call as it semeth no man a member of Crystes electe chyrche but hym that is elected fynally to blysse and saluacyon And I call hâ—re the elect chyrche in thys world neyther all that are chosen in to crystendome and the professyoÌ„ of the catholyke fayth nor onely those that shall be fynally saued but all suche as for the present tyme so stande in the state of grace that yf they dye before they fall therfro they shal be saued Of whiche folke many fall after from it so be dampned in dede whyche folke before theyr fall be the chyldren of god saye I. And when they be fallen into dedely synne then ceace they to be the chyldren of god and be become the chyldâ—en of the deuyll tyll they be borne of god agayne by grace thorowe penauÌ„ce and become the chyldren of god agayne And in whyche so euer of these two states a man fynally dyeth in in that he perpetually dwelleth and is therby for euer eyther the chylde of god in hys chyrche of the fynall electes in heuen or ellys the chyld of the deuyll in the chyrche of the fynall reprobatys in hell accordyng to the word of holy wryte yf a tre fall south or north in what place so euer it fall there shall it remayne But here sayth Tyndale that who so euer haue onys the fayth whyche he calleth after the felyng fayth he hath the seed of god the spyryte of god in hym And bycause he hath the spyryte of god in hym therfore he sayth by the authoryte of y â— aforsayd wordes of saynt IohnÌ„ that man can neuer synne dedely So that by that reason who so euer haue onys the fayth is one of the fynall electes Now se you in what maner Tyndale taketh these wordes But agaynste hys takynge â—tande all the olde holy doctours of Crystes chyrche from the dayes of hym selfe and hys apostles hytherto Of all whom let Tyndale tell me the name of any one that euer dyd vnderstande these wordes of saynt IohnÌ„ in such wyse as Tyndale doth that who so euer gate onys the ryght fayth of Cryste and put therwyth as greate a felynge therof wyth hope and cherite therto as euer holy Tyndale hym selfe felte in hys dayes coude neuer after fall into dedely synne or not so depe into it that he myghte after be perpetually dampned in hell Let Tyndale I saye tell me any one of the olde holy sayntes that in thys exposycyon euer toke hys parte and lette hym take all my teth and my tonge to Now yf neuer any good man vnderstode saynte IohnÌ„ so byfore but all holy men clene y â— coÌ„trary by what reason loketh Tyndale now that we sholde now begynne to byleue hym alone in the vnderstandynge of these wordes of saynte IohnÌ„ better then all good connynge men thys .xv. hundreth yere before hym Now is hys exposycyoÌ„ bysydes thys not onely agaynst the catholyke fayth of all crysten people and the playne determynacyon of Crystes chyrche but also agaynste many playne open places of holy scrypture bysyde whych were in so playne and clere a mater almoste a loste labour to reherse And yet leste an vnlerned reder myght happe to any thynge to dowte I shall reherse you some what saye we by the wordes of the spyryte reueled vnto saynt IohnÌ„ agaynste the bysshop of the chyrche of Ephesus whom where as god praysed for many great vertues in suche wyse that it appered that he was at that tyme in grace and goddes ryght specyall fauour yet sayed he vnto hym I haue for all this a few thynges agayst the bycause thou hast lefte of thy fyrst cheryte And therfore remember from whens thou arte fallen and amende and do the good workes whyche thou were wont to do For ellys wyll I come shortely to the and I wyll remoue thy candelstycke oute of hys place excepte thou repent and do penaunce Doth it not here playnely appere that he whyche hath goten so the fayth and that the lyuynge fayth to that he worketh so well therwyth that the lyght of hys faythfull lyuely workes shyne bryght before the face of god maye yet by declynynge from that feruour of deuout workes in to some slouthfull slaknesse though myche of hys vertue tary fall yet so low at laste that god shall reiecte hym and caste his candelstycke wherof the lyght shall be worne out quyte out of hys place If thys myghte not be god wolde not tell hym it bothe myght and excepte he mended shold Doth not saynte Poule saye he that thynketh that he standeth let hym beware he fall not It apereth there playne by the cyrcumstaunces of the place that he speketh there to them whom he rekened for good men and faythfull For to those that stand he gyueth the counsayle to beware they fall not whyche by Tyndale yf they onys in fayth fele them selfe stande they nede not for they can not fall dedely But saynt Poule there mente dedely falles as bothe by hys wordes byfore and after appereth He sayth also to the Romayns in y â— .10 chapyter They that is the Iewys are broken of for theyr lacke of bylyefe But thou standest by fayth be not proude therof but fere There sheweth saynt Poule effectually by a longe processe that lyke wyse as he whyche lacketh fayth maye by grace come to it so he that hath it and standeth in it hath cause to fere bycause he may by his own defaut fall froÌ„ it Sayth he not also The rote of all euylles is couetyce whyche whyle some folke couetyd they walked out of the waye from the fayth He sayth also Hymeneus and Philetus are fallen from the treuth sayeng that the resurreccyon is paste all redyâ— they haue peruerted the fayth of some persons Here sheweth saynt Poule playne that men maye haue the fayth and lese it and that can they not I suppose with out dedely synne Peraduenture Tyndale wyll say that he speketh onely of electys and that I can not proue these textes to be spoken of electes Therto saye I that he calleth euery man an electe that is onely borne agayn of god by fayth and that byleueth to be saued by the meane of Cryste and of suche speke these textes and therfore they speke of hys electes Then wyll he peraduenture say that he meaneth of a felynge fayth onely I know not what he meaneth by hys felynge fayth but I wote well these textes speke of good fayth lyuely fayth that worketh wyth loue If he fynde any other felynge let hym tell vs. And yet yf there be any other felynge of fayth then byleuyng louyng and workyng the selfe same to semeth by saynt Poule that it may be lefte of agayn and loste as appereth by the same wordes of his in the syxte chapyter vnto the Hebrewys of whyche wordes Tyndale taketh hys chyefe holde of the tother parte of hys heresyes that is to wytte that who so synne onys dedely after hys baptysme shall neuer after be
by the outwarde dedes the chyldren of god and the chyldren of the deuyll be made manyfest open For they were not open by the dede yf notwythstandyng the most horryble dedes y t coulde be deuysed yet theyr secret vnknowen fayth frayltye dyd euer kepe it secrete hydde vnknoweÌ„ whyther they were at the dede doyng y â— chyldren of god or the deuyll And therfore where as Tyndale wold make vs wene y â— hym selfe hys holy felowes had by theyr felynge fayth the spyryte of god in such a specyall maner entred in to theyr holy brestes y t none of theyr abomynable dedes coulde be any dedely synne bycause y t the spyryte sayth he dwelleth styll within them saynt IohnÌ„ sayth in the very ende of that thyrde chapyter who so kepeth goddes commauÌ„demeÌ„tes in hym god dwelleth And by that marke we know sayth saynt IohnÌ„ y â— there is dwellynge in vs of the spyryt y t he hath gyuen vs. By whych wordes he declareth clerely y t when these holy heretykes breke his coÌ„mauÌ„demeÌ„tes by those horryble dedes which Tyndale hym selfe confesseth y â— they do as all the worlde seeth frere Luther do in weddyng the nuÌ„ne wyth the brech of theyr both vowys agaynst the coÌ„maundemeÌ„t of god which hath in holy scripture expressely coÌ„maunded them to kepe and fulfyll theyr vowys saynt IohnÌ„ I saye declareth agaynste Tyndals doctryne clerely that when we se suche dedes in them we maye well perceyue by them that there is at that tyme neuer a whyt of goddes good spyryte in them But now no man dowteth whyther of the two better vnderstode saynt IohnÌ„ whyther Tyndale or saynt IohnÌ„ hym selfe And therfore good crysten readers whyle ye se that these holy fathers and authours of these heresyes prechynge so sayntly of theyr felynge fayth boste them self and theyr felowes for the sure chyldreÌ„ of god that bycause of the spyryte can neuer synne of purpose and therfore neuer synne dedely but be certayne and sure of grace and saluacyon and yet ye se for all this that beyng professed muÌ„kes and freres they fall to the fleshely felynge of noÌ„nes of longe purpose and styll perceuer therin fynally dyuers dye therin to ye maye byleue here saynte IohnÌ„ that saye they what they wyll they be the deuyls chyldren in dede all theyr holy doctryne is vtterly no thynge ellys but very frantyke blasphemy And therfore fynally where as Tyndale knytteth vp all hys mater wyth a quyppe agaynste me and sayth that bycause euery man that onys hath the ryght fayth is born of god and therby hath the seed of god in hym whych preserueth hym so that he can neuer synne therfore it is sayth he a false conclusyon that M. More holdeth how a man maye haue a ryght fayth ioyned wyth all kyndes of abomynacyon and synne ye se now that hys owne conclusyoÌ„ is so clerely proued false that it letteth my conclusyon no thynge at all And yet shall I forther towche hys quyppe where it shall haue better place after that we shall come to the chapyters in whyche he shall open and declare hys vttermost what he calleth fayth But fyrste wyll I consyder a lytell hys ferther progresse in thys chapyter in whych he goth forth in thys wyse Tyndale And yet euery member of Crystes congregacyon is a synner and synneth dayly some more and some lesse For it is wryten .1 IohnÌ„ 1. yf we saye we haue no synne we deceyue our selues and the trâ—eth is not in vs. And agayn yf we saye we haue not synned we make hym a lyar and hys worde is not in vs. And Paul Rom. 7. sayth That good whych I wolde that do I not but that euyll whyche I wolde not that do I. So it is not I. that do it sayth he but synne that dwelleth in me More Lo now ye here hys wurshypfull rydle in the fyrst part wherof he hath all redy shewed vs that a trewe member of Crystes chyrch synneth not bycause it hath y â— ryght fayth and so is borne agayne of god and hath hys spyryt and by cause of that can neuer synne And now he sheweth vs in the tother parte of hys rydle that euery trewe member of Crystes chyrche for all that he neuer synneth yet he synneth dayly And as he proued the fyrste parte by the wordes of saynt IohnÌ„ falsely taken and vnderstanden so doth he now proue vs the seconde parte by the wordes of sayâ—t Poule vnderstanden construed as falsely as euer he coÌ„strued saynt IohnÌ„ For where as saynt Poule in hys pystle to y â— Romayns speketh of the pronytye and mocyons in the fleshe remaynynge as the relyques of orygynall synne wherby we be tycled towarde great actuall dedely synnes and dayly fall in to venyall Tyndale as appereth by hys wordes nexte after folowynge wolde we sholde wene that saynt Poule meneth that euery trew member may dayly fall into great horryble dedes as periury manslaughter and aduowtry of weykenes and fraylte and that all those abomynable dedes be no dedely synnes yet but venyall euerychone bycause it is not the man that doth it but the synne that dwelleth in hym And whyle saynte Poule sayth the wordes of hym selfe Tyndale so layeth them forth that he wolde we sholde take it that saynt Poule hym selfe â— or at the lest wyse yf not hym selfe yet the synne that dwelled in hym coÌ„mytted in very dede many suche horryble dedes as the deuyll and the fleshe dyd moue and styre hym to And then was it well lykely that he dyd inough For well ye wote y â— deuyll wolde not fere to set hys fâ—eshe on fyre and tempte hym to lechery manslaughter both whyle he fered not to â—empte our sauyour hym selfe to glotony couetyse pryde deuyll worshyp and selfe slaughteâ— to And saynt Poule hym self coÌ„fesseth that for a medicyne preseruatyue agaynst pryde there was gyuen hym the angell of Sathan the prycke of the flesh to dabbe hym in the necke and make hym stowpe and beâ—â— hym And it appereth playnely that Tyndale taketh saynte Poulys wordes spokeÌ„ of hym selfe to sygnyfye not oneâ—y styrynge and incytacyons towarde dedely synfull dedes but also the very dedes commytted and done as he calleth it of fraylte by the vyolence of those mocyons For yf he meane not so he layed those wordes nothyng to hys purpose as it appereth openly by those hys owne wordes folowynge Tyndale Thus are we synners and no synners No synners yf thou loke vnto the professyon of our hartes towarde the lawe of god on our râ—pentâ—unce and sorow thâ—t we haue bothe bycause we haue synned and also bycause we be yet full of synne styll and vnto the promyses of mercy in our sauyâ—ur Cryste and vnto our fayth Synners are we yf thou loke vnto the â—rayltye of our flesshe whyche is as the weakenesse of one that is newly recâ—uered out of a greate dysease by the reason wherof our dedes are imperfâ—t and by the reason wherof also
