people that know not the scripture beleue in hym Looke whether any of the rulers or Phariseis do beleue in hym Wherefore the scripture truely vnderstode after the playneâ— places and generall articles of y t fayth which
thou findest in the scripture and the ensamples that are gone before wyll alway testifie who is the church Though the Phariseis succeded the Patriarkes prophetes and had the scripture of theÌ„ yet they were heretikes and falleÌ„ from the fayth of them and froÌ„ their liuing And Christ and his disciples Iohn the Baptist departed from the Phariseis which were heretikes vnto the right sence of y â— scripture and vnto the faith and liuing of the Patriarkes and Prophetes and rebuked the Phariseis As thou seest how Christ calleth them hipocrites dissimulers blynde guides and painted sepulchers And Iohn called them the generatioÌ„ of vipers and serpentes Of Iohn the angell sayde vnto his father Luke i. he shall turne many of the children of Israell vnto their Lord God which yet before Iohn beleued after a fleshly vnderstanding in God and thought theselues in the right way And he shall turne the harts of the fathers vnto the children That is he shall wyth hys preaching and true interpreting of the scripture make such a spirituall hart in y â— childreÌ„ as was in their fathers Abraham Isaac and Iacob And he shall turne the disobedient vnto the obedience of the righteous and prepare the Lord a perfect people That is them that had set vp a righteousnes of their owne and were therefore disobedient vnto the righteousnes of fayth shal he conuert from their blindnes vnto the wisdome of them that beleued in God to be made righteous and with those fathers shall he geue the childreÌ„ Egles eyes to spye out Christ and his righteousnesse and to forsake their own and so to become perfect And after the same maner though our Popish hypocrites succede Christ and his Apostles and haue their scripture yet they be fallen from the fayth liuyng of them and are heretickes and had nede of a Iohn Baptist to conuert them And we depart from them vnto the true Scripture and vnto the fayth and liuyng therof and rebuke them in like maner And as they which depart from the fayth of the true Church are heretickes eueÌ„ so they that depart froÌ„ the Church of heretickes and false fayned fayth of hypocrites are the true church which thou shalt alway know by their fayth examined by the Scripture by their profession and conseÌ„t to liue according vnto the lawes of God ¶ An other Argument AN other like blind reasoÌ„ they haue wherein is all their trust As we come out of them and they not of vs so we receaue the Scripture of them they not of vs. How know we that it is the Scripture of God and true but because they teach vs so How can we beleue except we first beleue that they be the Church and can not erre in any thyng that perteyneth vnto our soules health For if a man tell me of a maruelous thyng whereof I can haue no other knowledge theÌ„ by his mouth onely how should I geue credence except I beleued that the maÌ„ were so honest that he could not lye or would not lye Wherfore we must beleue that they be the right Church that can not erre or els we can beleue nought at all This wise reason is their shoteancre all their hold their refuge to flye vnto chief stone in their foundation wheron they haue built all their lyes al the mischief that they haue wrought this viij huÌ„dred yeares And this reason do the Iewes lay vnto our charge this day and this reason doth chiefly blynd them and hold them still in obstinacie Our spirites first falsifie the Scripture to stablish their lyes And when the Scripture commeth to light and is restored vnto the true vnderstaÌ„dyng and their iugglyng spied they like to suffer shipwracke then they cast out this ancre they be the Church and can not erre their authoritie is greater then the Scripture and the Scripture is not true but because they say so and admitte it And therfore what soeuer they affirme is of as great authoritie as the Scripture Notwithstandyng as I sayd the kyngdome of heauen standeth not in words of maÌ„s wisedome but in power and spirite And therfore loke vnto the examples of the Scripture and so shalt thou vnderstand And of an hundred examples betwene Moyses and Christ where the Israelites fell from God were eueâ— restored by one Prophet or other let vs take one euen Iohn the Baptist Iohn went before Christ to prepare his way that is to bryng meÌ„ vnto the knowledge of their sinnes and vnto repentaunce through true expoundyng of the law which is the onely way vnto Christ For except a man knowledge his sinnes repent of them he can haue no part in Christ of Iohn Christ fayth Math. xvij that he was Elias that should come restore all thyng That is he should restore the scripture vnto the right sence agayne which the Phariseis had corrupt with the leuen of their false gloses and vayne fleshly traditions He made croked thinges straight as it is written and rough smoth Which is al so to be vnderstand of the Scripture which the Phariseis had made croked wrestyng them vnto a false sence with wicked gloses so rought that no man could walke in the way of them For when God sayd honour father mother meanyng that we should obey them and also helpe theÌ„ at their nede the Phariseis put this glose thereto out of their owne leuen saying God is thy father and mother Wherfore what soeuer nede thy father mother haue if thou offer to God thou art hold excused For it is better to offer to God then to thy father and mother and so much more meritorious as God is greater then they yea and God hath done more for thee then they is more thy father and mother then they As ours now affirme that it is more meritorious to offer to God and his holy dead Saintes then vnto the poore liuyng Saintes And wheÌ„ God had promised the people a Sauiour to come blesse them and saue them from theyr sinnes the Phariseis taught to beleue in holy woorkes to be saued by as if they offered and gaue to be prayd for As ours as oft as we haue a promise to be forgeueÌ„ at the repentaunce of the hart through Christes bloud shedding put to thou must first shriue thy selfe to vs of euery sâ—…abe we must lay out handes on thine head and whistell out thy sinnes and enioyne the penaunce to make satisfaction And yet art thou but loused from the synne onely that thou shalt not come into hell but thou must yet suffer for euery sinne seuen yeres in Purgatory which is as whot as hell except thou bye it out of the Pope And it y â— aske by what meanes the Pope geueth such pardon They aunswere out of the merites of Christ And thus at the last they grauÌ„t against theÌ„selues that Christ hath not only deserued
for vs y â— remissioÌ„ of our sinnes but also the forgeuenesse of that grosse and fleshly imagined Purgatory saue thou must bye it out of the Pope And with such traditions they tooke away the keye of knowledge and stopped vp the kyngdome of heauen that no man could enter in And as I sayd they taught the people to beleue in the dedes of the ceremonies which God ordeined not to iustifie but to be signes of promises by which they that beleued were iustified But the Phariseis put out the significations queÌ„ched the fayth and taught to be iustified by the woorke as ours haue serued vs. For our Sacramentes were once but signes partly of what we should beleue to styrre vs vp vnto fayth and partly what we should do to styrre vs vp to do the law of God and were not workes to iustifie Now make this reason vnto Iohn and vnto many Prophetes that went before him and did as he dyd yea and vnto Christ him self and his Apostles thou shalt finde them all heretickes and the Scribes and Phariseis good men if that reason be good Therfore this wise thou mayst aunswere No thankes vnto the heades of y â— Church that the Scripture was kept but vnto the mercy of God For as they had destroyed the right sense of it for their lucre sake euen so would they haue destroyed it also if they coulde rather then the people should haue come vnto the right vnderstaÌ„dyng of it as they slew the true interpretours and preachers of it And euen so no thankes vn to our hypocrites that the Scripture is kept but vnto the bottomlesse mercy of God For as they haue destroyed the right sense of it with their leueÌ„ and as they destroy dayly the true preachers of it and as they kepe it from the lay people that they should not see how they iuggle with it euen so would they destroy it also could they bryng it about rather theÌ„ we should come by the true vnderstandyng of it were it not that God prouided otherwise for vs. For they haue put the stories that should in many thynges helpe vs cleane out of the way as nye as they could They haue corrupt the Legend and lyues almost of all Saintes They haue fayned false bookes and put them forth some in the name of S. Hierome some in y â— name of S. Augustine in the name of S. CypriaÌ„ S. Dionise and other holy men which are proued none of theirs partly by the stile and Latine partly by autenticke stories And as the Iewes haue set vp a booke of traditions called Talmud to destroy the seÌ„se of y â— Scripture Vnto which they geue fayth and vnto the Scripture none at all be it neuer so playne but say it can not be vnderstand saue by the Talmud euen so haue ours set vp their Dunce their Thomas and a thousand like draffe to stablish their lyes thorough falsifying the Scripture say that it can not be vnderstand without them be it neuer so playne And if a man alledge an holy Doctour agaynst them they glose him out as they do the Scripture or will not heare or say the Church hath otherwise determined Now therfore when they aske vs how we know that it is the Scripture of God aske them how Iohn Baptist knew other Prophetes which God styrred vp in all such times as the scripture was in like captiuitie vnder hypocrites Did Iohn beleue that the Scribes Phariseis and hygh Priests were the true Church of God and had hys spirite and could not erre who taught the Egles to spy out their pray euen so the children of God spy out their father and Christes elect spy out theyr Lord and trace out the pathes of hys feete and folow yea though he go vpoÌ„ the playne and liquide water which will receaue no stepe yet there they find out his foote his elect know him but the world knoweth him not Iohn 1. If the world know him not thou call the world pride wrath enuy couetousnesse slouth glottony and lechery then our spiritualtie know hym not Christes shepe heare y â— voyce of Christ Iohn x. where the world of hypocrits as they know hym not euen so the wolues heare not his voyce but compell the Scripture to heare them and to speake what they lust And therfore except the Lord of Sabaoth had lest vs seede we had bene all as Sodome and Gomor sayd Esay 1. And euen so sayd Paul in hys tyme. And euen so say we in our time that the Lord of the hostes hath saued him seede hath gathered hym a flocke to whom he hath geuen cares to heare that the hypocritish Wolâ—es can not heare and eyes to see that the blynd leaders of the blynd can not see and an hart to vnderstaÌ„d that the generation of poysoned Vipers caÌ„ neither vnderstand nor know If they alleage S. Augustine which sayth I had not beleued the Bospell except the authoritie of the church had moued me I answere as they abuse that saying of the holy man euen so they alleage all the Scripture and all that they bring for them euen in a false sence S. Augustine before he was conuerted was an heathen maÌ„ and a Philosopher full of worldly wisdome vnto whom the preaching of Christ is but folishnesse sayth Paule i. Corin. i. And he disputed wyth blynde reasons of worldly wisdome agaynst the Christen Neuerthelesse the earnest liuing of the Christen according vnto theyr doctrine and the constant suffering of persecutioÌ„ and aduersitie for their doctrines sake moued hym stirred hym to beleue that it was no vayne doctrine but that it must nedes be of god in that it had such power with it For it happeneth that they which wyll not heare the worde at the beginning are afterward moued by the holy conuersation of them that beleue As Peter warneth ChristeÌ„ wines that had heathen husbandes that would not heare the truth preached to liue so godly that they might winne their heathen husbandes with holy conuersation And Paule sayth how knowest thou Christen wife whether thou shalt winne thine heathen husband with holy conuersation meÌ„t he For many are woÌ„ne with godly liuing which at the fyrst either will not heare or can not belene And that is the authoritie that S. Augustine meane But if we shal not beleue tyll the liuyng of the spiritualtie conuert vs we be like to bide long inough in vnbeliefe And wheÌ„ they aske whether we receaued the scripture of them I aunswere that they which come after receaue the scripture of them that go before And when they aske whether we beleue not that it is Gods worde by the reason that they tell vs so I aunswere that there are two manuer faythes an historicall fayth and a feelyng fayth The historicall fayth hangeth of the truth and honestie of the teller or of the common fame and
â— little flock To put away thy sinnes Nay brethreÌ„ god forbid that ye should so thinke Christes bloud onely washeth away the sinnes of all that repent and beleue Fire salt water bread oyle be bodely thynges geuen vnto man for his necessitie and to helpe hys brother wyth and God that is a spirit cannot be serued therwyth Neyther can such thynges enter into the soule to purge her For Gods worde onely is her purgation No say they are not such thynges halowed And say we not in the halowing of them that who soeuer is sprinkled wyth the water or eateth of the bread shall receaue health of soule and body Sir the blessinges promised vnto Abraham for all nations are in Christ and out of his bloud we must fet them and his word is the bread salt water of our soules God hath geueÌ„ you no power to geue thorow your charmes such vertue vnto vnseÌ„sible creatures which he hath halowed himselfe made them all cleane for the bodely vse of them that beleue thorow his word of promise and permission and our thankes geuing God sayth if thou beleue Saint Ihons gospell thou shalt be saued and not for y e bearyng of it about thee with so many crosses or for the obseruing of any such obseruaunces God for thy bitter passion rore they out by by what an hereticke is this I tel thee that holy church neede to alleadge no scripture for them for they haue the holy Ghost which inspireth theÌ„ euer secretly so y t they can not erre whatsoeuer they say do or ordayne What wilt thou dispise the blessed Sacramentes of holy church wherewyth God hath bene serued this xv hundred yeare ye verely this v. thousaÌ„d yeres euen since Cain hetherto and shall endure vnto the worldes end among theÌ„ that haue no loue vnto the truth to be saued thereby thou art a strong hereticke and worthy to be burnt And theÌ„ he is excommunicat out of the church If y t little flocke feare not that bugge then they goe straight vnto the king And it like your grace perilous people and seditious and euen inough to destroy your realme if ye see not to them betimes They be so obstinat tough that they wyll not be conuerted and rebellious agaynst God and the ordinaunces of hys holy church And how much more shal they so be against your grace if they encrease and grow to a multitude They wyll peruert all and surely make new lawes and eyther subdue your grace vnto them or ryse agaynst you And theÌ„ goeth a part of y t little flocke to pot and the rest scatter Thus hath it euer bene and shall euer â—e let no man therefore deceaue hymselfe An aunswere to M. Mores second booke IN the first Chapter ye may not try the doctrine of the spiritualtie by the Scripture But what they say that beleue vndoubtedly and by that try the Scripture And if thou finde the playne contrary in the Scripture thou mayst not beleue the Scripture but seke a Glose and an allegorie to make them agree As wheÌ„ the pope sayth ye be iustified by the woorkes of the ceremonies and Sacramentes and so forth and the Scripture sayth that we be iustified at the repentauÌ„ce of the hart through Christes bloud The first is true playne as the pope sayth it and as it standeth in his text but the secoÌ„d is false as it appeareth vnto thine vnderstandyng and the literall sence that killeth Thou must therfore beleue the Pope and for Christes doctrine seeke an allegorie and a mysticall sence that is thou must leaue the cleare light and walke in the miste And yet Christ and his Apostles for all their miracles required not to be beleued without scripture as thou mayst see Iohn v. and Act. xvij and by their diligent alledgyng of Scripture through out all the new Testament And in the end he sayth for his pleasure that we knowledge that no man may minister SacrameÌ„ts but he that is deriuede out of the Pope Howbeit this we knowledge that no man could minister Sacramentes without signification which are no Sacramentes saue such as are of the Popes generation The iij. Chapter IN the third Chapter in the Chapter folowyng he vttereth how fleshly mynded he is and how beastly he imagineth of God as Paule sayth 1. Cor. 2. the naturall man can not vnder stand the thyngs of the spirite of God He thinketh of God as he doth of hys Cardinall that he is a monster pleased when men flatter him if of whatsoeuer frailtie it be men breake his coÌ„maundementes he is theÌ„ ragyng mad as the Pope is seketh to be venged Nay God is euer fatherly minded toward the elect meÌ„bers of his Church He loued them yer the world began in Christ Ephe. 1. He loueth theÌ„ while they be yet euill his enemies in their hartes yer they be come vnto y â— knowledge of his sonne Christ and yer his law be written in their hartes as a father loueth his young sonne while he is yet euill yer it know the fathers law to consent therto And after they be once actually of his Church and the law of God faith of Christ written in their hartes their hartes neuer sinne any more though as Paul sayth Rom. vij the flesh doth in them that the spirit would not And when they sinne of frailtie God ceaseth not to loue them still though he â—e angry to put a crosse of tribulatioÌ„s vpon their backes to purge them and to subdue the flesh vnto the spirite or to all to breake their consciences with threatnyng of the law and to feare theÌ„ with hell As a father when his sonne offeÌ„deth him feareth him with the rod but hateth him not God did not hate Paule when he persecuted but had layd vp mercy for hym in store though he was angry with him to scourge him and to teach him better Neither were those things layd on his backe which he after suffered to make satisfaction for his foresinnes but onely to serue his brethren and to keepe the flesh vnder Neither did God hate Dauid when he had sinned though he was angry with hym Neither did he after suffer to make satisfactioÌ„ to God for his old sinnes but to kepe his flesh vnder to keepe him in mekenesse and to be an example for our learnyng The iiij Chapter IN the fourth sayth he if the Churche were an vnknoweÌ„ coÌ„pany how should the infidels if they longed for the fayth come thereby O whether wandereth a fleshly mynde as though we first sought out God Nay God kitoweth his and seketh them out sendeth his messengers vnto them geueth them an hart to vnderstand Did the heatheÌ„ or any nation seke Christ Nay Christ sought them and sent his Apostles vnto them As thou seest in the storyes from the begynnyng of the world and as the parables and similitudes of the
they can not depart they seke a thousand gloses to turne it into an other sense to make it agree vnto their beastlynesse and where it will receaue no such gloses theyr they thinke that no man vnderstandeth it Then in the end of the Chapter M. More coÌ„meth vnto his wise conclusion and proueth nothing saue sheweth his ignoraunce as in all thyng He sayth we beleue the doctrine of the Scripture without Scripture as for an example the Popes pardons because onely that the Church so teacheth though no Scripture confirmeth it Why so because sayth he the holy ghost by inspiration if I doe my endeuour and captiuate mine vnderstandyng teacheth me to beleue the Church concernyng Gods worde taught by the Churche and grauen in mens hartes with out Scripture as well as he teacheth vs to beleue wordes written in the Scripture Marke where hee is now Afore hee saith the Scripture causeth vs not to beleue the Scripture for a man may read it beleue it not And much more the preacher maketh vs not to beleue y e preacher for a man may heare him and beleue him not also As we see the Apostles could not cause all men to beleue them For though the Scripture be an outward instrument and the preacher also to moue meÌ„ to beleue yet the chief and principall cause why a man beleueth or beleueth not is within That is the spirite of God teacheth his children to beleue and the deuill blyndeth his children and kepeth them in vnbeleffe and maketh them to consent vnto lyes thinke good euill euill good As the Actes of the Apostles say in many places there beleued as many as were ordeyned vnto euerlastyng lyfe And Christ sayth Iohn viij they that be of God heare Gods word And vnto the wicked Iewes he saith ye caÌ„ not beleue because ye be not of God And in the same place sayth he ye be of your father the deuill and his will ye will do and he bode not in the truth therfore will not suffer his children to consent to the truth And Iohn in y e x. saith Christ all that came before me be theeues murtherers but my shepe heard not theyr voyces That is all that preach any saluatioÌ„ saue in Christ murther y e soules Howbeit Christes shepe could not consent to their lyes as the rest caÌ„ not but beleue lyes so that there is euer a remanaunt kepte by grace And of this I haue sene diuers examples I haue knowen as holy men as might be as the world counteth holynesse which at the houre of death had no trust in God at all but cryed cast holy water light the holy candell and so forth sore lamentyng that they must dye And I haue knowen other which were despised as men that cared not for their diuine seruice which at death haue falsen so flat vppon the bloud of Christ as is possible and haue preached vnto other mightyly as it had bene an Apostle of our Sauiour and comforted them with comfort of the lyfe to come haue dyed so gladly that they would haue receaued no worlds good to bide still in the flesh And thus is M. More fallen vpoÌ„ predestination and is compelled wish violence of Scripture to confesse that which he hateth and studieth to make appeare false to stablish freewill with all not so much of ignoraunce I feare as for lucres sake and to get honour promotioÌ„ dignitie and money by helpe of our mitred monsters Take exaÌ„ple of Balam the false Prophet which gaue counsell sought meanes through like blynd couetousnesse to make the truth and prophesie which God had shewed him false He had the knowledge of y e truth but with out loue therto and therfore for vauntage became enemy vnto the truth but what came of hym But M. More pepereth his conclusioÌ„ lest men should feele the tast saying if we endeuour our selues and captiue our vnderstandyng to beleue O how betleblynd is fleshly reason the will hath none operation at all in the workyng of fayth in my soule no more then the child hath in the begettyng of hys father For sayth Paule it is the gift of God and not of vs. My witte must coÌ„clude good or bad yer my will can loue or hate My witte must shew me a true cause or an apparent cause why yer my will haue any workyng at all And of that peperyng it well appeareth what the Popes fayth is euen a blynd imagination of their naturall witte wrought without the light of the spirite of God agreing vnto their voluptuous lustes in which their beastly wil so deliteth that hee will not let their wittes atteÌ„de vnto any other learning for vnquietyng hym selfe and styrring from his pleasure and delectation And thus we be as farre a sunder as euer we were and his mighty argumentes proue not the value of a poding pricke M. More feeleth in his hart by inspiration and with his endeueryng him self and captiuatyng his vnderstandyng to beleue it that there is a Purgatory as whot as hell Wherein if a sily soule were appointed by God to lye a thousand yeares to purge him with all the Pope for the value of a groat shall commaunde him thence ful purged in the twinkelyng of an eye by as good reason if her were goyng thence kepe him there still He feeleth by inspiration and in captiuatyng hys wittes that the Pope can worke wonders with a Caiues skinne that he can commaunde one to eate fâ—esh though he be neuer so lusty and that an other eate none on payne of daÌ„natioÌ„ though he should dye for lacke of it and that he can forgeue sinne and not the payne as much and as litle of the payne or all if he lust and yet can neither helpe hym to loue the law or to beleue or to hate the flesh seyng he preacheth not And such thinges innumerable M. More feleth true and therfore beleueth that the Pope is the true Church And I cleane coÌ„trary fele that there is no such worldly and fleshly imagined Purgatory For I feele that the soules be purged onely by the word of God doctrine of Christ as it is written Iohn xv ye be cleane through the word saith Christ to his Apostles And I feele agayne that he which is cleane through the doctrine needeth not but to washe his feete onely for his head handes are cleane all ready Iohn xiij that is he must tame his flesh kepe it vnder for his soule is cleane all ready through the doctrine I feele also that bodyly payne doth but purge the body onely in so much that the payne not onely purgeth not the soule but maketh it more foule except that there be kynde learning by to purge the soule so that the more a maÌ„ beateth his soÌ„ne the worse he is except he teach him louingly shew him kindnesse besides partly to kepe hym from
through yea what thyng maketh both the Turke the Iew abhorre our fayth so much as our imageseruice But the Pope was then glad to finde an occasion to picke a quarell with the Emperour to get the Empire into hys owne handes which thyng he brought to passe with the sword of Fraunce clame so highe that euersence he hath put his own authoritie in stede of Gods word in euery generall Councell and hath concluded what him liste as agaynst all gods word and agaynst all charitie he condemned that blessed dede of that Councell and Emperour M. They blaspheme our Lady and all Saintes Tyndall That is vntrue We honour our blessed Lady and all holye Saintes and folow their fayth and liuing vnto the vttermost of our power and submit our selues to be scholers of the same schole M. They may not abyde Salue regina Tyndall For therin is much blasphe mie vnto our blessed Lady because Christ is our hope and lyse onely and not she And ye in ascribyng vnto her that she is not dishonour God worshyp her not M. They say if a woman beyng alyue beleue in God and loue him as much as our Lady she may helpe with her prayers as much as our Lady Tyndall Tell why not Christ whē it was told him that his mother his brethren sought him aunswered that his mother his sisters and his brethrē were all they that did his fathers will And vnto y e womā that sayd to Christ blessed be the wombe that bare the and pappes that gaue thee sucke Christ answered Nay blessed are they that heare the word of God keepe it As Paule sayth 1. Cor. ix I haue nought to reioyce though I preach for necessitie lyeth vpon me and wo is me if I preach not If I do it vnwillingly an office is committed vnto me but and if I do it with a good will then I haue a reward So now carnall bearyng of Christ and carnall geuyng hym sucke make not our Lady great But our blessed Ladyes greatnesse is her fayth and loue wherein she exceeded other Wherfore if God gaue his mercy that an other woman were in those twoo poyntes equall with her why were she not like great and her prayers as much heard M. Item that men should not worship the holy crosse Tyndall With no false worship and superstitious fayth but as I haue said to haue it in reuerence for the memoriall of him that dyed theron M. Item Luther hateth the festes of the crosse and of Corpus Christi Tyndall Not for enuy of the crosse which sinned not in the death of Christ nor of malice toward the blessed body of Christ but for the idolatrie vsed in those festes M. Item that no man or woman is bound to kepe any vow Tyndall Lawfull vowes are to be kept vntill necessitie breake them But vnlawful vowes are to be broken immediatly M. Martine appealed vnto the next generall Councell that should bee gathered in the holy ghost to seke a long delay Tyndall Of a truth that were a lōg delay For should Martine liue till the Pope would gather a Councell in the holy ghost or for any godly purpose he were like to be for euery heere of hys head a thousand yeares old Then bringeth he in the inconstancie of Martine because he saith in his later booke how that he seeth further then in his first Paraduenture he is kynne to our Doctours whiche when with preachyng agaynste pluralities they haue got them thre or foure benefices alledge the same excuse But yet to say the truth the very Apostles of Christ learned not all truth in one day For long after the Ascention they wist not that the heathē should be receaued vnto the fayth How then could Martin brought vp in the blyndnesse of your sect aboue xl yeares spye out all your falsehead in one day M. Martine offered at Wormes before the Emperour and all the Lordes of Germany to abyde by his booke and to dispute which he might well doe sithens he had his safe conduct that he should haue no bodyly harme Tyndal O mercyful God how come ye out your owne shame ye cā not dispute except ye haue a mā in your owne daunger to do hym bodyly harme to diote him after your fashion to tormēt him and to murther him If ye might haue had him at your pleasure ye wold haue disputed with him first with sophistrie and corrupting the Scripture then with offeryng hym promotions thē with the sword So that ye would haue bene sure to haue ouercome hym with one Argument or other M. He would agree on no Iudges Tyndall What Iudges offered ye hym sane blynd Byshops and Cardinals enemyes of all truth whose promotions and dignities they feare to be plucked from them if the truth came to light or such Iudases as they had corrupt with money to maynteine their sect The Apostles might haue admitted as well the heathen Bishops of Idoles to haue bene their iudges as he them But he offered you autenticke Scripture and the hartes of the whole world Which ij iudges if ye had good consciēces and trust in God ye would not haue refused The iiij Chapter THe fourth Chapter is not the first Poetrie that he hath fayned The v. Chapter IN the end of the fift he vntruly reporteth that Martine sayth no man is bound to kepe any vowe Lawfull promises are to be kept and vnlawfull to he broken The vj. Chapter IN the beginning of the vj. he describeth Martine after the example of his own nature as in other places he describeth God after the complection of Popes Cardinals worldly tyraūts M. Martin will abyde but by the Scripture onely Tyndall And ye will come at no scripture onely And as for the old doctours ye will heare as litle saue where it pleaseth you for all your crying old holy fathers For tell me this why haue ye in England condēned the vnion of Doctours but because ye would not haue your falshead disclosed by the doctrine of them M. They say that a Christen man is discharged of all lawes spirituall and temporall saue the Gospell Tyndall Ye iuggle we say that no Christen man ought to bynde his brother violently vnto any law wherof he could not geue a reason out of Christes doctrine and out of y e law of loue And on the other side we say that a Christen man is called to suffer wrong and tyranny though no man ought to bynde hym vntill God rid vs therof so farre yet as the tyranny is not directly agaynst the law of God and fayth of Christ and no further More Martin was the cause of the destruction of the vplandish people of Germanie Tyndall That is false for then he coulde not haue escaped himselfe Martin was as much the cause of their cōfusion as Christ of the destruction of
loueth the lawes of God and vseth y e power that he hath of god well and referreth hys will and his deedes vnto the honour of God commeth of the mercy of God which hath opened his wittes and shewed him light to see the goodnes and righteousnes of the lawe of God and the way that is in Christ to fulfill it wherby he loueth it naturally and trusteth to do it Why doth God open one mans eyes not an others Paule Rom. ix forbiddeth to aske why For it is to deepe for mās capacitie God we see is honoured therby and his mercy set out and the more seene in the vessels of mercy But the popishe can suffer God to haue no secret hid to himselfe They haue searched to come to the botome of hys botomlesse wisdome and because they cā not attayne to that secrete and be to proude to let it alone and to graunt themselues ignoraūt with the Apostle that knew no other then Gods glory in the elect they go and set vp freewill with the heathen philosophers and say that a mans freewill is the cause why God chuseth one and not an other cōtrary vnto all the scripture Paul saith it commeth not of the will nor of the deede but of the mercy of God And they say that euery man hath at y e least way power in his freewill to deserue that power shoulde be geuen hym of god to kepe the law But the scripture testifieth that Christ hath deserued for y ◠elect euen thē whē they hated God that their eyes should be opened to see the goodnes of the lawe of God and the way to fulfill it and forgeuenes of all that is passed wherby they be drawen to loue it and to hate sinne I aske the popishe one question whether the will can preuent a mans witte and make the witte see the righteousnesse of the lawe and the way to fulfill it in Christ If I must first see the reason why yer I can loue how shall I with my will do that good thing that I know not of how shall I thanke God for the mercy that is layde vp for me in Christ yer I beleue it For I must beleue the mercy yer I can loue the worke Now fayth commeth not of our frewill but is the grace of God geuen vs by grace yer there be any will in our hartes to do the lawe of God And why God geueth it not euery man I can geue no reckoning of his iudgementes But well I wot I neuer deserued it nor prepared my self vnto it but ranne an other way cleane contrary in my blyndnesse and sought not that way but he sought me and found me out and shewed it me and therwith drew me to him And I bow the knees of mine hart vnto god night and day that he will shew it all other men And I suffer all that I can to be a seruaunt to open their eyes For well I wot they can not see of themselues before God haue preuēted them wyth hys grace For Paule saith Phil. i. he that began a good worke in you shall continue or bring it vnto a full ende so that God must beginue to worke in vs. And Phil. ij God it is that worketh both the willing and also bringing to passe And it must needes be for God must open mine eyes and shew me somewhat and make me see the goodnesse of it to draw me to hym yer I can loue consent or haue any actuall will to come And when I am willing he must assiste me and helpe to tame my fleshe and to ouercome the occasions of the worlde and the power of the fendes God therfore hath a special care for his elect in so much that he will shorten y e wicked dayes for their sakes in which no man if they should continue might endure And Paule suffereth all for the electe ij Timothy ij And Gods sure foundation standeth sayth Paule God knoweth hys So that refuse the truth who shall God will keepe a nūber of his mercy and call them out of blindnesse to testifie the truth vnto the rest that their damnation may be with out excuse The Turke the Iew and the Popish build vpon frewill ascribe theyr iustifying vnto their woorkes The Turke when he hath synned runneth to the purifyinges or ceremonies of Mahomet and the Iew to the ceremonies of Moses and the Pope vnto his owne ceremonies to fet forgeuenesse of their sinnes And the Christen goeth thorough repentaunce towarde the law vnto the fayth that is in Christes bloud And the Pope saith that the ceremonies of Moyses iustified not compelled with the woordes of Paule And how then should his iustifie Moyses Sacramentes were but signes of promises of fayth by which fayth the beleuers are iustified and euen so be Christes also And now because the Iewes haue put out the significations of their Sacraments and put their trust in the workes of them therfore they be Idolaters and so is the Pope for like purpose The Pope sayth that Christ dyed not for vs but for the Sacramentes to geue them power to iustifie O Antichrist The xj Chapter HIs xj chapter is as true as his story of Vtopia all his other Poetrie He meaneth Doctour Ferman person of Hony lane Whō after they had hādled after their secret maner and disputed with secretly and had made him sweare that he should not vtter how he was dealt with as they haue made many other then they contriued a maner of disputatiōs had with him with such oppositions aunswearynges and argumentes as should serue onely to set forth their purpose As M. More thoroughout all his booke maketh quoth he to dispute and moue questions after such a maner as he can soyle them or make them appeare soyled and maketh him graunt where he lysteth and at the last to be concluded and lad whether M. More will haue him Wherfore I wil not rehearse all the arguments for it were to long and is also not to be beleued that he so made them or so disputed with them but that they added and pulled away fayned as they liste as their guise is But I will declare in light that which M. More ruffeleth vp in darkenesse that ye may see their falshead First if ye were not false hypocrites why had ye not disputed openly with him that the world might haue heard and borne recorde that that whiche ye now say of him were true what cause is there that the lay people might not as well haue heard his wordes of hys own mouth as read them of your writyng except ye were iugglyng spirites that walke in darknesse When M. More sayth the Church teacheth that men should not trust in theyr workes it is false if he meane y e Popes Church For they teach a man to trust in domme ceremonies Sacramētes in penaūce and all maner workes that come them to profite whiche yet helpe