no man take any boldenesse vppon Tyndales tale to thynke as he wolde haue hym that onely the thynge that Peter there confessed were inough now to byleue and that in all other thynges that the chyrch byleueth whyche Cryste and hys holy spyryte haue taught hys chyrch synnes were but thynges indyfferent no thyng forced whyther they were byleued or not Tyndale shall be constrayned to come to thys euyn by hys owne wordes all be it that he affermeth for faste and sure somewhat more then he maye make goodâ— For he sayth that Peter ment by his wordes we byleue that thou arte he that was promysed vnto Abraam sholde come and blesse vs and delyuer vs. And yet he sayth Peter wyste not by what meanes Cryste sholde delyuer vs. But nowe it is open he sayth thorow out all the worlde that thorow the offerynge of hys body and bloude Now yf Peter at that tyme knewe not the thynge that muste now nedes be byleued vppon payne of damnacion ye maye therby se that the fayth whyche Peter confessed then is not inough now for euery man to be saued by but we be bounden to the bylyefe also of such thynges as god hath reueled and made open to be byleued vnto hys chyrche any tyme synnes Or ellys muste Tyndale tell vs at what tyme god bade ho and gaue vs leue to byleue hym no ferther what so euer he wolde ferther saye to vs. Consyder yet also that Tyndale agreeth that the very trew crysten of hys electe vnknowen chyrche do byleue the artycle of the perpetuall vyrginyte of our lady as soon as they be taught it and knowledge theyr formar errour wherby he graunteth that he whyche doth not so is noâ—e of the electes Then saye I that theruppon it foloweth by hys owne wordes that the artycle of the perpetuall virginyte of our lady is a necessary artycle of our fayth And thus alwaye muste Tyndale vppon hys owne wordes confesse that all the artycles reueled ferther by Cryste vnto hys chyrche muste be byleued as fermely as the fayth taat was by Peter confessed or ellys we be not onely dyscharged of the bylyefe of our ladyes perpetuall vyrginyte whyche Tyndale is now yet broughte vnware to graunte for an artycle necessary syth it is now taught and knowen but also of the bylyefe of Crystes deth descencyon resurreccyon ascencyon and of the godhed of the holy goste wyth dyuerse other necessary poyntes mo But here it is to be consydered that saynte Peter in coÌ„fessynge Cryste to be the sonne of the lyuynge god dyd coÌ„fesse the very poynte wheruppon all the hole fayth hangeth For in that poynte alone he confesseth that all hys doctryne muste nedes be byleued for trew and all hys coÌ„maundementes fulfylled And theruppon it foloweth ferther that syth Tyndale wyll byleue no more of hys doctryne then he can fynde wryten in the scrypture where as the scrypture it selfe sayth that all was neuer wryten nor wyll not also byleue and obaye Crystes chyrch accordyng to Crystes commaundement nor wyll not so myche as knowe it but fondely frameth an vnknowen whom he for lacke of knowledge can neyther byleue nor obaye yt foloweth I saye that Tyndale byleueth no pece of the fayth that saynte Peter confessed And so he doth but pratle and prate of felynge fayth wythout the felynge of any fayth at all or any trewe bylyefe hystorycall or other And yet goth he forth in the boste of that artycle of the fayth whiche as hym selfe confesseth was out of Peter his confessyon For he sayth that saynt Peter was not ware of Crystes passyon when he made that confessyon Tyndale That offerynge of Crystes body and bloude is a satisfaccyon for the synne of all that repente and a purchasynge of what so euer they can aske to kepe them in fauour and that they synne no more More Treuth is it that the passyon of Cryste and offerynge vp of hym selfe vnto hys father vppon the crosse is a satysfaccyon for the synne of all that repente so that we repente a ryght and effectually by confessyon contrycyon and by penytencyall dedes reuengynge our synnes vppon our selfe wyth good workes of cheryte y e more largely encreaced towarde our neyghbours doynge frutefull penaunce bryngynge forth the frutes of penaunce and accordynge to the couÌ„sayle of saynt IohnÌ„ Baptyst not sleyght frutes symple and syngle but frutes good greate and worthy and yet not of them selfe worthy but suche as the satysfaccyon of Cryste maketh worthy wythout whyche we coude no thynge satysfye but wyth whyche we maye syth hys pleasure is that we so sholde and not so take his deth for so full satysfaccyon of all to gether that we sholde therfore be carelesse and slouthfull to do any penaunce our selfe for our owne synne Tyndale wyll saye to thys that he can be content that we sholde do good dedes but not by waye of penaunce for our synne and that we sholde somtyme fast and otherwyse afflycte our fleshe to the entent to tame our fleshe agaynst the synne to come but nothynge to punyshe it the more for any synne that is paste Now is thys teachynge of Tyndale myche lyke as thoughe he wolde aduyse vs be neuer the better bycause thou haste be noughte do neuer the better bycause thou haste done euyll runne neuer y â— faster forth in vertue bycause thou haste longe sytten styll in synne But saynt Poule agaynst Tyndals doctrine ran forth the faster bycause he began later and toke the more payne for the fayth bycause he had ben a persecutour of y â— fayth And though he neuer thought thus yf I hadde ben soner conuerted I wolde haue done lesse good yet had he thys mynde that bycause he began so late he wold do y â— more bycause he had ben bad he wolde be the better as hym self counsayleth other as ye haue exhybyted and gyuen your membres to serue vnclâ—nes and iniquyte from iniquite to iniquite so now agayne exhibyte and gyue your membres to serue ryghteousnes that ye maye be sanctyfyed Tyndale And Cryste answered vppon thys rocke I wyll byelde my congregacyon that is vppon thys fayth And agaynst the rocke of this fayth can no synne no hell no deuyll no lyes none errour preuayle â—or what so euer any man hath commytted yf he repente and come to thys rocke he is safe And that thys fayth is the onely waye by the whyche the chyrche goeth vnto god and vnto the enherytaunce of all hys rychesse testyfye all the apostles and prophetes and all the scrypture wyth sygnes and myracles and all the bloud of martyrs And who so euer go to god and to forgyuenesse of synnes or saluacyon by any other way then thys the same is an heretyke out of the ryghte waye and not of Crystes chyrche More Lo these wordes of Tyndale seme very gaye and gloryouse But when ye shall well examyne them as gaye as the hed glytereth wyth the pretexte of Crystes owne holy wordes yet shall
se yet shall ye perceyue as well in hys chapyters folowynge as in thys same chapyter after that he putteth fayth alone for suffycyent and repentaunce as a shadowe that neuer can but folowe it And yet all hys thynges euer so darkely that he wolde fayne leue hym selfe some startynge hole But surely yt ys harde for hym to starte out fro these playne wordes of hys owne who so euer go to god by any other waye then thys fayth that saynte Peter confessed the same is an heretyke out of the ryght waye and not of Crystes chyrche For thys is no more to saye but who so euer bysyde the bare bylyefe wyth as bare repentynge adde confessyon or for synne punysshe hym selfe by penaunce or doth the better after bycause he hath done euyll byfore and hopeth that god shall eyther rewarde hym the more or haue the more mercy on hym or in purgatory punysshe hym the lesse he is a starke heretyke And of trouth so he is in dede yf thys false tale be trewe and all trewe men and all holy sayntes and all holy scrypture false But now gothe he forthe not in the profe but in the prayse and sayth Tyndale For thys knowlege maketh me a man of the chyrche More whyche knowledge the knowledge that a man nedeth no mo artycles in hys fayth now then saynt Peter confesseth then and that he maye not bysyde repentaunce and bylyefe vse any other waye to heuen that is to wytte he maye not therwythall vse as a waye to heuen or to remyssyon any sacramentall shryfte or penytencyall workes or dedes of cheryte towarde satysfaccyon The knowledge of thys fayth maketh Tyndale a man of the chyrche as he sayth But of whyche chyrche trowe ye truely not of the chyrch of Cryste whych bysyde that fayth hath instytuted y e fayth in his blessed sacramentes dyuers other artycles besyde which hath playnely declared y t all be it y e knowlege of hym hys pleasure by fayth be such a way toward heuen y t without it we caÌ„ not come thyther yet if we ioyne not to y â— knowlege good dedes or purpose of good workes neyther can that knowlege nor repentaunce neyther serue vs for a suffycyent waye to heuen And therfore Tyndale is not by thys knowlege made a man of Crystes trewe chyrche but syth he is content wyth the bare knowledge and setteth all good workes at so short he is made therby a man of the false chyrch of the deuyll that is a lyar hymselfe and father of all suche lyars Tyndale The chyrche is Crystes body Collosâ— 1. And euery person of the chyrche is a member of Cryste Ephe. 5. Now it is no member of Cryste that hath not Crystes spyryte in it as it is no parte of me nor member of my body wherin my soule is not present and quyckeneth it And then yf a man be none of Crystes he is not of the chyrche More Here Tyndale runneth in iuglynge by equyuocacyon of thys worde chyrche For where as hym selfe hath byfore thys tyme confessed in wrytyng in thys same boke to whiche I answere now that the chyrch in many places of holy scrypture is the hole multytude that professe the fayth of Cryste whyther they be good or badde here he fareth as though there were no man of the chyrche but onely good folke alone in whom is the spyryte of Cryste wyth an ensample put of the body hauyng some dede parte hangyng theron wherin were not the soule to quycken it and gyue it lyfe whyche therfore he sayth is no parte of the body But he forgeteth that somtyme there is some member astoyned and lacketh bothe lyfe and felynge whyche yet by the reason that it is not clene cut of and caste awaye receyueth after lyfe and felynge agayne as many a dedely synner doth in the body of Crystes chyrche take lyfe agayne that hath in synne lyen full longe dede But now is he yet of thys mynde that the fayth whych hym selfe hath descrybed is the thynge that it onys goten and hadde of any man kepeth in the spyryte of god so fast in hys harte that he ys surely a quycke member of the chyrche that ys Crystes body and that he can not lese that fayth nor that spyryte at any tyme after that he hath onys goten it so that he haue it as he sayth in another chapyter after felyngly and not onely hystorycally And who so euer haue not the fayth that he descrybeth hym he rekeneth for an heretyke and onely hys fayth for the trew and the byleuers therof for the trew chyrche Now hys fayth haue ye herde often inough that onely fayth suffyseth or at the leste wyse wyth repentynge that shryfte or penaunce toward heuen or remyssyon of synnes is heresye and that to wurshyppe the blessed sacrament of the aulter is dyshonour to god and that there is no purgatory and that frerys maye well laufully wedde nonnes and a greate rable of suche deuelysshe heresyes mo of such maner suit and sort that as our sauyour sayed vnto saynt Peter at the confessyon of hys fayth Thou arte blessed Symon the sonne of Ionas For flesshe and bloude hath not reueled thys vnto the but my father that is in heuyn so wyll he saye to Tyndale for confessynge of thys false fayth of his Thou art accursed Tyndale the sonne of the deuyll for neyther fleshe nor bloude hath taught the these heresyes but thyn owne father the deuyll that is in hell And thus well hath he quytte hym in thys chapyter Here endeth the confutacyon of thys chapyter of Tyndale whyther the chyrche can erre Here foloweth the next chapyter of Tyndale in which he sayth that a trew member of Crystes chyrche synneth not and that he ys yet a synner Tyndale How a trewe member of Crysâ—es chyrche synneth not and how he ys yet a synner More NOwe come we to the specyall poynte wherin Tindale gyueth vs a glorious demonstracyon of hys excellent hygh wytte and lernynge farre surmountyng the capacyte of pore popyshe men to perceyue how it myghte be possyble that any man synneth not and yet for all that synneth all waye styll But to the entent that Tyndale shall haue no cause to saye y t I deface hys gay goodly tale by manglynge of hys mater and rehersynge hym by patchys and pecys ye shall fyrst concernynge thys poynt here all hys hole chapyter to gether wythout any worde of hys eyther omytted or chaunged and after shall we consyder examyne y â— partes These are therfore hys wordes Tyndale Ferthermore he that hath thys fayth can not synne and therfore he can not be deceyued with dampnable errours For by thys fayth we be as I sayâ—e borne of god Now he that is borne of god can not synne for his seed dwâ—â—â—eâ—h in hym and he can not therfore synne by cause he is borne of god I. IohnÌ„ â— whyche seed is the holy goste that kepeth a mans herte from consentynge
forgeuen Saynte Poules wordes are these It is impossyble that they whyche haue onys ben illumyned and haue tasted the heuenly gyfte and haue ben made part takers of the holy goste haue tasted the good worde of god and the powers of the worlde to come and be after all thys fallen downe sholde be renewed agayne by penaunce for as mych as they as mych as in thē lyeth crucyfye agayne the sonne of god and haue hym in derysyon Lo syrs where as Tyndale speketh of felynge fayth saynt Poule speketh here of them that haue felte the taste therof And where as Tyndale speketh mych of the worde of god saynt Poule here speketh of them that haue felt the taste of the good word of god And where as Tyndale speketh myche of beynge borne agayne of the spyryte saynte Poule here in lyke wyse speketh of them y t haue receyued the spyryte And yet for all that they haue ben illumyned and haue felte the taste of the celestyall gyfte and ben part takers of the holy goste and haue felt the swete taste of the good worde of god of the powers of the worlde to come yet sayth he contrary to Tyndals techynge that they may for all thys fall downe so farre into dedely synne that it is impossyble for them to be renewed agayne by penaunce what hath Tyndale here to saye to saynt Poule Surely for the defence of thys folysshe heresye no thyng hath he to saye at all that any good colour hath But when he shal be fayne to gyue ouer thys then wyll he comfort hym selfe wyth that that saynte Poule here semeth to ferther hys other heresye that euery dedely synne after baptysme sholde be irremyssyble But out of that comfort shall I dreue hym shortely For I am sure the places of holy scrypture wryten all by one holy spyryte varyeth not in sentence And where as these wordes as well appereth by the olde holy wryters be full of hardynesse and dyffycultye yet that the sentēce can not be such as may serue Tyndals heresye y t shall we leuyng all theyr exposycyons whyche are all clene agaynste hym make hym open and euydent by the playne clere wordes of the holy prophete Ezechyell whose wordes lo be these in the .xviii. chapyter If a synner repēt hym of all the synnes y t he hath done kepe all my cōmaūdementes deale iustely ryghteously he shall lyue and shall not dye Of all y e iniquitees that he hath wrought I wyll none remēber in y ◠ryghteousnes whyche he hath done shall he lyue Is it my wyll sayth the lorde god that the wicked man shold dye not rather that he sholde be conuerted from hys wayes lyue But truely yf the ryghtuouse man turne hym selfe awaye from hys ryghtuousnesse worke wyckednes in any of all those abominatiōs which the wicked man is wont to worke shall he lyue Of all y ◠ryghtuousnes y t he hath done shall none be remēbred But for the offence which he hath cōmytted in the synne that he hath done for those shall he dye Lo syrs here is more then I promysed For here be both his heresyes destroyed at onys For god here by the mouth of this holy man promiseth without any maner excepcion y t when so euer the wycked man wyll turne he shal be takē to grace And in lyke wyse when so euer y e ryghtuous man synne his formar ryghtuousnes shall not saue hym from dampnacyon And this sentence our lorde hath set so sure that he repeteth it agayne in y e .xxxiii. chapyter in this wyse The ryghtuousnes of the ryghtuous man shall not saue hym in what daye so euer he synne Also when so euer the wycked man turne from his wyckednes it shall not hurte hym And the ryghtuous man can not lyue thorowe hys ryghtuousnes in what daye so euer he synne Here haue ye good reders hard this sentence by y ◠word of god in thys one holy prophete dowble cōfermed therby Tyndals dowble heresye dowble also condempned And yet lest Tyndale myghte say why sholde you not as well expoune and glose Ezechyel by saynte Poule as saynt Poule by Ezechyel namely syth saynt Poule came after and therfore of goddes mynde maye tell vs ferther it apereth I saye that our lorde wyll not that these wordes of Ezechiel be glosed by any other wordes though they be spoken by god hym selfe but that his other wordes yf they seme contrary shall be rather expouned by these And therof he gyueth vs open warnynge in hys wordes folowynge and sayth ye and though I wolde saye to a ryghteouse man that he shall lyue and he then trustynge in hys ryghteousenes commytte and do wyckednesse all hys ryghteousnes shall be forgottē and for the iniquyte whyche he hath wrought for that he shall dye But yf I saye to a synner Thou shalt dye and he then repenteth hym of hys synne and doth iugement and iustyce and that the same wycked man restore the pledge that he hath of an other man and also make restytucyon of stollen goodes and walke in the cōmaundementes of lyfe and do nothynge that is vnryght he shall lyue and shall not dye but be saued and none of all the synnes which he hath commytted shal be layed to his charge Iugement and iustyce hath he done and therfore shall he lyue and not dye Lo good crysten reders here se we very playne that we were farre vnwyse yf we wold folowe the foly of Tyndale eyther in bolde presumptuose hope or folysshe ferefull despayre eyther wenynge that after any felynge fayth onys had any dede that we coulde after do coulde be no dedely synne or y ◠for any dede done after our baptysme we could be penaunce neuer be saued after we maye be very sure that as saynt Poule playnely reproueth the tone and ys harde to perceyue what he meaneth in the tother so that he meneth not as Tyndale telleth vs we may well know not onely by all the olde holy doctours and sayntes that expoune saynt Poule in that he sayth it is impossyble to be renewed by penaunce that it is impossyble to be by penaunce renewed vnto the state of baptysme And by that exposycyon they destroye yet a thyrde heresye of Tyndale concernynge hys full remyssyon of synne and payne and all forthwyth as soone as he repenteth but also be we well lerned here by the prophete Ezechyell that all though yt maye peraduenture be that a man maye go forth in synne so farre that he shall neuer haue grace of repentaūce after offered vnto hym for that cause ought euery man stande in greate fere to synne how greate fayth so euer he fele yet yf we begynne onys to repente we may be sure that god offereth grace wyll perfyt our penauns wyth encreace of his grace and wyll perdone the deth dew for our dedely synne but yf we fayle on our parte to go forwarde wyth hys grace and that we
that in mo places then one yet shall oure olde marke of olde holy doctours and sayntes marke hym for an heretyke agayn For I am sure he shall not lyghtely fynde any of those olde but that he vsed allegoryes Luther and Tyndale wolde haue all allegoryes and all other senses taken awaye sauynge the lytterall sense alone But god whose plentuouse spyryte endyghted the scrypture foresaw full well hym selfe that many godly allegories holy men sholde by hys inspyracyon at dyuers tymes draw out therof And somtyme he endyghted it our sauyour hym self somtyme spake his wordes in such wyse that the letter had none other sense then mysteryes allegoryes as comeÌ„ly all his parables be of which he expowned some him self some he expouned not but hath left theÌ„ to be expowned by holy doctours after hys deth and some of them hath he holpeÌ„ dyuerse to expoune dyuersly as his hygh wysdome saw that dyueâ—s good frute sholde folowe and ensew theruppon Somtyme also though the lyterall sense be full good yet dothe god gyue the grace to some man to fynde oute a ferther thynge therin whyche sence god that endyghted the letter dyd when he made it fore seeâ— and more dyd sette therby then by the sense that immedyately ryseth vppon the letter whych letter hys hygh wysdome so tempered for the nones that suche other sense myghte be perceyued therin and drawen out therof by suche as hym selfe had determyned to gyue the grace to fynde it And for ensample our lorde sayth in the booke of Deuteronomy Thou shall not bynde the mouthe of the oxe as he goth in the flowre and thressheth the corne The very letter is of it selfe good and techeth men a certayne reason and iustyce to deale well and â—ustely euyn wyth the very bestes that labour wyth them to abhorre wythout good cause eyther to pyne them or payne them Now thoughe this sentence be goodâ— and the Iewes were bounden by the letter of the law to order theym selfe in that wyse towarde theyr oxen seynge no ferther therin nor some so farre neyther peraduenture yet dyd thapostâ—e fynde out an other secrete sense therin and that sense suche as in respecte therof he set the tother at nought and shewed that god ment therby that the preste which laboreth spyrytually in his offyce muste haue his temporall lyuynge therfore And to proue that the spyryte of god entended thys sense and vnderstandynge therin â—e sayth Careth god awght for the oxen as though he wolde saye nay And yet in dede god careth and prouydeth for the lyuynge of euery lyuynge thynge For it is wryten in the psalme that god geueth the mete to the bestes and to the yonge byrdes of the crows that calle vppon hym And our sauyour sayth hym selfe Loke ye vpon the byrdes of the ayre they neyther sowe nor spynne and yet your father that is in heuyn fedeth them And thus it apereth that god careth for the fedynge of all that euer he hath made But yet saw saynte Poule that god so myche cared for the prestes leuynge aboue that he careth for the oxes leuynge that in respecte of the tone compared wyth the tother god cared not for the oxe at all but wolde we sholde vnderstande therby that we sholde in any wyse prouyde that the preste whyche laboreth wyth vs in spyrituall besynes shold haue of vs his temporall leuynge And I wene Tyndale is euen angre wyth saynte Poule for that exposycyon Now are there many other textes in the olde law which in lyke wyse receyue lyke exposycyon by goodly and frutefull allegoryes as in the olde holy saynts bokes appereth All whych will Tyndale here haue wyped oute in any wise and wyll haue none allegoryes at all Holy saynt Hierome expowneth by an allegorye the text of scrypture that the holy prophete