to light that it can no lōger be hid get thē vnto the elders of the people the Lordes gentlemen and temporall officers and to all that loue this worlde as they do and vnto whosoeuer is great wyth the kyng and vnto the kyngs grace himselfe and after the same ensample and wyth the same perswasions cast them into like feare of losing of their worldly dominions and rore vnto them saying ye be negligent and care nothing ot all but haue a good sport that the heretickes rayle on vs. But geue thē space a while till they be growen vnto a multitude and then ye shall see them preach as fast against you and moue the people agaynst you and do their beste to thruste you downe also and shall cry hauocke and make all common O generation of serpentes how well declare ye that ye be the right sonnes of the father of all lyes For they which ye call heretickes preach nothing saue that which our Sauiour Iesus Christ preached and his Apostles adding nought therto nor plucking ought therfro as the Scripture commaundeth and teach all men repentaunce to God and his holy lawe and fayth vnto our Sauiour Iesus Christ and the promises of mercy made in hym and obedience vnto all that God commaundeth to obey Neyther teach we so much as to resiste your most cruell tyranny with bodely violence saue wyth Gods worde onely entending nothing but to driue you out of the temple of Christ the harts consciences and soules of mē wherein with your falshead ye sit and to restore agayne Iesus our Sauiour vnto his possession and inheritaunce bought with his bloude whence ye haue driuen him out with your manifolde wyles and subtiltie Take heede therefore wicked Prelates blynde leaders of the blynde indurat and obstinate hypocrites take heede For if the Phariseis for their resisting the holy Ghost that is to say persecuting the open and manifest truth and sleying the preachers therof escaped not the wrath vengeaunce of god how shall ye scape which are farre worse thē the Phariseis For though the Phariseis had shut vp the Scripture and set vp theyr owne professions yet they kept theyr owne professions for the most part But ye will be the chiefest in Christes flocke and yet wyll not keepe one iot of the right way of his doctrine Ye haue therto set vp wonderfull professions to be more holy therby thē ye thinke that Christes doctrine is able to make you and yet keepe as little thereof except it be with dispensations in so much that if a man aske you what your maruelous fashioned playing coates and your other popatrye meane and what your disfigured heades all your Apishplay meane ye know not and yet are they but signes of thinges which ye haue professed Thyrdly ye will be Papistes and holde of the Pope and yet looke in the Popes lawe and ye keepe thereof almost nought at all but whatsoeuer soundeth to make for your bellyes and to maintaine your honour whether in the Scripture or in your owne traditions or in the Popes lawe that ye compell the laye people to obserue violently threatening them with your excommunications and cursses that they shal be damned both body and soule if they keepe them not And if that helpe you not then ye murther them mercilesly with the sworde of the temporall powers whom ye haue made so blinde that they be ready to sley whom ye cōmaūde and will not yet heare his cause examined nor geue him roome to aunswere for himselse And ye elders of the people feare ye God also For as the elders of the Iewes which were partakers with the Scribes and Phariseis in resisting the holy Ghost and in persecuting the open truth and sleying the witnesses therof and in prouoking the wrath of God had their parte with them also in the day of wrath and sharpe vengeaunce which shortly after fell vppon them as the nature of the sinne against the holy Ghost is haue her damnation not onely in the worlde to come but also in this life according vnto all the ensamples of the Bible and autenticke stories since the worlde beganne euen likewise ye if ye will wincke in so open cleare light and let your selues be led blyndfold and haue your part with the hypocrites in lyke sinne and mischief be sure ye shall haue your part with them in lyke wrath and vengeance that is like shortly to fall vpon them And concernyng that the hypocrites put you in feare of the rising of your commons agaynst you I aunswere if ye feare your cōmōs so testifie ye agaynst your selues that ye are tyrauntes For if your consciences accused you not of euill doyng what neede ye to feare your commons What commons was euer so euil that they rose against their heads for well doyng Moreouer ye witnesse agaynst your selues also that ye haue no trust in God For he hath promised the temporall officers assistence if they minister their offices truly and to care for the keepyng of thē as much as they care for to kepe his lawes The hypocrites happly byd you take an example of the Vplanoish people of Almany which they lye that Martin Luther styrred vp For first what one sentence in all the writyng of Martin Luther finde they that teacheth a mā to resist his superiour Moreouer if Martin Luther and the preachers had styrred vp the common people of Germany how happened it that Martin Luther other like preachers had not perished likewise with them whiche are yet all alyue at this houre Ye will aske me who styrred thē vp them I aske you Who styrred vp the commōs of the Iewes to resiste the Emperour after that the Scribes and Phariseis with the Elders of the people had slayne Christ his Apostles Verely the wrath of God And euen so here the wrath of God styrred them vp partly to destroy the enemyes and persecutours of the truth and partly to take vengeaunce on those carnall beastes whiche abused the Gospell of Christ to make a cloke of it to defend their fleshly libertie and not to obey it and to saue their soules therby If Kynges Lordes and great men therfore feare the losse of this worlde Let them feare God also For in fearyng God shall they prolong their dayes vpon the earth and not with sightyng agaynst God The earth is Gods onely his fauour and mercy doth prolong the dayes of kynges in their estate not their owne power and might And let all men be they neuer so great hearkē vnto this and let this be an aunswere vnto them Wicked kyng Achab sayd vnto the Prophet Elias Art thou he that troublest Israell And Elias aūswered it is not I that trouble Israell but thou and thy fathers houshold in that ye haue forsaken the commaundementes of the Lord and folow Idoles Euen so the preachers of the truth which rebuke sinne are not the troublers of
thou feâ—e theÌ„ and that thine hart mourne for them and that with al thy power thou helpe to amende them and cease not to crye to God for theÌ„ neither day nor night and that thou let nothing be founde in thee that any man may rebuke but whatsoeuer thou teachest them that â—e thou and that thou be not a Wolfe in a Lambes skinne as our holy â—ather y e Pope is which commeth vnto vs in a name of hypocrisie and in the â—…e of curssed Cham or Ham calling hymselfe Seruus seruorum the seruaunt of all seruauntes and is yet founde tyrannus tyraâ—norum of all tyrauntes y e most cruell This is to receaue young children in Christes name and to receaue young children in Christes name is to beare rule in the kingdome of Christ Thus ye see that Christes kingdome is all together spirituall and the bearing of rule in it is cleane coÌ„trary vnto the bearing of rule temporally Wherfore none that beareth rule in it may haue any temporall iurisdiction or minister any temporall office that requireth violence to compell withall ¶ Peter was not greater then the other Apostles by any authoritie geuen him of Christ THey saye that Peter was chiefe of the Apostles verely as Appeâ—â—â—s was called chief of Painters for his excellent cunninge aboue other euen so Peter may be called chiefe of the Apostles for his actiuitie and boldnes aboue the other but that Peter had any auctoritie or rule ouer his brethren and felow Apostles is false and contrary to y e scripture Christ forbad it the last euen before his passion and in diuers tunes before and taught alway the contrary as I haue rehearsed Thou wilt say thou caust not see how there should be any good order in that kyngdome where none were better then other and where the superior had not a lawe and authoritie to compell the inferior with violeÌ„ce The worlde truely can see no other way to rule then with violence For there no man absteineth from euil but for feare because the loue of righteousnes is not written in their hartes And therefore the Popes kingdome is of the world For there one sorte are your grace your holines your fatherhode An other my Lord Byshop my Lord Abbot my Lord Pryor An other master Doctour Father Bachelar mayster Parson maister Vicar and at the last commeth in simple syr Iohn And euery man raigneth ouer other wyth might and haue euery ruler his prison his iayler his chaynes his tormentes euen so much as the Fryers obâ—eruauntes obserue that rule and compell euery man other with violeÌ„ce aboue the cruelnesse of the heathen tyrauntes so that what commeth once in may neuer out for feare of telling taâ—es out of schole They rule ouer the bodye with violence and compell 〈◊〉 whether the harte will or not to obserue thinges of their owne making But in the kingdome of God it is contrary For the spirite that bringeth them thether maketh them wilâ—ing and geueth them lust vnto the law of God loue coÌ„pelleth them to worke and loue maketh euerty maÌ„s good all that he can do coÌ„mune vnto his neighbours nede And as euery maÌ„ is stroÌ„g in that kyngdome so loue compelleth him to take the weake by the hand and to helpe hym and to take him that can not go vppon his shoulders and beare him And so to do seruice vnto the weaker is to beare rule in that kingdome And because Peter did excede the other Apostles in ferueÌ„t seruice toward his brethren therefore is â—e called noâ— in the Scripture but in the vse of speakyng the chiefest of the Apostles not that he had any dominion ouer them Of which truth thou mayst see also the practise in the Actes of the Apostles after the resurrection For when Peter had bene and preached in the house of Cornelius an heathen maÌ„ the other that were Circumcised chode him because he had bene in an vncircumcised mans house had eaten with him for it was forbidden in the law neither wist they yet that the heathen should be called And Peter was fayne to geue accountes vnto them which is no token of superioritie and to shew them how he was warned of the holy ghost so to do Actes xj And Actes xv when a CouÌ„cell was gathered of the Apostles and disciples about the Circumcision of the heatheÌ„ Peter brought forth not his commauÌ„dement and the authoritie of his Vicarshyp but the miracle that the holy ghost had shewed for the heathen how at y â— preachyng of the Gospell the holy ghost had lighted vppon them and purified â—heir hartes through fayth and therefore proued that they ought not to be Circumcised And Paule and Barnabas brought soorth the miracles also that God had shewed by them among the heathen through preachyng of saith And then Iames brought soorth a prophecie of the olde Testament for the sayd part And therewith the aduersaries gaue ouer their hold and they coÌ„cluded with one assent by the authoritie of the scripture and of the holy ghost that the heathen should not be Circumcised not by the commaundement of Peter vnder payne of cursing excommunicatioÌ„ 〈◊〉 interditing and like bugges to make fooles and children afrayed withall And Actes viij Peter was sent of the other Apostles vnto the Samaritanes whiche is an euident token that he had no iurisdiction ouer them for then they could not haue sent him But rather as the truth is that the congregation had authoritie ouer him ouer all other priuate persones to admitte them for ministers and send them forth to preach whether so euer the spirite of God moued them and as they saw occasion And in the Epistle vnto the Galathians thou seest also how Paule corrected Peter when he walked not the straight way after the truth of the Gospel So now thou seest that in the kingdome of Christ and in his Churche or congregation and in his couÌ„sels the ruler is the Scripture approued through the miracles of the holy ghost and men be seruauntes onely and Christ is the head and we all brethren And wheÌ„ we call men our heades that we do not be cause they be shorne or shauen or because of their names Parson Vicare Byshop Pope But onely because of the word whiche they preach If they erre froÌ„ the word theÌ„ may whosoeuer God moueth his hart play Paule and correct hym If he will not obey the Scripture then haue his brethren authoritie by the Scripture to put hym downe and send hym out of Christes Church among the heretickes whiche preferre their false doctrine aboue the true word of Christ ¶ How the Gospell punisheth trespassers and how by the Gospell we ought to go to law with our aduersaries THough that they of Christes coÌ„gregation be all willyng yet because that the most paâ—t is alway weake because also that the occasions of the world be euer many and great in so much that
but one chauntry For if they shoulde do all that they haue promised from y â— first founder vnto this day v. hundred Monkes were not inough in many cloysters Thinkest thou that men were euer so mad to make the fashions that are now amoÌ„g them to geue the Selâ—rar such a summe and the Priour or suppriour and the other officers so much for their partes as they haue yearely and to exempt the Abbot from his brethren and to send him out of the Abbay into such parkes places of pleasures and geue him a thousand fiftene hundred two thousand or three thousand pounde yearely to sport himselfe with all Nay but when thorow hypocrisie they had gotten land inough theÌ„ they turned vnto the Pope and tooke dispeÌ„sations both for their rules which were to hard for such aboundaunce for the willes of their founders and serued a great sort of founders vnder one per dominum and deuided among few that which was inough for a great multitude It was the Pope that deuised all these fashions to corrupt the Prelates wyth aboundaunce of worldly pleasures of which he wist that the worste would be most greedy and for which he wist also that he should finde Iudasses inow that would forsake Christ and betray y e truth and be sworne false vnto him and his Godhed He maketh of many chauntryes one of an Abbay a Cathedrall church and out of the Abbayes plucked he the Byshopprikes And as Byshops pay for their bulles euen so do an infinite number of Abbottes in Christendome in all landes some which Abbottes be Byshoppes within theÌ„selues immediatly vnder the Pope And other Abbots and Priours send after the same example dayly vnto Rome to purchase liceÌ„ce to weare a nutre and a crosse gay ornaments to be as glorious as the best c. And where before God no man is a Priest but he that is appointed to preach christes Gospell vnto the people and the people ought not to geue ought vnto the spiritualtie but for the maintenauÌ„ce of the preaching of Gods worde the Pope taketh vi or vij yea ten xx and as many benefices as he listeth geueth them vnto one that preacheth not at all as he doth all other dignityes of the spiritualtie He that will purchase and pay and be sworne shall haue what he will How they proue all their generall counselles WHen the Byshops and Abbottes and other great Prelates had forsaken Christ and hys lyuing and were fallen downe before the beast the vicar of Sathan to receaue their kyngdome of hym then the Pope called together diuerse counseles of such holy Apostles and there concluded and made of euery opinion that semed profitable an article of the fayth If thou aske where the scripture is to proue it They answere we be the church and can not erre and therefore say they what we conclude though there be no scripture to proue it it is as true as the Scripture and of equall authoritie with the Scripture must be beleued as wel as the scripture vnder payne of daÌ„nation For say they our truth dependeth not of the truth of the scripture that is we be not true in our doing because the scripture testifieth vnto vs that we do truely but contrary the truth of the scripture say they dependeth of vs that is the scripture is true because that we admitte it and tell thee that it is true For how couldest thou know that it were the scripture except we tolde thee so and therefore we neede no witnesse of the scripture for that we do it is inough that we so say of our owne head for we can not erre Which reason is like as though young MoÌ„kes newly professed should come by the rules of their order ordinaunces of their olde founders and would go about to kepe them and the old cankerd Monkes should cal them backe vnto the corrupt and false maner that now is vsed saying ye erre Do onely as we teach you for your profession is to obey your elders Accordyng vnto the rules of our order and ordinaunces of our founder shall they say We can teach you no other shall the old Monkes say nor can lye vnto you ye ought therfore to beleue vs and to do as we bid you The youÌ„g Monkes shall aunswere we see that ye lye cleane contrary vnto all that is written in our rules and ordinaunces The old Monkes shall say ye can not vnderstand them except we expounde them vnto you neither yet know that they be your rules except that ye beleue that we caÌ„ not lye vnto you For how can ye know that these be your rules and ordinaunces but as we your elders tell you so Now when we tell you that these be your rules and ordinaunces how can ye be sure vndoubtedly that it is so except ye beleue vndoubtedly that we can not lye Wherfore if ye will be sure that they be your rules and ordinaunces then ye must first beleue that we can not lye Leaue such imaginations and disputations therfore and laye your rules and ordinaunces out of your handes and looke no more on them for they make you erre And come and do as we tell you and captiuate your wittes and beleue that we can not lye vnto you and that ye can not vnderstand your rules aâ—d ordinaunces Euen so if thou say it is contrary vnto the Scripture they aunswere that thou vnderstandest it not that thou must captiue thy witte and beleue that though it seme neuer so coÌ„trary yet it is not contrary no if they determine that Christ is not riseÌ„ again and though the Scripture testifie that he is risen agayne yet say they they be not contrary if they be wisely vnderstand Thou must beleue say they that there is some other meanyng in the Scripture and that no man vnderstandeth it but that we say whether with out Scripture or agaynst it that must thou beleue that it is true And thus because that the Scripture would not agree with them they thrust it out of the way first and shut vp the kyngdome of heauen which is Christes Gospell with false expositioÌ„s and with such sophistrie and with false principles of naturall wisedome And the Abbottes toke the Scripture from their Monkes lest some should euer barke agaynst the Abbottes lyning set vp such long seruice and singyng to wery them with all that they should haue no laysure to read in the Scripture but with their lippes and made them good cheare to fill their belyes to stoppe their mouthes And the Byshops in lyke maner to occupy theyr Priestes with all that they should not study y e Scripture for barkyng against them set vp long seruice wondrous intricate so that in a dosen yeares thou couldest scarce learne to turne a right vnto it loÌ„g Matens long EueÌ„songs long Masses long Diriges with vauÌ„tage yet to mitigate the tediousnesse quia leuis est labor
heretickes and corrupteth with false opinions contrarie vnto the professiō of their Baptisme and the light wherewith they should expounde the Scripture is turned into darkenes in their hartes the doore of the Scripture locked the welles stopped vp yer they come at it And therfore because their darknes can not cōprehend the light of Scripture as it is writtē Iohn i. The light shyned in darknes but the darknes could not comprehēd it they turne it into blynd ridles and read it without vnderstandyng as lay men do our Lady Mattines or as it were Marlynes prophecies euer their myndes are vppon their heresies And when they come to a place that soūdeth like there they rest and wring out wonderfull expositions to stablishe their heresies with all after the tale of the boy that would fayne haue eaten of the pastie of lamprese but durst not vnto the belles sang vnto him Sit downe Iacke boy and eate of the lamprey to stablishe his waueryng conscience withall Is it not a great blyndnes to say in the begynning of all together that the whole scripture is false in the litterall sence and killeth the soule Whiche pestilent heresie to proue they abuse the text of Paule saying The letter killeth because that text was become a ridle vnto them and they vnderstode it not When Paule by this word letter vnderstode the law giuen by Moyses to condēne all consciences and to rob them of all righteousnes to compell them vnto the promises of mercy that are in Christ Heresie springeth not of the Scripture no more then darknes of the Sunne but is a darke cloude that springeth out of the blynde hartes of hypocrites and couereth the face of the Scripture and blyndeth their eyes that they can not behold the bright beames of the Scripture The whole summe then of all together is this If our hartes were taught the appoyntment made betwene GOD and vs in Christes bloud whē we were Baptised we had the kay to open the Scripture and light to see and perceiue the true meaning of it and the Scripture should be easie to vnderstand And because we be not taught that professiō is the cause why the Scripture is so darke and so farre passyng our capacitie And the cause why our expositions are heresies is because we be wrong taught corrupt w t false opiniōs before hand and made heretickes yer we come at the Scripture and haue corrupt it and it not vs as the tast of the sicke maketh holesome and well seasoned meate bitter werish and vnsauery Neuertheles yet the Scripture abydeth pure in her selfe and bright so that he which is sounde in the faith shall at once perceiue that the iudgemēt of the hereticke is corrupt in their expositions as an whole man doth feele at once euen with smelling to the meate that the tast of the sicke is infected And with the Scripture shal they euer improue heresies and false expositions for the Scripture purgeth her selfe euen as the water once in the yeare casteth all filthynes vnto the sides Which to be true ye see by the authoritie of Paule 2. Timo. 3. saying All the Scripture was giuen of God by inspiration and is good to teach with all to improue and so foorth And by the example of Christ and the Apostles how they confounded the Iewes with the same Scripture whiche they had corrupt vnderstode them amisse after their own darknes and as ye see by the example of vs now also how we haue manifestly improued the hypocrites in an hūdre h textes which they had corrupt to proue their false opinions brought in besides the Scripture and haue driuē them of And they be fled and openly confesse vnto their shame that they haue no Scripture and sing an other song and say they receaued them by the mouth of the Apostles Vnto whiche stopping oyster I aunswere here grosly seyng they are aunswered before That as he were a foole which would trust him to tell his money in his absent that hath pyked his purse before his face euen so sithe ye haue corrupt the open Scripture before our eyes and takē with the maner that ye cā not denie we were madde to beleue that which hath lyen xv C. yeares as ye say in your rottē mawes should now be holesome for vs ye haue chewed and mingled it with your poyson spetel Can ye beare vs in hand and perswade vs thinke ye with your sophistry to beleue that ye should minister your secrete traditions without grounde truly when we see you minister the open Scripture falsly Can ye bewyche our wittes with your Poetry to beleue that ye should minister your secret traditions for our profite when wee see you corrupt the open Scripture to the losse of our soules for your profite Nay it is an hundreth tymes more likely y ◠ye should be false in secret things thē in open And therefore in the very Sacramentes whiche the Scripture testifieth that Christ him selfe ordeined them we must haue an eye vnto your hand how ye minister them And as wee restore the Scripture vnto her right vnderstandyng from your false gloses euen so deliuer we the Sacramentes and ceremonies vnto their right vse from your abuse And that must we do with the Scripture which can corrupt no mā that commeth therto with a meke sprite sekyng there onely to fashion him selfe lyke Christ accordyng to the profession and vowe of our Baptisme But contrarywise hee shall there finde the myghtie power of GOD to alter hym and chaunge hym in the inner man a litle and litle in processe vntill he be full shappen after the image of our Sauiour in knowledge loue of all truth and power to worke therafter Finally then for as much as the Scripture is the light and life of Gods elect that mightie power wherewith God createth thē and shapeth them after the similitude likenes and very fashion of Christ and therfore sustenaunce comfort and strength to courage them that they may stād fast and endure and meryly beare their soules health wherewith the lustes of the flesh subdued and killed and the spirite mollified and made soft to receiue the print of the image of our Sauiour Iesu And as much as the Scripture is so pure of it selfe that it cā corrupt no man but the wicked onely which are infect before hand and yer they come at it corrupt it with the heresies they bryng with them And for as much as the complaynt of the hypocrites that the Scripture maketh heretickes is vayne and fayned the reasons wherewith they would proue that the laye people ought not to read the Scripture false wicked and the frute of roten trees therefore are they faythfull seruauntes of Christ and faythfull Ministers dispēsers of his doctrine and true harted toward their brethren which haue giuen them selues vp into the hand of God and put them selues in ieoperdy of al persecutiō their very lyfe
he breake his fathers cōmaundementes though he be not vnder damnatiō yet is he euer child and rebuked and now then lasshed with the rod by the reason wherof he is neuer bold in his fathers presence But y t childe that kepeth his fathers commaūdements is sure of himselfe and bolde in his fathers presence to speake aske what he will They that minister well get them good degree and great confidēce in the fayth that is in Christ Iesu sayth Paule 1. Tim. 3. He that worketh is bold before God and man For hys conscience accuseth hym not within neither haue wee ought to wyte hym withall or to cast in his teeth And as without the sight of the woorkes Iacob the Apostle can not see thy fayth Iaco. 2. no more shalt thou euer be sure or bold before God or man But if our hartes condemne vs God is greater then our hart and knoweth all thyng If our conscience accuse vs of sinne God is so great and so mightie that it can not be hid Dearely beloued if our hartes condemne vs not then we trust to Godward And whatsoeuer wee aske that shall we receaue of him because we keepe his commaundementes and do the thynges whiche are pleasaunt in his sight Kepyng of the commaundementes maketh a man see his fayth and to bee bold therein And fayth when it is without conscience of sinne goeth into God boldly and is strong and mighty in prayer to coniure God by all hys mercyes therewith obtayneth what soeuer hee asketh of all his promises And the text sayth because we kepe his commaundementes Yea verely hys commaundemētes make vs bold But the keepyng of mens traditions and domine ceremonies make vs not bold before God nor certifie our conscience that our faith is vnfayned Thou shalt not know by sprynkling thy selfe with holy water nor kyssing the pax nor with takyng asshes or though thou were annoynted with all the oyle in Thames strete that thy fayth is sure But and if thou couldest finde in thyne hart to bestowe both lyfe and goodes vpon thy neighbour in a iust cause and hast proued it then art thou sure that thou louest Christ and feelest that thou hast thy trust in his bloud And this is his commaundemēt that wee beleue in his sonne Iesus Christ and loue one another as he gaue commaundement Fayth is the first and also the roote of all commaundementes And out of fayth spryngeth loue and out of loue workes And when I breake any commaundemēt I sinne agaynst loue For had I loued I had not done it And when I sinne agaynst loue I sinne agaynst fayth For had I earnestly and with a full trust remembred the mercy that Christ hath shewed me I must haue loued Wherefore when we haue broken any commaundement there is no other way to bee restored agayne thē to go through repētaunce vnto our fayth agayne and aske mercy for Christes sake And assoone as we haue receaued faith that our sinne is forgiuen wee shall immediatly loue the commaundemēt agayne and through loue receaue power to worke And he that keepeth his commaundemētes abideth in him and he in hym And hereby we knowe that there dwelleth in vs of hys spirite which he gaue vs. Through the woorkes we are sure that we continue in Christ and Christ in vs and that his spirite dwelleth in vs. For his spirite it is that kepeth vs in fayth and through fayth in loue and through loue in workes The fourth Chapter DEarely beloued beleue not euery spirit but proue the spirits whether they bee of God For many false Prophetes are gone out into the world Spirites are taken here for preachers because of the preachyng or doctrine which if it be good is of the spirite of God and if it be euill of the spirite of the deuill Now ought we not to beleue euery mans doctrine vnaduisedly or condeinne any mans preachyng yer it be heard and sene what it is But a Christen mās part is to examine iudge trie it whether it be true or no. Quench not the spirit saith Paul i. Thess the last Neither despise prophesiynges but proue all thyng and kepe that whiche is good Destroy not the giftes of the spirite of God but trie whether they be of God and good for the edifiyng of his congregation and keepe that whiche is good and refuse that whiche is euill And suffer euery person that hath any gift of God to serue God therin in his degree and estate after a Christen maner and a due order Why shall we try the doctrines Verely for there bee many false Prophetes abroad already We told you before that Antichrist should come as our master Christ told vs that he shuld come But now I certify you that Antichristes kyngdome is begon already And his Disciples are gone out to preache Trie therefore all doctrine wherewith shall we trie it with the doctrine of the Apostles and with the Scripture which is the touchstone ye and because ye loue compendiousnes ye shall haue a short rule to trie them with all Hereby knowe ye the spirite of God Euery spirite that confesseth that Iesus Christ is come in the fleshe is of God And euery spirite that cōfesseth not that Iesus Christ is come in the flesh is not of God And the same is that spirite of Antichrist of whō ye haue heard that he should come And euen now he is in the world already Whatsoeuer opinion any member of Antichrist holdeth the ground of all his doctrine is to destroy this article of our fayth that Christ is come in the flesh For though the most part of all heretickes confesse that Christ is come in the flesh after their maner yet they deny that he is come as the Scripture testifieth the Apostles preached hym to be come The whole study of the deuill and all his members is to destroy the hope and trust that we should haue in Christes flesh and in those thynges which he suffered for vs in his flesh in the Testament and promises of mercy which are made vs in his flesh For the scripture testifieth that Christ hath taken away the sinne of the world in his flesh and that the same houre that he yelded vp his spirite into the hands of his father hee had full purged and made full satisfaction for all the sinnes of the world So that all the sinne of the worlde both before his passion and after must be put away through repentaunce toward the law and fayth and trust in his bloud without respect of any other satisfactiō sacrifice or worke For if I once sinne the law rebuketh my consciēce and setteth variaunce betwene God and me And I shal neuer be at peace with God agayne vntill I haue heard the voyce of hys mouth how that my sinne is forgiuen me for Christes bloud sake And assoone as I that beleue I am at peace with God Rom. v. and loue his law agayne and of loue
thē a mote in the sonne and that as lōg as great thicke as he stode before them If hee wereso mighty why is he not as mighty to make his bloud to bee alone and his body alone hys bloud body and soule were ech alone at his death and while the body lay in the sepulchre Finally Christ said this is my bloud that shal be shed Ergo it is true now this is my bloud that was shed Now the bloud of Hayles and the bloud that is in many other places men say is the bloud that was shed Ergo that bloud is in the Sacrament if any be but I am not bound to beleue or ought to affirme that the bloud that is at Hayles is anymate with the soule of Christ or that his body is there present Wherfore to auoid this endles braulyng whiche the deuils no doubt hath stirred vp to turne y t eyes of our soules frō the euerlastyng couenaūt made vs in Christes bloud body to nossell vs in Idolatry which is trust confidēce in false worshippyng of God to quēch first the faith to Christward and thē the loue due to our neighbour therfore me thinketh that the party y t hath professed y e faith of Christ the loue of his neighbour ought of denty to beare ech other as lōg as the other opiniō is not plaine wicked through false Idolatrie nor cōtrary to the saluation that is in Christ nor agaynst the opē manifest doctrine of Christ and his Apostles nor contrary to the generall articles of the fayth of the generall Churche of Christ which are confirmed with open Scripture In whiche articles neuer a true Church in any land dissenteth There be many textes of the Scripture therefore diuersly expounded of holy doctours takē in cōtrary sēces whē no text hath cōtrary sēces in dede or more thē one single sence yet that hurteth not neither are y e holy doctors therfore heretikes as the expositiō destroyeth not the faith in Christes blud nor is cōtrary to the opē scripture or general articles No more doth it hurt to say that the body bloud are not in the Sacramēt Neither doth it helpe to say they be there but hurt excedingly if ye inferre y t the soule is there to and that God must be there prayed to when as our kingdome is not on the earth euē so we ought not to direct our prayers to any God in earth but vp where our kyngdome is And whether our redemer sauiour is gone there sitteth on the right hand of his father to pray for vs to offer out prayers vnto his father to make thē for his sake acceptable neither ought he y t is bound vnder paine of dānatiō to loue his brother as Christ loued him to hate to persecute to slay his brother for blind zeale to any opiniō that neither letteth nor hindereth to saluatiō that is in Christ As they which pray to God in the Sacramēt not onely do but also through that opinion as they haue lost loue to their neighbours euen so haue they lost the true fayth in y t couenaūt made in Christes bloud and body Which couenaunt onely is y t which saueth And to testifis this was the sacramēt institute onely ¶ FINIS A Letter sent from William Tyndall vnto Iohn Frith being prisoner in the Tower of London THe grace and peace of God our father and of Iesus Christ our Lord be with you Amen Dearely beloued brother Iohn I haue heard say how that hypocrites nowe that they haue ouercome that great busines which letted thē at the least way haue brought it at a stay they returne to their old nature agayne The will of God be fulfilled and that which he hath ordeyned to be ere the world was made that come and his glory reigne ouer all Dearely beloued how euer the matter be commit your selfe wholy and onely vnto your most louing father most kinde Lorde and feare not men that threat nor trust men that speake fayre but trust him that is true of promise and able to make his worde good Your cause is Christes Gospell a light that must be fedde with the bloud of fayth The lampe must be dressed and snuffed dayly and that oyle poured in euery euening and morning that the light goe not out Though we be sinners yet is the cause right If when we be busteted for well doing we suffer paciently and endure that is acceptable to God for to that ende we are called For Christ also suffered for vs leauing vs an example that we should follow his steps who did no sinne Hereby haue we perceaned loue that he layed downe his lyfe for vs Therefore we ought also to laye downe our liues for the brethern Reioice and be glad for great is your reward in heauen For we suffer with him that we may also be glorified with him Who shall chaunge our vile body that it may be fashioned like vnto his glorious body according to the working wherby he is able euen to subiect all thinges vnto hym Dearely beloued be of good courage and comfort your soule with the hope of this high reward and beare the Image of Christ in your mortall body that it may at his comming be made like to his immortall and folow the example of all your other dear brethren which chose to suffer in hope of a better resurrection Kéepe your conscience pure and vndefiled and say against that nothing Sticke at necessarie thinges and remēber the blasphemies of the enemies of Christ saying they finde none but that will abiure rather then suffer the extremitie Moreouer the death of thē that come againe after they haue once denyed thouh it be accepted with God and all that beléeue yet is it not glorious for the hipocrites say he must néedes dye denying helpeth not But might it haue holpen they would haue denyed fyue hundred tymes but seing it would not helpe them therefore of pure pride and mere malice togither they speake with their mouthes that their conscience knoweth false If you geue your selfe cast your selfe yelde your selfe commit your selfe wholy and onely to your louyng father then shall his power be in you and make you strong and that so strong that you shall féele no payne which should be to an other present death and his spirit shall speake in you and teach you what to aunswere according to his promise He shall set out his trueth by you wonderfully and worke for you aboue all that your hart can imagine Yea you are not yet dead though the hipocrites all with all they can make haue sworne your death Vna salus victis nullam sperare salutem To looke for no mans helpe bringeth the helpe of God to them that seeme to be ouercome in the eyes of the hipocrites Yea it shall make God to cary you through thicke and thinne for his truethes sake in
flesh to eate it is soluted euen when he gaue his body to be broken his bloud to be shed And we eate and drinke it in deede wheÌ„ we beleue stedfastly that hee dyed for the remission of our sinnes Austen and Tertullian to witnesse But here maketh More his argument agaynst the young man Because the Iewes maruelleâ— at this saying My flesh is very meate and my bloud drinke And not at this I am the dore and the very vyne therefore this text sayth he My flesh is c. must be vnderstand after the litterall sence that is to wirte eueÌ„ as the carnall Iewes vnderstode it murmuring at it beyng offended goyng their wayes froÌ„ Christ for their so carnall vnderstandyng therof And the other textes I am the dore c. must be vnderstand in an Allegory and spituall sence because his hearers maruelled nothyng at the maner of the speach Loe Christen Reader here hast thou not a â—ast but a great tunne full of Mores mischief and pernicious peruertyng of Gods holy worde and as thou seist him here falsely pestilently destroy the pure sence of Gods worde so doth hee in all other places of hys bookes First where he sayth they marueiled at this Christes saying My flesh is very meate c. that is not so neither is there any such worde in the text except More will expounde Murmurabant idest mirabantur they murmured that is to say they marueiled as he expouÌ„deth Oportet idest expedit conuenit He must dye or it behoueth him to dye that is to say it was expedient and of good coÌ„gruence that he should dye c. Thus this Poete may make a man to signifie an Asse blacke white to blere the simple eyes But yet for his Lordly pleasure let vs graunt him that they murmured is as much to say as they meruayled because perchaunce the one may folow at the other And then do I aske him whether Christes Disciples and his Apostles heard â—im not vnderstode him not when he sayd I am the doore and the vyne and when hee sayd My flesh c. If he say no or nay the Scripture is playne agaynst him If he say yea or yes then yea doe I aske hym whether his Disciples and Apostles thus hearyng and vnderstandyng hys woordes in all these three Chapters wondered and meruayled as More sayth or murmuâ—ed as hath the text at their maisters speech What thinke ye More must aunswere here Here may ye see whether this old holy vpholder of the Popes Churche is brought euen to be taken in his owne trappe For the Disciples and his Apostles neither murmured nor merâ—ayled nor yet were offended w t this their maister Christes wordes and maner of speech for they wâ—…ainted with such phâ—…red their maister Christ when hâ—â—…e will ye also go hence frâ—me â–ª Lord sayd they to whom shall we goe thou hast the wordes of euerlastyng lyâ—e and we beleue that thou arâ—… sonne of the liuyng God Lo M. More they neither meruailed nor murmured And why For because as ye say theâ— vnderstode iâ— in an Allegory 〈◊〉 â—â—d perceiued well that hee meant not of hys materiall â—ody to bee eaten with their teeth but he meant 〈◊〉 of him selfe to be beleued to be very God and very man hauing flesh and bloud as they had and yet was he â—he sonne of the liuyng God This belefe gathered they of all hys spirituall sayinges as hym selfe expounded his own wordes saying My flesh profiteth nothyng meanyng to be eaten but it is the spirite that giueth this life And the wordes that I speake vnto you are spirite and lyfe so that who so beleue my flesh to be crucified and broken and my bloud to be shed for his sinnes he eateth my flesh and drinketh my bloud and hath lyfe euerlastyng And this is the lyfe wherewith the righteous lyue euen by fayth The second argument of More AFter this text thus wisely proued to be vnderstand in the litterall sence with carnall Iewes and not in the Allegorike or spirituall sense with Christ his Apostles the whole suÌ„me of Mores confutation of the young maÌ„ standeth vpon this Argument 〈◊〉 Posse ad Esse That is to witte God may do it Ergâ— it is done Christ may make his body in many or in all places at once Ergo it is in many or in all places at once Which maner of argumentation how false and naught it is euery sophister and euery man that hath witte perceiueth A like argument God may shew More the truth and call him to repentaunce as he did Paul for persecutyng his Church Ergo More is conuerted to God Or God may let him run of an indurate hart with Pharao and at last take an open and soden vengeaunce vppon him for persecutyng hys worde and burnyng his poore members Ergo it is done already M. More must firste proue it vs by expresse wordes of holy Scripture and not by hys owne vnwritten dreames that Christes body is in many places or in all places at once and then though our reason can not reach it yet our fayth measured and directed with the worde of fayth will both reach it receiue it and hold it fast to not because it is possible to God and impossible to reason but bicause the written woorde of our fayth sayth it But wheÌ„ we read Gods wordes in mo then xx places contrary that his body should be here More must giue vs leue to beleue his vnwritten vanities verities I should say at laysure Here mayst thou see Christen reader wherefore More would so fayne make thee beleue that the Apostles left out certeine thynges vnwritten of necessitie to be beleued eueÌ„ to stablish the Popes kyngdome which standeth of Mores vnwritten vanities As of the presence of Christes body and makyng therof in the bread Of Purgatory of inuocation of Saintes worshyppyng of stones and stockes pilgrimages halowyng of bowes and belles and crepyng to the crosse c. If ye will beleue what so euer More can fayne without the Scripture then caÌ„ this Poete faine you an other Church theÌ„ Christes and that ye must beleue it what so euer it teacheth you for he hath fained to that it caÌ„ not erre though ye see it erre and fight agaynst it selfe a thousand rymes Yea if it tell you blacke is white good is bad and the deuill is God yet must ye beleue it or els be burned as heretikes But let vs returne to our purpose To dispute of Gods almighty absolute power what God may do with his body it is great folie and no lesse presumption to More sith the Pope whiche is no whole God but halfe a God by their owne decrees haue decreed no man to dispute of his power But Christen Reader be thou content to know that Gods wil his word and his power be all one and repugne not And neither willeth he nor may not do any thing includyng