Dauid by the coâ—Ì„saylâ— of his physycyons when he waxed very colde for ageâ— toke to wyfe besyde all his other wyues the fayrest yonge mayden that coulde be founden in all the countre aboute to do hym pleasure in his presence by daye and lye in his armes and kepe hym warme a nyghtes Thys texte was trew in dede And yet doth that holy doctour saynt Hiâ—rom in all that euer he can drawe from the consyderacyon of the letter to the lokynge vppon the allegorye For be the wordes of the texte neuer so trewe yet thoughte as â—t semeth that blessed holy saynte that god caused that storye to be wryten in the scripture rather for the frute that folke shall take by some good holesome allegorye that god wold in to some man inspyre theruppoÌ„ then to make vs 〈◊〉 studye and dyuyse vppon the onely sample of kynge Dâ—uyds dede wherby some olde husbandes wolde lerne to let his olde wyfe lye and take colde in a bedde alone and â—â—m self take a yonge prety prym to bed to kepe his bakke warme for physyke Fynally I dare well say that the allegoryes wryten vppon the texte of holy scrypture be very frutefull what so euer Tyndale say and ellys wolde god neuer haue suffred so many blessed holy men bystowe so myche tyme aboute theym but that hym selfe both foresaw the fruteâ— and deuysed those textes in suche wyse also that thorow good folkes laboure wyth the swete warmth of his owne inspyâ—acyon such holsome frute shold plentuously sprynge thâ—rof Go me now thorow all these poyntes agayn that Tyndale hath vnder the name of the clergy layed agaynste the catholyke chyrche crepynge vp in to thapostles place respecte of lucre ledynge in a wronge way begylynge the people makynge of constytucyons vsynge of ceremonyes takynge away the sygnyfycacyons of sacrameÌ„tes and makynge of false gloses and ye shall fynde good chrysten reders of all these fautes that they falsely ley to our charge theyr owne bosoms full For theyr archeheretykes accompte theym selfe for the prechers and chalenge the apostles place not by succession but by inuasyon For they go and preache and be not sent and though pryde prykke them forth wyth lybertye to lechery yet not wythout lucre neyther For some one of them puttynge oute hys felowes such as wyll be religyouse and contynue chaste kepeth all theyr leuynge alone sauynge for an harlot taken vnto hym to be called hys wyfe and gete vppe a couent of bastardes betwene theym and then they begyle the people wyth theyr false preachynge lede them a very wronge way excepte the strayght wey to hell be the ryght waye to heuen Now as for coÌ„stytucyons wherof they wold haue none amonge vs theym selfe haue ben fayne in some cytyes of Almayne as late as they be bygonne to make mo constytucyons and more bourdenouse to the people more greuous and more sore to kepe vppe theyr heresyes wyth then the chyrche hath made in many yeres to kepe vp the trew chrysten fayth Ceremonyes also whyche amonge vs they mokke and call them duÌ„me Marten Luther hym self Tyndales great mayster after that he had lefte theym of was
trewe scrypture of god by the scrybes and pharyseys and the hygh prestes whom they dyd not knowledge for the trewe chyrche nor for those that had the spyryte of god and coulde not erre But hys felowes and he syth they be goddes electes and therfore the very chyrche do knowe he sayth whyche is the gospell and whych is the very scrypture by the same meanes by whyche saynt IohnÌ„ Baptyste and the other holy prophetes before hym knewe the very scrypture of god that is to wytte by the secrete inwarde techynge of the spyryte of god euyn in lyke wyse as the egle wythout the techynge of any other spyeth perceyueth knoweth whyche beste or byrd is mete for hys meate and conuenyent for hys pray by the secrete inwarde mocyon and instincte of nature And therfore by thys answere is that reason of saynt Austayne auoyded Here is lo good chrysten reader all thys answere thys goodly solucyon nothyng lefte out that hath any strength or force towarde the purposeâ— but layed yet more dyrectely for hys purpose then Tyndale layeth it hym selfe saue for leuynge out of the raylynge wherof we maye peraduenture somwhat touche by the way But fyrste consyder what blont sotletees what folysh fallacys he bryngeth in thys answere He wolâ— brynge vs frome the poynte wyth lykenynge the whole catholyque chyrche of Cryste that is to wytte the whole multytude of all trewe chrysten people of whyche our mater is vnto the scrybes and the pharyseys the hygh prestes as though they alone had ben the whole chyrche of the Iewes or the hygh prestes of one town the whole vniuersall synagoge Thys sotletye of Tyndale is as blont as a blocke and to great for any maÌ„ to stuÌ„ble at y â— hath any eyen in his hed Nor I nede not for this mater to defende that the whole synagoge could not erre in the choyce of the scrypture nor that the whole synagoge was vntyll Crystes comynge the very chyrche of god neyther nor to admytte as Tyndale here maketh it euery thynge to go lyke betwene the whole synagoge of Moyses and the catholyke chyrche of Cryste bytwene whyche twayne all be it that the tother was for that whyle the very chyrch in dede there is yet in maner as great dyfference as is bytwene the fygure and the thynge the shadow and the body as by many maner thinges farre dyfferent I myght well shew you among other no small dyfference bytwene them in the thynge that most properly perteyneth vnto the poynt wherupon specyally dependeth the mater that we haue in hande that is to wytte the kepyng preseruyng of the tone or the tother from all dampnable errour In thys poynt I saye there is specyall dyssymylytude bytwene the synagoge and the chyrche for the promyses that Cryste hath made vnto the chyrche to sende hys holy spyryte in to it to lede it in to all trouth and that it sholde dwell therin for euer and hym selfe be permanent also therin for euer And therfore syth all these infallible meanes of techyng of the trowth preseruacyon of the trowth hath ben made vnto the chyrche of Cryst by hym that is hym selfe trowth therfore can not lye which promyses were neuer made a lyke vnto the Iewes I nede not here as I saye no more answere Tindale though in dede I haue done wyll then I nede in a maner yf he wolde put his ensamples by some other y â— were a fals chirch were deceyued had fals scripturs in dede For it is inough to me that the chyrch of Crist hath that gyfte of god by his great promyses that it shall euer be by him his spyrit led into euery necessary treuth of whyche one of the most necessary is to knowe whych is the trewe scrypture And it is inough agaynste Tyndale that hys owne mayster Luther sayth that thys catholyke knowen chyrche hath that gyfte And it is a clere thyng to me and all chrysten men that none other chyrche hath that gyfte but the catholyke chyrche syth euery man seeth that the thynge is trewe whyche saynt Austayne sayth that he had not knowen whyche had ben the very gospell therfore had not byleued the gospell saue for the catholyque chyrche And as that holy saynt sayth of hym selfe so may euery man well saye of hym selfe that by the catholyke chyrche he knoweth the scrypture whyche no man can reken hym selfe surely to knowe by any other folke then those whom he rekeneth surely to be the very true chyrche and the messenger of god to tell it hym For ellys maye euery fole se that as he dowteth of the messenger he must nâ—dys dowte of the message And therfore now lette vs loke on this answere of Tyndale I lerned not sayth he of the catholyke chyrâ—â— to know whyche is the trewe scrypture Of what man than say weâ— Of no man sayth he but euyn god hym selfe and so sayth he do all my felowes that are the electes of god as I am we lerne it now of our lorde hym selfe as dyd of olde our other felowes that are gone before vs that were elected of god as we be that is to saye saynt IohnÌ„ Baptyste and the other holy prophetes before hym Here ye se good readers for aughte that euer I can do Tyndale wylbe saynt IohnÌ„ Baptystes felowe and all his companyons felowes wyth the olde prophetes and wyth Chrystes apostles and in some places wyth Chryste hym selfe also But thys wyll I promyse you that yf saynt IohnÌ„ Baptyste and the olde prophetes eche of the other prophetes in theyr tyme had had wyth the Iewys the same thynges in questyon that we haue wyth Luther and Tyndale these other heretykes in our tyme that is to saye yf the Iewes had sayd that they had bysyde the scrypture some other tradycyon delyuered them by Moyses preserued fro mouth to mouth wythout wrytynge or that they had varyed togyther vppon the ryght vnderstandyng of the scrypture then the Iewes wolde haue sayd ye know not whych is the scrypture but in that ye byleue vs then yf ye byleue vs in y â— we tell you Moyses wrote vs this why sholde you not as well byleue vs wheÌ„ we tell you Moâ—ses told vs this If ye thynke we lye in the tone ye maye thynke we lye in bothe and then do ye knowe neyther nother And also syth ye byleue vs that god hath gynen vs the trewe scrypturs and vnto no man ellys so myche as the meane to knowe whych it is but onely by vs why sholde ye not thynke that haâ—â—â—â—uen vs the ryght and trewe vnderstandyng therof for as farre at the leste as shal be requysyte and necessary If these had bene the varyaunces bytwene the Iewes and saynt IohnÌ„ baptyste or bytwen the Iewes and the prophetes as it is bytwene these heretykes and vs and that the Iewes had then layed thus vnto them yf that then saynt IohnÌ„ and the prophetes
wyse be hydden and therefore muste yt nedes be that the chyrche is thorowe the woâ—lde knowen And none is nor neuer was thorâ—we the worlde knowen for the chyrche of Chryste but onely the knowen catholyke chyâ—che Saynte Austayn also in his pystle to Uincentius whyche pystle is in order the .xlviii sayth in this wyse expresselyâ— How can we byleue by the scrypture of god that Cryst is comen into the worlde and knowen yf we byleue not therby that the chyrch is also manyfest and knowen lette any man who so wyll knyt and put in agaynste the playn trowth all the hokes and handles that he can let hym cast afore oure yien what mystes of wyly falshed that he lyst and when he hath all done loke how he is accursed that wyll tell vs that Chryste neyther veryly dyed nor veryly rose agayn euen lykewyse accursed shall he be that wyll tell vs for the very chyrche any other then this comen catholyke chyrche of all crysten nacyons Lo good reder Tyndale sayde heâ—e before y â— we wolde not byleue saynte Austayne nor any of the olde holy doctours as though hym self wolde And now haue ye hard saynte Austayne whome yf Tyndale wyll byleue all our questyon is decyded For he sayth as we saye that the comen catholyque chyrch is the very chyrch And yf he wyll not byleue hym then let hym leue lyke as he is to lay hys owne faute to other folke Good crysten reders yf my purpose were here to proue you by the consente of the olde holy doctours of Chrystes chyrche that the knowen catholyque chyrche is the very chyrche the nomber of those authorytees wolde fyll an hole boke But my purpose is here onely to answere Tyndale and confute his solucyon wyth whych he falsely gloseth the wordes of saynte Austayne that sayth he byleued not the scrypture yt self but for the authorite of the chyrch wherin I haue playnely proued you by saynt Austaynes owne wordes Tyndales wordes shamfully false as well in the pryncypall purpose as in that he layeth falsely to the chyrche that the chyrche doth abuse the sayng of saynt Austayne And therfore syth he sayth that they mysse construe and falsely alledge all the scrypture euen in lyke maner wyse as they do saynte Austayne whyle ye playnely se that in this poynte whyche Tyndale putteth for the sample the chyrche sayth trewe and hym selfe lyeth good cause haue you to byleue this lewde felow in the remanauntlyke But now shall ye se Tyndale deuyse you suche a shyft that contrary to all his shyftes afore he shall clerely confesse hym selfe that he both knoweth and byleueth the scrypture by the catholyke chyrch For now commeth he to his