a Brasen Serpent 274. b. it was not God 299. a Bread 323. a. not coÌ„secrate by Christ 467. b. howe it signifieth Christes flesh 59. a Bread and wyne are Sacramentes to holy vses 477. a Bread and wyne in the Sacrament called the body and bloud of Christ 469. a Breakyng of promise 290. b Breakyng the Sacrament among Princes 295. b Bribetaking a pestilence in Iudges 123. a Brothers weakenes must be considered 40. b Buildyng of Abbeyes 351. b Buildyng on sande 246. a. 35. a Burbon the Emperours chief Capiâ—ayne 37â— a Burden of spirituall Lawyers 140. a Burtals are to be celebrated honorably and why 434. a C. CAlil what kynde of sacrifice 291. b Candles 280. a. 277. b Canonization 297. b Captiuitie of the Israelites 97. b Captious Papistes how to be aunswered 268. b Cap of maintenaunce 114. b Carnall man 293. b Carnall man ignorauut of Gods spirite 407. a Carnall weakenes comforted 454. a Cardinall Wolsey most false 375. a. his practise 368. b. had twoo faces 371. b. his hat 375. a Cardinal Wolsey and his Chaplems passed the xij Apostles in pompâ— 370. b Care of what sorte forbidden 236. a. of the Scripture 305. b. of a Christian man 100. b. of the spiritualtie for the temporaltie 192. b Care for worldly wealth to be reiected 234. b. to keepe Gods couenauÌ„â— the chief care 235. b Care due to euery man of what sort 236. b Carefulnes of god for y â— weake 189. a Carolus Magnus 348. b Cause of false miracles 301. a. of Turkish Iewish obstinacy 301. b Cause of loue searched of the spirituall 247. b Caution in swearyng 209. a Cautels in vowes 21. b Ceremonies 9. a. 12. a. 237. b. preferred by Papistes 278. b. Scholemasters to the Iewes 12. a. cause of ignoraunce 278. a. bryng not the holy ghost 152. b. cannot iustifie 10. a. reiected without good doctrine 248. a Ceremonies with their true signififations tollerable 278. b. confirme fayth 12. b. contayne profitable doctrine 12. b Ceremonies had significations generally at the begynnyng 277. b. why geuen 10. a Ceremonies of the communion how first they came into the Churche 277. a Ceremonies of the new Testament 226. a Ceremonies and Sacraments their vses 12. a Certification of pardon for sinnes 213. a Charles the Great his life 349. b. a whoremonger and a saint 350. a. b receiueth the Empyre of the Pope 349. a. an Emperour for the popes purpose 350. a. compelled all to obey the Pope 349. b Charles called of the Pope most Christian kyng 349. b 253. b. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charitie 242. b. moderateth the law 209. a Charitie â—eruent in the primitiue Church 346. a Charitie hath diuerse significations 253. b Chastitie 242. b. fayned 20. b. wilfull 16. b. of the Clergy 315. a Chastitie of Priestes originall therof 347. b Chast vnchastitie of Papistes 311. a Chastising of the body is for our profite 328. b Cheeke to be strikeÌ„ on the other side what it meaneth 210. a Chief cause of the institution of the Sacrament 440. b Children of fayth Abrahams children 63. a. they woorke of loue 163. a Children of God obedient to the law 325. a. why tempted with aduersitie 236. a ChildreÌ„ all of wrath by Adam 337. b how to be brought vp 120. b. not to be rigourously dealt withall of pareÌ„tes 120. b. howe destroyed 120. b to be taught Gods word 101. b Choise put to vs in ij thynges 99. b Christ 226. a. he onely is holy 407. a a store house of mercy 64. b. our onely Sauiour 394. b. our example 195. b. our fayth and rocke 173. a. our lyfe 390. b. father of all righteousnes 72. a. our aduocate 395. a. our anker hold 6. a. our hope 91. a. our onely Phisitian 75. b. our righteousnes 82. b Christ purchaseth all goodnes for vs 70. b. his burden is easie 286. a. asure foundation 92. a. A perfect coÌ„forter of Christians 292. a Christ dyd good workes and why 383. a. his workes rewarded in vs. 92. b. his loue 164. b. the fulnes of all goodnes 424. a. the way to saluation ibid the comforter in all afflictions 440. b. no sinner 160. b. iustifieth the greatest sinner 120. a. loueth all ChristiaÌ„s alike 162. b. he brought saluation as AdaÌ„ brought sinne 46. a. his generall rule 63. b. an example of all goodnes 383. a. In hym we are all in all 75. a. his saying to hypocrites 409. a Christ ignoraunt of worldly matters 163. b. hys Church 187. b. he is very God 390. a. possessed by fayth bryngeth all goodnes 89. a. to whoÌ„ geuen 185. a. neither shaueÌ„ shorne nor annoynted with oyle 132. b. how hee was entreated 97. b. hys doctrine and the Popes contrary 409. b. his exchauÌ„ge with vs. 402. a. why he deliuered vs. 22. a. geuen to sinners 161. a. his coÌ„maundemeÌ„t to preach maketh Pristes 145. b. what authoritie he gaue his Apostles 150. b. onely without sinne 336. b Christ dyd all thynges for our saluation 382. b. onely mediatour betwen God and man 431. b. dwelleth in vs by fayth 464. a. In no cause to bee denyed 101. a. his seate is hys preachyng 175. a. will not falsefie the Scriptures 461. a. is very maÌ„ 390. a. his Vicare who 411. b. his flocke a litle flocke 105. b. his Disciples are acquaynted with hys phrases 460. b. his three witnesses 421. b. sent his Apostles with lyke authority 126. a. why he came from heauen to earth 458. a. Raignyng in vs all is good 163. b. Gods mercy stoole 379. a. his Churche euer persecuted 289. b. a kyng 401. a. kyng ouer death hell and sinne 394. b. preached in the old Testament 23. a Christes Gospell must bee fed with the bloud of fayth 453. b. hys passion to saluation not vnderstode of whom 187. b. most contrary to the Pope 145. a. and. 362. b. his steps how to be folowed 108. b. and. 73. a told his Disciples of hys AscentioÌ„ 470. b. playnly declareth his bodyly departure ibid. Christ causeth God to loue vs. 164. b openeth hym selfe to the Iewes 457. b. playnly declareth his bodyly departure 470. b. condemneth Phariseis and why 17. a. sought of many for a worldly purpose 105 b. compared with Ionas 27. b. persecuted and slayne with ChristiaÌ„s 139. a. his wordes offend y t Iewes and his Disciples 464. a. he is all to a Christian 163. a. 54. b. all in all things 102. a. his mercyfulnes 394. b. mercyfull to the penitent 29. a. preached repentaunce 28. b Christ why slayne 138. b. once sacrificed is a sacrifice for euer 447. a. onely an acceptable sacrifice 18. a. why he gaue hym selfe 394. a. hys bloud putteth away all sinne 72. b. an euerlastyng satisfaction 14. a. apprehended by faith 457. b. expoundeth the paschall lambe 439. b. his glorified body in heauen 471. a. his memoriall Masse 323. a. his bloud onely purchaseth remission of sins 55. b. his flesh y e foode of our soules 459. b. a
full satisfaction for our sinnes 50. b. his body not naturally in the Sacrament 469. b. how he is in many places and how not at one instant 461. b. his bloud blesseth vs from curse of the law 77. a. he consecrated no bread 465. b. satisfied for our sinnes after afore Baptisme 32. a. sacrificed once for all 310. b. he boroweth figures of the old Testament and why 14. b. his prayer is heard praying for vs. 401. b. his treasures who vnderstand not 69. b Christ why not embraced 162. a. dishonored 18. a. vnder the temporall sword 115. b. a vayne name in respect of the Popes name 127. a. hys prophesie must be fulfilled how terrible soeuer it be 132. b. he prophesied why Antichrist should come 151. b. not tyed to Antichristes eare 149. a. not disguised 408. a. accused of insurrection 105. a. his prophesie fulfilled in the papistes 132. a. commaundeth Scriptures to be searched 102. a. alloweth allegories aptly applyed 467. a. onely fulfilleth the law 40. a Chrisostome calleth the Sacrament a signe of Christes body 474. b. his saying of our Lady 336. b Christian man onely suffreth 119. b. receiueth ibid. hath Christes spirite 83. b. how farre bosid to suffer 327 a. wherunto called 98. b. what requisite for hym 34. a. seketh Christes honor 292. a. seeketh his saluation onely of Christ 292. a. seeketh to Christ 329. b Christian loue of whō reiected 116. b Christian patience 260. a Christian doctrine sufficiently conteyned in Paule to the Romanes 49. b Christian kyng who 349. b Christenyng of Belles 152. a Churche 200. a. what it is 257. a. 〈◊〉 word of diuerse significatiōs 249. a. without sinne 294. a. contayneth good euill 291. a. a place of prayer 282. b. why first ordeyned 87. b. cannot erre 360. a Church of God how taken in Scripture 250. a. repugnaunt to Gods law erreth 201. b. hath a double signification 291. a. why translated into this word congregation 250. b Churche must yeld a reason of theyr doctrine 288. a. Papall persecuteth neuer suffreth 289. b. erreth if the Pope be head therof 375. a Church carnall sinneth 294. b Churlishnes 290. b Churchwardēs their office in tymes past 373. b Cyprian 332. b Circumcision 273. a. a figure of baptisme 467. b. the seale of Gods couenaunt with vs. 437. a. not vsed in xl yeares 248. a. without fayth auayleth not 441. a Circumspect Prelates 369. b Citations 134. b Ciuile orders for fastyng 136. a Clergy 339. a Clergy of the Pope 293. a. are lyers 341. b. robbe God of all honor 165 b. secret conspiratours 363. a. murtherers 341. a. persecutours 262. a Clergy discharged 374. b Climyng vp of the Pope 347. b Cloister loue is bely loue 164. b Comparisō betwen Ionas Christ 27. b. contrariety betwene Christ the Pope 353. b. betwene the olde passeouer Christes last Supper 467. b Comparison betwene Thomas Becket and Thomas Wolsey 361. b Competent liuyng sufficient 20. a. it cōmeth by folowyng Christ 235. b Compassion for Christes sake must be shewed 84. b Commodities folowyng couetouse rich men 231. a Common wealth 23. a Common goodes 346. a Compulsion that Priests should put away their wiues 314. a Comminalty what to bee required of by the Prince 179. b Common saying of Papistes 360. b Comfort agaynst desperation 4. a Commaundementes of whom kept 76. b Comfort agaynst carnall weakenes 454. a Condemnation not vnder three witnesses 23. a Condemnation of the law 57. a Confirmation of childrē 276. b. how it came first into the Church 276. a Congregatiō how vnderstode 205. b it must order vs. 441. a. what perteineth to them 358. b Confession 115. a. 290. b. 173. a Confession the nurse of treason 155. b. what an intolerable burden 140 a. robbeth the Sacramentes 157. b. stablisheth the Popes kingdome 180. b Confessiō due to them whō we haue offended 148. b Confession with repentaunce 392. b. knowledgeth her sinnes hartly to God 147. a Confessiō of thy fayth in Christ with out carnall feare assureth thee of saluation 147. a Conquest of the world what 405. a Conquestes of fayth 421. b Conscience how pacified ibid. b Conscience accuseth not the worker 413. b Consciēces must be examined before the communion be receiued 472. b Consideratiō of two thinges in Sacramentes 468. a Constancy 454. a Constantines gift fayned 356. a Correction of God a token of loue 25. a Corpors ecloth 277. b Contemners of the law who 380. a Contempt of the world 7. b Contempt or loue shewed to Christ as to our brethren 163. a Contentes of the old Testamēt and new 377. b Controuersies concernyng saluation to be stode vnto 1454. a. betwene Iames and Paule 130. b Continuaunce to the end in the Gospell maketh vs blessed 52. b Conuersation of Christ and his Apostles to be considered in expoūdyng Scriptures 172. b Couenaunt of God 186. b. to be kept with hym 23. a. a sure absolution 224. a Couenaunt of Gods promise 432. a. of hys bindyng him selfe to vs. 224 ▪ b. of the Iewes 436. a Couent 192. b Couetousnes 189. b. 267. b. 290. b. 205. b Couetousnes a plague 230. a. blyndeth our eyes 406. a. blindeth Religion 19. b. blyndeth the spiritualtie 107. b. roote of all euill 215. b Couetousnes bewrayeth a false Prophet 189. b. maketh a false prophet 231. b. the end of false doctrine 173. a. of Prelates decayed Christendome 346. a. of shauelynges must not be restrayned 406. a Councels 295. a. general 314. b. how they should conclude 288. a. put downe all Images in Grece 323. b Councell of Papistes dānable 108. a Craft of the Pope 369. b. of his Legates 366. b. of Prelates 135. a. of hypocrites 134. a Crosse 186. b. 219. a. 326. a Crosse borne in procession 135. a Crosse of Christe purgeth all vices 165. a. foloweth a true Christian 209. a Crueltie of Papistes 309. b. 363. b Curse 110. a Curse of God vppon law breakers 23. b Curse of the Pope a fearefull bugge 150. a Cursed who 195. b Cursyng the meanyng therof 174. b Curiositie reproueth 23. b. to be auoyded 409. b Curiositie in searching Gods secrets 329. a Custome of walshe people 152. b Cut of from Christ who 165. a Cup of Christes bloud what 443. b Cup of Christ the deuill how they differre 472. a. and b. D. DAmnation of Princes 112. a Damnation not due to them that are in Christ 42. a Darkenes 232. b. of the Popes doctrine 232. b Darknes caused through couetousnes 232. a Dauid 260. a. would not aduenge hym selfe 110. b. slue not Saule why 111. a Dauncyng in Paris 375. b Dayly bread expounded 222. b Dayly vse of the Sacramentes commaunded by God 442. a Deacon 345. b. what it signifieth his office 133. b Deacons how admitted of the Apostles 146. a. their office in the primitiue Church 345. b Deacons were the first corruption of the Church 346. b Deacons of Christ and of the Pope differre 310.
Christes Church 345. b Officer not the priuate person must aduenge 191. a Offryng dayes and priuey tithes 136. a ffrings what they meant 204. a. of ripe fruites 424. b. at first masses of Priestes 336. b. maintaine Po Opish miracles 159. b ffenders open openly to be rebuked 345. a Old translation 318. b Old commaundement what 403. b Old ceremonies preachers to the people 273. a Old Pharisaicall practise now practised by Papistes 340. a Old â—estament wherupon built 9. b Old man must be put of 80. b Old Adam byndâ—tl â–ª our consciences 47. a Opinions Popish waueryng how bred 329. a. and 170. b Opinions iij. touchyng the Sacrament of the last Supper 445. a Oppresâ—ion of sure doctrine 289. a Opportunitie 455. a. and b Orders 322. a. in teachyng 103. b. of iustifiyng 330. b. of Scholemen ouerthwart 103. b. of S. Paules doctrine 43. b Orders how euery man may preach and how not 198. a. Papall compared with orders Apostolical 354. b compared with Christes doctrine 353. b Ordinaries hangmen to the faithfull 319. a Ordinaunce of rulers 186. a Ornamentes 273. b Originall of good workes whence 10. b Oth of a witnes may be taken 309. b. vnlawfull may be broken 137. a agaynst charitie to be broken 315. b Otho kyng of Saxons 252. a Ouercommers of the world who 421. a Ouerthrow of our forefathers was freewill 16. a Oules and Papistes alike in abhorryng light 1. b Outward Popery is the worshyp of the vnfaythfull 422. b Outward signes required of Christ by the Iewes 457. b Outward deede fulfilleth not the law 117. a Outward oyle not auaylable 409. a P. PAce an Ambassadour 372. a Paâ—…e taking how delightsome to God 229. a Paphnutius his opinion concernyng mariage 317. b Papisticall schole doctrine corrupteth youth 103. b Papisticall Doctours repugnaunt 102. b. their argumentes 88. a. their gloses conâ—uted 474. b. their workes 79. a Papistes caÌ„ do miracles 300. b. teach with the mouth onely 267. b still purge their patientes 166. a. of the carnall opinion of the Iewes 459. b. cannot abide Scripture 287. b. 319. a. wrest the Scriptures 466. b. perâ—ert the Scripture ibid. suppressors of Scriptures 1. b. walke in shadowes 125. a Papistes great iugglers 201. a. persecutours 448. b. furious agaynst their aduersaries 447. a. persecutyng tyrauntes 319. b. blousheders 363. b. children of this world 268. b throw downe Kynges and Emperours â—27 a. heare not Christes voyce 126. b. fruites of their earthly Gods 126. b. why they will not haue Scriptures in English 128. a. preach woorkes for their owne profite 334. b. trust in workes as they should in Christ 246. a Papistes and Phariseis make sinne of no sinne 29. b Papistes will louse nothyng 305. a. forecasters of perils 370. a. make no accompt of periury 376. a. abolish the true doctrine of Sacramentes 422. a. enemyes to all good learning 278. a. know all other meÌ„s counsell 102. a Papistes haue a way of their owne to heauen 170. a. their malicious pratyng 475. b. haue robbeâ— many realmes of the Gospel and all goodnes 116. b. Churchtheiues 20. a. winne what others loose 165. b Papistes abuse the Sacramentes 13 b. agaynst the Popes lawes 341. a. hate Scriptures as oules do light 1. b. their contrary preachyng 102. b locke vp the Scripture that they onely may expounde the same 23. b. their grounde for vnwritten verities 473. b. cannot expounde their ceremonies 131. b. sworne to theyr wicked liuyng 305. a Papistes and peripatetiques theyr doctrine 88. b Parable how to vnderstaÌ„d it 78. b. of the Samaritane expounded 285. b Parcialitie in Erasmus 2. a Parcialitie in a preacher for feare of persecutioÌ„ odious 196. b. in iudges is wicked 122. b Pardons 173. a Pardons surer then the Popes pardon 223. a Parentes to vs in Gods stede 107. a how they trye their childrens loue 12. a Parish Priest 102. b Parliament 314. b. at Bury 363. b Paschall lambe 282. a. 273. b. figured the Lordes Supper 468. a. how spiritually fulfilled in Gods kyngdome 440. a Paschall lambe and Christes death compared together 440. a Patience in sufferyng 454. a. bryngeth libertie 119. a Paule 103. a. a persecutour 39. b. 275. a. a carefull preacher 402. a. describeth the Pope 290. a. aunswereth the Papistes concernyng iustification 44. knew not Masse 287. a. preached Christ and not him self 391. b. how he rebuketh hypocrites 44. a. condemneth all hypocrisie ibid. no preacher of worldly wisedome 170. b. gaue faythfull counsâ—… without vexyng mens consciences 129. a. teacheth mariage of Priests 312. b. calleth the Sacrament bread after the consecration 472. a. a fatherly instructor to Timothy 252. rebuked Peter to his face 344. b. his Epistles are the Gospell 127. a his traditions were the doctrine of the Gospell 286. b. the order of hys doctrine 43. b Paule and Peter equals 359. a. aboue Peter in Apostleshyp 126. a. his Apostleship how proued 126. a Paul excommunicated but Papistes burne 339. b. lacked Ministers 109. a. retayned not Onesâ—…us froÌ„ his master 109. a Pax. 276. a Peace makyng 193. b Peace of conscience 194. b Pelagius his heresie 407. b Penaunce 426. b. profitable to Papistes 254. a. abused by shauelyngs 397. b Penaunce put for repentauÌ„ce 146. a People of two sortes deceiued 379. b People why called to the teÌ„ple 282. a People beleue in the worke without the promise 153. a Persecution for the truth obtayneth lyfe 190 b Persecution of Papistes 195. a. at Rysellâ—s in Flaunders At Saint Luke 454. b Persecutors of the spirituall 308. a. of the word threatned 100. b Perfect Christians in no daunger 48. a Perfect kepyng of the law 40. a Perfection 216. b. ioyned with repentaunce and strong fayth 386. b Performance of mans pretense not of hym selfe but of God 17. a. of an euill oth double sinne 209. a Persuasions of Papistes 448. a. of hypocrites 341. b Partakers of Gods promise professe the law 185. a Pestilence of Princes what 123. a Peter his patrimonie 124. b. was neuer scholer in the Arches 135. b Peter rebuked openly of Paule 344. b Peter and Iohn their puttyng on of handes 152. b Peter shewed Gods power 344. a. called chief of the Apostles why 343. b. in what respect so called ibidem preached but so doth not the Pope 357. a. practised his keyes 123. b. sent to preach in Samaria 344. a. preached playne Scripture 170. b. his seat and his keyes are his doctrine 359. a. his seate Christes Gospell ibid. his submission to his brethren 344. a. prophesieth of the popes spiritualtie Epist 2. cap. 2. 55. a. his fayth strong 261. a. his possessions 352. a Pety pillage 136. a Phariseis applyed all to their deedes 205. condemned of Christ 17. a Phariseis nearer the true Churche then Papistes 201 b Phariseis rebuked 17. a. agree with Papistes in doctrine 17. b. clense their soules with theyr owne workes 30. a. their actes all outward 202. b. their freewill 16. b Pharao confessed his
that pray to them 433. b Saint Bartholomew 285. a Sanctuaries 112. a Salt 196. b. 277. b. meanyng therof 197. a Salt of the word vnsauery through couetousnes 231. b Salt of Papistes vnsauery 280. a Salutation 370. b Saluation certified in writyng 255. b. is within vs. 155. a. by grace 395 b. by fayth 34. a. commeth by the word 18. b Salue Regina 326. a Sathan an enemie to man 442. a Satisfaction what how we should make it 37. b. onely for our sinnes what 257. b. Christes bloud 394. a. true fayth 387. b Satisfaction may bee made to our neighbour 133. a Scala coeli 139. b Scriptures 103. a. how they speake 87. b. haue sene God 417. b. wisedome thereof 99. a. contentes and methode therof 169. a. how to bee searched 3. b. how locked vp 184. b. and 388. b. how to be read 30. b. how to be vnderstode 7. a. 33. a. of whom vnderstode 319. a. the right touchestone 103. a. teache the truth 388. b. must be kept sincerely 22. a Scripture teacheth the truth 388. b. chief of the Apostles 344. b. declareth gods good wil nedeth no miracles 301. a. authorised with true miracles ibidem 304. a. testifieth of the right Church 293. b. containeth our saluation wholly 256. a. causeth belefe of Scripture 304. a Scripture hath body and soule 23. b. calleth signes thyngs signified 469 b. deliuered first to the people in the vulgare toung 319. a. ought to bee knowen of all men 142. a. ought to be in English 101. a. should be in euery language 377. a Scriptures caused of God to auoyde heresies 303. a. must trye the Papistes 288. a. corrupted by the pope and why 256. b. hidde by the pope and Papistes 1. a. 304. and 394. b. wrested by Papistes 24. a. 446. a. locked vp by Papistes and why 23. b. suppressed by Papistes 1. b Scripture resisteth Popish doctrine 304. b Scriptures speake diuersly 79. b. full of hidde misteries 440. a. opened with two keyes 31. a. containe three principall thynges 23. b. not grosly to be vnderstode 80. a. haue but one sense 166. a Scholes of Diuinitie 104. a Schole doctrine of Papistes corrupt 171. a Scholemasters take great wages and teach not 101. b Scribes Phariseis and elders erred 303. b Scribes and Phariseis what they were 201. b. were very Antichrists 60. b Scoffyng 313. a Secretes 371. a. of God knowen to few 12. b Sectaries Papish are scoulders and braulers 2. b Sectes through mans wisedome innumerable in Popery 300. b. damnable amongest Papistes and heretiques 173. a Sâ—â—ge of Pauie 371. b Seruice of God 177. b. of Christ passeth seruice of Saintes 295. b Seruauntes all in Christ 121. a Seruauntes must be taught to know Christ 121. b Seruaunts of Mammon not Christes Church 233. b Shauelings winne whosoeuer loose 141. b. put downe Christ 127. a. are the world 405. b. desire to be sanctified with an whore rather then a wife 144. a. chalenge onely Gods spirite to them selues 137. b Shauyng borowed of the heathen oylyng of the Iewes 134. a Sheepes clothyng 241. b Sheryng what it signifieth 135. b Sheild of fayth inuincible 4. b Shippes saylyng by laÌ„d a. M. miles 372. a Shrift a woorke of Sathan 147. b. put downe among the Grecians for knauery 147. b Shrinyng of Saintes 351. b Shuttyng the chamber doore expouÌ„ded 220. b Sicke comforted by Papistes with a Latin Gospell 135. a Signes euident of the latter day 53. a Signe of y e cros truly beholdeÌ„ 282. b Signes are called commonly by the names of thynges signed 447. a Signe of Christes body called by the name of Christes body 444. b Significations of thynges must bee sought 248. a Significations of Sacramentes taken away by the Pope 256. a SignificatioÌ„ of our Baptisme 386. b Similitude 332. a. 360. b. 380. a. of what force 12. a. aptly applyed 18. b 109. b Similitude of woorkes 69. b. of a mother 421. a. of an earthly kyng 432. b Similitudes their vse 170. a. proue weakely 171. a Similitudes and reasons of mens wisedome 170. b Similitudes of well and euill doyng 219. a Simon Magus his fayth 95. b Sinne. 41. b. 321. a. defined 410. b. how farre it extendeth 113. b. vnder grace 186. b. vnder the law ibidem encreased by the law 40. b. all with out fayth 153. a. when it chiefly raigneth in vs. 40. a. paine therof 307 b. must be wrestled withall 397. a Sinne called in Scriptures vnbelefe 41. b. agaynst the holy ghost 254. b. cannot stand with fayth 258. a. the best marchaundize 151. a Sinne all of our selues goodnes all of God 384. b Sinnes accompsed no sinne â—5 a. are of our selues 32. a. veniall 186. b. beadly 187. a. all forgeuen for Iesus sake 387. a. washed away 13. a. how knowen to be forgeuen 47. b Sinners must be holpen of vs or els we must perish with them in their sinne 203. b Sinners all in generall 44. a Sinners all forget not God 260. b. must repent spedely 334. b Sinners saued all by Christes power 357. b Sinceritie required in all 104. a Sir Thomas Hitton 294. a. murdered 375. a Sâ—eigh practises 367. a Sâ—â—res of Papistes 316. a Solution of doubtes 240. a. of Popish reasons 262. a Sophisters 168. a. say the litterall sense killeth 168. a Soules departed rest at Gods pleasure 324. b Soundnes in fayth bryngeth knowledge in Scriptures 38â— a Spirices 414. b Spirite of God maketh a man spirituall 40. b Spirite of God accompanieth fayth 65. b contrary to the â—lesh 48. a Spirite resisted by our byâ—… remainyng in vs. 165. a Spirite vncleane 35. a Spirit of God â—o guide to Popistes 148. a Spirite 〈◊〉 188. b Spech boâ—… 166. b Spirituall 〈◊〉 1â—4 a Spirituall â—…ers why â—…ned 1â—… Spiâ—… 247 b Spirituall â—…ce of God what 443. a Spirituall â—…ng onely â—…eth 464 â–ª b Spirituall vnderstandâ—ng of Chrisâ—… 460 â–ª b Spirituall and tempâ—ral reâ—… 〈◊〉 〈…〉 〈…〉 woulâ— not that sâ—… 3â—8 a 〈…〉 desâ—…sed 〈◊〉 a 〈…〉 â—45 〈…〉 with coâ—… â—07 〈…〉 for Châ—… vs. 〈◊〉 〈◊〉 〈◊〉 â—…ure 〈◊〉 〈◊〉 〈…〉 〈…〉 and temporâ—… 201. 〈◊〉 〈…〉 workes true â—ayth 41. b 〈…〉 402. b Sâ—… the fourth â—ope 〈◊〉 b 〈…〉 the second Pope â—48 〈◊〉 〈◊〉 277 â–ª b â—…e 24â— b â—…ctrine 29◠〈◊〉 〈…〉 the â—…ers 143 a â—…ed how 〈◊〉 be applyed to 〈…〉 31. b Submission to Christ â—â—1 a Suffraunce with Christe bryngeth ioy 342. a Suffraganes why ordained 152. a Summe of Gods law 410. b Supper of Christe howe instituted 470. a. a memortall of his death 441. b. why geuen vs. 323. a Superstition odious 401. b. furthered by Papistes 279. a Superstitious obseruations 248. b Superstitious fast God abhorreth 274. b Suttletie of the Pope to enlarge hâ—â— kingdome 356. a. of Allegorâ—es 1â— b. of the Popes Clergy 〈…〉 Suttle conueyaunces of Papistes 3â—6 a Sute in law without offence â—45 a Swarmes of Popishe sectes 280. a. 〈…〉 Swearyng 30â— b. by God 〈…〉 how lawfull 〈…〉
And so must we graunt hym that this fire is very hote Now may you wel perceaue what a slender foūdation their hote purgatory hath For by this confutatiō may you easely sée that it hath no grounde nor authority of Scripture Notwithstandyng it is the foundation of all religions and cloysters yea and of all the goodes that nowe are in these spiritualtie Are not they witty worke men whiche can buylde so much on so slender a foundation Howbeit they haue made it so toppeheuye that it is surely lyke to haue a fall Thus hath Master More a full aunswere both to hys Scriptures whiche were to farre wrested out of theyr places and also to hys owne apparent reasons Howbeit if hys mastershyppe be not fully pacified let hym more groundly open hys mynde and bryng for his purpose all that he thinketh to make for it and I shall by Gods grace shortly make hym an aunswere and quyet his mynde ¶ Thus endeth the second booke ¶ The third booke which aunswereth vnto my Lord of Rochester and declareth the mynde of the old Doctours NOw will I addresse me to the thirde part which shall be an aunswere vnto my lord of Rochester And all his reasons and argumentes both of the Scriptures and doctoures which are not before dissouled in the seconde part wyll I clene confute by Gods grace in this thirde booke Howbeit the chéefest of his scriptures hath M. More perused and hath in a maner nothing but that was before writtē by my lord of Rochester sauing that he maketh the selye soules to pull to helpe his matter withall My lord of Rochester is the first patrone and defender of thys phantasie And euē as M. More tooke his worke out of my lord of Rochesters euen so plucked Rastell hys booke out of M. Mores My lord of Rochester to confirme hys sentence rekoneth vp the doctors by heape M. Iohn M. William M. Thomas omnes But as concerning the doctors that they are not so fully on hys side as he woulde make thē séeme is sone proued And where should I better begin to confute him then of hys owne wordes for he writeth himselfe vpon the xviij article on this maner THere is no man now a daies that doubteth of Purgatorye sayeth he and yet among the olde auncient fathers was there eyther none or els very seldome mention made of it And also among the Grecians euen vnto this day is not purgatory beleued Let him read that will the commentaries of the olde Grecians and as I suppose he shal finde eyther no worde spoken of it or els very few These are my lordes wordes I wonder what obliuiousnes is come vppon hym that he so cleaueth vnto the Doctors whome he affirmed before eyther to make no mention of it or els very seldome Notwythstanding I will declare you somewhat of the Doctors that you may the better know theyr meaning To speake of the Doctors what theyr minde was in thys matter it were necessarye to declare in what time they were and what condition the worlde was in theyr dayes S. Austine Ambrose Hierome were in one time euen about iiij hundred yeares after Christ and yet before theyr time were there arisen infinite heretikes by whole sectes as the Arrians Domitians Eunomians Vigilanttians Pelagians with infinite other which had so swerued from the truth and wrested the Scripture out of frame that it was not possible for one man no nor for one mans age to restore it agayne vnto the true sense Among these there were some which not onely fayned a purgatory but also doted so far that they affirmed that euery man were he neuer so vicious should be saued through that fire and aleaged for them the place of Paul 1. Corinthians 3. These holy doctours perceauing those greate erroures thought it not best by and by to condemne all thinges indifferētly but to suffer and dissemble wyth the lesse that they might wéede out the opinions which were most noysom as the Apostles graunted vnto the Iewes that the Gentiles should kéepe some of Moyses law Actes xv that they might the better com to their purpose to saue the Iewes with the Gentiles For if they had at the first vtterly set of the law then would the Iewes neuer haue geuen any audience vnto the Apostles And euen so S. Austen went wisely to worke First condemning by the Scripture that errour which was most noysome and wrote on thys maner Albeit some might be purged through fire yet not such as the Apostle condemneth when he sayeth that the persons which so do shal not possesse the kingdome of heauen And where they woulde haue stucke vnto Paules text 1. Cor. 3. and affirme that they shoulde be saued thorough fire S. Austen answered that Paules texte was vnderstande of the spirituall fire which is temptation affliction tribulation c. Thys wrote he in the 67. 68. of hys Enchiridion to subuert that grosse errour that all should be saued through y t fire of purgatory Yet in the 69. he goeth a litle neare them and sayth that it may be doubted whether there be any such purgatory or not He durst not yet openly cōdemne it because he thought that men could not at that time beare it But after in his booke which he entituled De vanitate huius soeculi there doth he fully shew his minde in these wordes Scitote quòd cum anima a corpore auellitur statim aut pro meritis bonis in Paradiso collocatur aut pro merit is malis in inferni tartara praecipitatur i. Wote ye well that when the soule is departed from the body eyther it is by and by put into paradise according to hys good desertes or els it is thrust hedlong into hell for hys sinnes Here he cleane condemneth purgatory for if thys be done by and by assoone as the soule is departed from the body then can there be no purgatory and so maketh S. Austen wholy with vs. Thinke ye that S. Austen dissenteth from his companion S. Hierome or from hys owne Master S. Ambrose Nay verely Howbeit I will alleage theyr owne wordes and then iudge SAint Ambrose dissenteth not from S. Austine but doth stablysh hys sentence as fully as is possible for he writeth in the second chapter of hys booke which is called De bono mortis on this maner bringing in the words of Dauid Psal 39. Aduena ego sum in terra peregrinus sicut omnes patres mei Et ideo tanquam peregrinus ad illā sanctorum communem omnium patriam festinabat Petens pro huius commorationis inquinamento remitti sibi peccata priusquam discederet de vita Qui enim hîc non acceperit remissionem peccatorum illic non erit Non erit autem quia ad vitam aeternam non potuerit peruenire quia vita aeterna remissio peccatorum est Ideoque dicit remitte mihi vt refrigerer priusquam abeam
c. that is I am a straunger and a pilgrime in the earth as all my fathers haue bene And therfore as a pilgrime he hasted vnto the common countrey of all saintes requiring for the filthines that he had receaued in this bodely mansion that his sinnes might be forgeuen him before he departed from thys lyfe For he that here hath not receaued forgeuenesse of hys sinnes shall not be there He shall not surely be there for he can not come vnto euerlasting life for euerlasting lyfe is the forgeuenes of sinnes And therfore he sayth forgeue me that I may be cooled before I depart Here may you euidently perceaue that S. Ambrose knew not of purgatory nor of any forgeuenesse that should be after thys lyfe But plainly affirmeth that he y t receaueth not forgeuenesse of hys sinnes here that is in thys life shall neuer come in heauen And for a more vehement affirmation he dubleth hys own wordes saying He that here hath not receyued forgeuenesse of hys sinnes he shall not be there he shall not surely be there He meaneth that he shall neuer come to Heauen which here hath not his remission SAint Hieromes minde may sone be gathered by hys exposition of the ix chapter of Ecclesiastes vpon thys text The dead haue no part in thys world nor in any worke that is done vnder the Sunne There addeth Sainte Hierome that the dead can adde nothing vnto that which they haue taken with them out of this life for they can neither do good nor sinne neyther can they encrease in vertue or vice Albeit sayth he some wyll contrarie thys exposition affirming also that we may encrease decrease after death Here are thrée things to be noted first that the Text sayth that the dead are not partakers of any work that is done vnder the sunne And there may you sée that all suffrages offringes and diriges for the dead are in vaine and profite them not for they are partakers of nothing vnder the sunne Secondarily you may sée S. Hieromes own minde that the dead can neyther do good nor euill neyther encrease in vertue nor vice And so is purgatory put out for if they can do no good what should they do in purgatory And agayne if they can not encrease in vertue they be lyke to lye long in purgatorye Peraduenture some man would thinke that they do no good but onely that they suffer good To that I aunswer that he that suffereth good doth good for if a man should suffer hys body to be burnt for the fayth of Christ would you not say that he did a good déed and yet doth he but suffer Thirdly ye may note that S. Hierome was not ignorant that certeine as they which did fayne purgatory would denye hys exposition and say that we might encrease and decrease in vertue and vyce after death yet notwithstanding he held his sentence condemning theyr opinion whych thing he would not haue done specially sith he knew that he should haue aduersaries for it except he had bene sure that his sentence was right Sée I pray you how that not onely scripture but euen theyr owne doctoures condemne this phantasticall purgatory and yet my lords are not ashamed to say that all make for them NEuerthelesse I wyll go further wyth hym Be it in case that all the Doctours dyd affirme purgatory as they do not what were my Lord the nearer hys purpose Verely not one iote for the authoritie of doctors by my lordes owne confession extendeth no further but is onely to be admitted whilest they confirme theyr wordes by Scripture or els by some probable reason For my Lorde writeth on this maner Article xxxvij The Pope hath not so allowed the whole doctrine of S. Thomas that men should beleue euery poynte he wrote were true Neither hath the church so approued eyther S. Austine or S. Hierome nor any other authors doctrine but that in some places we may dissent from them for they in many places haue openly declared themselues to be men and many times to haue erred These are my lordes owne words Now sith the doctours somtime erre and in certayne places are not to be admitted as he graunteth himselfe how should we know whē to approue them and when to deny them If we should hang on the Doctoures authority then should we as well alow the vntruth as the truth sith he affirmeth both Therfore we must haue a iudge to discerne betwéene truth and falsehode And who shoulde that be the pope Nay verely for he being a man as well as the Doctours were may erre as they did and so shall we euer be vncertaine Our Iudge therefore must not be parciall flexible nor ignoraunt and so are all naturall men excluded but he must be inalterable euen searching the bottome ground of all thing Who must that be Verely the scripture and woord of God which was geuen by his Sonne confirmed and sealed by the holy Ghost and testified by miracles and bloud of all martyres This word is the iudge that must examine the matter the perfit touchstone that tryeth al thing and day that discloseth all iuggeling mistes If the doctours say any thing not dissonant from this woord then it is to be admitted and holdē for truth But if any of theyr doctrine discorde from it it is to be abhorred and holden accurssed To this full well agréeth S. Austen whiche writeth vnto S. Hierome on this wise Deare brother I thinke that you wil not haue your bookes reputed lyke vnto the woorkes of the Prophetes and Apostles for I the Scripture reserued do read all other mens workes on that maner that I doe not beleue them because the author so sayth be he neuer so well learned and holy except that he can certifie me by the Scripture or cleare reason that he sayth true And euen so would I that other men should read my bookes as I read theirs These are S. Austēs wordes And thus haue I proued both by S. Austen and also by my Lordes owne wordes that no man is bound to beleue the Doctors except they can be proued true either by Scripture or good reason not repugnaunt to Scripture Therefore let vs sée what Scripture or good reason my Lord bryngeth to approue his doctours withall For els they can not helpe hym as we haue declared both by S. Austen my Lordes owne confession although they all made with hym as they do not First he bringeth in the sinne agaynst the holy ghost Math. 12. And Paule 1. Cor. 3. And. 1. Iohn 5. And Apoca. 5. which textes I passe ouer because I haue aunswered vnto them before in the seconde booke agaynst M. More THe first reason that my Lord hath which is not before soluted for as I sayd the reasons that are already dissolued will I now ouerhyp is this which he groundeth on diuers Scriptures Of the soules that are departed some