fourth solucyon wyth whyche he clene destroyeth all the tother thre that he made vs byfore Lo thus he sayth Tyndale And when they aske whether we receyued the scrypture of them I answere that they whyche come after receyâ—e the scrypture of them that go byfore And when they axe whether we byleue not that yt is goddes worde by the reason that they tell vs so I anâ—were that there are two maner oâ— faythes an hyâ—torycall fayth and a felynge fayth More Lo good reder here shall ye se that the thynge where about he hath bombled all this whyle that is to proue that he knoweth not the scrypture by the chyrche and to proue that he byleued yt not to be the scrypture of god bycause the chyrche so tolde hym perceyuynge at lengthe that all his answers were weke feble and faynte and that none of theÌ„ all wold stand he is dreuen at the last for very very shame to confesse some parte of the trouth yet for shame also to denye a nother parte For by thys dystynccyon of these two faythes hystorycall fayth and felynge faythâ— he wyll in the ende tell vs that ones he knew the scrypture by the chyrche in byleuynge the chyrche but that was but an hystorycall fayth How be yt he well saye that now he neyther knoweth it nor byleueth it by the chyrch but by the inwarde inspyracyon and teachynge of god hym selfe And where as his mayster and he many tymes mokke the doctours of the chyrch for vsyng of trew dystynccyoÌ„s in thynges where they be requysyte hym selfe hath here deuysed an euasyon by meane of a dystynccyon made by Melancthon in whyche destynccyon as in a myste he weneth to walke away But I truste ye shall se the myste breke vp so fayre that he shall not escape so Lo thus goth he forth there wyth Tyndale The hystorycall fayth hangeth of the trewth and honestye of tâ—e teâ—â—er or of the commen fame and consente of many As yf one toâ—de me that tâ—e Turke had wonne a cytye and I byleued yt moued wyth the honestyâ— oâ— tâ—e man Now yf there come a nother that semeth more honeste or that hath â—â—tter peâ—suasyoÌ„s that it is not so I thinke immediatly that he lyed and ◠〈◊〉 fayth agayne And a felynge fayth is as yf a man were there â—râ—sent 〈◊〉 yt was wonne and there were wounded and had there loste all that he â—aâ— anâ— were taken presoner there also That man shulde so byleue tâ—at aâ—â— tâ—e worlâ—e coulde not turne hym from his fayth Euyn lykewyse yf my motâ—er had blowen on her fynger and tolde me that the fyre wolde burne me I shâ—ld haue byleued her wyth an hystorycall fayth as we byleue the sâ—oryâ—s of the worlde bycause I thought she wolde not haue mokked me And so I shulde haue done if she had told me that the fyre had ben cold and wold not haue burned But as sone as I had put my finger in the fyre I shulde haue beleued not by the reason oâ— her but wyth a felynge fayth so that she coulde not haue persuaded my afterwarde the contrary So now wyth an hystorycall fayth I may byleue that the scrypture is godds by the teachynge of them and so I shulde haue done though they had told me that Robben hod had ben the scrypture of god Whych fayth is but â—n opynyon and therfore abydeth euer frutelesse and fauleth awaye yf a more gloryouse reason be made vnto me or yf the preacher lyue contrarye But of a felynge fayth yt is wryten IohnÌ„ vi They shall be all taughte of god That is god shall wryte yt in theyr hertes wyth his holy spyryte And Paule also testyfyeth Roman viii the spyryte bereth recorde vnto oure spyryte that we be the sonnes of god And thys fayth is none â—pynyon but a sure felynge and therfore euer frutefull Neyther hangeth yt of the hoâ—estye of the preacher but of the power of god and of the spyryte And therfore yf all the preachers of the world wolde go about to persuade the contrary yt wold not preuayl no more then though they wolde make me byleue the fyre were colde after that I hadde put my fynger therin Of this ye haue an ensample IohnÌ„ iiii of the Samaritanyshe wyfe whych left her pytcher and went into
of that pystle touched the great goodnes of god that had by the deth of our sauyour Cryste dâ—lyuâ—red in the baptysme all the worlde that wolde be good chrâ—sten people from all the gylte dampnacyon dewe for all maner synne lefte vs in such case that all the relykes leuynges of orygynall synne albeit they be mocyons inclynacions of y e flesh towarde synne therby called synne for the lacke of that perfeccion whych the body shold haue had yf Adam had not by synne fallen for hym self all his posteryte from the state of orygynall iustyce shall haue when y e body shall aryse agayn be gloryfyed yet be they not imputed vnto vs but perdoned remayne as mater of our meryte in case y t we resyst those inclynacyoÌ„s of y e flâ—sh folowe the mocyons of the scrypture After thys I saye touched in the .vii. chapyter then pursueth he styll vpoÌ„ the same in the eyghte chapyter declarynge the excellence of grace that god hath powred on vpon his people in y e newe law farre aboue the grace whyche he gaue yet abundauntely in the olde but in the newe farre paâ—synge in that he vouchsaufed hym selfe to come in to the worlde in his own persone in the very nature of man and symylytude of a synner and sufferynge here hys paynefull passyon therby to dampne destroye the synne that the deuyll caused Adam to commytte agaynst god to daÌ„pne it I saye and destroye it by the synne that the deuyll caused the iewes to commyt in puttynge our sauyour vniustely to deth And all be it that in the olde lawe suche as were good men receyued theyr grace by the fayth and bylyefe of oure sauyour that after sholde come and were by vertue therof made able to resyste the relyques of orygynall synne and inclynacyons of the flesshe towarde actuall synnes therby were after Crystes passyon saued yet was that ayde helpe of grace by Crystes owne comynge when by the passyon of hys flesshe he dampned the synne in the flesshe so farre encreaced aboue that it was in y e chyldren of Israell before whose flesshely sacryfyces were to feble of them self to iustyfye that suche as are baptysed and receyue the spyryte of godâ— may yf they wyll farre more easyly folowe the spyryte and resyste the flesshely mocyons and abyde and perseuer the quycke lyuely membres of Crystes mystycall body then myghte of oldetyme before Crystes comynge the chyldren of the synagoge And syth our lorde hath now done so myche for vs as in suche haboundaunce by hys owne comyng to gyue out hys grace vnto vs that we maye wyth helpe therof â—eynge so plentuouse wyth mych lesse dyffycultye myche more resyste the flesshe and myche more folow the spyryte kepe the spyryte wyth vs and for the spyryte inhabytynge with in vs meryte myche more glory fyrste in soule and after in body whyche the father of oure sauyâ—ur that râ—yseh hys shall for the same spyryte inhabytynge in vs reyse and resuscytat to blysse therfore are we doctours sayeth saynte Poule it is our bounden dâ—wtye to folowe not the fleâ—he whom we may now by the plentuouse grace of god so well and easyly resysâ—e and whose affeccyons yf we folowe we shall dye but the spyryte of god and by that spyryt to mortyfye the dedes and wurkes of the flesshe whyche yf we dâ— we shall lyue For who so sayth saynte Poule be led by the spyryt of god they be the sonnes of god And then to shew vs that we sholde in mortyfyenge the workes of the fleshe and folowynge the spyryte not onely do yt but also do yt gladly not for fere but for loue syth Chrysten people receyue the spyryte of filialll loue and are in suche wyse ascrybed for the sonnes of god that oure sauyour hath hym selfe taught vs to call god our father so that in respecte of our state the Iewes were but in fere and boundage therfore sayth saynte Poule farther vnto the crystened y t were amonge the Romaynes ye haue not receyued agayne the the spyryte of bondage in drede but the spyryte by whiche ye ben adopted chosen into the sonnes of god by whiche spyryte also we crye Abba father Uppon whyche wordes euen by and by folowen the wordes that Tyndale here alledgeth for hys purpose For the same spyryte bereth wytnesse vnto our spyryt y t we be the sonnes of god And then yf we be the soÌ„nes then be we heyresâ— heyres of god coheyres of Cryste how be it that yt is to be vnderstanden yf we suffre wyth hym that we maye be gloryfyed wyth hym Lo good crysten reders here haue I somwhat recyted vnto you the mater by whyche your selfe maye perceyue to what purpose saynte Paule spake these wordes that Tyndale here alledgeth that is to saye the same spyryte bereth recorde vnto our spyrit that we be the soÌ„nes of god In all whyche wordes I wonder what one worde or what one syllable eyther ye or so myche as one letter Tyndale fyndeth makynge toward a profe of his felynge fayth ye perceyue here that the meanynge of saynte Poule is this that bycause our lord as he by fayth and baptysme choseth and adopteth vs into the sonnes of god and therfore by his holy spirite geueth vs instruccyon to call god our faâ—her and by the same spyryte yf we lyste to folowe ledeth vs forth also in good spyrytuall workes whych are as saynte Poule sayth to the Galaties charyte gladnes peace pacyence longe suffrynge goodnes gentlenes fayth mekenes temperauÌ„ce by the same spyryte yf we will worke with hym causeth vs to kyll and mortyfye the workes of the fleshe whyche ben as saynte Poule sayeth manyfeste and open that is to wyt adultery whorehuntyng vncleâ—â—â—â—â— wantoâ—es idolatry wytche craft enmytye lawynge emulacyon and stryfe wrath contencyons sedycyons heresyes enuye manshlaughterr dronkenes bankettynges therfore sayth saynte Poule that thys spyryte bereth recorde vnto our spyryte that we be the sonnes of god as though he wolde saye thus the spyryte of god in that yt hath taught vs to call god our father and in that yt ledeth vs into godly workes and into the mortyfycatyon of the fleshely workys by whyche maner of glad folowynge the spyryte we dwell in Cryste and haue the spyryte dwellynge in vs by these thynges as very good tokens of grace the spyryte of god â—ereth recorde vnto our spyryte that is to wyt geueth our spyryte the comforte of good hope as longe as we so do that we be the sonnes of god But then on the tother syde when so euer we wax vntowarde and lyste no lenger to folow the spyryte but fall vnto the fleshe and walke in the workes therof and therby put the spyryte oute of hys dwellynge thâ—n ceace we to be the sonnes of god were we neuer so dere derlynges to hym byfore and shall neuer be his sonnes agayne tell we mende agayne leue the fleshe agayne