ready fully purged in their hart and their rebellious meÌ„bers through death are wholly subdued These men shall geue no reckoning neyther of idle woorde nor euill déed for all theyr sinnes are couered of Christ and hys bloud shall geue the whole accomptes for them The vnfaythfull to theyr vtter confusion shall haue the booke of theyr conscience opened and there shall be presented before them all theyr euill deades woordes and thoughtes And these are they that Christ speaketh of which shall geue thys great accompt Note also that in the text they are called men which woord in Scripture is euer for the most part taken in the worste sense and signifieth wicked men fleshly men and men that folow their own lustes and appetites THen confirmeth he purgatory out of the 66. Psalme which sayth we haue gone through fire and water and thou hast brought vs into colenesse I am sure you haue not forgotten that M. More alledgeth the Prophet Zachary in the ix and affirmeth that thâ—re is no water in Purgatory It were hard to make these two agrée for when meÌ„ ground them on a lye then for the most part theyr tales and probations are coÌ„trary and will not well stand together Neuerthelesse in one poynte they agrée full well that is both of them say vntruly for neither nother text serueth any whit for Purgatory And as concernyng the place of Zachary it is sufficieÌ„tly declared what it meaneth And now wil I also declare you the vnder standyng of this text and first that it can not serue for purgatory I besech you that haue the psalter once to read the Psalme I thinke you shal wonder at their doâ—yng dreames and ignoraunce which allege this text for Purgatory The text of y e Psalme is this Thou hast brought vs into a straite laden our backes with trouble or heuynesse Thou hast set men vpon our heades we haue gone through fire water and thou hast led vs out agayn into a place of refreshyng The textes before and after in the same Psalme will not suffer that this place should be vnderstand of Purgatory For the text immediately before sayth thou hast set men vpon our heades But the chiefest defenders of Purgatory and eueÌ„ M. More hym selfe say that they are not men but deuils which torment the soules in Purgatory notwithstandyng my Lord of Rochester good man affirmeth that they are aungels whiche torment the soules there but neuer man doted so farre as to say that men torment the soules in Purgatory wherefore I may conclude that this text is not ment of purgatory but that the Prophet meÌ„t that men ranne ouer the childreÌ„ of Israell subdued them and wrapped theÌ„ in extreme troubles which in the Scripture are signified by fire and water Besides that the textes folowyng wil not admit that this should be vnderstaÌ„d of Purgatory for it foloweth immediatly I will enter into thy house with â—urt offrynges I shall offer vnto thée fat sacrifices with the reke of wethers I shall burne to the Oxen Goates Now is there no maÌ„ so mad as to thinke that the soules of Purgatory should offer vnto God any such sacrifices So that the text is playnly vnderstand of the children of Israell which through the Lord were deliuered from their afflictioÌ„s and enemies then offred theyr loyall sacrifices of prayse and thankes to the Lord theyr shield and protection NOwe flyeth my Lorde vnto the Church sayth that because the Churche hath affirmed it we must needes beleue it for the Church caÌ„ not erre As touchyng this poynte I will referre you vnto a woorke that William Tyndal hath writteÌ„ agaynst M. More wherin ye shal wel perceiue what the Church of Christ is that hys Churche neuer determined any such thyng But that it is the Sinagoge of Sathan that maketh articles of the fayth bindeth meÌ„s conscieÌ„ces further then the Scripture will THen waxeth his Lordshyp somewhat hote agaynst Martine Luther because he would that no man should be compelled to beleue Purgatory For my Lord sayth that it is profitable and wel done to compel men to beleue such thynges whether they will or will not And to stablishe his opinion hée plucketh out a word of the parable of Luke xiiij that a certayne man made a great supper and sayd vnto his seruauÌ„tes go forth quickly into the wayes and compell them to enter in Verely there Christ ment no other thyng but that his Apostles should go forth into all the world and preach his word vnto all nations openyng vnto them the miserable state and conditioÌ„ that they be in and agayne what mercy God hath shewed theÌ„ in his sonne Christ This would Christ that his Apostles should expound and lay out so euidently by reasons Scriptures and miracles vnto the Gentils that they should eueÌ„ by their manifest persuasions be compelled to graunt vnto them that he was Christ and to take vpon them the fayth that is in Christ On this maner did Christ compel the Saduces to graunt the resurrection Math. xxij And by these meanes compelled hee the Phariseis to graunt in theyr consciences that he dyd his miracles with the power of God yet afterward of very hate knowyng in theyr hartes the contrary they sayd y e he dyd them by the power of the deuill Math. xij But to say that Christ would haue his Disciples to compell men with prisonment fetters scourgyng sword and fire is very false and farre from the mildenesse of a ChristeÌ„ spirite although my Lord approue it neuer so much For Christ dyd forbyd his Disciples such tyraÌ„ny yea and rebuked them because they would haue desired that fire should descende from heauen to consume the Samaritanes which wold not receiue Christ Luke ix But he commaunded them that if meÌ„ would not receiue their doctrine they should departe from thence and spryncle of the dust of their féete to be a testimony agaynst the vnfaythfull that they had bene there preached vnto them the word of life But with violence will God haue no man compelled vnto his law Paule also testifieth 2. Cor. 1. that he had not rule ouer the CorinthiaÌ„s as touchyng theyr fayth By our fayth we stand in the Lord by our infidelitie we fall from hym As no man can search the hart but onely God so can no man iudge or order our fayth but onely God thorough his holy spirite Furthermore fayth is a gifte of God which he distributeth at hys owne pleasure 1. Cor. 12. If he geue it not this day he may geue it to morow And if thou perceaue by any exterior worke that thy neighbour haue it not enstruct him with Gods word and pray God to geue hym grace to beleue that is rather a poynte of a christen man then to compell a man by death or exterior violence Finally what doth thy compulsion and violence
Verely nothing but make a starke hypocrits for no man can compel the hart to beleue a thing except it sée euidence and sufficiente profe I haue herd tell of a boy which was present at hys fathers burning for hys beléefe and assone as the officers had espyed the boy they sayd ech to other Let vs take hym and examine him also peraduenture we shal finde him as great an heretike as hys father When the boy saw that hys father was dead and that the catchpoles began to snatch at him he was sore dismayed and thought that he should dye to And when one of them apposed him asking him how he beleeued he aunswered Master I beleue euen as it pleaseth you Euen so by tormentes and crafty handling a man may be compelled to say that he beleueth the thing which he neyther thinketh nor yet can beleue for a mās fayth is not in his own power But how doth God accepte thys thing to say that I beleue that which indéede I beleue not Verely he vtterly condemneth it whether the opinion be true or false For if the opinion be true as by example that the fayth in Christes bloud iustifieth me before God and I confesse it before all the byshops in England with my mouth and beleue it not wyth mine hart then am I nothing the better for I should haue no part of Christes bloud but I am much the worse For first God condemneth me which iudgeth me after myne hart and also mine owne hart condemneth me because I haue openly graunted that mine hart denyeth And contrariwyse if I should beleue thys fully in mine hart and yet for feare of persecution should deny it when I were examined openly of my fayth then shall I be condemned of God except A repent and also myne owne hart shall be a witnes to condemne me And so it is very noisome vngodly to be compelled vnto any thing for God euer searcheth the hart which can not be compelled BVt my Lord obiecteth writing vppon the xviij article saying If a man take away Purgatorye for what entent shall we need any pardons As long sayth he as no man regarded purgatory there was no man that sought any pardon for all the estimation of pardons hangeth thereof so that we shall haue no neede of them if there be no purgatorye Verely I care not though I graūt him that to And I thinke that mouy was the mother of them both For out of the scripture shall he be able to proue neyther nother But Mammon is a great god euē of power enough to innent such knackes yea and to make them articles of the fayth and to burne those that can not beleue them And it was a preaty practise to make such pointes articles of the fayth For after that our holy fathers had geuen vp preaching and would take no more paynes neyther serue theyr brethren any more then sette they vp such articles of the fayth as shoulde bring in money to vpholde theyr estate withall And he that would not beleue them rid him out of the way for feare of disclosing theyr iugling for he that doubteth of pardons and purgatory he plucketh our holye father by the bearde NOtwithstanding my lord confirmeth both pardons and purgatory by the text that Christ spake vnto Peter Math. 16. To the will I geue the kayes of the kingdome of heauen and whatsoeuer thou bindest vpon the earth it shall be bound in heauen and whatsoeuer thou losest on the earth it shall be losed in heauen But these woordes sayth my lord had bene spoken in vayne if he could not geue pardons and lose men out of purgatory c. As touching the kayes albeit they haue oftentimes bene declared and in maner in euery treatise that hath bene put forth in the english tongue yet will I somewhat shew my minde in them There is but one kaye of heauen which Christ calleth the kaye of knowledge Luc. 11. And this kay is the worde of God Christ rebuked the law geuers for taking away thys kay from the people for they wyth theyr traditions and false expositions had fully excluded the kaye of knowledge which is the word of God and had cleane shut vp the Scripture as ours haue done nowe a dayes It is also called the kaye of Dauid whych shutteth and no man openeth openeth and no man shutteth Apoc. 3. And because of these two effectes which it worketh for it both shutteth and openeth hath it the nomination of kayes and yet as I sayd indéede it is but one which is the worde of God Thys kay or kayes now call it as you wyll sith you know what it meaneth Christ deliuered vnto Peter and vnto hys other Apostles a like which you shall easely perceaue if you marke where and when they were geuen For Mat. 16. they were onely promised and not yet geuen for Christ sayd I will geue thée the kayes and not I geue thée But after he was risen from death then performed he hys promise and gaue the kayes to all indifferentlye as thou mayst sée Ioh. 20. And Luke cap. 24 expoundeth it that he opened theyr wittes to vnderstand the Scripture that repentaunce and forgeuenesse might be preached c. Therfore it is the woord that bindeth and loseth thorough the preaching of it For when thou tellest them theyr vices and iniquities condemning thē by the law then bindest thou them by the woorde of God And when thou preachest mercy in Christ vnto all that repent then doost thou loose them by the word of God Therfore he that preacheth not the woorde of God can neyther binde nor lose no though he call him selfe pope And contrarywise he that preacheth his worde he bindeth and looseth as well as Peter and Paule although he be called but Sir Iohn of the countrey And consequently to say that the pope cā deliuer any soule out of purgatory if there were one is but a vaine lie except he can proue that he goeth downe vnto them and preacheth vnto them the woorde of God which is the salt that must season them and kay that must let them out for other loosing there is none And likewise to say that the Pope can geue any pardon to redéeme sinnes except he preach me that Christes bloud hath pardoned me is euen like vanitie Me thinketh also that he wadeth to déepe to descende to purgatorye by thys text For the text saith that what soeuer he bindeth on earth shall be bound in heauen and whatsoeuer he looseth on earth c. But now they graunt themselues that purgatory is not on earth but the thirde place in hell And therfore it passeth his bondes to stretch his hand to purgatory and so this text can not serue him NOtwithstanding my lorde is not content to geue him thys power onely but he hath so farre waded in the popes power that he hath graunted him full auctoritie to
of them that lacke theyr members As the eye must minister her fruite of sight vnto the féete handes and other members which lacke it or els are they in ieoperdie to perishe at euery pit and the eye giltie of their destrution for withdrawing her office from them And this may we establish by the wordes of S. Paule which sayth He that dyd steale let hym steale no more but rather laboure wyth hys owne handes that he may haue to distribute to them that lacke And some doctoures do very well expounde it of certaine persons that walked inordinately and would not worke themselues though they were sturdye lubbers but liued on other mens charitie which thing the Apostle calleth theft and exhorteth them to woorke with theyr own hands that they may both helpe themselues and other And for because some persons which féele them selues gréeued because they are giltie will not be content to allow this exposition I will alledge an other text of the Wise man which shall not onely allow this sentence but also bite them better for he sayth Panis egentium vita pauperis est qui autem defraudat eum homo sanguinis est that is to say The bread of the néedy is the life of the poore and he that defraudeth him of it is a murtherer This text holdeth their noses so hard to the grindstone that it clean disfigureth theyr faces for it proueth our Byshops Abbotes and spirituall possessionaries double theues and murtherers as concerning the body besides their murdering of the soule for lacke of Gods worde which they will neyther preache nor suffer any to doe it purely but persecute and put them vnto the most cruell death firste they are théeues and murtherers because they distribute not that which was appoynted by our faythfull forefathers to the entent it should haue bene ministred vnto the poore for then they séemed to be very vertuous but now they bestow it vpon hawkes houndes horses c. vpon gorgious apparell and delicate fare And glad are y t poore whē they may get the scrappes They may haue not so much as a pigge of their own sow no scant a fether of their own goose For he that may dispend foure or v. thousand markes a yeare would thinke it were too much if he gaue xx nobles of it vnto the poore which notwythstanding are the owners vnder God of all together the ministers lyuyng deduct which as the Apostle sayth hauing theyr foode and clothes to couer them ought therewith to be content And thus they defraude the poor of theyr bread so are they théeues and because this bread is theyr life as the aforesayd text testifieth he that defraudeth hym of it is not onely a théefe but also a murtherer And when they thinke to bestow it very well and bestowe it in buildyng palaces of pleasure yet are they therin much to be reproued For as an old Doctour sayth they are in that poynt worse then the deuill for the deuill would haue had that Christ should haue turned stones into bréede which might haue suckored y ◠poore these builders turne the bread into stones For they bestow y ◠good which should be geuen to the poore for their sustenaunce vpon an heape of stones But here they will obiect as they are neuer without euasions that if they should distribute it among the poore accordyng as they are bounde within a while all would be spent no good should come of it nor no man know where it is become or who fareth the better for it Whereunto I aunswere that in déede ye be to wise for me for sith ye go about to correct Christ and to fet hym to schole and learne hym what is best it were but folye for me to meddle with you For Christes minde and commaūdement is that we should distribute it and not withhold it from them And sayth by his Prophet wo be to them that couple and knit houses together whiche I thinke may iustly be verified vpon you Neuerthelesse this I dare say that if a Byshop which may dispende foure thousād marke would vnto the poore of his Dioces distribute euery yeare but the one halfe geuyng vnto one man xl shillyng and lendyng to an other xx nobles to set vp his occupation with all and so geue and lende as he séeth néede he should within v. or vj. yeares make a florishyng Dioces And I thinke verely that his face should more be alowed before God then if he had builded a thousand Abbayes for Gods commaundement ought first to be done is much more acceptable to him then all the workes that procede of our imaginations and foolish phantasies Besides that they are théeues and murtherers for withdrawyng theyr perfite mēbers from labour wherby they might minister vnto their neighbours necessity I speake of as many as are not occupied about preachyng Gods woorde for in that they withdrawe their members from succouryng their poore neighbours they are théeues And because this succour is called their lyfe they are murtherers for kéepyng it from them Here our beggyng orders of Friers would thinke to be exempt because they haue not receiued rentes to be distributed Notwithstandyng if we ponder this texte well we shall finde them cōdemned as déepe as the other For they enter into euery mās house and with vnshamefasted beggyng polle them so nye that in a maner they leaue nothing behind for the very poore which are sicke lame créeple blynd and maymed For there is not the poorest desolate widowe but with his fayre flatteryng he wil so deceiue her that he will be sure either of money or ware but deare brethrē mayntayne ye no such murtherers lest ye bee partakers of their sinnes but rather folow the counsell of the Apostle which chargeth vs in y e name of our Lorde Iesu Christ that we withdraw our selues from euery brother that walketh inordinatly worketh not and byddeth if hee will not worke he should not eate Now if they obiect that they liue in contemplation study of Scripture and say that they ought not to be let from that holy worke for Christ sayd that Marye had chosen the best part whiche should not be taken from her Thereunto may I make the same aūswere which that holy father and Abbot S. Siluane made This Siluane was an Abbot an holy man hauyng many Monkes vnder him whō he caused after their prayers whiche were nothyng so lōg as our Monkes vse now a dayes whiche thinke for their many wordes to be heard lyke as dyd the Phariseis whom Christ rebuked he caused them I say to labour for theyr lyuyng accordyng to the mynde of Paule And vppon a tyme there came a religious man to hys abbay and when he sawe his Monkes working he asked the Abbot whye he so vsed them and why they gaue not them selues to holye contemplation séeing that Marie had chosen the best part The Abbot made fewe wordes but gaue this Monke a
for it is better to mary then to burne The Pope sayth all monkes Fryers and Nunnes shall vowe and sweare chastitie be it geuen them or not my Priestes also shall not be wedded but as for to kéepe whores and rauishe other mens daughters wiues shal be dispensed withall I will sée no such thinges for my Byshoppes haue yearely great mony by it like as baudes be wont to haue 57. Christ sayth all meates that maÌ„ taketh with thankes staineth not the soule for all things are pure to them that are pure The Pope sayth he that eateth egges butter or fleshe in these dayes that I haue commauÌ„ded to be fasted doth not onely stayne his soule wyth sinne but also is to be denounced an hereticke Dist 4. ca. Statuimus This agréeth with Christ euen as the lyght doth with the darcknes And yet haue we bene thus blynded long that we could neuer perceaue this Antichrist till now in the last dayes 58. Christ sayd vnto his Disciples that you bynde in earth shal be bouÌ„de in heauen and that you lose in earth shal be losed in heauen The Pope chalengeth greater authoritie for he will lose soules out of Purgatory and commaunde the angels to fetch them out and all for money without money you get nothing 59. Christ sayth wheÌ„ you haue done all thynges that I haue commaunded you yet say that you are vnprofitable seruauntes The Pope sayth do those thynges that I commauÌ„d thée and take a sure conscience vnto thée that thou art a iust and a religious maÌ„ and that thou hast deserued heaueÌ„ And as for I myselfe If I do wrong in euery thyng 〈◊〉 bring many thousandes with me into damnation yet shall no man rebuke me but cal me the most holiest father Dist. 40. ca. Si Papa 60. Christ teacheth vs to fulfill the woorkes of mercy to the poore euer commendyng mercy aboue offerings and sacrifice The Pope teacheth vs to geue our money for pardons masses diriges to images and Churches so that we may offer vnto their bellyes And he that sayth it is better to geue our charitie to the poore as Christ sayth is counted halfe an hereticke because he goeth aboute to marre the Popes market 61. Christe suffered death for our sinnes and arose for our iustification or els we all should haue perished The Pope sayth if thou bye my pardoÌ„ or els be buried in a gray Friers coate thou must néedes be saued so that Christ hath suffered in vayne sith a Friers coate will saue a man 62. Christ onely is our mediatour which maketh vnite betwixt hys father vs howbeit the prayer of a iust man is very good and profitable The Pope sayth The greatest power and saluation next to Christ is myne Dist 60. cap. Si Papa I maruell then why he is so curious to cause vs to worship the Saintes y â— are a sléepe And not rather hym selfe sith he chalengeth a greater power then euer they dyd while they lyued 63. Christ sayth who soeuer breake one of my lest coÌ„maundementes shal be called the lest that is to say none in the kyngdome of heauen The Pope sayth what pertaineth his law vnto me I am subiect to no lawes 25. q. 1. cap. Omnia therefore doth the Pope but seldome right And is alwayes agaynst right yea and agaynst his owne lawes as often as men do bryng hym money for that loueth he aboue all thynges 64. Christes law is fulfilled through charitie The Popes law is fulfilled by money if thou haue no money to geue them thou shalt carye a fagot though thou offende not money them they sée thée not do what thou wilt 65. Christ is the head of the Church as the Apostle doth testifie And also the stone whereon the Church is builded And this Church is the coÌ„gregation of the faythfull and the very body of Christ The Pope sayth I am the head of the Church Dist 19. cap. Enim vero And the seate of Rome is the stone wheron the Church is builded Dist 19. Ita Dominus Can any thyng be more contrary vnto the honour and glory of God then thus to dispoyle hym of his kyngdome whiche he so dearely hath bought shedyng his precious bloud for it 66. Christes law whiche is the holy Scripture came by the inspiryng of the holy ghost whiche dyd infuse it aboundauntly into the hartes of the Apostles and of the same spirite hath it his enduraunce and interpretation The Pope sayth I am Lord of the Scripture to alow and disalow it for of me doth it take his full authoritie ca â–ª Si omnes And for a token of this is the Scripture of Christ layd vnder his féete when he is at Masse 67. Christes Apostle sayth that a Byshop ought to be so well learned that he with the Scripture be able to ouercome all them that be agaynst the fayth The Pope and Byshops will dispute in Scripture with no man but cast them first in prison and proper engynes they haue inueÌ„ted to wring their fingers so sore that the bloude shall braste out at their fingers endes they pyne them and scourge theÌ„ with infinite other tormeÌ„tes payning theÌ„ to forsake the truth And after make them sweare on a booke that they shal tell no man of it thus cruelly do they entreate them against iustice And if they can not subdue them to theyr willes then do they committe them vnto y e seculare power to be burned 68. Christes accusation and cause why he was condemned vnto death was writteÌ„ ouer his head in Hebrew Gréeke Latine that all men might know the cause this was an argument that they vsed iustice although they condemned him vniustly sithe men might sée the offence and iudgement ioyned together The Pope and Byshoppes condemne men and committe them vnto the seculare power that they shold execute the sentence But this is a mischeuous abomination that they will not suffer the seculare power to know the cause why they put men to death worshipfull dis diuines Master Doctor O you gentle nobilitie ponder this matter indifferently Beware how you do execution except you know the cause why Thinke you the bloude shall not be requyred on you if for an others pleasure you destroy the worke of God They will say vnto you as the Iewes sayde vnto Pilate concerning Christ If he were not an euill doer we would not haue deliuered him vnto you Trust not their wordes for no doubt they are lyers know the cause your selues and heare the matter vnfaynedly Thinke you they woulde not let you know the cause and iudgement if they did iustice and not tyrannye Be therefore no longer â—oyes to theÌ„ which ought to be your seruauntes God hath geueÌ„ you his spirite grace and vnderstanding hide not the talent that God hath geuen you but do your diligence to sée iustice executed secluding all tyranny for that is your office appoynted you of
sayth but because the Scripture of God doth so conclude determine I take not Luther for such an author that I thinke hee can not erre but I thinke verely that he both may erre and doth erre in certayne poyntes although not in such as concerne saluation and damnation for in these blessed be God all these whom ye call heretickes do agrée right well And likewise I do not alow this thing because Wickleffe Oecolampadius Tyndall and Zwinglius so say but be cause I sée them in that place more purely expoūde the Scripture and that the processe of the text doth more fauour their sentence And where you say that I affyrme it to be bread still as Luther doth the same I say agayne not because Luther so sayth but because I cā proue my wordes true by scripture reason nature and doctors Paule calleth it bread saying the bread whiche we breake is it not the fellowship of the body of Christ For we though we be many are yet one body and one bread as many as are partakers of one bread And againe he sayth as often as ye eate of thys bread or drinke of thys cuppe you shall shewe the Lordes death vntill he come Also Luke calleth it bread in the Actes saying they continued in the fellowship of the Apostles and in breaking of bread and in prayer Also Christ called the cuppe the fruite of the vyne saying I shall not from hence forth drinke of the fruite of the vyne vntill I drink that new in the kingdome of my father Furthermore nature doth teach you that both y ◠bread and wine continue in their nature For the bread mouleth if it be kept long yea and wormes bréede in it And the poore mouse will runne away with it and desire no other meate to her dinner which are euident inough that there remayneth bread Also the wine if it were reserued would waxe sower as they confesse them selues and therefore they housell the laye people but with one kinde onely because the wine can not continue nor be reserued to haue ready at hand whē nede were And surely as if there remayned no bread it could not mould nor waxe full of wormes Euē so if there remained no wine it could not waxe sower and therefore it is but false doctrine that our prelates so long haue published Finally that there remayneth bread might be proued by the authoritie of many doctors which call it bread and wine as Christ and his Apostles did And though some sophisters would wrast their sayings and expound them after their phantasie yet shall I alleage them one doctor which was also Pope of Rome that maketh so plaine with vs that they shall be compelled with shame to hold their tongues For Pope Gelasius writeth on thys maner Certe sacramenta quae sumimus corporis sanguinis Christi diuine res sunt propterea per illa participes facti sumus diuinae naturae tamē nō desinit esse substantia vel panis vini sed permanent in suae proprietate naturae Et certe imago similitudo corporis sanguinis Christi in actione misteriorum celebrantur That is to say Surely the sacramentes of the body and bloud of Christ are a godly thing and therfore through them are we made partakers of the godly nature And yet doth it not cease to be the substance or nature of bread and wine but they continue in the propertie of their owne nature and surely the image and similitude of the body and bloud of Christ are celebrated in the acte of the mysteries Thys I am sure was the olde doctrine which they can not auoyde And therefore with the Scripture nature and fathers I will conclude that there remaineth the substaunce and nature of bread and wine And where ye say that we affyrme it to be nothing els I dare say that ye vntruely report on vs all And here after I will shewe you what it is more then bread And where ye say that it is méetely well knowen what maner of folke they be and that God hath in part with his open vengeance declared I aunswere that master Wickliffe was noted while he was liuing to be a man not onely of most famous doctrine but also of a very sincere life and conuersation Neuerthelesse to declare your malicious mindes and vengeable hartes as men say xv yeare after he was buryed you tooke hym vp and burnt hym which facte declared your furye although he felt no fire but blessed be God which hath geuen such tyrantes no further power but ouer thys corruptible body For the soule ye can not binde nor burne but God may blesse where you curse and curse where you blesse And as for Oecolampadius whō you also call Huskyn his most aduersaries haue euer commended his conuersation and godly life which when God had appoynted hys tyme gaue place vnto nature as euery mā must and dyed of a canker And Tyndall I trust liueth well content with such a poore Apostles life as God gaue hys sonne Christ and hys faythfull ministers in thys world which is not sure of so many mites as ye be yearely of poundes although I am sure that for hys learning and iudgement in Scripture he were more worthy to bee promoted then all the Bishops in England I receaued a letter from hym which was written since Christmas wherein among other matters he writeth thus I call God to recorde agaynst the day we shall appeare before our Lorde Iesus to geue a reckoning of our doings that I neuer altered one sillable of Gods worde agaynst my conscience nor would doe thys day if all that is in earth whether it be honour pleasure or riches might be geuen me Moreouer I take God to recorde to my conscience that I desire of God to my selfe in thys world no more then that without which I can not kéepe hys lawes c. Iudge Christē reader whether these words be not spoken of a faythfull clere innocent hart And as for hys behauiour is such that I am sure no man cā reproue hym of any sinne howbeit no mā is innocent before God which beholdeth the hart Finally Zwinglius was a man of such learning and grauitie beside eloquence that I thinke no man in Christendome might haue compared with hym notwithstanding he was slaine in battell in defending hys Citie and common wealth agaynst the assaulte of wicked enemies whiche cause was most righteous And if hys mastership meane that that was the vengeaunce of God and declared hym to be an euill person because he was slaine I may say nay and shew euident examples of the contrary for sometyme God geueth the victorye agaynst them that haue most righteous cause as it is euident in the booke of Iudges where all the children of Israell were gathered together to punishe y e shamefull sodomitrie of the Tribe of Beniamin which
the very thynges and therefore as after a certaine maner the Sacrament of Christes body is Christes body and the Sacrament of Christes bloud is Christes bloud so the Sacrament of fayth is faith For it is no other thing to beleue then to haue fayth and therfore when a maÌ„ aunswereth that the infant beleueth which hath not the effect of fayth he auÌ„swereth that it hath fayth for the SacrameÌ„t of fayth And that it turneth it selfe to God for the Sacrament of conuertion For the aunswere it selfe perteineth vnto the ministryng of the Sacrament As the Apostle writeth of Baptisme we are buried sayth he with Christ through Baptisme vnto death He sayth not we signifie burying but vtterly sayth we are buryed He called therfore the Sacrament of so great a thyng euen with the name of y t very thing it selfe c. If a man would auoyde coÌ„tention and looke soberly on those woordes of S. Austen hee shall soone perceiue the mystery of this matter For euen as the next good Friday shal be called the day of Christes passion yet he shall not suffer death agayne vpon that day for hee dyed but once and is now immortall euen so is the SacrameÌ„t called Christes body And as that day is not the very day that he dyed on but onely a remembrauÌ„ce thereof so the Sacrament is not his very naturall body but onely a remembraunce of his body breakyng bloud sheddyng And likewise as the next Easter day shal be called the day of his resurrection not that it is the very same day that Christ dyd rise in but a remembraunce of the same euen so the Sacrament is called his body not that it is his body in déede but onely a remeÌ„brauÌ„ce of the same And furthermore eueÌ„ as the Priest doth offer hym that is to say crucifie hym at Masse eueÌ„ so is the Sacrament his body But the Masse doth but onely represent hys passion And so doth the Sacrament represent his body And yet though the Masse doth but represent his crucifying we may truly say he is crucified euen so though the SacrameÌ„t do but signifie or represent his body yet may we truly say that it is his body Why so verely sayth he for the Sacramentes haue a certaine similitude of those thinges wherof they are Sacraments And for this similitude for the most part they take the names of the very thynges Blessed be God whiche hath so clearely discussed this matter by this faythfull father Notwithstandyng hée doth yet expresse it more playnly saying after a certaine maner the SacrameÌ„t of Christes body is Christes body Behold deare brethren he sayth after a certaine maner the Sacrament is Christes body And by that you may soone know that he neuer ment that it should be his very naturall body in déede but onely a token and memoriall to kéepe in memorie the death of his body and so to norishe our fayth Besides that his similitude which he after alledgeth of Baptisme doth wholy expound this matter for sayth hée y e Apostle sayth not we signifie burying but he sayth we are buryed and yet in déede the Baptisme doth but signifie it And thereupon S. Austen addeth that hée called the Sacrament of so great a thyng euen with the name of the very thyng it selfe And lykewise it is in our Sacrament Finally to be short I will passe ouer many places which I haue gathered out of his holy father and will touch but this one more S. Austen sayth Non enim Dominus dubitauit dicere Hoc est corpus meum cum daret signum corporis sui Et in eodem capite exponit Sic est enim sanguis anima quomodo petra erat Christus nec tamen petra ait significabat Christum sed ait petra erat Christus That is to say The Lord doubted not to say this is my body when he gaue a signe of his body And after in the same chapiter he expoundeth it For truly so the bloud is soule as Christ was y e stone And yet the Apostle sayth not the stone dyd signifie Christ but he sayth the stone was Christ Here. S. Austen sayth playnely that Christ called the signe of his body his body and in this chapter doth coÌ„pare these thrée textes of scripture this is my body the bloud is the soule and Christ was the stone and declareth them to be one phrase and to be expounded after one fasshion Now is there no man so mad as to say that Christ was a naturall stone except he be a naturall foole whose iudgment we nede not greatly to regard therfore we may well conclude that the sacrament is not his naturall body but is cauled his body for a similitude that it hath wherein it signifieth representeth his body And that the sacrament of so great a thing is called euen with the name of the very thing it selfe as S. Austen sayd immediately before This were proufe inough to conclude that all y e olde fathers did holde the same opinioÌ„ for who would once surmise seing we haue S. Austen so playne for vs which is the chiefest among them all who would once sur mise I say that he dissented in this great mattter from the other faythful fathers or they from him neuerthelesse I dare not let him stand post alone lest ye dispise him And therfore I will shew you y e minde of certaine other also and first of his maister S. Ambrose S. Ambrose wrighting vpon the Epistle of Paule to the Corinthians in the xi chapter sayth Quia enim morte Domini liberati sumus huius rei memoris in edendo potando carnem sanguinem que pro nobis oblata sunt significamus That is to say because we be deliuered by the death of the Lord being mindfull of this thinge meaning of the sacrament we signyfie â—he fleshe and bloud which were offered for vs. Here doth S. Ambrose say inough if meÌ„ were not sophisters but would be content with reason For he sayth that in eating and drinking the sacrament of Christes body we signifie or represent the flesh and bloud of our Sauiour Iesus Not withstanding because you are so slippery we shall bynde you a lytle better by this mans wordes S. Ambrose sayth Sed forte dices speciem sanguinis non video Sed habet similitudinis Sicut enim mortis similitudinem sumpsisti ita etiam similitudinem preciosi sanguinis bibis That is to say But peraduenture thou wilt say I sene appearaunce of bloud but it hath a similitude For euen as thou hast taken the similitude of death euen so thou drinkest the similitude of the precious bloud Here may you see by y e conferring of these two sacramentes What. S. Ambrose iudged of it For he sayth euen as thou hast taken a similitude of his death in the sacrameÌ„t of baptisme so doost thou drink a similitude of his precious bloud in the sacrament of the altar And yet as S.