man lyste for lacke of byleuynge that there is one fynd it out by the felynge whan he falleth in it Now towchynge the poynt that he sayth euery man of the very chyrche is sanctyfyed in spyryte that is veryfyed onys in euery man of the knowen catholyke chyrch that is chrystened in hys chyldehed But Barons semeth to mene that they be no lenger of y â— chyrche then whyle they be holy in spyryte and y t so holy so clene so pure without spotte or wryncle as appereth by the laste poynte that saynt Peter hym selfe coulde fynde no faute in them But truely as all the other poyntes requysyte vnto the very chyrche be veryfyed vppon euery man of the knowen catholyke chyrche so the contynuall beynge sanctyfyed is not veryfyed in euery man And the precyse clennes and puryte wythout spotte or wryncle is here in erthe I wene at full age not fully veryfyed in any man Now se ye well good reders that yf none be of the very chyrche but they that haue these two latter poyntes that is to saye y â— he so sanctifyed in spyryte that they be so â— clene and pure without spotte and wryncle that saynt Peter can fynde no fawte in them â—hen is fyrste frere Luther oute of the chyrche and frere Huyskyn bothe for brekyng of theyr vowes wyth incestuouse weddynge and frere Baâ—us also for his periury fallynge in relapse of heresye and now runnynge at rouers in apostasye But now good reders let vs resorte vnto the authorytees of the scrypture and of saynt Austayne whyche frere Barns bryngeth forth and consyder whyther that any of them all proue aâ—y suche chyrch at all here in erth as frere Barns appoynâ—eth vs se sanctyfyed in spyryte that it hath neyther spotte nor wryncle The fyrste texte is the wordes of saynt Paule in the secuÌ„de chapyter of hys pystle to the Ephesyes where he sayth you men loue your wyues as Cryste hath loued the chyrch and â—ath gyuen hym selfe for her that he myghte sancâ—yfye â—eâ— and cleâ—se her in the soâ—â—teyne of water thorow the worde of lyfe to make her to hyâ— selfe a gloryouse chyrche with out spotte or wrycle or any suche thynge but that she myghte be holy and wyth out blame what thynge fyndeth frere Barons for hys purpose in these wordes saint Poule here exhorteth men to loue theyr wyues so tenderly that they sholde be of the mynde that to brynge them to heuyn they coulde fynde in theyr hartes to dye for them as Cryste hath dyed for the Crysten people to brynge them to heuen that men to that entent that they maye brynge theyr wyues to the gloryouse blysse of heuyn sholde here brynge theym well vppe in fayth in hope and charyte and in good workes lyke as god hath washed his chyrche of all chrysten people and hath clensed theym by the water in the worde of lyfe that is to wyt by the sacrament of baptysme Thus hath god geuen hym self to the deth for his chirch of all Crysten people to th entent that the sacrament of baptysme myght weshe them all and clense theÌ„ from all theyr synnes For wythout his deth the sacrameÌ„t shold not haue hadde any effycacye to clense them But why hath he by the sacrament of baptisme clensed his chyrch of all cristen people and by the infusion of his grace in fayth hope and charyte sanctyfyed them in spyryte surely as saynte Poule sayth to th entent that he myghte make her to hym selfe a gloryouse chyrche wythout spot or wryncle that is to wyt that they myght and sholde perseuer in vertue and yf they fall then ryse agayne by penaunce and thus in good workes of charyte and worthy frutes of penannce so lyue here wyth his grace that he myghte after this worlde brynge them to his glory and there haue them a gloryouse chyrch fyrst in soule and after in body to where they shall neyther haue spot nor wryncle neyther of synne gret nor smale nor spot of corrupcyon in the body nor wryntle of â—yspleasure in the soule but the tone incorruptyble the tother impassyble bothe twayne in ioy and gloryouse blysse wyth god eternall And this ment there sent Poule not that the chyrch shal here in this worlde endure and contynue wythoute spot or wryncle of synne so clene and pure that saynt Peter could fynde no faut therin and that as sone as a man had eyther spot or wryncle he were by and by none of the chyrche of Cryste in erth For this I wote well that saynt Poule hym selfe called the congregacyons to whyche he wrote the chyrches of Cryste and calleth them sanctyfyed in spyryte and yet maketh them not sure that they shall coÌ„tynue holy nor rekeneth theÌ„ not so clene pure but that he fereth for them and byddeth them beware of waâ—ynge worse and teacheth them the wayes wherby they may waxe better and in many of them fyndeth many fautes to and byddeth theym amende them and fyndeth spottes and wryncles and wold haue them waâ—hed and smothed oute wyll ye se good reders that this is trew Consyder well the fyrst pystle of saynt Poule vnto the Corynthies out of the syxte chapyter of whyche epystle frere Barons alledgeth here these wordes ye be washed ye be sanctyfyed ye be iustyfyed in the name of our lord sons Iesu Criâ—tâ— and in the spirite of our god Doth the apostle though he call them washed and sanctyfyed and iâ—styfyed in the spyryte of god and though he call theym the chyrch of god as he calleth them in the begynnynge of the pystle doth he meane that by reason of the ablucyon and iustyfycacyon wyth whych eche of them was ones washed from his synnes and iustyfyed in his spyryte by the spyryt of god infoundyâ—ge the grace of fayâ—â— hope and charyte wyth the sacrament of baptysme and where by they were sanctyfyed as persones specyally dedycated vnto goddes holy seruyce wyth the indelyble caracter badge of baptysme receyued â—nto his lyuerey and his holy houshold the chyrche doth saynte Poule I say meane therfore that as they were all styll of the chyrche and by that respecte styll sanctyfyed and by profession dedicate vnto god as the scrypture calleth the preste sanctyfyed vnto god by his dedycacyon and specyall appoyntement vnto his holy mynystracyon in the â—emple wyth the holy oyle vppon hym though the man were not alwaye holy and vertuouse in hys owne herte dyd I say saynt Poule meane therfore that all those whole Crysten people as they were in dede of the chyrche by theyr contyâ—ued professyon of the crysten fayth were also iuste and relygyouse all the whole company in hert and styll contynued in goddes ferâ—ner fauour by very trew crysten lyuynge and that so pure and so clene wythout spotte or wryncle that saynte Peter myghte fynde no faute amonge them I can not tell you what saynt Peter myght haue done But well I wote saynte Poule dyd fynde mo fautes then one amonge
or els muste Tyndale tell vs ones agayne some one of all theym that byleued it lawfull for a monke or a frere professed vnto perpetuall chastyte to runne out of relygyon and go wedde a nonne Now am I glad yet that he cometh forth wyth repentaunce at the leste wyse one way or other For fayth alone was wont to do all thorow all a mannys lyfe And when it was proued them by playne and euydent scrypture that fayth coulde not auayle wythout cheryte then fell they to glose it and say that fayth could neuer be wythout it And then beynge therin repreued playnely by saynt Poule and saynt Iamys both yet stande they styll by theyr worde defende theyr wordes onely by wordes agaynst all reason agaynst the playne wordes of god not vnwryten whych they set not by but the very wryten wordes in playne and euydent scryptures for all that they saye they byleue no thynge ellys And in that poynt I byleue them well and in more to For where they say that they byleue nothyng but scrypture I thynke they saye trewe for they byleue no thynge besyde the scrypture nor yet the scrypture neyther as theyr owne wrytynges do full clerely declare But now syth they say styll that fayth alone suffyseth and yet saye that there muste be cheryte to and now saye there must be repentaunce to they saye none other thynge in effecte but y â— it is mough to haue fayth alone yf a man haue other vertues to and that it suffyseth to haue fayth alone so that fayth be not alone for and it be alone then is it no fayth at all Is not thys a nother goodly rydle wherby Tyndale techeth all thynge playnely Nor thys poynt wyll neuer be well patched wyth hys felynge fayth and hystorycall as ye shall hereafter here when we come to the chapyter But yet agayn in the meane whyle bycause he speketh of repentaunt synners that they make the electe chyrche of Cryste I wolde wytte of hym whyther one parte of repentynge muste not be to repente heresyes If not then Crystes electe chyrche maye kepe them styll and be a chyrche of heretykes And on the tother syde yf a man muste repente hys heresyes then aske I Tyndale agayne how shall an vnlerned man knowe whyche they be The preacher shall tell theym sayth Tyndale So saye we to But what yf y â— preachers do not agre therin how shall he know the trewe preachers fro the false Lette hym loke on the scrypture sayth Tyndale and therby shall he iudge them by the ryght rule of the worde of god But therto I saye that all thynge that we be bounden to byleue and obserue is not wryten in scrypture as I haue in the thyrde boke more then playnely by the playne scrypture proued And besydes that vnlerned men are not able nor euery lerned man neyther surely to dyscerne and iudge the trewe sence of the scrypture in a greate thynge growen in debate and controuersye where playne textes of scrypture seme to speke for bothe the sydes And therfore it muste nedes be that there is by god prouyded and lefte some such suretye as maye brynge vs out of all suche perplexyte And that is as I haue sayde hys holy spyryte sent and lefte perpetually wyth hys chyrche to lede it so by hys owne promyse euer into all necessary trouth that who so here and byleue hys chyrche maye be sure that he can not be deceyued but that yf a false techer wold lede men out of the ryght fayth the chyrche of Cryste shall reproue hym and condempne hym and put the people in certentye For whyche cause saynt Poule sayth that the chyrche is the fyrme â—tablysshâ—mente and the pyller of trouth for the inuyolable suerty of doctryne And therfore that can neuer be no chyrche but a knowen chyrche But then sayth Tyndale that it is trewe that there is all suretye in the chyrche of Cryste But he sayth that the chyrchâ— of Cryste is onely the nomber of repentynge synners that haue the felynge fayth whyche hym selfe descrybeth Then we aske hym wherby shall a man knowe them and be sure of them so that he maye vse them for hys sure and vndoutable iudges bytwene the two contrary preachers of whyche the tone is trewe the tother false It maketh no mater sayth he though ye knowe them not How shall I then be putte in surety by them but yf I knowe that they be the chyrche wyth whom god promysed to leue hys holy spyryte and whom he wylled euery man to here and to obay ye shall perceyue it sayth he by that ye se they be good men and shewe the frewtes of fayth in theyr lyuynge I can not be therby sure syth an ypocryte maye fayne them And also hym selfe graunteth after in hys chapyter that they synne and yet synne not so that though they synne not bycause of theyr felynge fayth and theyr repentaunce folowynge yet they maye ryght often do synne in suche wyse that they maye do and in dede do many suche abomynable dedes as men be hanged for and worthy for myche lesse and suche that them selfe shulde for the same sauynge for theyr felynge fayth be dampned in hell perpetually from which none hystorycall fayth could kepe them as Tyndale sayth Now then yf he saye trewe it is impossyble for me to knowe the electe chyrche of felynge faythfull repentaunte synners to take the sure iudgement by Then yf he walke as it were in a mase and come to the fyrste poynte agayne and say it forcheth not for they shall be decerned by the scrypture it selfe that gappe haue I so stopped all redy that he shall stycke styll at a stake reste hys bones in y â— busshes ere euer he gete out there wherfore wheÌ„ he shall se hym self vnable to defend hys owne chosen vnknowen chyrche in y â— poynt in which it sholde specyally serue that is for y â— sure techyng of the trew fayth he shall then fynde none other shyft but to loke whyther he myght make the catholyke knowen chyrche to fall in the lyke defawte and shall aske vs how we do knowe the trew chyrch of Cryste by whose doctryne we maye be sure of the ryght bylyefe where vnto we shall answere that therin can no man be deceyued For it is the comon knowen chyrche of all crysten people not gone out nor caste oute Thys hole body bothe of good and badde is the catholyke chyrche of Cryste whyche is in thys worlde very sikelyâ— hath many sore meÌ„bres as hath somtyme the naturall body of a man and some sore astonyed and for a tyme colde and dede whyche yet catcheth hete and lyfe agayne yf it be not precyded and cut of from the body Thys catholyke knowen chyrch is that mystycall body be it neuer so syke whereof the pryncypall hed is Cryste Of whyche body whyther the successour of saynt Peter be his vycar generall and hed vnder hym as all crysten
vnto synne And therfore it is a fals conclusyoÌ„ that mayster More holâ—eth how that a man maye haue a ryght fayth ioyned with all kyndâ—s of abomynaâ—yon and synne And yet â—uery member of Crystes congregacyon is a synner and synneth dayly some more and some lesse For it is wryten 1. IohnÌ„ 1. yf we saye we haue no synne we deceyue our selues and the trewth is not in vs. And agayne yf we saye we haue not synned we make hym a lyar and â—â—s worde is not in vs. And Paule Roma 7. sayth that good which I wâ—â—â—e that do I not but that euyll whych I wolde not that do I. So it is not I tâ—â—t do it sayth he but synne that dwelleth in me Thus are we synners and no synners No synners yf thou loke vnto the professyon of our hartes towâ—â—â—e the lawe of god on our repentaunce and sorowe that we haue bothe bycause we haue synned and also bycause we be yet full of sinne styll and vnto the pâ—omises of mercy in our sauyour Cryst and vnto fayth Synners are we yf tâ—â—u loke vnto the frayltye of our flesshe whyche is as the weaknesse of one tâ—â—t is newly recouered out of a greate dysease by the reason wherof our deâ—es are imperfecte and by the reason wherof also when occasyons be great we fall into horâ—yble dedes and the frute of the synne whych remayneth in our meÌ„bres breakeâ—h out Notwythstandynge yet the spyryte leaueth vs not but rebuketh vs and bryngeth vs home agayne vnto our possession so that we neuer caste of the yoke of god from our neckes neyther yeâ—â—e vp our 〈◊〉 vnto synne for to serue it but fyghte afreshe and begynne a new batayâ—e More Lo now ye haue herde hys hole holy sermon to gether by whyche he teacheth vs that a trew member of Crystes chyrche doth both euer synne and neuer synne But as for the tone parte that the trew membres of Cryste do synne we shall not mych trouble hym wyth the profe All be it in that he sayth that euery trewe member synneth and euer synneth as he sayth in mo places theÌ„ one yf he take synne for actuall synne as he muste here take yt or ellys he speketh lytell to the purpose men myghte peraduenture lay a blocke or twayne in hys waye that wolde breke hys shynnes ere he lepte ouer it But lettynge that parte passe lette vs se how he proueth the tother that a trew member of Cristes chyrch synneth not Lo thus he proueth it Tyndale Forthermore he that hath this fayth can not synne and therfore can not be deceyued wyth damnable errours More Here he telleth vs that no member of the electe chyrche of hys fayth can be deceyued wyth any damnable errour and proueth it by that none of theÌ„ can synne And in dede it foloweth he can not synne ergo he can not be damnably deceyued syth euery damnable errour is synne But now let vs se how he proueth hys antecedent that no man hauynge that fayth can synne He proueth it thus Tyndale For by thys fayth we be borne of god Now he that is borne of god can not synne for his seed dwelleth in hym and he can not therfore synne bycause he is borne of god the .3 chapiter of the fyrste epystle of IohnÌ„ whyche seed is the holy goste that kepys a mannes harte from consentynge to synne And therfore it is a false conclusyon that M. More holdeth that a man maye haue a ryght fayth ioyned wyth all kyndes of abomynacyon and synne More Consyder now good reader that Tyndale telleth vs here thre thynges to proue therby that who so gete onys the fayth that saynt Peter confessed can neuer synne after The fyrste is that by that fayth we be borne of god The seconde is that who so is borne of god hath the seed of god in hym The thyrde is that who so haue the seed of god in hym can not synne Uppon these thre he concludeth that who so gete onys that fayth can neuer synne after Let vs now consyder the fyrste where he sayth that by fayth we be borne of god And therin dare we be bolde to tell hym that though it be trew that by fayth we be borne of god as he now sayth yet is it false that by onely fayth we be borne of god as he falsely meaneth and in many places as falsely for trouth affermeth where he wolde make vs wene that bycause we be borne of god and become hys chyldren by fayth we were therfore borne of god by onely fayth As wysely as yf he wolde saye that bycause he was bygotten by hys father he was therfore bygotten of hys father onely wythout any mother And thys hys foly hym selfe so well perceyueth that in many places he laboreth to couer it wyth sophystycacyon in vsynge thys worde fayth for fayth and hope to gyther ye and somtyme for cheryte therwyth also and then wolde make vs wene wyth suche wyse iuglynge that fayth alone were fayth hope and cherite all thre to geder bycause that ellys the fayth were but dede And therin vseth hym selfe as wysely as yf he wolde saye that the body alone eteth drynketh walketh byleueth loueth and all to gether And when hys foly were reproued wolde then saye that he called the body alone the body wyth the soule therin bycause the body without y e soule were but a dede body that coulde no thynge do And thus ye se that ye shall not nede to be deceyued by hys fyrste poynt that we be borne of god by fayth Hys seconde poynt is that euery man beynge borne of god hath the seed of god dwellyng in hym I wyll not here contende wyth hym whyther the seed of god that dwelleth in the chyldern of god be the holy goste or the fayth or the grace of god nor in what wyse god and hys holy spyryte dwellen in good folke But lettynge suche dysputacyons passe thys wyll I saye that yf the seed of fayth beynge onely fayth abyde in hym it is not a thynge that shall so surely kepe hym froÌ„ synne but that he maye synne dedely and the seed of suche fayth stande styll wyth his synne and the man for all the seed of suche fayth dwellynge in hym may be by synne the chylde of the deuyll and so maye dye and go to the deuyllâ— But yet ys the seed of fayth alone that is to saye the bylyefe alone a very greate occasyon of retournynge to god at hys callynge agayne by the offer of hys grace and therby to gete agayne bothe holsome hope and cheryte But not so great an occasion therof but that the man may kepe styll hys fayth and hys bylyefe alone and wythout hope or cheryte eyther by malyce or neglygence fyrste fall to synne and after contynue styll in synne and refuse y e grace of god yf he wyll as well as the deuyll dyd in the begynnynge and so doth euer styll and wyll do styll in hell as longe as god dwelleth in heuen
nor the wyfe that come to gether for great loue can fall to aduowtry bycause the loue whyche is in eche of them towarde the other can not suffer it And truth it is as longe as it lasteth endureth in them But eyther of them both yet may so farre fall in loue with some other that the hote loue whych they had bytwene them selfe may cole and clene be quenched as is the fyre wyth castynge on water inough Saynt Iohn̄ therfore wrytynge those wordes and vnderstandynge as in dede he doth not after a sophystycall fasshyon y t it were vtterly impossyble for hym at any tyme after to synne dedely that hath onys y e seed of god in hym but well and resonably menyng after the comon maner of spekyng y ◠it shal be a great occasyō for hym to abyde good styll that as long as the man kepeth y ◠seed of god whyther saynt Iohn̄ toke it for lyuely fayth grace or the spyrit of god cleueth there vnto so longe he can not synne dedely saynt Iohn̄ I say so sayeng so menynge spake as bycame the ryght euāgelyst of Cryst But Tindale telling saynt Iohn̄s tale menyng thereby as he wolde make vs wene that saynt Iohn̄ ment◠that is to wit y ◠who so euer is onys borne of god neyther shall synne after dedely nor neuer can bycause y ◠seed of god is in him able to preserue the man to kepe out synne speketh as wysely as yf he wolde fyrst make me this argumēt He y ◠turneth y ◠spyt sitteth by the fyre but he that sitteth by the fyre can not be a colde bycause he hath a good fire by hym ergo he that turneth the spyt can not be a colde And when he had made vs onys this argument wolde then wene he had playnly proued y ◠who so euer had onys turned the spytte coulde neuer be a colde after in all his lyfe For surely after Tyndals vnderstādyng of saynt Iohn̄s wordes the reason is mych lyke For lykewise as while a man sitteth by the fyre he can not be a cold bycause y ◠fire is by hym that kepeth hym warm so while the seed of god is in the man he can not synne bycause the seed of god beynge i◠hym doth kepe preserue hym from synne But lyke wyse as the broche turner that sitteth warme by the fire may let the spitte stande suffre the mete to burne and walke himselfe out in the snow tyll his teeth chater ī his hed for colde and neuer cathe hete agayne but fall starke dede on the grownd so he y t is onys goddes chyld hath the seed of god in hym therfore cā not synne dedely as longe as he kepeth it and cleueth faste vnto it may by the foly frowardnes of his owne fre will expell the seed of god reiecte his grace neclecte his holy spyryte and fall to dedely synne continue therin dye therin go to the deuyll therin to And so as it is trewe to saye that he which hath a good fyre by hym can not be a colde menyng therby as long as he kepeth hym by it so is it trew to say that who so haue y e seed of god in hym can not synne dedely menyng thereby as longe as he kepeth it And thus ment saynt Iohn̄ And as he that wolde say who so sitteth by the fyre can neuer be a cold menyng therby that he could neuer go frō the fyre so cathe cold after were a very starke fole so he that wold say that who so haue the seed of god in hym can not synne menyng therby that he could neuer after lese y ◠seed by the foly or frowardnesse of his owne wyll therby synne dedely and be dāpned to were mych more then mad And syrs thus meneth Tyndale and wold make vs all so wyse as to wene that saynt Iohn̄ ment so to wherof we se playne the contrary not onely by many other playne places of scrypture but also by many other places of saynte Iohn̄ in the selfe same pystle wyth all the olde holy sayntes that euer expouned that pystle of saynt Iohn̄ And syth Tindale so styffely stycketh in this poynt that the seed of god onys had in a mānes harte doth kepe hym for euer after frō euery dedely synne let hym tell vs wherfore it kepeth hym not for euer from euery dedely synfull dede For Tyndale sayth hym selfe that though the seed shall kepe hym from all dedely synne yet it shall not kepe hym frō aduowtry nor manslaughter nor such other horryble dedes as poore vnlerned people in some contreys be wont to call dedely synnes And therfore good crysten reders I shall in this poynt ende wyth the good holsome counsayle of saynt Iohn̄ by whych in the selfe same pystle agaynst Tyndale expressely he byddeth vs all beware of all suche heretykes as wolde make vs wene y ◠some were goddes wanton cokneys in such a speciall wyse y t what so euer they do no thyng could displease hym some other so lytell set by and so farre out of hys fauour y t no repentaūce no penaūce no fayth none hope no loue of god and theyr neyghbour coulde brynge them in his fauour Agaynst which fond and frantyke imagynacyō saynt Iohn̄ though he say who so euer cōfesse y t Iesus is y e son of god dwelleth in hym he in hym yet he warneth vs well and playnely y t he wolde no man sholde begyle vs and make vs wene that wyth y ◠confessyon and that bylyefe alone he were a good man but sayth by thys shall ye se who be chyldrē of god and who chyldren of the deuyll for he y t is not ryghtuous is not of god And sayth also lytle chyldrē let no man begyle you he y t doth ryghtuousnesse is ryghtuous and he y t doth synne is of y e deuyll Now may we clerely perceyue that these onely wordes of saynt Iohn̄ vtterly destroye Tyndals heresye groūded vppon hys false exposycion of saynt Iohn̄s other wordes For when saynt Iohn̄ sayth here hym selfe that the chyldren of god and the chyldren of the deuyll be manyfest and open by theyr outward workes how can that stande with Tyndals exposycyon and hys heresye dependynge theruppon by whyche he sayth that the trew membres of the elect chyrch may fall into the doyng of horryble dedes thorowe the frute of the synne remaynyng in theyr membres vppon great occasyons brekyng out of theyr membres yet for all those horryble dedys done by them they be the chyldren of god styll neuer become y e children of y e deuyll for all y e doing of theyr horrible dedes bycause they do thē not of malyce nor of purpose but of fraylty onely weykenes ye se good reders openly that yf Tyndale in thys hys heresye false exposycyon of saynte Iohn̄ sayd trew then sholde saynt Iohn̄ hym selfe say vntrew where he sayth y t