disceatfulnes Then as meÌ„ past shame being both without feare of God and man spared not to put in executioÌ„ these abhominable doctrines insomuch that they deposed openly Princes and Emperours yea and assoyled all their subiectes from the obedience of them the commaundement of God not regarded But that my wordes should the better appeare to all men I shall recite some of their practises both out of AuteÌ„ticke crownycles and out af their owne lawe ¶ Zacharias did depose the king of Fraunce not all onely for his iniquitie but also because he was vnprofitable for so greate a power and set tâ— his â—â—éede Pipinum the Emperours father and did assoyle all Fraunce of their othe and alleagyaunce that they had made â—nto the olde king The which thing the holy church of Rome doth oftimes by hir auctorite c. ¶ Now would to God your grace earnestly would looke on this lawe or at the least to suffer and géeue the worde of God into y e handes of your subiectes to compare the obedience that these men both preache and practice to it But fayne would I know of them all who hath deposed any king syth Christes passion sauiÌ„g they onelye who will bée kinges felowes yea and coÌ„troulers sauing they only Is not this a subtile crafte of Antychrist to warne other men of heretykes and of traytours and in the meane season while men stand lokeing fhr traytours commeth hée in and playeth the parte of an open traytour sauing onely hée coloureth his name and calleth himselfe a true Byshop is ready to accuse other meÌ„ of treasoÌ„ that he might escape hymselfe but hée is sure that hée wil neuer accuse none of them that speake against the auctorite of Princes But if a man doe beginne but to open his mouth for to declare that hee hath no temporall power then rageth hée and cryeth out treason treason But let vs returne to their lawe sée how they can proue it by Gods word and how it standeth with true subiection Is this resonable that the Pope and they being by Gods lawe but subiectes shall depose a king what example have they of our master Christ or if any of his Apostles what scripture haue they to helpe them How dare they bée so bolde as to depose a king which is ordayned of God yea and by his holy worde hauing no example nor scripture for them Be they aboue God his blessed worde But they will say that the king was a wicked man I aunswere the crownicles geue contrary witnesse how y e he was a very good man and ryght simple And because hée was simple Therefore Pipinus which had all y e rule vnder him thought him self better worthy to rule then the king so wrote by a Byshop and by his chaplayne vnto the Pope desireth hym to geue senteÌ„ce whether he was better worthy to bee king that had all the paynes and labours or hée that had no labour could doe nothing Now the Pope to make Pipinum his frend and trusting by that meanes to haue helpe of hym agaynst the Emperour with whoÌ„ hée had then béene at variance gaue seÌ„teÌ„ce with him deposed the other and made hym a Monke that this falshod should not bée perceiued they fained that y e king had béene a MoÌ„ke afore called Samuell This can I proue by good cronicles Now let your noble grace consider if it were right not onely to depose suche a king but also to make him a MoÌ„ke Thus haue they done w t other noble kinges And no doubt but that same or worse will they attempt to doe vnto your grace if you displease them and at the least they will doe their vttermoste Let all the hole rable of theÌ„ tell your grace when a true preacher of Christes Gospell dyd such a déede There is no officer that hath néede to bée afrayde of Christes Gospell nor yet of the preachers thereof But of these preuye traytours can no man bée too wary But let vs graunt them that y e kyng was a wicked man The Scripture commaundeth vs to obey to wicked Princes and geueth vs none auctoritye to depose them as their owne glose testifyeth vpon this text Subdeti estote Who was more wicked then Herode yet S. Iohn suffered death vnder hym who was wyckedder theÌ„ Pilate And yet Christ did not put hym downe But was crucified vnder hym Bréeflye which of all y e Princes were good in the Apostles dayes yet they deposed none So that Gods worde and their owne learnynge and the practise of our Maister Christe and his holy Apostels are openly agaynst them Moreouer their owne glose sayth that he was not deposed because he was vnsufficient but because hée was wanton and lecherous with wéemen O my Lordes if you bee not afrayde of the vengeauÌ„ce of God at the least take a litle shame of the worlde vnto you that haue so long tyme with so great tyranny defended these lawes that bée so openly agaynst Gods ordinaunce agaynst Gods word and agaynst the common ordinaunce and coÌ„sent of all the world And this haue you done to the great iniury of noble Princes to the intollerable subduyng of all noble bloud to the oppression of their true subiectes to the destruction of all common wealthes and finally to the euerlastyng damnation of many a Christened soule Tell me by your fayth doe you beléeue that there is a liuyng God that is mighty to punish his enemies if you beléeue it say vnto me can you deuise for to auoyde hys vengeaunce which bée so openly contrary to hys woorde What aunswere thinke you to make to hym Thinke you that hée will suffer your worde to be heard and let his godly word bee despised Thinke you that it will bée sufficient for you to say that they bée the lawes of holy Churche Thinke you that hee will bee thus taught of you Then were it tyme to plucke hym downe and set you vp Nay my Lordes hée is no childe nor you shall finde it no childes game thus to trifle and playe with hys holy word and hys blessed ordinauÌ„ce yea and that to the despising of the maker both of heauen and earth Say what ye will ye are not able by no learnyng to defende this matter neither afore God nor yet afore our noble Prince nor afore any man of learnyng that will bee true to his prince For whiche way soeuer you turne you our master Christ all his blessed Apostles bee agaynst you will openly accuse you that you bée coÌ„trary to their worde and to theyr déede Aunswere you to them aunswere not to me If I hold my peace they will speake Nor it will helpe you but litle to crye after your old maner heresie heresie a traytour a traytour for now you crye agaynst your selues of those thynges Christ and his Apostles doe accuse you Doe you thinke it with the ordinaunce of God that you shal depose a kyng
your owne doctrine Looke in Alexander de Hales in Duns and in Bonauenture in the 4. booke of the sentences Now if you will condemne mée then must you fyrist condemne this your owne doctrine WHat is the cause that they forbid vs that we shoulde not discusse how greate their power is but because that they would make all mē fooles and holde vs in ignoraunce Your owne scholemen say the popes power is so greate that no man can nor may discusse it Also your lawe cōmaundeth That no mā bée so hardy as to aske y e pope Lord why doe you so But put the case that this were a lye yet is it farre from heresie Yet my Lordes say that I shall bée an heretyke And why say I Because we will haue it so say they Yea and thou béest not so content y u shalt bée burnt Mary I thank you hartely my Lords Pro bona vestra informacione THey haue a lawe moste abhominable contrarye to Gods lawe and charitie to excommunicate the people 4. tymes in a yeare that is to say those men that raise the rent of an house that must you vnderstand if it béelong not to the church For if it béelong vnto y e church thou maist raise it in euery moneth on s and no man shall curse thée Also they curse them that bée not buried in their parishe church y e must bée vnderstāded if that they bée rich men for if they bée poore they may bée buried amōg the friers The Byshop of Bath sayd ther was no such maner to curse men And all y e world knoweth the contrary More ouer I red these articles in the booke of the generall curse that belongeth to saynt Benets church in Cambrige and there did I marke it with myne owne hand and yet the byshop was not ashamed to denye it And why Because I muste bée an heretyke there is no remedye the holy fathers hath so determined it THey haue myters with glystering precious stones they haue gloues for catching colde in y e middest of their ceremonies They haue rynges and ouches other ceremonies so many y e there is in a manner now nothing els in the church but all iewyshe maners wyll you make this heresy because I speake against your dānable and pompous myters I thinke such ornamentes were to bée condemned euen among heathen men I will not say among christean men But this dare I say that there was neuer no God among heathen men that euer delighted in such ornamentes And yet you will serue the God of heauen by thē And your poore brother whom Christ hath redéemed with his precious bloud dyeth in prison and openly in the streate hangeth him selfe for necessitie yet wil you not bestow on hym so much as one of your precious stones Tell me of one byshop that euer brake his myter to the helping of a poore man was there neuer man in necessitye in England but all y e world may sée what you bée These thinges bée sensible inough THese myters I can not tell from whence they do come except they take them from the iewes byshops if they take them from y e Iewes then let them also take theyr sacrifices and their oblations from them and offer calues and lambes as they dyd and then haue we nothing to doe with them for wee bée christen men and no Iewes I pray you tell mée where yée finde but one pricke in holy scripture of your myters Our mayster did institute byshops And S. Paule setteth out what is their office and also what is their ornamēt yet speaketh neuer a worde of your myters But I dare boldelye say y e if you bée put to y e tryall you shall bée fayne to rūne to the olde lawe But can I bée an heretyke if I condemned clearely your myters and sayde they were of the deuyll when you proue them to bée of Christes institution then will I be an heretyke Is not that Inough I praye you let mée so long bée taken for a christean man And if you bée not cōtent with this truely then doe yée me wronge THese myters with 2. hornes I cānot tell what they should signifye except it be the hornes of the false prophet of whome It is spoken with these hornes shalt y u blowe afore thée all Syria And so dyd hée mocke their ringes and all their ornamentes and ecclesiasticall ceremonyes It wil com to my saying that you bée byshops of the olde lawe for you haue nothing to defende your rynges your ornamentes and your ceremonies but very tyranny Wherefore to mayntaine these depose you kynges and princes interdite landes burne man wyfe and chylde And when you haue all done you haue defended but a deuelysh token of prid The doctours that wolde fauour your proude tokens expound them to the best haue declared that the two hornes of your myters dyd sygnify the new and the olde testament that is how you should be learned in them both Now I saw that this exposition did not agrée with that thyng for no man can bée lesse learned in them thē you bée I speake of a great many Wherefore me thought it was but a vaine exposition and therfore I compared them to the two hornes of the false Prophet bicause as you know this false Prophet sayde vnto the kyng that hée shoulde with these two hornes blow afore him all Syria And yet hée lyed for the kyng was the first mā that was slayne So likewise you say vnto kynges if they folowe your coūsell and mayntaine your authoritie and bée ruled after you Thē shal they ouercome all their enemies As sinne death and hell and yet Saluo ordine vestro you lye for you haue no word of God for you Wherefore you must be false Prophetes Here haue I cōpared with a similitude your myters to the two hornes and you to false Prophetes what if this bée false what if I can not proue it yet can you make me none hereticke For then must you make those men heretickes that haue compared the forkes of your myters to the new and to the old Testamentes and you to the true Apostles for they haue made a greater lye then I haue done and they are neuer able to proue it And as for me I will proue my saying true if ye will stād to Scripture or els wil I be taken for an hereticke THey haue baculum pastoralem to take shéepe with but it is not like a shepheardes hooke for it is intricate and manifold crooked and turneth alwayes in so that it may bee called a mase for it hath neither begynnyng nor endyng and it is more like to knocke swine and woules in the head with then to take shéepe They haue also pyllers and pollaxes and other ceremonies whiche no doubt bée but tryfles and thynges of naught I pray you what is the cause that you call your staffe a
outward workes but neuertheles charitie iudgeth well of all thinges that haue a good outward showe and bée not opēly agaynst the word of God But it is no ieoperdy though charitie bée deceiued for it is opē to all ieoperdies but fayth is neuer deceiued Now to our purpose that where the worde of God is preached truely it is a good a perfite token that there bée some mē of Christes church This may bée prooued by Chrisostomes wordes they that bée in Iudea let thē flée vp into the mountaines that is to say they that bée in Christendome let them geue thē selues to Scriptures Wherfore commaundeth hée that all Christened men in that tyme should flye vnto Scriptures for in that tyme in the which heresies haue crept into the Church there can bée no true probation of Christendome nor no other refuge vnto Christen men willyng to know the veritie of fayth but y e Scriptures of God Afore by many wayes was it shewed which was the Church of Christ and which was the congregation of Gentiles but now there is no other way to them that will know whiche is the very true Churche of Christ but alonely by scriptures By workes first was the church of Christ knowen when the conuersation of Christen men either of all or of many were holy the which holynes had not the wicked men but nowe Christen men bée as euill or worsse then heretickes or Gentiles yea greater continencie is founde among them then among Christen men Wherefore hée that will knowe which is y e very church of christ how shall hée knowe it but by Scriptures onely Wherfore our Lord cōsidering that so greate confusion of thynges should come in the latter dayes therfore commaundeth hée that Christen men which bée in Christendome willing to reserue the stedfastnes of true fayth should flye vnto no other thyng but vnto Scriptures for if they haue respect vnto other thynges they shall bée sclaundered and shall perishe not vnderstandyng whiche is the true Church c. These wordes néede no exposition they bée plaine inough they doe also exclude all maner of learning sauing holy scripture Wherefore sée how you can with honestie saue your holy lawes and defend them against Chrisostome Moreouer if Chrisostome complayne of the incontenency that was in his dayes how would hée complaine if hée now liued sawe the baudry and fornication that is in the Church And also he sendeth men to scriptures that will know the holy Church and not vnto y e holy Church for in the Church were heresyes but not in scripture Also S. Paule witneseth the same saying you are built vpon the foundacion of the Apostles and Prophets heare haue you playnely that the very trewe Church is grounded yea and founded of holy scripture and therefore wheresoeuer that the worde of God is preached that is a good token that there bée some men of Christes Church But now as to the fruites and workes of this Church she doth all onely fetch out her maner of lyuing and all her good workes out of y e holy word of God and she fayneth not nor dreameth any other new holines or new inuented works that be not in scripture but she is content w t Christes learning and beléeueth that Christ hath sufficiently taught her all manner of good workes that bée to the honour of our heauēly father Therfore inuenteth shée no other way to heauen but followeth Christ onely in suffering oppressions and persecutions blaspheminges al other things that may bée layd vnto her which as S. Agustine sayth she learned of our M. Christ Our holy mother y t church throughout all the world scattered far and long in her trew head Christ Iesus taught hath learned not to feare the contumelys of the Crosse nor yet of death but more and more is shée strengthed not in resisting but in suffering c. Now my Lordes compare your selfe to this rule of S. Agustine and let vs sée how you can bring your self into the Church or els to proue your self to bée holy The Church suffereth persecutions for as S. Paule sayth they that will liue deuoutly in Christ must suffer persecution and you with stand all thinges and suffer nothing You oppresse euery mā and you will bée oppressed of no mā You persecute euery man and no man may speake a worde agaynst you no though it bée neuer so true You cast euery mā in prison no mā may touch you but he shal bée cursed You compell euery mā to say as you say you will not once say as Christe sayth And as for your holynes all the worlde knoweth what it is for it standeth in clothing and in decking in watching and sléeping in eating and drinking this meate or y e meate this drynke or that drinke in pattering and mumbling these Psalmes or those Psalmes without deuotion Bréefly all your holines is in books Bels Cādels Challeces oyle creme water horses houndes pallaces all that is mighty and gloryous in the world there on hange you there in glory you there on crake you there on boast you there vpon builde you Is this y e natures of y e church is this holines Of whome haue you learned these maners You can not deny but these bée true and if you would denye it all the world is witnesse agaynst you yea and also your owne factes déedes Of whom haue you learned this holynes not of Christ nor yet of his holy Church but you haue learned it of the Arians y e were the seruauntes of the deuyll Hilarius wryteth in these wordes the Church doth threaten with banyshmentes prysonmentes and shée compelleth men to beléeue her which was exciled and cast in prison now hangeth shée on the dignitye of her fellowship the which was consecrated by the threateuinges of persecutors shée causeth priestes to flye that was encreased by the chasing away of priestes shée gloryeth that shée is loued of y e world y e which could neuer bée Christes except the worlde did hate her How thynke you my Lordes doe not you all these thinges that bée layd to the Arians charge Your owne frendes yea your owne consciences must néedes accuse you of all these thinges and yet will you bée called Christes children I lay nothyng to you but that holy Doctours lay vnto you But let vs sée what S. Barnarde sayth on you they call themselues the ministers of Christ but they serue Antichrist they goe gorgiously arayed of our Lordes goods vnto whome they géeue none honour and of these goods commeth the harlottes decking that thou séest dayly the game players disguising and kynges apparell of thys cōmeth golde in their bridles in their saddles and in their spurres so that their spurres bée bryghter thē the aulters of thys commeth theyr plenteous wine presses and their full sellers bolkyng from thys vnto that of thys cōmeth their tunnes of swéete wynes
an other but because that all men can not vse these keyes all together for y e would make a confusion therofore doth the Church that is the congregation of faythfull men commyt the ministratiof these keyes that is of preaching y e worde of God vnto certayne men whome they thinke most able and best learned in the worde of God the which mē thus chosen bée but ministers of the commen treasure and no Lordes ouer it For the Churche may depose them y e is shée may take away the open and the common mynistration that shée committed vnto them if they vse it not well and then they bée but as other Christen men hauing no common office nor administration in the Church Wherfore they may neither preach nor yet minister sacramentes openlye but as other Christen men may doe pryuately in their owne houses or in other places where men bée gathered which wil heare of Christ there I saye both they and all other Christē men may speake and learne Christes worde and declare it after the gift y e is geuen vnto them of God And they that doe beléeue this word thus preached by Christen men bée by the power of y e keyes losed from their sinne and bound if they beléeue not For all the Church and euery part of the Church haue power to execute these keyes all onely that the open order bée not broken This doth S. Paule declare saying you may all interpretate scriptures but sée that all thinges sée done after an order Now to kéepe an order and that nothing should bée done after a confuse manner therefore the Church assigneth certayne men to be the open and the common mynisters of this treasure the which bée but all onely minysters and no Lordes And of this cōmon treasure and not of their priuate treasure as S. Paule sayth let a man so reckē vs as the ministers of Christ and dispensators of the mynystery of God Also in an other place what is S. Paule what is Appollo but mynisters by whom you haue beléeued Also S. Peter your predecessor commaundeth you that you shoulde not exercise any dominion ouer the congregations but geue example to the flocke Bée not these playne scriptures how you bée no Lordes but ministers of Christes treasure and you leaue the ministration and vsurpe auctoritie S. Petter whose successors you boast your selues to bée commaūdeth you that you shoulde bée alonely but ministers keybearers of these keyes As Chrisostome prooueth in these wordes The keye bearers are priestes vnto whome is committed the worde to teach and to interprete Scriptures c. Heare you not how you bée but keybearers and teachers of y ◠worde of God This doth S. Ambrose witnesse in these wordes sinnes bée forgeuen by the worde of God whose interpreter is the Deacon c. Marke that sinnes bée forgeuen by the word of God of the which you bée but interpreters Where is now I pray you your Lordly power which you call the keyes of heauen is not Scripture and the practise of the Apostles and the exposition of holy Doctours opēly against you Will you vsurpe a thing that is contrary to all these I pray you where finde you in all holy Scripture but one that Peter or Paule did assoyle after the maner of your keyes And yet no doubt but they had the keyes yea and also dyd vse them Wherfore it is to mée great maruayle of whome you haue learned your vsage and where you haue gotten such keyes It maketh no matter to mée though you cry as you are wonte Fathers Fathers Counsels Counsels the Churche the Church For it wilnot helpe you You sée opēly that I haue the holy worde of god and our maister Christe which is elder then our fathers I haue also the practise of the holy Apostles that vnderstand this thynge better then all your counsels But let vs graunt that you haue fathers and counselles for you That is the next way to deceaue the church of God By whom can Christen men bée deceaued but by such men as bée of auctoritie and dignitie of y t world This you know that men can not bée deceaued by Horses nor by Calues but it must bée by men and not by foolishe mē for who will regarde fooles but by them that bée reckoned of wisdome and of reputation in the world And not by one wise man for an other wyse man may bée of as good reputation and wisdome as hée but it must bée by many or els it can haue no shyne nor colour of excellencie yea and by such a multitude that reason can not suspect So that there is neuer so great daunger vnto the church of God as when all these thynges come togither And therefore sayth y e holy Prophete Blessed is that man that foloweth not the counsels of wicked men You know that counselles cā bée no smale thing nor no foolishe nor the wicked men themselues doe recken it for no smale thinge but for the greatest thynge and the wysest thyng and the strongest that they can thinke or deuise And no doubte but it hath a fore reason and a fore all the worlde a great apparence of no smale wisdome and is so strong that euery man is compelled to receaue it Yea and also those men haue auctoritie for as the Prophet saith they sitte in the chayre the which doth both signifie great learning and and also great auctoritie And yet saith y e Prophet that blessed is hée that foloweth not their counselles nor sitteth in theyr chayre Now if these thynges coulde bée iudged by some reason or els they séemed so euill that all the worlde could iudge them What néede the holy Ghost to make such a dooe or to write so strongly agaynst them yea and to say that blessed is hée y e heareth them not Wherfore hée must néedes speke of such mischiefe and of such falshod and of such errours as haue all those thinges for them that you brynge for you That is fatherhod wysdome learning auctoritie multitude and long custome The which thyngs bée able to peruerte any man bée hée neuer so wise or neuer so holy if hée sticke not fast to the worde of God onely And therefore sayth the Prophet Blessed is hee whose wyll and meditation is night and day that is continually in the law of God Vnto the which if all your coūsels all your fathers all your customes briefly all that you bring for you bée compared then shall wée sée whether it bée true and of God or not For of themselues they haue no truth but bée inuentions of corrupted reason and perswasions of the deuill to peruerte the holy church of God But my Lordes let vs goe to reason Tell mée by your honour is it reasonable that the holy Churche of God redéemed wyth Christes precious bloud and assoyled by hym from all her sinnes should bée now bounde vnto you and to your absolution and that shée
preaching What if you preache lyes as it will bée prooued to your face that you doe shall it not bee lawfull for them to search Scriptures but to learne your lyes Here will I recite how a great prelate of Christ Churche the first letter of his name is Doct. Allen did interpretate and declare certaine places of Scripture to the ghostly instruction of Christes Churche as all men may iudge The first place was this a thrée fold cable is hard to breake by this thrée fold cable hée vnderstode the Reuerent father in God my Lorde Cardinall The first fold was that hée was an Englishmā borne the which was a strong thing and hard to withstand The second fold was that hée was Legate that not after the common maner but Legatus a latere this is sprōg out of the blessed side of our holy father the pope This was a strong fold and could not bée lightly broken The thyrd sold hée was a Lord and that of the kinges counsel This was a strōg fold and all these thrée together dyd make so strong a cable that no man within the Realme might breake it or withstand it I was sore afrayde that hée should haue reckened the noble the royall bloud that this thréefolde cable dyd spryng out of then had it béen so strong that the strongest Oxe in the butchers stall could not breake it This exposition dyd I here and sat by hym therefore I can testifie it the better The seconde Scripture was this from Syon shall come out a law and the word of God frō Ierusalem This did hée expounde on this maner The commaundement of the most reuerēt father in God Lord Legate is come from his highe Palace and from his noble grace hither vnto you The thyrde Scripture was this Sumite Psalmum date tympanū this dyd hée expounde on this maner I haue done my visitatiō now geue me my money How thinke you by this holy Doctour and this Prelate of Christes Church hath hée not wel declared holy Scripture is hée not worthy to bée beléeured What reasō were it that lay men shoulde searche Scriptures then might they reprooue this noble prelate what order ware that It were right if hée were well serued y e hée had a thréefold balter to stretche him in But by such doctours as these bée must the poore people bée ruled if they wil search for the veritie them selues then must they bée heretickes bycause they will not beléeue these holy fathers But let vs procéede in our matter agaynst these blasphemers of Gods word Priscila Aquila dyd expoūd vnto Apollo which was a great learned man y ◠perfite vnderstanding of scriptures These were lay persōs and yet were they so learned in scriptures y t they wer able to teach a great Doctour And now lay men may not read Scriptures This was alowed by Peter and Paul But their successours will condemne it as heresie Also Eunuches that was the treasurer vnto the Quéene of the Ethiopians dyd read Esay the Prophete The whiche hée vnderstode not till God sent him Philip to declare it vnto him This was a lay man and also an infidell and yet was not forbidden of God to read Scriptures But rather holpen to the vnderstandyng of them and now will you forbid Christen mē to read holy Scriptures that are sworne vnto them yea and also to defende them vnto death Also S. Paule sayth Let the word of God dwell in you plenteously S. Paule woulde that lay men shoulde learne the worde of God yea that plenteously And you commaunde that they shall haue nothinge of it How standeth your nothing wyth Saint Paules aboundaunce Aboundantly and nothing bée farre a sunder But thus doe you alwayes agrée with S. Paule and with holy Scripture And if you woulde say playnely in wordes that your déedes doe declare openly then were wée in no doubt of you for all y ◠worlde woulde take you as you bée taken béefore God that is for the Antichristes that the world looketh for Neuerthelesse doubt you not but God shall declare it openly at his time to your vtter confusion and damnation For doubt lesse you neither holde with Christ with his holy doctours nor yet with your owne lawe where they bée against you but all these must bée expounded and wroonge vnto your carnall purpose or els you make it heresie But thinke you that the father of heauen which for the great tender loue that hée had to mans soule sent hys onely sonne to redéeme it and also to géeue it a lawe to liue by out of his owne mouth shall thus suffer it loste thorough your hypocrisie and his godly worde to bée ouer frodden for the mayntaynyng of your worldly glory Nay doubtles for if it were possible that hée coulde more regarde your pompe and pride then mans soule and his godly word yet were it vnpossible that euer hée should so dispise the swéete bloude of his blessed sonne swéete Iesus Wherefore looke vppon your charge But to our purpose S. Augustine is openly against you in these words My brethren reade holy Scripture in the which you shall finde what you ought to holde and what you oughte to flye What is a man reputed without learning what is hée Is hée not a shéepe or a Goate Is hée not an Oxe or an Asse Is hée any better thē an Horsse or a Mule the which hath no vnderstandyng c. Here S. Augustine moueth men to reade holy Scripture and you commaunde them not to reade it S. Augustine sayth they shal know in them what to doe and what not to doe you say they shal learne nothing therout but heresies S. Augustine sayth a mā without learning of scriptures is no better then a brute beast are not you good fathers that will make all your childrē no better thē beastes Also Athanasius If thou wilte that thy children shall bée obedient vnto thee vse them to the wordes of God But thou shalt not saye that it béelongeth alonely to religious men to study Scriptures but rather it béelongeth to euery Christen man and specially vnto hym that is wrapped in the businesses of this worlde and so much the more because hée hath more néede of helpe for hée is wrapped in y ◠troubles of this worlde therefore it is greatly to thy profite that thy children should both heare and also reade holy Scriptures for of them shall they learne thys commaundement Honour thy father and thy mother c. These wordes bée playne inough against you they néede no exposition And the doctour is of auctority wherfore answere you to hym Also Chrisostome that was a Byshop as well as you bée cōdemneth your sentence openly saying I béeséeche you that you will oftentimes come hither and that you will diligently heare the lesson of holy Scripture and not alonely when you bée here but also take in your handes
it but will you condemne all thinges where by men doe take occasion of euill TheÌ„ must you fyrst put out your own eyes for by them take you occasioÌ„ to sée many idle thinges you must also destroy your handes your féete your tongue and al that you haue for these doe you mysuse very often you must also destroy your own harts whereby you haue not alonely occasion of euil but you doe thinke euil in very déede you must also destroy all fayre womeÌ„ for of them take you sore occasions of euyll you must also burne all your goodes and destroy all your riches for of theÌ„ men take occasion to be théeues and you to bée proud you must also destroy all wynes for of theÌ„ men take occasioÌ„ to bée droÌ„keÌ„ you must destroy all meates for they géeue meÌ„ occasioÌ„ of gluttony yea you muste destroye the mercy of God of the which euell men take boldenes in their myschief Briefly what is there so good a thing but that euell meÌ„ can take an occasion of euill yea and that of Christ hym selfe as Saint Paule saith which vnto the Iewes is offence and vnto the Gentyls occasion of folyshnes yet for al this you may not destroy Christ but hée must remayne stil and so likewise the Gospell for though that the euell men which will neuer bée good receiue of it occasion of euyll yet ther bée many thousandes y e receaue there by their saluation Now béecause the spider gathereth poysoÌ„ of y e good herbes it were no reason therfore to destroy al good herbes An other of your reasoÌ„s thrée bée certayne seÌ„tences in scripture y â— doe not beloÌ„g for euery man to know as our M. Christ sayth vnto you it is geueÌ„ to know the misteries of the kingdome of heauen vnto them it is not geuen I aunswere whom meane you when you say vnto you it is geuen if you meane that Apostles all onely there successors then may not you reade holy scripture for you bée not the successors of y e Apostles by my Lord of Rochesters auctorytie but if you meane the ChristeÌ„ people that haue y â— spirite of God as our M. Christ ment then bée you excluded for you haue not the sprite of God as y e effect doth declare therfore you may not read scriptures Marke also that our mayster saith vnto you it is geuen as who sayth if it were not geuen you you shoulde no more haue it then other men Now how can you proue that the vnderstanding of scripture is geuen to you â–ª but now to y e text our Maister Christ speaketh heare of the sprituall and the right vnderstanding of holy scriptures which is the gift of God onely and hée speaketh not of studying â–ª or reading of holy scripture for you haue in the same place how that many dyd followe him and heare his preaching but yet they vnderstoode him not Therefore this text maketh directly against you and your works doe declare that you bée the hearers readers of the worde of God but the vnderstanding is not geuen you But now wyllmy Lord of Rochester saye that you haue the very vnderstanding as holy doctors had it for though that scriptures in themselues and of their owne nature bée plainest best to bée knowen yet bée y e holy doctors playnest vnto vs wherefore hée that will vnderstand scripture must fyrst learne to vnderstand the doctours they shal bring hym to the true vnderstanding of holy scripture or els hée must erre I aunswere O my Lorde doe you wryte this with a safe conscyence thinke you y â— you can discharge your conscience béefore the dreadfull face of Christ with this triflyng distynction Quedam sunt notiora nobis et quedam notiora naturae I pray you if you wil proue that God were wise would you béegin to proue it at your wisedome if you would proue that God were aliue woulde you proue it by that y â— you bée aliue if you would perswade a man to beléeue that there is a God would you learne hym that hée must néedes beléeue it because y â— there bée creatures These thinges bée best knowen vnto you and if you woulde prooue that a man hath a true sence of Scriptures will you proue it by that that hée hath the sence of the doctours What if y e doctours had taken a false and a contrary sence this case is possible would you therefore say that the sence which the maÌ„ hath takeÌ„ out of scripture is false But I pray you my Lorde after this this rule how could men vnderstand scriptures in Peter Paules dayes when there weare no doctours But after your owne learning that same science which must proue the princypelles of other sciences is fyrst knoweÌ„ actualiter distinctly Now bée all the pryncipels of all other doctours proued â—rew by holy scripture therefore there is no saying nor exposition of ho ly doctours y t can bée perfectly knoweÌ„ except that scripture bée fyrst knowen this is your owne dyuynitie you can not denye it wherefore if you will proue that you haue the verytie you must proue it béecause you haue the sence of holy scripture and not the seÌ„ce of holy doctours But doubtles I haue great meruell that my Lord of Rochester is neyther ashamed of maÌ„ nor yet afrayde of the vengeance of God y â— thus triflyth w t holy scripture Besides this you haue an other bauld reason the Citie of London hath certeine priuileges and secrete counsels it were no reason that all men should know them this was my Lorde of Londons reason at Paules crosse when hée condemned the new TestameÌ„t I aunswere my Lord say of your coÌ„science did you not speake these wordes to please my Lorde the Maior of London and his brethren But I pray you is this a like similitude of y â— certeine counsels of meÌ„ the whiche must bée kept secrete bycause they bée couÌ„sels and of the holy scriptures the whiche were brought into this world not to bée â–ª kept secrete but to bée preached openly as our maister Christ commaundeth preach the Gospell to all creatures heare you to all creatures let these meÌ„ haue it for all these bee of y e counsell kéepe you it from the residue Furthermore our maister Christ saith in an other place that I haue shewed you in secretnes preach it on the tope of the house Also S. Paule sayth the Gospell is declared openly through preachyng in an other place God haue brought life and immortalitie vnto light thorough the Gospell Also our maister calleth it the light of the world nowe who will set as hée saith a light vnder a bushell and not rather openly that all meÌ„ there by may bée lightned Wherfore my lord your similitude is very far vnlike and if you were not a Lord it were woorthy to bée despised But doubtles it may bée wel thought that you were
iudge and if Christes worde condemne the couÌ„sell who shal approoue it who shall prayse it who shall defende it The temporall sworde nor the multitude of Byshops nor interdiction excommunication nor cursing can then helpe Wherefore let euery true ChristeÌ„ man looke on this matter indifferently it is no trifling wyth God nor with his holy worde for God will remayne for euer his holy word must bée fulfilled and if we wil not fulfill it bée shal cast vs down to the déepe pit of hell and make of stones meÌ„ in our stede that shall kéepe his worde It is no light thyng for it lyeth on the saluation and damnation both of body and soule froÌ„ the which we can not bée deliuered with these glorious wordes Concilium ConciliuÌ„ Patres Patres Episcopi Episcopi for all these may bée the ministers of the deuill yea though they were aungels Therfore ones agayne I doe monish and exhorte in the glorious name of the lyuing God and in y e swéet bloud of Christ Iesus all true ChristeÌ„ men to take héede what they doe agaynste Christes holy word whiche is their eternal God their mercyfull redemerand shall bée also their mighty and glorious iudge Now let vs examine the wordes of the Councell First of all the Councell graunteth that in the begynning of the church all Christen men were houseled vnder both kyndes nowe would I knowe of the Councell of whom the Church had receiued this maner of Christ or his holy Apostles as doubtles shée dyd then what authoritye had the Councell to chaunge the institution of Christ and of his holy Apostles and also the vse and practise of holy Church was not the first Churche of God Did shée not kéepe Christes institution did shée not fulfill Christes word Did not y e holy Apostles learne here so And now shall the Councell of Constance first condemne Christ and his blessed word then the learnyng of Christes holy Apostles and also the long vse and practise of Christes blessed Church without any Scripture without authoritie or without any speciall reuelation froÌ„ God but alonely for auoydyng of certeine perils Yea and not content alonely to coÌ„demne these thinges but vnder the paine of heresie to coÌ„demne them This is to sore a coÌ„demnation of Christes open woorde and of that thyng whiche they graunt that the Church dyd vse at the begynnyng Furthermore the Councell sayth that holy fathers and the Church dyd bryng in this custome to housell laye men vnder one kinde Are you not ashamed of these woordes Doth not your conscience prike you thus openly to lye yea of Christ and of his holy Church Christes worde is openly agaynste you and you graunt that the vse of the church was also otherwise And as for holy fathers here may you sée what they say to it but you are the children of the kyngdome of lyes and doubtlesse if you bryng not foorth the holy fathers that make for you you shall not alonely bée taken for abhominable and â—…en lyers but also for shameful and detestable sclaunderers both of holy Church and also of holy fathers But it is no wonder for Antichrist must declare him selfe openly to bée agaynst Christ yet is hée neuer without an excuse and a shaddow of holynes where by hée may blynd the poore people But what excuse had hée here in the Councell to coÌ„demne Christes worde That they might auoyde certaine sclauÌ„ders and perrils béecause that there is no body without bloud Bée not these lawfull causes to condemne Christes open word yea and that vnder the payne of heresie Is not this a new maner of law to make that hée that will not obeye a statute made agaynst Gods word which hée is bouÌ„de to obey vnder payne of euerlastyng damnation alonely for auoydyng perrils to bée condemned for an hereticke Briefely by this reason may they condemne all holy Scripture by laying icoperdies perrils thereto they may condemne all the creatures of God for there may bée perill in vsing of them all But what néede many wordes to prooue this Councell to bée of the deuill for if that bée not of the deuill that is contrary to Christ and hath no excuse for it but alonely to auoyde perrils I caÌ„ not tell what is of the deuill I am sure Antichrist shall neuer bée without some carnall excuse for if hée will deny Christ to bée both God man hée shall haue stronger carnall reasons for him then the Councell hath for this but this matter must not bée iudged by carnal reasons It is Gods worde that is aboue all creatures wherefore let vs goe to the Scriptures as a sure ancore to ouercome Antichrist with all his carnall reasons First our maister Christ when hée dyd institute this blessed Sacrament did vse these woordes take it and eate it this is my body c. Likewise takyng the challice hée gaue thankes gaue it vnto them saying drinke all of this this is my bloud of the newe testament the which shall bée shed for many into remission of sinnes These bée playne wordes drinke of it all hée that sayth all excepteth no man Furthermore hée knewe that there might bée ieoperdies in the receiuyng of it yet hée sayth drinke of it all for it is my bloud that shall bée shed for the remission of sinnes Now was it not shed for lay mens sinnes why shal they not then drinke of it The maister and the Lord sayth drinke therof and shall the miserable seruaunt withstand his commaundemeÌ„t yea commaunde the playne contrary and say drinke not therof But now commeth my Lord of Rochester which perceiueth that the Councel is connict in that that it consenteth that the whole Church in the begynnyng did receiue this Sacrament vnder both kyndes and yet forbiddeth that same thyng and sayth to mainteine this errour that Christe spake these wordes drinke of it all alonely to his Apostles for there were no other men there but the Apostles and therfore they must alonely drinke therof I aunswere My Lord if this thing were alonely lawfull vnto the Apostles how will you discharge the primatiue Churche in the whiche were those men that Christ ministred this Sacrament vnto yea the selfe men did minister it vnder both kyndes to the whole congregation accordyng to this commaundement drinke of it all Dout not but they vnderstoode Christes will as well as you in this commaundement But in the way of communication let vs grauÌ„t you that to the Apostles this was onely sayd how will you theÌ„ discharge your owne Priestes from deadly sinne the which receiue it vnder both kindes and yet bée they neither Apostles nor successours of theÌ„ but after your own learnyng the Bishops alonely bée their successours the Priestes doe represent lxxij Disciples Shal they in this thyng represeÌ„t the Apostles and in absoluyng from sinne but the Disciples But let vs sée farther in your for fetched reason tel vs how
as this is But yet I pray you one worde Why bée not your haÌ„ds defiled for handeling of whores sleshe Is whores slesh so cleane that Priestes may handle it and the fleshe of an honest and a good woman so vncleane that Priest must bée burned for handeling of it Fye on the deuill Thinkest thou that men hath neyther reuereÌ„ce in their â—artes toward God nor yet reasoÌ„ to iudge of these things What can bée shameles if this thing shall bée thus alowed amongest Christen men Here bée all honest women and that in honestie abhorred despised and whores in comparison of them bée sanctified and blessed But oh thou Lord God I doe yet beléeue that thou wilt once bée reuenged of this dâ—shonour shamefulnes Moreouer why doth not oppression and violence and thefte defyle Priestes handes as well as mariage What hath pure matrymonye offended that it alonely should defyle priests hands and all other maner of vices and vncleanenes doth nothing contaminate them But alas for pitye how blindly doe we iudge of this holy ordinaÌ„ce and institution of God that thus doe blaspheme it What will men say to blessed S. Paule where hée sayth Haue we not power to lead about a syster to wife as well as the bretheren of the Lord and as Cephas I will not dispute whether that Paule had a wife or not But this I am sure that this text doth clearely proue and that after y t mind of great doctours how that Peter other Apostles had wiues Wherefore then should it bée vnlawfull for our priestes to marry Bée our priests holier theÌ„ S. Peter other Apostles Or is mariage now more vnlawfull then it was then But peraduenture here will bée sayd that the Apostles had wiues beefore y t Christ dyd chuse theÌ„ but afterward they forsooke their wyues and folowed Christ To this I aunswere that it is not inough so to say For séeing that they haue graunted how the apostles had wiues wheÌ„ they were cauled it standeth with reasoÌ„ that these men should proue by an open scripture that the Apostles after theyr caulyng dyd forsake theyr wyues Yea I wyll goe farther wyth them and say playnely that is an abhominable lye a great blasphemy agaynst God and his holy Apostles to say that they had forsaken theyr wyues For our M. Christ taught them not to forsake their wyues but in any wyse to kéepe theÌ„ sauing alonely for fornication Now is the election vnto Apostleship neyther fornication nor yet like vnto fornication Wherefore I say boldely that it is a false lye agaynst the holy Apostles to say that they forsooke their wyues Also this same place of S. Paule doth prooue it a false lye For S. Paule speaketh how S. Peter after hys Apostleshyp and also other disciples of Christ caryed theyr wyues about wyth them when they went a preaching Wherefore it is but a lye to say that they had forsaken them Now Christen reader here haue I perfourmed I trust one part of my promise that is to say I haue proued this article of myne by Gods holy worde so playnely that no man I trust can or will deny but that these Scriptures bée sufficient to moue me and al other meÌ„ to bée of this doctrine that I am of The second part of my promise was to proue this also by holy doctours Vnto the which I will now prepare my selfe But afore all thinges I louingly and charitably desyre the reader to set apart all parcialitie and malice and to iudge indifferently of my doctrine as hée will aunswere at y â— dread full day of doome and not to refuse that thyng that is truth for hatred or displeasure of my person For surely myne intent is neyther to hurte or harme nor yet displease as much as lyeth in mée any person And though I haue in tymes past somwhat vehemently written agaynst those thinges that I thought errours yet would I require hartely euery man to weye euery thyng indifferently by hymself and consider how I haue taken vpon mée not to enuey agaynst any persoÌ„ but alonely to fight agaynst that deuillishe doctrine which is dishonour to Christ and hys blessed bloude and perillous and dampnable vnto all Christen mens soules Secondarily I haue béene wrongfully and vncharitably handeled as God and all good men doth knowe the which I will bée bounde to prooue whensoeuer it shall please God and the kyng to assigne indifferent iudges to heare mée and myne aduersaries Now let no maÌ„ require in mée that hée can not finde in hymselfe that is to say that I can so patiently and so easely beare and suffer these intollerable wronges as I ought for to doe yea and paraduenture as I gladly woulde doe Wherefore I confesse that many wordes hath béene sharpely written by mée the which I would gladly had béene more charitablyer written but then God had not geeueÌ„ mée so great patience Wherefore I trust now by Gods grace somethyng more temperately to speake desiring euery good man of hys charitie to helpe mée wyth his deuoute prayer Amen To our purpose Fyrst commeth blessed S. Ciprian of whom was asked a question what should bée done wyth those religious personnes that could not kéepe theyr chastitie as they had vowed These bée hys wordes Thou doest aske what wée doe iudge of vyrgins the which after they haue decréed to lyue chastly are afterward founde in one bedde wyth a man Of the which thou sayst that one of them was a Deacon Wée doe wyth great sorow sée y â— great ruine of many persons which coÌ„meth by y â— reasoÌ„ of such vnlawfull and perillous companying togither Wherefore if they haue dedicate them selues vnto Christ out of fayth to lyue purely and chastly then let them so remayne wyth out any fable and strongly and stedfastly to abyde the rewarde of virginitie But and if they wyll not abyde or els can not abyde then is it better to marry then for to fall into the fier of concupiscence and let them géeue vnto the brethren and sisterne none occasion of sclaunder c. I doe for my parte require no more then blessed Cyprian doth here teach that is to say if Priestes can lyue sole I beséeche our Lord to rewarde them for it géeue them grace to continue But if they can not I woulde haue no snare layd for theyr soules nor yet haue them compelled to a thyng that they can not kéepe But I woulde the thyng shoulde bée indifferent for them that can lyue chaste so to remayne And they that haue not the gifte nor can not so lyue for to vse that lawfull remedy that God hath ordained What hath men to doe or what moueth theÌ„ to compell Priestes not to marry as long as God is conteÌ„ted with priests wedlocke Let no man thynke that such a compulsion is acceptable to God And if men wyll not bée conteÌ„ted with this doctrine that is so good so reasonable and so honest what
more diligeÌ„tly pray maketh nothing for the Pope For if wée should bée bouÌ„de as y t pope saith not to marry by the reason that we ought to pray then might no lay man marry a wife For laye men are as much bounde by the Gospell to prayer as priestes bee There is no tyme that the Gospell coÌ„maundeth a priest to pray in nor yet no prayer that is commaunded to priestes by y t gospell but lay men are bonnd to the same Wherefore if the pope will conclude that priestes shall haue no wiues because they are bound to pray By the same reason will I prooue y t no christeÌ„ man may haue a wife Nor it will not help to say that priestes are more bound to pray then lay men therefore they haue no wyues For whether that they be bounde lesse or more that maketh no matter to y t argumeÌ„t For both the parties are bounde to prayer Therefore after the popes doctrine neyther of them both may marry But whether the one be more bounde then the other it maketh no matter to mée for they are both bounde therfore they must both abstayne I woulde desyre all Papistes to let this reason of myne stande still vnassoyled An other reason their is of Pope Leo the. ix that bringefh this text of S. Paule Haue not we power to leade aboute with vs a wyfe as the brother of our Lord and Cephas Out of this texte disputeth the pope thus S. Paule sayth not we haue power amplectendi muliereÌ„ to embrace a woman But circunducendi that is to leade her with vs that shée may bée sustayned as the Pope sayth of her husband But there may bée no company of maryage betwéene them Euery ChristeÌ„ man may sée what a skleÌ„der argument this is of the pope S. Paule sayth not amplecteÌ„di sed cercuÌ„ducendi Ergo non licet sacerdotious habere vxores This can no man denye but S. Paules mening is there how that priests may lawfully haue wiues as the example of Peter doth there prooue Wherefore I thinke no man so madde to iudge that the Apostels dyd myrry wyues alonely to lead theÌ„ about with them as the Pope sayth and to put other men to costes and charges For this office they might haue had of all other women and neded not to marry for leading about of women with them Wherefore it must néedes follow séeing S. Paules meaning is that priestes may lawfully haue wiues that they may also lawfully vse the office of matrimony For his owne doctrine is that the man hath no power ouer his owne body but his wife Wherefore it must followe that the pope maketh an euell supposition when hée supposeth that the Apostles hadde wiues and did onely but cary them about to geue them meate and drinke and not to company with them Also marke of this argument how the pope graunteth that the apostles had wyues Wherefore he must now prooue that the Apostles forsooke the company of their wiues as hée sayth But I am content to take this argument at the popes hand This the pope graunteth that the Apostles ledde their wyues aboute wyth them Wherfore it must néedes follow eueÌ„ after the Pope that our priestes may also leade wiues aboute with them If ye graunt me this I am content I will not binde priestes amplectendi vxores I will put it to his wiues discretion and his as they two caÌ„ agrée so am I coÌ„tent alonely to let them haue the libertie that the Pope graunteth the holy Apostles to haue had And I doubt not but there wyll folow tokens not onely of circumducendi but of amplectendi Truely I haue great maruayle y t men bée not ashamed thus to trifle with holy Scripture yea and that in matters that bée so waighty wherby they sée dayly so great offence and sclaunder to spring in the holy church of God An other Scripture the pope hath which is this They that are in the fleshe can not please God On thys text disputeth the Pope thus They that are defiled are in the fleshe But priestes that marry wyues are defiled therefore they bée in y t fleshe and can not please God If men had eyther feare of God in thier hartes or els reuereÌ„ce to Gods holy institutions and ordinaunces they would not thus speake nor iudge of pure cleane matrimony I trust there is no ChristeÌ„ man but bee will grauÌ„t mée that matrimony is of gods ordayning and settinge Wherefore it must néedes bée pure aâ—d cleane For our God is no God of vncleanenes or of filthines let the pope iudge hym as hée wyll Nowe to the Popes argument The Pope sayth in hys minor how Priestes that marry bée vncleane I denye that and say stedfastly that the pope blasphemeth both God and his holy giftes And wheÌ„ hée can prooue his minor true then will I graunt it vnlawfull for Priestes to marry But I wyll take the Popes argument and prooue that no man shall haue wiues and so shall the worlde soone bée at an ende The popes maior is this They that bée in the flesh can not please God But maryed meÌ„ as the Pope thinketh lyue after y e flesh therefore no maryed man can bée saued Let the pope of Rome and all hys adherentes aunswere to my argument and I will soone aunswere to theirs For this I am sure of that y e scriptures which he bringeth maketh not agaynst matrimony nor yet more against priests then agaynst lay men Wherfore let hym conclude what hée can out of them against priestes and I will conclude the same agaynst laye men These bée all the Scriptures that I can finde in the Popes law against this matter Wherefore now will I goe to their reasons Their principall reason is this Maryed men may bée choseÌ„ to bee priests but after their priesthoode say they may they not marry These meÌ„ must first consider what doctrine they defend y t is to say how they inteÌ„de to defeÌ„d y e popes doctrine and y t doctrine which they call the doctrine of the church for there is none other doctrine agaynst vs but that Nowe doth this doctrine clearely deterne agaynst them and say how no maÌ„ that hath a wife may bée choseÌ„ to bée Priest or a DeacoÌ„ neither they caÌ„ bring mée one exaÌ„ple that euer the Pope did graunt that a maryed man myght bée a priest excepte hée got money for dispensing So that the Pope by his dispensation hath alwayes testified that it was against his law for a maryed man to bée a Priest Wherfore these meÌ„ if they will defende the lawes of the Church must bée bound to prooue that maryed men may after the lawes of the Church as they call them bée chosen or elles their aunswere is naught For it is no reason that they should faine this solution of their owne braynes and say that it may bée so But they must prooue me that
publican or infidel and thou bindest him on earth but see that thou binde hym iustly for iustice will breake vnlawfull bondes ¶ In the same place Cap. Temerarium iudicium Verba Augustini RAshe iudgment for the most part neuer hurteth him which is rashlye iudged but to him that iudgeth rashly his rashnes must needes bee hurtfull ¶ In the same place Cap. Quid. Verb Aug. WHat harme is it to a maÌ„ though humane ignoraÌ„ce doth blot him out of that table if his wicked conscieÌ„ce do not blot him out of the booke of life ¶ In the same place Cap. Et si Verba Aug. ALthough for a time thou bee condemned of a man and the procoâ—sull hath geuen iudgmeÌ„t vpon Ciprian the earthly seate is one thing the heauenly iudgmeÌ„t seate is an other from the inferiour seat he hath receiued iudgment from the superiour he receiueth a crowne ¶ 11 Quest 3. Cap. Custodi verba Augusti KEepe thy innocencye secret vnto thy selfe when no man doth oppresse thy cause false witnesse shall preuayle agaynst thee but that onely with men for shall it bee of any force beefore God where thy cause is to bee hearde When as God shall bee the iudge then shall bee no other witnesse then thy conscience betweene the iust iudge and thy thy conscience therefore feare nothing but thy owne cause ¶ 24 Quest 3. Cap. Si quis verba Hieroâ—imi IF any man bee excoÌ„municated with vnrighteous iudgment of theÌ„ which bee rulers of the Church if hee beefore hath not gone out thereof that is if hee hath not so done that deserued to be excommunicated he is nothing hurt in that hee seemeth to bee expelled of men by vniust iudgment and so commeth it to passe that sometime hee which is cast out is within hee is without which seemeth to bee kept within ¶ 24. Quest. 3. Cap. Non in verba Rabbani WEe are not perpetually damned when as we are vniustly iudged according to the saying of Dauid Neither shall hee damne him when hee is iudged Many of the Priestes doe professe y t they persecuted a faulte of a zeale to God ward but whilest that this is vndiscretly done they incurre the wickednes of sacrilege whilest they ruÌ„ne hedlonge to amend others they them selues doe also much rather fall into a worser mischiefe In the same place Cap. Cum aliquis Verba Orige WHen as any man doth goe out from the trueth from the feare of God from fayth and from charity hee goeth out of the tentes of y t Church although by the sentence of the Byshop hee bee not cast out So contrary wise one is with vmust iudgment cast forth if before hee hath not gone out of him selfe that is if hee haue not by hys doeing deserued to goe forth hee is no thing at all harmed For sometime hee that is east forth is within and hee that is without it semeth that he is within The councell of Meldens 11. Questi Cap. Nemo Episcoporum LEt no Byshop without certaine and manifest cause first knowen forbid any man the ecclesiasticall communion And let no man accurse anye one without the knowledge of y t Arch byshop or Byshops but so farre as the Canon auctoritye doth teache because a curse is eternall damnation of death and it ought to bee enioyned but onely for a deadly sinne and vpon those which could not otherwise bee amended ¶ The ende of the workes of Doct. Barnes A brief and necessary Table of all particular matters and wordes to bee noted in these workes of Maister Doctour Barnes A. ALexander the thyrd condemned a Decree made by king Henry the ij 192 Antechrist a subtile crafty marchaunt 186 Antichrist who hee is 301 Antechrist declareth hym selfe to bee agaynst Christ 303 Antechrist his doctrine ibid em Apostles forsake not their wyues 318 Articles agaynst Fridericke the Emperour 191 Articles set forth by the authoritie of the kyng made heresie by the pope 201 Articles for which Barnes was coÌ„demned 205 Authorities to proue that the Scriptures ought to bee in the mother toung 287 B. BArnes was not greeued with the Clergy but with the deuill that reigned in them 190 Barnes earnest zeale in the trueth 201 Barnes and Cardinall Wolsey reason togither 210 Barnes disputation with the Byshops 217 Barnes arested by a Sergeant of armes 221 Barnes threatened to bee burned 222 Barnes examined at Westminster ibidem Barnes forbydden to preach 223 Barnes cruelly persecuted by the papistes 225 Barnes lyued sole and vnmaryed 330 Baruck the Prophet against Idols and Images 343 Barnes maketh a bold chalenge 356 Bilney a vertuous and godly man 193 Bilney a counsaylour to Barnes 221 Blasphemy agaynst Christ and hys Apostles 317 Blynde reasons of Papistes 308 Byndyng and losing what it is 259 260. 261 Byshoppes Court no man can bee founde innocent 183 Byshops gouerne tyrannously 183 Bishops worse then y t great Turke 284 Byshops Captaines of rebelles agaynst the Prince 188 Byshoppes holy workes what they are 196 Byshops haue lofty myndes 191 Byshops commit periury 198 Byshoppes assoyled of their othe to their Prince but neuer of their oth to the Pope ibidem Byshops sweare to visite the Pope yearely 203 Byshoppes myters come from the Iewes 213 Byshoppes vse vayne ceremonyes 214 Byshops Crosier staffe what it meaneth ibidem Byshops pryde and lewde lyuyng is to bee cryed out vpon 217 Byshops compared to popettes and stage players 266 Bishops burners murtherers of y t lyuely images of God but of their worme eaten Images they burne none 346 C. CArdinall Wolsey and Doctour Barnes reason togither 210 Cardinall Wolsey well pleased with his pillers and pollaxes 215 Charitie may bee deceaued but fayth cannot 250 Charitie is Gods gift 313 Chastitie compelled is agaynst the in stitution of the Gospell 328 Chastitie of Papistes most abhominable 328. 329. 330 Children of God who they are 270 Clement Pope excoÌ„municated kyng Henry the viij 198 ClemeÌ„t the pope the sonne of a Curtisan 199 Clement Pope agaynste Vrbane Pope 193 Clergy may not bee reproued 183. 184 Clergy may not bee hindered by power or potentate ibidem Clergy the enemyes of trueth 189 Christe submitted hym selfe to the higher powers 185 Christ and his Apostles ouerthrowe the Popes doctrine 187 ChristiaÌ„ man may not extremely and vncharitably sue and vexe their brethren 207 ChristieÌ„ man may lawfully demaund their debt by the law ibidem Christ onely hath wrought our redemption 227 Christ is all in all 226. 230 Christ is our example to suffer persecution paciently 296 Christes institution of the Sacrament 303 Christes bloud is to bee receaued aswell of the layetie as of the spiritualtie 304 Christ is the onely mediatour betweene God and man 347. 351 Christ onely bringeth vs into the fauour of almightie God 348 Church why it is called holy 246 Churche of God is the treasures of God without spot or wrinkle 246 Church how it is knowen 249 Church that is true is a sufferer and not a
Tyndall vpon the Gospell of Luke The Prologue of W. Tyndall vpon the Gospell of Iohn The epistle to the Romaynes to the excellentest part of the new Testament Here you must note these wordes law sinne c. Law how it is to be vnderstand The law of God requireth the bottom of our hartes S. Paul was a great persecutor of the christians If we be not willing to do good then doth sinne raign in vs. No man can fulfill the law but Christ onely The pâ—â—e and perfect kepyng of the law is to do the â—aâ—e of 〈◊〉 〈…〉 but oâ— inward loue The law encreaseth sinne The law is spiritual The spirite of god maketh a maÌ„ spirituall The law is good righteous and holy Workes of the law the fulfilling of the law are two things By the workes of the law no man can be iustified As the law is spiritual so it must be fulfilled spiritually Where true fayth is there is the spirit of God Our iustification is by fayth in Christ Out of true fayth springeth all good workeâ— Oâ—synne Sinne what it is Sinne in y â— scripture is chiefly called vnbe liefe Grace how it is vnderstand in the scriptures Gift what it is God for Christes sake receaueth vs. There is no damnation to theÌ„ that are in Christ Faith what it is False and fained faith True faith is liuely Fayth is not idle The true definition of fayth Good workeâ— cannot be separate from true fayth Righteousnes how it is to be vnderstaÌ„d Flesh spirite what they are â—ow to vnderstand them How this word fleshe is to be vnderstand in the Scripture Increduâ—â—tie is the chief of all sinnes Fleshe is here well described What soâ—euer procedeth of faith is spirituall A necessary and profitable instruction for all preachers The maner of S. PauÌ„les doctrine Nature is so blinde that we caÌ„not see nor vnderstand the goodnes of God hys mercy shewed vnto vs in Christ Iesu hys â—owne S. Paule coÌ„demneth all hipocrisiâ— How S. Paul rebuketh hypocrites The difference betwene the Iewe the Gentile All men are sinners The waye howe wee must bee made righteous Faith obteineth the fulfillyng of the law S. Paule auÌ„swereth to the caueling question that our Papistes vse agaynst iustificatioÌ„ of faith onely Good workes are ouâ— ward signes of true fayth Wee are first iustified theÌ„ foloweth good workes Gods mercy moueth vs to fayth in his promises so that God in al things worketh our iustification Gods mercy saueth vs and not we our selues If we lack Abrahams fayth we cannot be Abrahams children Fayth onely receaueth the grace that coÌ„meth by Abraham The frutes workes of fayth Fayth before all workes iustifieth Good workes are the fruites of fayth Where true fayth is there are good workes Where fayth lacketh there is all euill workes As by â—â—aÌ„ came sinne so by Christ came saluation The principall work of faith and the battaile betwen the spirite and the flesh What it is not to be vnder the law What it is to be vnder the lawe The right fredome libertie froÌ„ sinne and from the law Example Our consciences bound and in daunger to the lawe by olde Adam so loÌ„g as he liueth in vs. The law requireth of vs that which we cannot pay The law doth vtter and declare what sinne is What wâ— may do of our selues and what we may not do Where feare and shame is away there all wickednes is committed The fleshe is contrary to the sprite The sprite lusteth contrary to the flesh There is no daunger to theÌ„ that are in Christ The right worke of fayth is to mortify the flesh Predestiâ—… cion is in the handes of God How farre we may proceede in predestination Predestinâ—tion is not rashly to be disputed of Which are good workes mete to be done Loue is y â— fulfilling of the law We must deale louingly with our weake brethren The weaknes of our brethren is to be considered In the epistle to the Romaines is conteyned a sufficient doctrine for a Christen man Beware of the traditious of men This epistle declareth it self Weake and yong consciences as to be stubborne for the last shal receiue the equall reward with the first Loue fulfilleth the law It is the parte of a good shepherd to veÌ„ture hys lyfe for hys sheepe tribulatioÌ„ for the Gospell sake maketh vs sure of eternall lyfe All that repent are iustified thorough saith by Christ and not by workes The law condeÌ„neth but the beleuyng of Gods promises iustifieth In sekyng any other satisfaction theÌ„ Christ we beceauâ— our selues Hereby are we warned that workes saue vs not but the word that is the promise Mannes righteousnes zeale or imagination without Gods worde is odious For fayth when it is preached bringeth y e spirite and power to fulfill the law Who so hath a pure fayth can not but abouÌ„d with good workes Not the receauyng of the Gospel but the coÌ„tinuaunce to the latter ende maketh vs blessed He meaneth therby lest they should fall from the worde they had already receaued PatieÌ„ce in persecution for Christs sake rewarded with y â— crowne of euerlasting ioy and felicitie Hereby haue we euident signes that the latter day is at hand The office of a bishop The Pope his Prelates are here playnly set forth for what Christ loosed freely the Pope did bynd it to lose it agayne for money Vertuous Byshops are worthy double honor Byshops must be vigilant in their vocationâ— This hath already ben fulfilled in our spiritualtie What maner a man a Byshop or Curate ought to be Good deedes please god so farre foorth as they are applied to the kepyng of the commaundements but Christ onely iustifieth Christ is all to a Christen man MeÌ„ ought to rule theyr wiues with godâ— word To watch is not onely to abstaine from slepe but also to auoyde all occasions that may drawe vs to sinne As god reioyceth not in the dede it selfe â–ª so doth he not in â—…dle faith without works Good workes are a shew of our fayth as the fruit is of the tree He prophesieth of the popes spiritualtie The condition of the worlde shall waxe worse and worse Where 〈◊〉 true fayth is there are also good workes Christes bloud purchaseth forgeuenes of sinnes and not mans workes Whether this were Paules epistle or no great learned men haue doubted Some deny it to haue bene written by anye Apostle and refuse it as not Catholike A solution of the former doubts This not to be denied to be Paules Epistle Mercy is locked vp from hym which wilfully yeldeth his body 〈◊〉 soule to sinne No place in the scripture so plainly describeth the significations figures of the olde testament as this epistle doth This epistle for that it agreeth with the rest of the scripture ought to be of equal authoritie with the other This epistle is to be taken as holy scripture The papistes alleage this text for their purpose thorough misunderstandyng the same Fayth only
Apostles Paule is greater theÌ„ Peter Paul proued his Apostleshyp with preachyng and sufferyng The Byshops proue there Apostleshyp w t bulles shadowes The Apostles were sent of Christ w t like authoritie The authoritie that Christ gaue was to preache Christes word ☞ ☞ Why Byshops make them a god on earth AaroÌ„ made a calfe And the Pope maketh Bulles The shaueÌ„ nation hath put Christ out of hys â—owme and all kinges and the Emperour Christ is but a vaine name Proper ministers Rochester is proued both ignorant and malicious The Epistles of Paule are the Gospell What Gospell signifieth One Gospell one spirite one truth The authoritie of Paule and of hys Gospell Rochester playeth boâ— pepe Neuer maÌ„ for bad to marry saue the Pope The cause why they will not haue the scripture in Englishe Tully chiefe of Oratours Rochester alleageth Paule for his blinde ceremonies contrary to Paules doctrine It is not lawfull for vs to tell what prayer is what fasting is or wherefore it serueth Payne of cursing damnatioÌ„ and so forth If Paule had none authoritie theÌ„ had Peter none where had then the Pope this authoritie Rochester is improued Wherefore the spirituall officers are ordayned Rochester alleageth heretikes for his purpose for lacke of scripture Robynhode is of authoritie enough to proue the Pope withall Rochester is an Oratoure Rochester is cleane beside hymselfe If Rochester be such a iuggler What suppose ye of the rest let Rochester be an example therfore to iudge them all Faith is the roote and loue springeth of fayth Though Rochester haue not the spirite to iudge spirituall thinges yet ought reason to haue kept him from so shameful lying But God hath blynded him to bring their falshod to light The controuersy betwene Iames Paule Why deuils haue none of Paules fayth nor sinners that repent not A maÌ„ may beleue that Christ died and many other thynges 〈◊〉 not beleue in Christ What it is to beleue in Christ Why say men can not rule Men feare the Popes oyle more then Gods coÌ„maundement Fayth driueth y â— deuilâ— away Why doe not the Byshops make hym flee from shotyng of gunnes Ceremonies dyd not the miracle but fayth Let them tell what the ceremony meaneth The priest disguiseth hym selfe with the passion of Christ Domme ceremonies quench fayth and loue and make the infidels to mocke vs. The prophesie of Christ is fulfilled The testament of the obseruauntes False annoynted Christes prophesis â–ª be it neuer so terrible must be yet fulfilled Christ was neither shanen nor shorne nor annoynted with oyle Hee that doth ought to make satisfaction or to get heauen hath lost his parte of Christes bloud To our neighbour make we amendes The Apostles were neither shaue nor shoren nor annoynted with oyle Byshop an ouersear The true annoynting old Priest This oyle is not among our Byshops Priestes ought to to haue wiues why What the Priestes dutie is to do what to haue Men are not bound to pay the Priest in tithes by Gods law Deacon what it signifieth and what is his office No beggers How holy dayes and offerynges came vp Saintes were not yet Gods Why laÌ„des were geueÌ„ vnto the spirituall officers befor we fell from the fayth False annoynted Shauyng is borowed of the heathen and oylyng of y â— Iewes False names Lying signes No wife but â—n whore Take a dispensation Knaueate Bootes Miters Cite them Pose theÌ„ Make theÌ„ heretickes Burne theÌ„ Curse theÌ„ Feare theÌ„ All in Latine Rolle theÌ„ Syng Ryng Lulle theÌ„ Rocke theÌ„ a slepe Pray in Latin Say them a Gospell What quod my Lord of Canterbury Crosse Turmoylers The craft of the Prelates Interdict Peter 〈◊〉 neuer to schole at the arches The Pope hath one kyngdome more then God hymselfe Shering what it signifieth Tot quot Bishops that preach not Tithes Temporall landes Frechappell Testamentes Offering dayes Priuy tythes Mortuaries If he die froÌ„ home Thou must paye ere thou passe Pety pillage Confession First Masse Professinges Conturations Parson Vicare Parishe priest Fryers Spirituall lawe A proper commoditie of confession Laye your hand on the booke No man may aueÌ„ge saue the kyng â–ª and he is bound by his office Kinges are in captiuitie The dutie of kynges Vnlawfull othes ought to be broken and may without dispensation The kyng only ought to punish sinne I meane that is broken forth the hart must remaine to God The sprite perteineth vnto the shauen onely The kings law is Gods law How men ought to iudge questions of the scripture We come oft to schole But are neuer caught Kinges ought to see what they doe and not to beleue the Byshoppes namely seing their liuing is so sore suspects It perteineth vnto all men to know the scriptures ☞ Be learned ye that iudge the earth The kings are become Antichrists hangmen Be learned ye that iudge the earth Who slew the prophetes Why were the prophetes slayne What deedes of mercy teach the hipocrited Why flew they christ The keyes Christ is a traitor and a breaker of the kynges peace How the hypocrites bynde and lose ☞ Be learned ye that iudge the earth â—or rebukyng this 〈…〉 And for the same cause are we persecutes They bee 〈…〉 Purgatory that make perpetuâ—… Why it is 〈◊〉 Pur gatory Scala Câ—… The doore is stopt vys ye must clyme and scale the walles Some are prayed for and prayed to also The craft that helpeth other helpeth not his owne master Prayer was not sold in the old tyms Their prayer breaketh the great commaundement of God It is tyme that they were tyed by therfore The burdens of our spirituall lawyers Confession tormenteth the conscience robbeth the purse of money and the soule of fayth Bagges or bables to be knowen by Glorious names How are they estemed Kinges are down they can not go lower Our hypocrites lyue by theft ConscieÌ„ces that are so narrow about traditions haue wyde mouthes about gods coÌ„maundementes As the Iewes are the childreÌ„ of AbrahaÌ„ so are the Byshops the successours of the Apostles The spiritualty haue taught to feare their traditions They wynne somewhat alwayes ☜ They that seke honor haue no fayth neither can they do Gods message Be learned Gods wordought all men to know They do all secretly ☞ Gods wordought so iudge â—he right way to vnderstaÌ„d the scripture The kings haue a iudge before whom my soule for yours helpeth not Preach what thou wilt but rebuke nor hypocrisie The Prelates are clothed in red Pollaxeâ— Iudge the free by hys fruite and not by his leanes Sacramentes are signes of Gods promises The promise which the Sacrament preacheth iustifieth onely How the sacrameÌ„tes iustifie Matrimony was not ordeined to signifie any promise If wedlocke be holy why had they leuer haue whores theÌ„ wines Character Sacerdos Presbiter Priestes now ought not to be annointed with oyle The office of a Priest They will be holier but their deedes be not holy at all Compare their dedes to the doctrine end deedes of Christ
men The litterall sense killeth say sophisters The letter killeth expound this To loue the law is righteousnes The litterall sense is spirituall What is to be sought in y â— Scripture and in the litteâ—… sense The story of Ruben Swearâ— they by their honour thâ—â— are they not ready to suffer shame for Christes sake The adultery of Dauid The difference betwen gods sinners the deuils Nos The Pope is likened to Ham. They will to heauen by away of their owne makyng The vse of similitudes A similitude without Scripture is a sure token of a false Prophet Paul preached not worldly wisedome Similitudes and reasons of mans wisdome make no faith but waueryng opinions onely Goddes word maketh surâ— fayth for God can not lye Peter preached not fables and false similitudes but the playne Scripture ☞ Schole do 〈◊〉 Similitudes are no good argumentes among the sophisters owne selfe We must â—ure our in 〈…〉 with the remedies that God hath ordeined not tempt god What 〈…〉 ☞ ☜ In expoundyng of the Scripture we must haue a respect vnto the liuyng and practising of Christ and of his Apostles and Prophetes The scripture was geuen to leade vs vnto Christ ☞ Settes or orders Couetousnes desire of honour is the ende of all false doctrine and that which false prophets seke Purgatory Pardons Praying to saintes Confession An example of false expouÌ„ding y â— scriptures Christ the â—ayth and Gods word is the rocke and not the Pope The auctority of Peters successour â—o but to preach That expositioÌ„ to false which is agaynst thâ— oâ—en scripture or agaynst thâ— practising of Christ and of hys Apostles Binding 〈◊〉 lowsing is one power What Iesus signifieth What bynding meaneth What cursing meaneth What lowsing meaneth ☜ The Pope is Robyn goodfelow Of our selues we can performe nothâ—ng further theÌ„ God â—…ll geue vs power Another example To sit on Christes seaâ—e is to preach and confesse Christ Christ rebuked desire of preheminence in his Disciples but the Pope chalengeth it aboue all men as hyâ—… owne inheritaunce Fathers fathers Miracles miracles The womaÌ„ of Lemster was a solempne miracle The armour of the spiritualtie The armour of a Christe maÌ„ is Gods word and fayth ☜ Gods woorde about all mens iudge mentes Fryers be not bound to preach How God ought to be serued In Christ to rest of conscience onely Do good deedes and trust in Christ Gods worde is the rule of childreÌ„ seruauntes wyues subiectes â—o please God â—o to beleue hys promises to loue hys commaundementes He that will aueÌ„ge robbeth God of his honour How 〈◊〉 soeuer the kyng is 〈…〉 vnto thâ—… great gift of God The Pope hath a law that none of his sprites may be suerty The kyng is but a seruaunt to execute the lawes of God How farre a kyng ought to seeke at his commons handes Note 4 Confession The manifolde enormities which their auricular confession did breede The Pope and his chapteyns were the fountaines of all euils in spiritualâ— regiment or teÌ„porall Vnder an outwarde pretence of Gods honor the poâ—â—â— Clergie procured their owne dignitie The keepyng down of Gods word promoted the Popes spiritualties honour The Byshop of Rochester as a fit paterna to 〈…〉 â—ll y ◠〈…〉 aâ—… The cause why kings coulde not come to the knowledge of y â— truth Miracles are done by fayth and not by ceremonies The vse of Allegories The vse of similitudes â–ª To digge the welles of AbrahaÌ„ is to open and to make plaine the scriptures which is the kingdome of God Abrahams welles The kingdome of heauen what it 〈◊〉 Moses face The keye what it is The lawe is the way that leadeth to Christ Lawe what her office is The law 〈…〉 â—â—reth sinne condemneth our deedes drinketh vs to Christ Moses 〈◊〉 the law but Christ onely geueth grace to do it and vnderstand it aright The 〈◊〉 serâ—ent Num. 〈◊〉 The 〈◊〉 〈…〉 contraâ—… peâ—acioâ—s The 〈◊〉 â—ure 〈◊〉 is looked vp Christ is the doore the way and foundation of all the Scriptures When by gloses of out owne imaginacioÌ„ we darken the cleare text of gods word theÌ„ is the Scripture locked by from vs. Christ vsed 〈◊〉 temporal regiment Christ is a gâ—… geuen onely to theÌ„ that loue the law and professe it He that professeth not the law hath 〈…〉 in the promises Workes do not iustifie 2. Cor. 〈◊〉 The law By keepyng the lawe we continue in grace Fayth loue and hope are insepararable in this lyfe They that loue not the law cannot vnderstand the Scripture to saluation Care How God careth for the weake By bearyng eche other weakenes we fulfil the lawe of Christ Rulers why they were ordayned Why God scourgeth hys The conditions of the couenaunt Flesh and spirite Crosse Euill lustes and affections are to be purged with the crosse of Christ To sinne vnder grace and to 〈◊〉 vnder the lawe Lambes Swyne Dogges Swyre haue â—o fayth Dogges loue not the lawe True fayth to coupled with loue to the lawe The difference of faythes and how it is to be vnderstoode fayth iustifieth Fayth of hipocrites fayth of 〈◊〉 The â—ight baptâ—… The church of Christ Whosoeuer derogate any thyng froÌ„ the 〈◊〉 of Christ are not of the church They that haue not the lawe writeâ— in their harts â–ª caÌ„not vnderstand the passion of Christ to saluation A 〈◊〉 re peting What the inward baptisme of the soule iâ— Thau Faith â—ope and charitie are inseperable Faith hope and charitie are knowen one by the other The office of fayth The office of loue The office of hope The anker of our saluation is perfect faith in Christes bloud 1. Pouerth in spirite Riches Neither riches or pouertie exclude or assure vs of Gods blessing Who are poore in spirite is here pithely declared Riche in spirite Couetousnes is a thyng contraris to the worde of God and to the ministers of the same By couetousnes is a false Prophet chiefly knowen 2. Some cry the world is nought not â—or their owne and others iniquitie but for waywardnes they caÌ„ not enioye theyr owne lusles Godlye mournyng As warmeth accoÌ„panieth the sâ—nne so foloweth the crosse a true Christian man K. Iohn Henry the second The promise of Goddes word is y â— coÌ„fort of y â— afflicted in this world for Christs sake Faith is our victory By persecution and death for y â— truthes sake we obteine lyfe get the victory The mourners for righteousnes are saued when God taketh vengeance on y â— vnright 〈◊〉 wise 3. Mekenes possesseth the earth Referre y â— reuenge of thy cause to the Magistrate whoÌ„ God appointeth to forbyd such violence Hundred folde The priuat person may not aduenge but the officer must 4. Righteousnesse How this word righteousnes ought here to be vnderstode Monkes Monkes why they runne into Religion Luc. vi Monkes be cursed 5. To be mercyful what it is how manye wayes mercy may be shewed Monkes Couent Oâ—le Holy oyle must bee aduenged Zeale
â—eares Holy dayes are ordâ—â—ned for 〈◊〉 and not man for the holy dayes The signification of thynges are to be sought and not to serue the visible signes Ceremonies with out some good doctrine are to be reiected Turkes are rather to be lameÌ„ted for their ignoraunce and to be wonne with good doctrine example of good lyfe then to be hated and murthered We do nothyng well eâ—â—ept we do it of loue from a pure hart Superstitious obseruations are rather the breakyng of the law then the kepyng of the same The world is to be rebuked for lacke of iudgement Iudge by these things whether the Pope haue erred or noâ— Iudge what baggage is in the Popes doctrine and of his making Note the 〈…〉 spiritualtie 〈…〉 Christ Our 〈◊〉 is the cause that hypoâ—… The practice of prelates Signification of the 〈…〉 are 〈…〉 The ministers of the 〈◊〉 are 〈…〉 to preach to y t people sâ—…ly the woâ—… of 〈◊〉 to pray in a 〈…〉 vnderstand The lawe cannot be fulfilled w t workes or they neuer so holy A great abuse in prayer The church taken for the spiritualty King William King Iohn S. Thomas of Caunterbury Holy Church hath bornt a great swinge The Pope and his rable takeÌ„ for the church The church is a congâ—â—gation of people of all sortes gathered together The church of God how it is taken in Scripture Gal. 1. Actes 23. Gal. 1. Rom. 16. 1. Cor. 16. 1. Tim. 3. 1. Tim. 5. The church is a multitude of all them that beleue in Christ wheresoeuer â—hey be gathered together A double significatioÌ„ of this worde church The cause why Tyndall traÌ„slated y t word church into this worde congregation Congregation is vnderstand by the circuÌ„staunce Ecclesia is a greke worde and signifieth a congregation Actes 19. M. More was â—…ful in Poetry Iudas Balaaâ— A good adâ—… to M. More M. More did greatly fauour Erasmâ—s M. More was a â—epe dissembler M. More 〈◊〉 captious M. More 〈…〉 1. Pet. 5. 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 Byshops ought to be bydâ—rs in one place Note Women God poureth hys holy spirite 〈◊〉 wisdome 〈…〉 aswell weâ—… meÌ„ God is vnder no 〈…〉 necessitie lawlesse The cause why young 〈◊〉 was preferred by 〈◊〉 to be a Byshop Paul was a faâ—herly instructer to 〈◊〉 â—…thy S. Paule was a worthy moâ—t â—…ther instructour A great difference betwene teaching of the people and teaching of a preacher â—â—lyng 〈◊〉 shaâ—ing â—…ny thing or any part of priestâ—… Oâ—…â—alt 〈◊〉 are 〈…〉 â—yle hath â—…o 〈◊〉 at all 〈…〉 the 〈…〉 ☞ The minister amoÌ„g the 〈…〉 were naâ—… 〈◊〉 age Why â—yn 〈…〉 this worde 〈…〉 rather 〈◊〉 Charitie hath 〈◊〉 significations Loue 〈◊〉 is 〈…〉 vnderstaÌ„d Euery loue is not charitie nor euery charitie is not loue Why Tyndall sayth fauour and â—ot grace Knowledge and not confession repentauÌ„ce and not penaunce The Papistes may not forbeare to haue their iugglyng termes Penaunce Penaunce was profitâ—… to the Papistes â—rue penaunce what it is Fayth in Christ 〈◊〉 get a true repentauÌ„ce Deut. 17. ☜ Balam The sinne agaynst the holy ghost ☜ 2. Pet. 1. The chuch before y â— gospell or the Gospell before the church Rom. 9. The word which is y â— Gospell was before the church Ioh. 15. Ioh. 17. Note wâ—ll thys Whether y â— Apostles taught any thing that they did not write So much to written as is necessary â—or 〈◊〉 saluation The scripture writteÌ„ must conâ—oâ—nde the vnwritten verities Writing hath bene from the beginning God froÌ„ y â— beginning hath 〈◊〉 ten 〈…〉 y â— hartes of his 〈◊〉 The Pope hath taken fro vs the significations of the Sacramentes Actes 7. There can no more be taught vs then to coÌ„teyned in the scriptures Purgatorye The HeatheÌ„ thought nothing more madder theÌ„ the doctrine of the resurrection The Apostles taught nothing that they were afrayde to write SacrameÌ„tes haue significations All y â— Sacramentes taught eyther in the olde testament or new haue significations ☞ The Popish Sacramentes 〈◊〉 one agaynste an other SacrameÌ„ts with out significations are not to be 〈◊〉 Whether y â— Church caÌ„â—… or not What y e very Church is what fayth saueth By fayth we are made the sonnes of God Ephe. 〈◊〉 â–ª Math. 〈…〉 The offeryng of Christes body and bloud is y e onely satisfaction for our sinnes There is no way to saluation but by Christes death and passion Collos 1. Ephes 5. Rom. 8. 1. Iohn 3. Fayth and sinne can not â—aâ—d together 1. Iohn 1. All fleshe deth sinne We sinne of frailtie weakenes We may erre yet be saued Who they be that erre from the way of â—ayth Faith is euer assailed with besperation All power readines to do good coÌ„â—eth of God not of our selues A very good example The faythfull though they slâ—â— yet they fall not Faith in y â— good neâ— of God is our staye Ioh. 15. If we consider how mercifull god is vnto vs we caÌ„not chuse but submit our selues vnto hys lawes Christian meÌ„ must be patient Mercy waiteth euer on the elect Dauid The elect of God must haue patience be long sufferers God trieth his elect by suffering them to tell into temptation We may coÌ„aâ—t sinne and yet not forget God The aÌ„postles beyng amased w t teÌ„ptations forgat all Christes myracles A great temptation layd vpoÌ„ y â— Apostles The Apostles were very doubtfull Christ hys resurrectioÌ„ The Disciples were not without fayth but yet the â—ame was very doubtfull Peters fayth fayled not ☞ Luke 22. A foolish glose made by M. More ☜ 1. Pope The Pope his sect are not the Church of Christ 2. 〈◊〉 The Pope in forbyddyng mariage to Priestes doth not coÌ„seÌ„t that the lawe of god is 〈◊〉 The Pope licenceth whordome whiche God forbiddeth 3. The Popish Clergy are persecutours An abhominable wicked deuilish decree 4. Rom. 13. 5. 1. Cor. 5. The Pope is vtterly against the doctrine of Christ Their first reason A 〈◊〉 reason One Argument confuted with an other of like nature The solution The right fayth dyd neuer 〈◊〉 continue in the greater number of 〈◊〉 Church Math. 16. Math. 23. Hypocrites are crept vp in to the seate of Christ his Apostles 〈◊〉 Pet. 2. The Pope and hys Clergye haue corrupted the Scriptures of God with their traditions Iohn 〈◊〉 The scriptures beare witnes who are the right Church Christ Iohn Baptist Luke 1. ☜ The doctrine of Iohn brought y â— hart of the Iewes into the right way Our Popish hypocrites haue nede of a Iohn Baptist to conuert theÌ„ Those which depart from the fayth of hypocrites are the true Church Their second reasoÌ„ Note here this Popish Argument The Pope and his sect say they are the church and can not erre The solution Iohn Baptist was a true expositor of the law Math. 17. The Phariseis added false gloses to y â— Scripture The Pa 〈◊〉 doctrine Purgatorye The Phariseis and papistes agree in the false interpreting of y â—
scriptures The sacramentes are signes to fayth The Pope will by his reasoÌ„ make Christ and all his Apostles heretiques The Pope and his 〈◊〉 would if they could destroy the scripture as well as they destroy the preachers thereof Talmud Duncâ— Question answere A good answere to be made to the Papistes Iohn 1◠☜ Ioh. 1â— Esa 1. Rom. 9. Augustine The true meaning of the wordes of S. Augustine 〈◊〉 Cor. 1. 〈◊〉 Pet. 3. 〈◊〉 Cor. 7. There are two maner of faithes An historicall fayth A feeling fayth Iohn 6. Rom. 8. The true sure feeling fayth Ioh. 4. The feling fayth doth farre excell the historicall fayth Cursed is he that trusteth in maÌ„ Lechery The abhomination of y â— Romish Church Mariage forbidden whoredom moued Couetousnesse Vnions 〈◊〉 quottes ☜ The Pâ—… 〈…〉 with the 〈…〉 so the 〈…〉 〈…〉 Iewes The Turkes and Iewes beleue that they caÌ„ not erre because they beleue as their Elders dyd God reserued a litle flocke Rom. 9. ☞ Who they be that are of â—oâ—â— true Church The fleshly persecute the spirituall Aâ—… The childreÌ„ of this world are the Papistes Questions AuÌ„sweres AuÌ„sweres to be made to captions Papistes Iohn 4. Teachers of GraÌ„mer vnderstode not the Latine toung The fayth 〈◊〉 Christ loue of our neighbors to all that is required of a Christian man The vse of signes ceâ—…nyes Worshipâ—… and 〈…〉 are â—â—th one The true wordes that expresse the God What it is to honour God The true honour of God What it is to honour rulers What it is to honour 〈◊〉 maÌ„s neighbour What it is to dishonour God and dishonour our neighbour To deny to helpe my neighbour is to dishonour hym To do that God forbiddeth is to dishonour God I true officer in the sight of God All creatures are oâ—…ed to â—…ue 〈◊〉 Images Images are seruauÌ„tes to man and not maÌ„ to images ☜ The vse of creatures inferiours to man The worshipping of the crosse How a maÌ„ may vse Images well The worshyppyng of images Images reliques at the first were well vsed but now shame fully abused False worshypping 〈◊〉 The abuse of Images My body must serue the Prince o my neighbour but my soule must serue God onely S. Iohns Gospell This is y e true crossing that we should vse A great noÌ„ber of superstitious baggages Riches bestowed on images or reliques Obiection Solution To worshyp Images is Idolatry True Pilgrimage is to walke from place to place the better to serue God to helpe my neighbour ☜ God dwelleth not in Temples made with mennes handes Psal 49. Iohn 16. Iohn 4. Sacramentes Circumcision All the ceremonies of the olde lawe were preachers to the people The â—tâ—es by sayth were iustified not by the deedes of the lawe Paschall lambe First frutes Sacrifices Ornamentes Worked must serue vs and not we the workes Luke 18. The Iewes became seruauntes captiues to theyr workes The blinde reason of hipocrites ☞ O blinde â—â—ll the imagination Holy day Exod. 31. The Saboth day must serue vs and not we the Saboth day How the Saboth day should be occupyed Luke 13. The brasen Serpent The teÌ„ple Prayer without fayth is nâ— prayer Psal 46. God despiseâ— the sacrifices of y â— vnfaithfull â—ewes Fastyng Superstious falling doth God abhorre Esa â—8 True fasting what it is Temple Actes 7. Actes 17. Paâ—…e a truell persecutor Many Iewes were conuerted to yeâ—aith of Christ All that came of Israell are not â—sraelites Math. 22. The Iewes cam◠〈◊〉 to vnâ—… of Christ of loue bu◠〈◊〉 inforced theâ— unto by the scriptures The Turkâ—â— are a â—…re greater number then the Papistes Ceremonies set vp in the newe testament What holy water signifieth The Pax. Confirmation CoÌ„firmation how it came first vnto the church The maner of confirming of children This is a right confirmation The abuse of confirmation The fruts of ignoraunce ConfirmatioÌ„ is made now a confirmyng in all superstition ignoraunce and popery The Papisticall tyranny How the ceremonies about the ministration of the Lordes Supper came first into the Church â—mice The flappe on the amice The albe The flappes on the albe The fanon The stole The corpâ—rescloth The altar Candels Math. 5. Salt ☜ All ceremonyes at the begynnyng had significations Austine The state of y e Iewes more easie then the Christians vnder traditions Out of the ceremontes sprang the ignoraunce oâ— the scripture The multitude of ceremonies put away preachyng Ceremonies are the chirt cause of ignoraunce The doctrine of Dunce aduaunced The blynd Papistes are enemies to all good learnyng and knowledge Igaoraunt Priestes ☜ IgnorauÌ„ce made vs seruauntes to ceremonies The sole Papistes are preserred by ceremonies Is long as we had the significatioÌ„ of the ceremonies so long they were sufferable but yâ—â—…canâ—…tion beyng gone the ceremony is mere superstuioÌ„ When the people by ignoraunce waxed superstitious then y â— clergie holpe them forward with falsifiyng the scripture Christes death purchased grace for maÌ„s soule Teinterden steple The building of â—…beies clopsters religious houses haue bene 〈◊〉 great decay to the good state of this realing Worshipping Subtile suggling 〈◊〉 wordes True worshipping of Saintes True worshipping of God Bodely exercise They that are in heaueÌ„ do chiefly desire that we harken to God do hys wyll All popishe imaginations are I dolatry Candle we receaue all thinges of God out father for Iesus Christes â—ake hys sonne and our onely Sauiour We must dot all thyuges of loue Sacrifices Rom. 14. A sure â—…ken of a selfe fayth and â—…seruice A dissereÌ„ce betwene Christes naturall body and a paynted Image Miracles Miracles were done by y â— sainâ—… to confirme theyr doctrine Helisens Dead bones may not be worshypped Pilgrimages More reasoneth vntowardly God is like good in euery place Temple The people were specially called to y e Temple to behold the monumeÌ„ts there wherby they might the better learne the mighty power of God Paschall Lambe 1. 〈…〉 Holy straunge gestures is like anapes play 1. Cor. 11. Pitie The true be holdyng of the signe of the crosse The Church is a place of prayer God heareth our prayer in all places Actes 17. Actes 7. 3. Reg. 8. Ierusalem and the teÌ„ple is destroyed The piller of fire God is present in all places alike All places are to be preferred where we may worship God most quietly M. More teacheth false doctrine Math. 24. Miracles were not done for y e place but for the people Siloe Ioh. 4. 9. Miracles done to draw y e people to heare the worde of God All places must serue man a not man bound to serue any place God is worshipped in our hartes not in any other place The father â—…th most for the youÌ„gest Ephes 4. God caÌ„not be serued with bodely seruice Our fayth may be grounded vpon men Aâ— true miracles prououe vs to fayth and trust in God The may be of Ipswich True miracles are done to prouoke vs to the hearing of Gods worde and the false do y e
contrary The mayde of Kent The mayde of Ipswich 〈◊〉 the mayde of KeÌ„t were both false dissembling haâ—â—â—tes The mayd of Kent Such as were possessed with deuils fled froÌ„ Christ A false delusion to bryng vs to Idolatry S. Bartholomew Our Lady dyd the mayde of Kent small pleasure Orestes Traditâ—… Allegory â–ª A true exposition of the parable of the â—aâ—…tan All that God hath not planted shal be plucked vp by the rootes Byshops should be seruaunted and not Lordes Actes 15. The Pope will not obey princes though God haue commaunded hym so to do TraditioÌ„s Christes burthen is easie and gentle Math. 5. ☞ The salt of our Prelates iâ— vnâ—…ery Fayth loue charitie arâ— iij. sisters We must beleue neither to much nor yet litle We are promised all thinges for our Sauiour Christes sake â–ª not for the Saintes Iohn 21. The virginitie of our Lady Antichrist is knowen Paules traditions were the doctrine of the Gospel Christes Supper not Masse The consecration Water mixed with the wyne 1. Cor. 14. Iustification of workes Saboth The Saboth day holy dayes are made for be not â—…e for theÌ„ Why women Baptise Why the Prelates vnderstand not the Scripture A good tale if it were long enough Ye can not spede well if ye trye the doctrine of our Prelates by the Scripture All beleue in God that haue the lawe written in their hartâ— The Churche must shewe a reason of theyr doctrine Popes may not be beleued without Scripture Corusailes ought to conclude eccordyng to the Scriptures Luke 16. Luke 10. Math. 18. Math. 〈◊〉 The cause why the Apostles wrote the Gospels Iohn 20. 1. Iohn 2. The Pope and hys Cardinals erred in K. Henry the â—ights case M. Mores conclusion â–ª ☜ The furest way to oppresse true doctrine is to say the preachers fall The Pope is 〈◊〉 â—…st 〈◊〉 Pet. 2. Rom. 3. A swarme of sectes set vp by the Pope The Pope by setting vp of false workes denieth the truth of gods word The Pope selleth sinne and paine all that 〈◊〉 be solde Math. 24 â–ª The popish church are 〈◊〉 but no sufferes 1. Cor. 10. The church of Chriâ—… euer persecuted 2. Thess 〈◊〉 The church of Antichrist is the false church â–ª and euer y e greater number The Pope is a deuelishe blasphemer of God The Pope is aboue kyng and Emperor The Pope persecuteth the word of God S. Paule describeth the Pope his in their coâ—ters Gods worde is y t power and pith of all goodnes Confession Loue is of theÌ„selues Couetous Hye mynded Proude Raylers Disobedient Vnthankefull Vngodly â–ª Churlishe Promise breaketh Accusâ—rs Headyâ— Leuyng lustes Appearaunce of godlynesse The Pope and his are mighty iugglers ☞ In the Churche shall there be for euer both good and euill This word Church is taken ij maner wayes The spirituall Churche of God are called LutheraÌ„s and heretickes The fleshly Churche serue God with workes of their owne Friers ☜ The blasing of hypocrites Calil is a sacrifice that no mâ— may haue any parte therof The small flocke of Christ commeth to the word and promises of God Actes 9. Actes 2. Christ onely is the perfect coÌ„forteâ— of the Christian ☞ The Christian maÌ„ in all thinges seketh â—he honour of Christ The Christian selâ—eth his saluatioÌ„ onely in Christ A pretye 〈◊〉 nâ—â—thesis betwen the Popes Churche Christes litle flocke ☜ The Popish church auÌ„swereth The litle flocke The Popes church The maner oâ— y t Popes cleargie Little flock gâ—â—th euer to wracke The Pope 〈…〉 be â—â—â—d by scripture by scripture must be iudged 〈◊〉 ☞ Iohn 5. None can minister the Sacramentes superâ—…ly but the Popes generation 1. Cor. 2. The naturall carnall man sauoreth not the thinge that be of God Rom. 5. God is fatherly to his elect members Rom. 7. Iâ— we sinne of frailtie God is mercifull ready to forgeue The new life doth tame the fleshe and serue her neighbour â–ª God seketh vs and we not hym More a lying papist Sir Thomas Hitton The Pope hath no martyrs 1. Iohn 3. There is a church that sinneth not The churh is double Gal. 5. The carnall church sinneth Two maner faithes Iohn 15. The â—aith of them that be called â–ª but not elect The Pope hideth the scripture The heretikes be fallen out of the mist Why many â—all Councels ☜ Saintes Luke 1â—… Luke 7. Christ dyâ— such seruice as all the Saintes could not do 1. Cor. 3. We may not trust to Saintes Prayer to Saintes is a great superstition Before Christ we vsed not to pray to Saintes M. More destroyeth the resurrection Math. 2â— 1. Cor. 15. 1. Thes 4. The more trust we haue in Saintes the lesse we haue in Christ Phisitions We must first call vppon God then sende for the phisition The fleshly mynded caÌ„not iudge the thinges that be of God 1. Cor. 3. More driueth from God Heb. 4. Iohn 1â— Ephes 2. We may be bolde to â—â—sort to god for he â—…leth vs so to do M. More is against the Popes profite Purgatory â–ª 〈◊〉 purgatory visible and a purgatory inâ—â—sible Canonisâ—… How you may know who be Saintes in heauen King Henry of Windsore A straunge doctrine to pray to him for helpe that is dead damned The Israelites were â—o in number theÌ„ the Iewes The Iewes committed Idolatry God euer reserueth a litle flocke More feareth not to worship an vncoÌ„secrated hosâ—e 1. Cor. 1. We must first know the true way then agree in the same Christ rebuked the false trust the Iewes had in their wil works The myracles done by the prophetes and Apostles was to coÌ„firme their doctrine Christ made the woman whole and not hys coate Miracles were done for the confirmation of doctrine A filthy chapter Latriâ— Moses Moses â–ª bones The brasen Serpent God is a spirite and wil be worshipped spiritually The Idolatrouâ— persoÌ„ worshippeth the Image for y t Saint Processionâ— though they be abused may not be put downe Wilde Irishe Welch meÌ„ Many thinges are altered for the abuses sake Ezechâ—as The true preaching of Gods worde remoueth theft and an other wickednes ☞ A good maÌ„ may erre yet not be dampned Thâ— myracles of Saintes confirme mans imaginations There were no doctours neither Apostles that did myracles to establishe the worshipping of â—amages Witches where true doctrine is set forth â–ª there needeth no myracle ☜ Let y â— Papistes for lacke of scriptures come torch and do miracles Gods worâ— to y â— touchstone to triâ— myracles The â—ectes in y â— popists church are almost innumerable Mahomets doctrine hath preuailed these viij hundred yeares The cause of false miracles Where the Scripture is there nedeth no miracles The preachers of the worde of God nede no miracles False docctrine was neuer persecuted The Papistes are ashamed of their LegeÌ„d of lyes The deuill hath holpeÌ„ Popes to their dignities The cause why the Turkes Iewes caâ— not come to to the truth Popish doctrine nedeth miracles but Christes
doctrine nedeth not now of miracles for it was confirmed by Christ with myracles Math. 24. The Pope commeth 〈◊〉 Christes name with false miracles The preachers of gods word confirmed the same with miracles whyle they were alyue God suffeâ—eth such as haue no loue to hys truth to be deceaued with lying miracles Why the Pope tell In the Popish church all miracles are wrought by dead Saintes S. Thomas of CaÌ„terbury Thomas de Aquino Dunce ☜ Miracles Our fayth may not be grounded onely vpon miracles but vpon the worde of God Math. 1â— Iohn 21. The Apostles of Christe knew no such authoritie as the Pope now vsurpeth What iâ— there had bene no scripture Grekes God to 〈…〉 â—…de heresâ—… caused the scriptures to be written â–ª Noe. What faith â—…th Where true faith is there is repentauÌ„ce and ameÌ„dment of 〈◊〉 ☜ Abraham The elderâ— did erre The elders in y e time of the Iewes did erre The Scribes Phariseis and Elders did erre The scripture was aucthorised by true myracles False bookes set forth by the Papistes Erasmus The true church teacheth nothing but that which the scripture proueth and mainteineth The Pope hideth the scripture The Papistes hide y e scripture The scripture is the cause why men beleue y â— scripture The Papistes docctrine is nâ—â— to be beleued wiihouâ— scripture Why the 〈◊〉 is not to be beleued wtout scripture why he is not the true church The doctrine of the Papistes hath bene 〈◊〉 resisted by y e scripture What thinges 〈◊〉 finde in scripture Rom. 〈◊〉 1. Cor. â— 1. Cor. 2. Iohn 5. Iohn 7. Heb. 8. The Papistes will neither by Gods lawe nor mans refraine froÌ„ their wicked liuyng Iohn 10. The Papistes will lose nothing that belongeth to them Christ deliuered the Iewes out of errour ☜ None haue more care of the scripture then those that beleue it not M. More reasoneth agaynst himselfe ☜ Actes 13. Iohn 8. They that preach not Christ truty are murtherers The end of hipocrites Predestination Balam Wit must first shew a cause and then will is sturted to worke More feeleth Purgatory Popish doe trine concernyng Purgatory The pope how he can both forgeue and receiue sinne Tyndall feeleth Purgatory Iohn 15. Iohn 13. Bodyly payne purgeth the body and not y e soule M. More â—o of an euil opinion Faith in Châ—… 〈◊〉 purchaseth forgâ—… of sinne Ephe. 5. There is no purgatory for hym that dyeth repentâ—unt beleueth Iohn 15. 1. Iohn 〈◊〉 Payne of sinne 〈◊〉 popes 〈◊〉 Purgatory prâ—… to y â— Pope Purgatory to a tormenting Iayle as y â— Pope maketh it Money dispatcheth Purgatory The Pope is Antichrist The fleshly children do naturally consent vnto lyes The fleshly mynded can neuer consent vnto Gods law The fleshly persecute them of the spirite The true church is not w t out a signe of a miracle to proue that it is Gods church The popes life doctrine is more wicked theÌ„ the Turkes all y e heatheÌ„ that euer were Euticus Actes 3. All glory and honour is to be geuen to the name of Iesu Iudges Deut. 17. Purgatory to the foundation of Abbeyes Colledges c. M. More is a commoÌ„â—ester and a scouÌ„er ☞ The Papistes are cruell and vnmercyfull Sweryng The oth of a witnes may be taken but no maÌ„ may be coÌ„pelled to sweare be a witnes A godly lesson M. More is a lyer The Papistes are obstinate will not repent Iudas Prayers of an euill Priest profite not A fond saying To minister SacrameÌ„ts with out signification is to be lead in darkenesse Sacrifice Heb. 10. Christes body in the SacrameÌ„t is not carnall but spirituall Christe was sacrificed on the crosse once for all More Deacons Tyndall Christes Deaâ—…s and the pâ—â—eâ— Deacons differ much More Priestes Tyndall More Tyndall 1. Iohn 4. M. Mores fayth was a common fayth More Tyndall More Tyndall As good no lawe as a law not executed Age is to be preferred before â—outh The chast vnchastirie of the Papistes is abhominable both to God and man S. Hierome The Pope iudgeth no sinne to bee sinne and sinne to be no sinne A Priest by the Popes order may haue a whore but not a wife Rom. 14. Mores doctrine is superstitious 1. Tim. 4. The Pope forbiddeth mariage Apparant godlynesse why the Priest may not haue y â— secoÌ„d wife Christes benefites toward vs are figured by matrimony We were Idolaters when we came to Christ S. Paules doctrine is that priests shuld haue wiues Widowes More is a scoâ—fer The office of the wâ—ddowes in y e primatine church Rom. 13 â–ª Young widowes were forbiddeÌ„ to minister in the commoÌ„ seruice Fishe no better then fleshe nor fleshe no better then fishe in the kingdame of Christ 〈◊〉 ☞ Tyndall More Tyndall Three lyes at â—…ce 〈…〉 Priestes must be endued wyth vertue and honesty Generall counsell Parlâ—…ment The 〈◊〉 vsed both in generall to â–ª â—…es and also 〈◊〉 parliamentes A practise vsed in all counsayles and Parlamentes The spiritualtie make heretickes of them that resist theyr power and will Why Priestes may haue no wyues The chastitie of the â—â—ergy pertâ—â—neth to the tempoâ—…ie as much as to the spiritualtie Vowes No oth is to be kept that is agaynst charitie or necessitie The popes snares 〈◊〉 2. 3. 4. 5. Tyndall doth here playnly proue More an hereticke That is euer best that moueth man to the kepyng of Gods commaundementes ☜ Deuilish doctrine Math. 15. Christes natural body is not in the Sacrament The Sacrament of the body 〈◊〉 bloud of Christ how it must be receiued ☞ S. Michael wayeth 〈◊〉 soules The true seruice of God what it is Whether it were best that priestes were gelded ☜ Leuit. 10. More Tyndall Paphnutius More had two wiues therefore was Bigamus More Tyndall The Pope a cruell tyraâ—nt More Tyndall The spiritualtie would not haue the scripture in Englishe Hunne More Horsey Tyndall If we be not giltie we neede no pardon More woulde excuse the murther of Hunne Hunne ☜ More Tyndall Doetour Lolet Olde translation More was a subtill Poet. The hauyng of the Scripture in English is vtterly agaynst the myndes of the Popish Clergie More Tyndall The scripture was first deliuered to the pâ—opâ—e in their vulgere toung More Tyndall More Tyndall The ordinaâ—… are hangmeÌ„ to such as desire the knowledge of the scripture None can vnderstand the Scripture except he knewe Christ to be his iustification More Tyndall More Tyndall Eare confession and pardons were neuer confirmed by miracle More Tyndall The Popish spiritualitie are tyrâ—unts persecutors More Tyndall Pope forbiddeth matrimony the eatyng of meates The wicked monstrous doynges of the Pope More Tyndall More Tyndall More Tyndall All Sacramentes teach vs what to do or what to beleue More Tyndall Eare confession destroyeth the beneâ—ite of Christes bloud More Tyndall More Tyndall RepeÌ„tauÌ„ce More Tyndall SacrameÌ„t More Fayth Tyndall The Pâ—pistes aâ—â— slaundâ—â—â—s of the Gospell More Woâ—… Tyndall â–ª More Tyndall We can do no
vsed by hypocrites The Popes clergie are lyers The wrath of God styrreth vp the people to destroy the enemieâ— and persecutors of the truth God is the defender of kynges and princes Wicked kynges and rulers that persecute Gods ministers are the troublers of themselues and their realme and not the preachers As many as will be the disciples of Christ must learne of him meekenes obedience to the higher powers Ye must suffer wyth Christ that ye may ioye with him in the lyfe to come God will be reuenged vpon cruell tyrauntes In the treatise folowing is shewed who are the causeâ—s of insurrection Iohn 18. Math. 1â— â–ª The mâ—…sters of Christes doctrine may not haue any temporall offices Math. 6 â–ª Math. 1â— â–ª The officers in Christes kingdome may haue no temporall dominion Math. 1â— â—o receiue a child in Christes name what it is 〈◊〉 Thes 3. The Pope is a Wolfe in a lambes skinne Why Peter was called chief of the Apostles Peter had no authoritie aboue the rest of the Apostles The â—opes kyngdome is of the world â—…able of the Popes gâ—…e 〈◊〉 â—…e his badge The ministers of the kyngdome of God must gouerne with all loue mekenes pacience Peter in y â— vse of speakyng for his diligeÌ„ce is called but not in the Scripture the chief of the Apostles Peter was inforced to render an accompt to his brethreÌ„ of his doynges Peter shewed no paâ—t of hys aâ— hoâ—…e 〈◊〉 the mighty power of 〈◊〉 〈◊〉 the Apostles alledge the authoritie of God in Christ and no authoritie of their own Peter was sent by the other Apostles to preach 〈◊〉 Samaria Gal. Paul 〈…〉 to his 〈◊〉 Scripture is the châ—efest of the Apostles We geâ—e the 〈…〉 〈◊〉 reueâ—â—nce noâ— for them â—…es bâ—â— because of the word thâ—â—â—…y minister â–ª Math. 18. Oâ—â— brethren 〈◊〉 they 〈◊〉 must bâ— reformed by loue â–ª a 〈◊〉 â—y 〈◊〉 how we may go to the lawe wythout trespassers Math. 6. Open and 〈◊〉 offeÌ„dâ—urs are to be râ—buked openly The kingdome of Christ is spirituall Lukâ—… Officers first ordayned in Christes church Byshop Honour the aged In y e aged is experience Deacon In the primitiue Church they chose Deacons to minister to y â— poore Widowes Common goodes The â—reat and ferueÌ„t charitie in the primatiue church The couetousnes of y t Prelates was the decay of Christendome and y e encreasing of the kingdome of Mahomete The proud clergie how they spent the treasure 〈◊〉 yâ—â—oore Isacius The election was coÌ„firmed by the Emperour Note here the treasure that y e Byshops of Rome had at thys tyme. The Byshop of Rome in y â— primatiue Church was a dauÌ„gerous office At the first entry of Christes Churche there was no tythes payde to y e ministers All corruption of the Churche came first out of the Deacons Money purchased prefermeÌ„t The Prelates must bide still in the courte How the clergie first by riches theÌ„ by â—…attery aduaunced theÌ„selues When the Prelates waxed riche then they disputed who shoulde be highest Ierusalem was y â— firâ—t seaâ— of ou◠〈◊〉 byshop Constantinople Rome Hâ—â— Rome come to be y â— chifest citie Rome the seate and mother of all wickednesse Phocas Pope Boniface the thirde Phocas the Emperour first gaue priuilege to the Byshop of Rome â—o be the chief Byshop The chastitie of Priestes how it came vp Note 〈◊〉 the climing vp of the Pope Diuision in the Church The Grekes will not be vnder the Popes tyranny Mahomet the Pope began at one tyme. Gregory The Pope came vp by the French meÌ„ and by them he coÌ„tinueth his estate still Pope Zacharias the first Hildericus Pipinns The Pope put downe the right French kyng and set vppe Pipine The kyng of Fraunce was made a Monke Pope Steuen the second Estulphus kyng of Lumbardy How the Pope was aduaunced By what meanes Mahomet waxed great Carolus magnus The Pope become a great God on y â— earth Desiderius Pope Adrian the first The Pope purposed to be Emperour him selfe Charles the Pope deuided the kyngdome of Lombardy The Pope gathered a Councell and gaue vnto Charles the Empâ—re of Rome Leo the 〈◊〉 Pope Oâ—…ne whoâ—e Empyre the Pope made â—â—o Most Christen kyng Defender of the faith The eldest sonne of the holy seate Who is a Christian kyng The lyfe of Charles Charles coÌ„pelled aâ— men to the obedience of the pope Practise The Pope is a dispenser a breaker of the bondes of Matrimonie Charles a filthy whoremonger Charles hath hys whore caâ—â—ed with hym This was an Emperour for the â—â—pes own mouth Idoâ—yng Emperour The Pope made this lecherous Emperour a Saint Lewes the milde Pope Steuen the iiij The Pope elected and set vp with out the assent of the Emperour Pope Paschale The Pope how hee abused the Emperour The Pope setteth noâ— by the Emperour â—…ne Pope Nicholaus the first Pope Adrian the second Pope Adrian the third The vertue of the Pope and power oâ— y â— Emperour perished together The popes haue bene onely bloud shedeâ—â— aboue vij C. peates All Christâ—dome hath bene troubled wyth the Popes causes Vandales Hunnes Gothes The spiritualtie obeâ—ed to him that gat the victory how wicked soeuer he was Building of Abbeyes Shrining of saintes This was the tyme that false prophetes did arise in the church Beringarius Ottho Pope Iohn the. xij The oth of the Emperour made to the pope Notâ— here the dissimulation of y â— Pope in callyng his possessions S. Peters possessions Pope Gregory the fiâ—t The election of the Emperour apperteyneth to the Lordes of Germany The Iuytree springeth The maner how y â— pope did spring vp to hys great auctoritie The chusing of the Pope all Bishoppes perteyned vnto the Emperour and kinges once The almes geuen vnto the poore is become S. Peters patrimony Dani. xiiij The Pope first gat aboue all the Bishops then aboue the Emperour O Lucifer Note this deuilish â—…nable pride â—…e â—…e by the Pope The Pope createth his shauelyngs into dignities Qualis pater talis filius good naturall children The popes order compared with Christes Christ aâ—d the Pope compared together Christ bringeth a man lowe but the Pope lifteth vp a hygh The Pope receaueth his riches and kyngdomes of the deuill The Pope distributeth his fathers kyng dome The popes order compared with the order of the Apostles The popes Priestes The popes widowes The popes Deacons How the Pope deuideth the poore peoples almes Monkes Monkes made ministers to the poore Monkes robbe the poore â–ª Begging friers The charge of the â—ay people How the spiritualtie bestow their treasure The Pope maketh lawes What subtiltie the Pope vseth to stablishe his kingdome The Pope hath feined the gift of Constantine The Pope corrupteth the scripture and why Peter sayth the Pope was the head of Christes church All ministers haue as great a charge geuen them of God as Peter had Peter preached but the Pope preached not Fayth is the rocke whercon Christes Churche
â—…st nedes bee caught and moste shamefully and cruelly haÌ„dled and tormented No power nor potentae maye hinder the gayne and profites of the Clergy Is y t false preacher is a persecuter so the true preacher is a sufferer Roma 13. 1. Pet. 2. The scriptures in the common toung teach all obedieÌ„ce to the rulers and is not the mouer of sedition The Gospell of Christ is not y e cause of insurrection No Prophet that euer styrred vp the people agaynst the Prince Christ submitted himselfe to the higher powers The Apostles obeyed the Princes All true preachers teach obedience to the Prince In 6. Lib. 1. titulo 33. de matori obedientiae cap. Solite The Pope falsifyath the Scriptures The Papistes teach disobedience to Princes The doctrine of the Papist Dist xl c. Si papa 9. q. 6. ca. Cuncta 30. q 1. cap. Ideo permit In 6. Lib. 2. de sen re iudic 15. q. 6. cap. Alius 26. q. capit Quotiens In 6. de coÌ„c preb ca. Ad Apostolatus in verb. continetur dist 40. cap. Si Papa The shamelesse doings of the Papistes â—5 quest 6. Alius item The shamefull arrogaÌ„cie and tyranny of the Pope A cast of Antichrist Popes take vpon them the deposition of kinges We ought not to depose a king though he be wicked 1. Pet. 2. Christ and his Apostles are the ouerthrowers of the Popes doctrine Dist. ul Si Papa De hereticis CuÌ„ ex iniuncto Et sieut in Dauid Salomon Nathan Herode The Pope will dispeÌ„ce with y e othe of obedience that subiectes make to their prince Actuum 5. 23. q. 5. ReguÌ„ officium An. 1366. Byshops captaynes of Rebelles against the Prince Kynge Iohn was cruelly handled of the Clergy Kynge Iohn poysoned Abhominable hypocrisie There is no such ennemy to a true man as is a theefe The story of Germaine one of y e popes Saintes A worthy miracle for the Popes Saintes A kyng deposed by a Saint and a cowheard set vp in his kyngdome Iust li. ij de sen re iuds ca. ad Apost Fridericke the Emperour deposed Articles alleged against Friderike the Emperour Note here the difference betweene the Papistes and Protestantes xxxiij q. q. Inter haec xxiij q. viij Conuenter The hauty mynde and loftie courage of a Byshop The pacience of Bishops are soone turned to wrath Henry the second Alexander the thyrd The true occasions matters that styrre vp insurrection agaynste Princes Master Bylney Iohan Fros in Croni suis Pope ClemeÌ„t against Pope Vrbane and Vrbane against Clement eche defiyng and cursing other Popes the styrres vp and procurers of warre and destruction of people countreys Dist xix Si. Ro. enim vero nul ifas ca. Sic omnes How ready the spiritualtie is is to helpe the Pope What profite England hath by the Gospell In. vi lib. ij tit de iure iurando c. Ego Episcopus The othe of the Byshops made to the pope Isidorus in Decretis Gregoris mi noris c. In nomine The Pope chaungeth the bishops oth as ofteÌ„ as it maketh for his profite Firste kynges hee brought w t violence vnder the Popes foote then Byshops bee sworne to maintaine it The holy workes of Byshops In Prohe vi ca. Quoni in verbo Papa 1. Peâ— 5. Byshop Fisher otherwise called B. of Rochester answered that hee was sworn to y t Pope and therefore hee woulde not sweare to y e kinges supremacye A true description of the leudnes of the Byshops of Rome How commeth the Pope by the name of Lord. 1. Pet. 5. 2. Cor. 8. 1. Cor. 4. Math. 20. Seruus seruorum The Pope is a monstrous hipocrite What good minde Clement the Pope bare vnto kyng Henry the viij In. 6. lib. 2. de senten et re iudicata ca. pastoralis in verbo homoque Excuse the Byshops periurie who can Byshops be assoyled of their oth towarde their prince but neuer from othe made to the Pope Di. 23. Qui episcepus ex consilio 4. Cartha 1. Timo. 3. Tit. 1. Who is lawfull to be Pope The popes wickednes described at large Clement the Pope was the sonne of a Curtisan If Popes shoulde bee chosen after S. Paules rule then all y e vayne trompery of y e clergie were clearly ouerthrowne Charitie byâ—…deth all men to thinke well one of another The fleshe of the pope is now much more holy then in tyme past it hath beene The Pope doth practise counsailes against the honourable state of Princes 〈◊〉 quest vi c. Alius Here is specially to bee noted the practise of Prelates For such are the doyngs of the holy father of Rome that for the rebellion agaynste princes hee woulde geue absolution but for matter agaynst his popedome there was neuer absolutioÌ„ might bee obteyned The popes Regales Peter was acquaynted with hys nettes but not with Regalles In Verbe salue ordine These Articles bee now graunted and are none heresie The Prelates can not abyde to vse obedience to their prince We haue beene leade by blynde guydes The kings power is immediatly of God 1. Pet. 2. Roma 13. He that defendeth the Pope agaynst hys soueraigne Lorde or Lady is a vnnaturall subiect Sauyng of order hath two significations The Pope will hold a Councell where and wheÌ„ it pleaseth hym In. vi lib. i. de maioritate obedientia Dilecti filij De iure iurando ca. Ego in verbe singulis The Prelates will obeye the Pope but not the Prince A deuilish practise of Prelates The Byshoppes sweare to visite the Pope yerely The Pope taketh sure order with his Byshops for his owne gayne â—ij quest ij c. Quatu de reditibus c. Mosest xij quest ij c. non liciat Papa In vi tit iiij ca. ad Apost in verbo contiâ—etur This is the clause that mainteyneth the Popes pompe and glory And this is that y t to geueth him libertie say and doe what hee list Dist xl ca. Non nos Glosa in verbo quis The preachers of the doctrine of Christe must nedes bee heretickes for the said doctrine is agaynst the Pope and so they preach agaynst the Pope and therfore are heretickes The writers petitioÌ„ of the kynges grace 〈◊〉 1525. die 14. Deâ—…bris The first Article Galat. 5. Why holy dayes were ordeined There is not one day of it selfe higher or better then an other The Byshop of Rochesters great and deepe iudgement Let vs not playe the Iewes That wold they not doe if it were against gods coÌ„maundement The Byshop of Rochester agaynst the Byshop of Winchester Gallat 4. All dayes bee alyke Epist. c. xix Aduersus Iudeos Do consec dist iij. cap. peruenit The second article The thyrd article The iiij article God forgeue them that layd this to me The fifth article As it is lawfull for a Christen man to demaunde his debt by the order of the law So is it not lawfull to vexe and sue vncharitably those in whoÌ„ there is such necessitie as
geuen vs his commaundementes to bee kept De temp ser lxiij De lib. arb cap. xvi Eccl. 12. Gods commaundementes bee impossible to our nature Whereof our good will commeth De coÌ„gruo De lib. arb cap. xvi The Pelagians sayth that God giueth good lawes man may keepe them of his natural strength or els the coÌ„maundemeÌ„ts were frustrate iiij sen dist xiiij quest ij Hee that hath not y t grace of God caÌ„not abhorre sin Roma 18. De gredeâ—iâ— cap. 8. Grace findeth our hartes stony Meritum de congruo Sine fide impossibile est placere Deo Eccl. 16. Mans Lordshyp ouer all creatures of God Mans dominion restreined Aug. de lib. arb cap. xvi August de verb. Apost sent xiij Wherefore the lawe is giuen Math. 23. Two wils in God Gene. 2. Howe Christ willed to saue the Iewe â–ª Iohn 11. Wherin thâ— libertie of freewill consisteth Magist sen in ij It was not in their handes to chaunge their will We may not â—ee to inquisiâ—â—ue of Gods secâ—etes Nothyng that God doth caÌ„ bee amended Note here the wicked and sinnefull state of man Fayth doth not come of exterior causes but is the mere gift of God God disposeth hys mercy to whom it pleaseth hym Math. 20. Roma 9. God hath no delight in our damnation A comfortable and wholesome doctrine Scâ—â—â—s i. s dâ—st 〈◊〉 Bonauenture Iacob Esau Meritum de congruo Iacob is elected and Esau reiected Rom. 9. Gods mercy is y e cause onely of our saluation August super Ioannem tract lxxxviij God is mercyfull MaÌ„s good intent to saue hym selfe Origine in perâ—arcon Glos Rom. 5 Hierâ— super Esaiam which bee newe men Howe the Papistes schoole men peruert the holy scriptures How God indurateth Ephe. 2. All thyngs are subiect to the will of God Gods actioÌ„ is good As y t faithfull take profite by the hearing of the word of God so the wicked and vnfaith full take hurt thereby The Pope and his cleargie wil not allow y t scripture to bee in y t mother vulgar tongue of y t people This was Byshoppe Stokesley A common practise of Prelates to deface the scriptures The cleargie were more willing to finde faulte wyth the translating of the Scripture then to amende it W. Tyndal The onely cause why the Scriptures were condemned by the Byshops Esay 61. Hebr. 10. The words of God was firste written to all nations and people and not to priestes onely The Byshoppes worse then the great Turke A worshyp full counsell of an vnpreachyng Prelate The earnest zeale of Doctour Barnes Doctour Barnes most earnestly defeÌ„deth Christes cause Deut. 32. Psal 118. Psal 1. The Pope and Christ are contrary Ephes 6. A godly saying of S. Ihon. The Pharisies iudged better of the scriptures of God then our Byshops dyd 1. Tim. 3. Papistes S. Paule are contrarye 2. Tim. 3. One of the chiefest workes of Antichrist is to condemne the scriutures of God Mar. vlt. Mat. vlt. The Papistes are blasphemers of Gods heaueÌ„ly word Papistes abyde the true preachers of the Gospell Psal 9. The euangelistes and Apostles did not onely preache but also wrote the Scripture that all meÌ„ might read it Actes 17. Papistes preach lyes Dect Alen expoundeth Scripture A Popish Doctors interpretation A foolish tale of a tubbe The Papisticall and vayne doctrine of Papistes Authorities to prooue that the scriptures ought to bee in the mother toungue Actes 18. Acte 8. Collos 3. The Pope and hys Clergy are the very â—lntechristes August ad fratres s 3â— In epis ad Ephes c. 6. Scriptures reache the commaundementes of God In Gen. 〈◊〉 9. ho 28. A notable saying of S. Chrisostome Iâ— Mat. c. 〈◊〉 hom 2. The scripture is meete to bee knowen of all states and sortes of people Di. 38. Si iuxta 7. Sinod c. Omnes et dâ— 38. The readyng of the Scripture allowed by a counsell In prohe In Epist ad Ephes Li. 1. What benefites we may receaue by readyng of Scripture The great arrogancy pride tyranny that is in Papistes Psal 5. Doctour Barnes is vehement The Papistes first reason to prooue that lay men ought not to read Scriptures Euill men will take occasion of euill of euery good thyng 1. Cor. 1. Math. 13. An other reason of the Papistes What is meant by this saying to you is geuen the true vnderstyng and interpretation of scriptures Scotus 11. Sent. di 3. q. 3. Scriptures must bee first knowen therby you may iudge the opinion of the Doctours whether they say right or not A third reason of the Papistes CouÌ„sâ—…s are to bee kept secret but the Scripture must bee made knowen to all men Mar. vâ—â— Ti. 1. 2. Tim. 2. Iohn 3. Math. 5. A foolishe similitude made by Stokesley Byshop of London There are two maner of powers A temporal power The description of the temporall power Roma 13. 1. Pet. 2. Roma 13. 1. Cor. 13. Math. 6. A man wrongfully imprisoned by a tyraunt maye in quyet maner make his escape 1. Cor. 7. Such as haue made offeÌ„ces to the common weale ought not to breake prison 4. Kyng 6. 3. King 89. Actes 12. idem 9. and. 14. What were to bee done if the kyng should forbyd vs the readyng of the Scripture Roma 1. Note here what is to bee done if the kyng doe sorbid the Scripture â—o bee read of his subiectes Subiectes must obey but here is shewed in what sorte and maner Note here how a Christian subiecte must shewe himselfe obedient 1. Cor. 15. Math. 20. Act. 20. 1. Tim. 6. 1. Tim. 2. Act. 4. 5. God is to bee obeyed beefore meÌ„ Luke 13 Daniell 3. Dan. 6. Math. 10. 1. Pet. 3. God doth woÌ„derfully worke to saue and defend hys poore flock Dan. 13. Gene. 37. and. 39. Exod. 2. Psal 〈◊〉 Actes 12. Math. 27. and. 28. Christ is for euer to bee set beefore vs for an example to comforte vs in our persecutioÌ„ Wee must rather suffer perâ—ecution then in any wise resiste A spirituall power The spirituall power hath no auctoritie to make lawes to rule the worlde by 2. Tim. 3. Roma 16. Gala. 1. Ierem. 23. Luke 10. Math. 23. Super Ioan. Trac 46. By the chayre of Moses â–ª is vnderstand the lawe of God which Moses deliuered to the Iewes Act. 5. Hylarius in Mat. canâ— 14. All traditions of men that are agaynst God must bee rooted vp by the rootes Ezechi â–ª 20. Thynges that are indifferent to bee done or not done are to bee obeyed so that y e same bee not commauÌ„ded vnder the peine of deadly sinne 1. Cor. 7. Galat. 2. Note here that things that oâ— the selues are indifferent and yet are comaunded to bee of necessitie obserued those are to bee disobeyed 1. Tim. 4. 1. Cor. 8. Roma 15. Superstition of the Monkes of the Charterhouse Coll. 2. A notable saying of S. Paule Ad Paul Epi. 59. Collos 2. ΣÏι. ad ro propo 72. Our bodyes are subiect to princes but our soules
heauen if they were here could preach no more then is preached of necessitie vnto our soules How then should we receaue a new article of the fayth with out scripture as profitable vnto my soule when I had beleued it as smoke for â—ore eyes What holpe it me to beleue that our Ladies bodye is in heauen What am I the better for the beliefe of Purgatory to feare men thou wilt say Christ his Apostles thought hell â—…ough And yet besides that the fleshly imaginatioÌ„ may not stand with Gods worde what great feare can there be of that terrible fire which thou mayst quench almost for three halfe pence And that the Apostles should teach ought by mouth which they woulde not write I pray you for what purpose because they should not come into the handes of the Heathen for mocking saith M. More I pray you what thing more to be mocked of the Heathen coulde they teach then the resurrection and that Christ was God and man and dyed betwene two theeues and that for his deathes sake all that repent and beleue therein should haue their sinnes forgeuen them yea and if the Apostles vnderstoode thereby as we do what madder thing vnto heathen people coulde they haue taught theÌ„ y t bread is Christes body wyne his bloud And yet all these thynges they wrote And agayne purgatory confession in the eare penaunce and satisfaction for sinne to Godward with holy deedes and praying to Saintes with such like as dumme sacraments and ceremonies are maruelous agreable vnto the superstition of the Heathen people so that they needed not to abstaine from writing of theÌ„ for feare least the Heathen should haue mocked them Moreouer what is it that the Apostles taught by mouth and durst not write The sacramentes As for baptim and the sacrament of the body and bloude of Christ they wrote and it is expressed what is signified by them And also all the ceremonies and sacramentes that were froÌ„ Adam to Christ had significations and all that are made mention of in the new testameÌ„t Wherefore in as much as the sacramentes of the olde testament haue significations and in as much as the sacramentes of the new testament of which meÌ„tion is made that they were deliuered vnto vs by the very Apostles at Christes commaundement haue also significatioÌ„s and in as much as the office of an Apostle is to edifie in Christ and in as much as a dumme eremonie edifieth not but hurteth altogether for if it preach not vnto me then I can not but put confideÌ„ce therin that the deede it selfe iustifieth me which is y e denying of Christes bloud and in as much as no meÌ„tion is made of theÌ„ as well as of other nor is knowen what is ment by them therefore it appeareth that the Apostles taught them not but that they be the false marchaundise of wily hipocrites And therto priesthode was in the tyme of the Apostles an office which if they would do truely it woulde more profite then all the sacraments in y e world And agayne Gods holinesses strine not one against an other nor defile one another Their sacraments defile one another For wedlocke defileth priesthode more theÌ„ whordome theft murther or any sinne against nature They will haply demaunde where it is written that women should baptise Verely in this commaundement Loue thy neighbour as thy selfe it is written that they may and ought to minister not onely Baptim but all other in tyme of neede if they be so necessarie as they preach them And finally though we were sure that God hymselfe had geuen vs a sacrament whatsoeuer it were yet if y e signification were once lost we must of necessitie either seeke vp the significatioÌ„ or put some significatioÌ„ of Gods word therto what we ought to do or beleue therby or els put it downe For it is impossible to obserue a sacrament without significatioÌ„ but vnto our daÌ„pnatioÌ„ If we keepe y â— faith purely the law of loue vndefiled which are y â— significatioÌ„s of all ceremonies there is no icopardy to alter or chaunge the fashion of the ceremony or to put it downe if neede require ¶ Whether the Churche can erre THere is an other question whether the Church may erre Which if ye vnderstand of the Pope and hys generation it is verely as hard a question as to aske whether he which hath both hys eyes out be blynde or no or whether it be possible for him that hath one legge shorter theÌ„ an other to halt But I sayd that Christes elect church is the whole multitude of all repenting sinners that beleue in Christ and put all their trust and confideÌ„ce in the mercy of God feeling in their hartes that God for Christes sake loueth theÌ„ and will be or rather is mercifull vnto them and forgeueth theÌ„ their sinnes of which they repent and that he forgeueth them also all the motions vnto sinne of which they feare least they shoulde thereby be drawen into sinne agayne And this faith they haue with out all respect of their owne deseruinges yea and for none other cause then that the mercifull truth of God the father which can not lie hath so promised and so sworne And this faith and knowledge is euerlasting life and by this we be borne a new and made the sonnes of God and obtayne forgeuenes of sinnes and are translated from death to life froÌ„ the wrath of God vnto his loue and fauour And this faith is the mother of all truth and bringeth with her y e spirite of all truth Which spirite purgeth vs as from all sinne euen so froÌ„ all lies and errour noysome and hurtfull And this faith is the foundation layd of the Apostles and Prophetes whereon Paul sayth Ephes ij that we are built and therby of the houshold of God And this fayth is the rocke wheron Christ build his congregatioÌ„ Christ asked the Apostles Math. xvj whom they tooke him for And Peter aunswered for them all saying I say that thou art Christ the sonne of the liuing God y t arâ— come into this world That is we beleue that thou art he that was promised vnto AbrahaÌ„ that should come blesse vs and deliuer vs. Howbeit Peter yet wist not by what meanes But now it is opened throroughout all the world that through the offeryng of hys body bloud that offeryng is a satisfaction for the sinne of all that repent and a purchasyng of what soeuer they can aske to keepe them in fauour And that they sinne no more And Christ aunswered vpoÌ„ this rocke I will build my congregation that is vppon this fayth And agaynst the rocke of this fayth can no synne no hell no deuill no lyes nor errour preuayle For what soeuer any maÌ„ hath committed if he repent and come to this rocke he is safe And that this fayth is the onely way by which the Church of Christ