when occasyons be greate we fall into horrible dedes and the â—rute of the synne whych remayneth in our membres breketh out Notwithstandynge yet the spyryte leueth vs not but rebuketh vs and bryngeth vs home agayne vnto our professyon so that we neuer caste of the yoke of god from our neckes neyther yelde vp our selues vnto synne for to serue it but fyghte a frâ—she and begynne a new bâ—tayle More Lo good crysten reders here haue ye herde a full vncrysten tale of an euyll crysten man For now se ye clerely that by playne expresse wordes Tyndale telleth vs that a trew member of Crystes chyrche breketh out in to horâ—yble dedes when the occasyons be great and yet he sayth that for all that he synneth not dedely And thys is the thynge for the profe wherof he bryngeth forth hys fore rehersed wordes of saynt Poule by whyche he wolde make it seme that saynt Poule dyd hym selfe so to And yet kepeth he hys accustumed guyse as farre as he can in couerynge hym selfe and colourynge hys mater froÌ„ knowlege And therfore he cometh in wyth synnynge and yet not synnyng And for the redyng of that rydle he sayth that the trew members of Crystes chyrch are synners and yet no synners And amonge them he setteth hym selfe sayenge of hym selfe and hys felowes we be no synners yf thou loke vppon the professyon of our hartes towarde the law of god and on our repentaunce and sorowe that we haue synned and also bycause we be yet full of synne styll and on to the promyses of mercy that is in our sauyoâ—r Cryst and vnto our fayth And synners are we yf thou loke to the frayltye of our fleshe by whiche we fall into horryble dedes and the frute of synne whych remayneth in our membres breketh out Here wolde I that Tyndale sholde somwhat more clerely tell vs what he meaneth in thys mater whyther he meane that a trew meÌ„ber synneth not dedely all the whyle that he resysteth and doth not the synfull horryble dede as for ensample maÌ„slaughter or aduoutry And that then agayne he synneth not when that after the dede done he repenteth and is sory for hys euyll dede and ys forgeuen of god thorowe the promises of mercy in our sauiour Cryste for the repentaunce sorow for the fayth Let Tyndale I say tell vs whyther he mene thus or ellys that hym self hys other felowes the trew membres of chrystes chyrch do not synne dedely in the very tyme neyther in whyche they consent to do those horrible synfull dedes or rather in the tyme while they be in the doyng for coÌ„sent to the synne he sayth they neuer do By these wordes of hys we be no synners yf thou loke to the professioÌ„ of our hartes to the law of god vnto our repentauÌ„ce sorow that we haue synned it may seme that he meneth the fyrst way that is to wyt that they synne not all the while that they resiste the mocion to the dede that they synne not also when that after the dede they take repentaunce sorow therfore Now yf he meane to rede hys rydle on thys fashyon then he soyleth hys straunge rydle as bloutely as an olde wyfe of Culnam dyd onys amonge scholers of Oxenforde that sogerned wyth her for deth whyche whyle they were on a tyme for theyr sporte purposynge rydles among theym she bygaÌ„ to put forth one of hers to sayed arede my ridle what is that I knewe one that shott at an harte kylled an haddoke And when we had euery body mych mused how y â— myght be thaÌ„ prayed her to declare her ridle her selfe after longe request she sayd at the laste that there was onys a fyssher that came a londe in a place where he sawe an hart and shott thereat but he hit it not afterwarde he went agayne to the see and caught an haddoke and kylled it And surely Tyndale redeth hys rydle myche lyke yf he vnderstande by hys rydle they synne and yâ—t synne not That they synne not whyle they resiste y â— mocions nor when they repent the dede and that they synne whyle they be in doynge For that is no more to say but in one tyme they synne and in another they synne not And when 〈◊〉 synne then they synne and wheÌ„ they synne not than they synne not were not here a wyse rydle wene ye well declared yf he mene it thus And that he so meneth I saye it semeth by hys wordes afore rehersed and also by these that he sayth the spirit calleth vs home agayne whereby it semeth that he meneth we were onys gone from home and afterwarde be brought agayne Howe be it on the tother syde he maye peradueÌ„ture mene by these wordes we be no synners yf thou loke to the profession of our hartes towarde the lawe of god that euyn styll in the very tyme in whyche they go aboute to brynge they re horrible dedes to passe and in whych they do theym to yet professe they the lawe of god styl with they re harte And so may he seme to mene as well by other wordes in y â— chapitres folowyng as by these wordes in thys presente chapytre where he sayth we caste neuer of the yoke of god from our neckes neyther yelde our selues vnto synne for to serue it but fyghte a freshe and begynne a new batayle By these wordes it semeth and of trouth so I trow he fully meneth as appereth by sundry other chapyters of this boke yet moste especyally by hys exposicyon vppon the fyrst pystle of saynt IohnÌ„ y â— though they synne in that they haue the mocions of synne the reliques of oryginall synne remaynyng in the flesshe yet bycause they be borne of god by the ryghte faythe that is as Tyndale expouneth yt by the byliefe of the fayth confessed by saynt Peter that Iesus is Chryste the son of god our redemer and bycause they haue that bylyefe not only thorow the wordes of men preched vnto theym whyche faythe is as he saythe hereafter but hystoricall faynte and sone goone but haue yt graueÌ„ in theyr hartys by god whych he calleth hereafter the felynge fayth by whyche fayth he sayth that they fele theym selfe to byleue in god put theyr hole hope and truste of saluacyon in god by the passyon of Chryste without any respecte of any good workes fele and be sure that god loueth theym that they be in hys fauour be trew chosen meÌ„bres of his elect chyrch and shall neuer be dampned and by thys felyng faythe be borne of god that therfore they haue the spyryt of god in theym by reason wherof they can neuer synne dedely for y e spyryt sayth he shall neuer suffer theym to synne of purpose but all the horryble dedes that they shall do shal be onely of wekenes and frayletye of the flesshe vppon grete occasyons when the frute of synne that remayneth in they re meÌ„bres breketh owte for
say trâ—w that he consented not but all was done agayne his wyll god was not angry with hym nor offended by hym nor his synne no synne at all For as saynt Austayn sayth yf it be done without the wyll it is not synne Fynally yf he stycke styll in this poynt that in y e doynge of those horryble dedes theyr lyuely felynge fayth whiche can not as they say but worke well standeth styll in theym all the whyle that they be doynge these horryble dedes that they fall in vpon great occasyons thorow the frute of the synne that breketh out of theyr meÌ„bres and that they therfore do not those horryble synfull dedes them selfe but the synne that remayneth in theyr membres and that they resyst the dede all the whyle they be in doynge and do not consent nor agre there vnto nor do it not with theyr harte but onely with theyr meÌ„bres it wylbe then a wonderous case in my mynde to consyder what maner a medytacyon and what maner conflycte haue they in theÌ„ selfe bytwene theyr harte and theyr membres when the frute of the synne that remayneth in theyr flesshe agaynst the professyon oâ— theyr harte to the lawe of god breketh out of theyr membres into suche horryble dedes as take theyr bodyes that were the membres of god and make them as saynt Poule sayth the membres of a stynkynge harlot Fyrst when the deuyll vpon some syght of a wanton woman putteth that suggestyon in theyr hartes they make no crosse of lykelyhed neyther on theyr forehed nor on theyr brest nor any wher about theyr body Foâ— suche blessynge and crossynge Tyndale calleth waggynge with fyngers in the ayre aâ—d dum ceremonyes and ymage seruyce But lyke holy spyâ—ytuall fathers borne agayne of god and the spyryte they resyste manfully fyrste and a great whyle But whan they resorte vnto her and talke with her more and more and all agaynste theyr wyll ye wote well for the deuyll dryueth them thyther and he must nedes go whom the deuyll dryueth then all the way they go they say to god and them selfes ywys though I go thyther with my fete yet I wyll not agre to go thyther with myne harte lo. Nor I wold not come at her at all good lorde sauynge that vpon the great occasyon that I had when I saw her ones I then lyked her so well that I am now caryed thyder eueÌ„ in a rage But yet for all y â— rage I wyll not cast of thy yoke good lord but I wyll cary thy yoke styll about my necke to bedde with her put it about her necke to yoke vs bothe to gether And yet after all this lo when all the rage is paste y t now haryeth me forth in an hete thorow the frute of synne which remaynynge in my flesshe breketh out of my members then wyll I repent it good lorde be sory therfore and retourne agayne from her to the or ellys brynge her yoked with me to And then wyll I pray the of pardon And then thou most nedes good lorde forthwith at the fyrst worde gyue me full remyssyon of synne payne all by our holy father the popys leue so that I shall neuer be punysshed therfore neyther in hell purgatory nor iÌ„ this world neyther And this good mynde good lorde wyll I kepe styll and neuer let it fall out of my harte so that all the whyle that I lye bassyng with Besse I am doynge y â— horryble dede with my body yet wyll I neuer agre therto wyth my harte Or yf I myshappe for weykenes and fraylte to consent vnto the dede yet wyll I neuer consent to the synne of the dede for it shall neuer be synne by my coÌ„sent Or yf I do coÌ„sent to the synne yet wyll I not coÌ„sent of purpose of malyce as the deuyll doth but of weykenes and fraylty as other holy folke do Nor at the ferthest I wyll consent no ferther to the synne but that the synne shall serue me not I to serue the synne in no wyse I wyll be well ware of that For I thanke the good lorde the seed of thy spyryt that thorow my felyng fayth is in me can neuer suffer my harte to consent to be seruaunte to any synne how horryble synnys how many so euer my membres do And therfore euyn whyle I am in doyng y t thanke be thyne good lorde I do neuer synne dedely nor neuer shall nor can nor neuer am by any synne out of thy fauour nor neuer stande out of the state of grace for any synne that I do or can do be they neuer so many or neuer so horryble and suche as one of these peuyshe popysh papystes shall be dampned to the deuyll yf they do but the fyftenth parte of some suche one and all for faute of suche a felynge fayth and suche good medytacyons as I haue Is not here a godly medytacyon trew ye Forsothe I suppose ye shall not fynde suche a nother in all the medytacyons of saynt Barnarde as holy a man as he was And I assure you Tyndale and hys felowys yf theyr holy here syes be trewe muste nedys in the doynge of euery such horryble dede as Tyndale telleth vs that they fall in by the ragyouse occasyoÌ„s of the synne brekyng out of theyr wredched membres they must I say nedes haue some such maner of medytacyoÌ„ in theyr holy hartes yf they shall both do those horryble dedys yet in the tyme of the doyng neuer consent vnto the synne to serue it but coÌ„tynually kepe styll in theyr myndes the professyon purpose towarde the law of god in all y e tyme of theyr horryble doyng neuer onys shake of y e yocke of theyr bond toward god but both abyde bouÌ„den styll vnto god and yet ronne lose at large after the deuyll These twayne bothe at onys wythout some suche medytacyon can neuer stande to gyther Fynally for coÌ„clusyon of this his worshypfull chapyter of euer synnynge neuer synnynge where as Tyndale as though he had clerely proued the thyng wherof he proueth nothyng coÌ„cludeth agaynst me in thys wyse And therfore it is afals coÌ„clusion that M. More holdeth how that a man may haue a ryghte fayth ioyned withall kynâ—e of all abommacyon and synne I conclude agaynst Tindale y â— he coÌ„cludeth clerely y e same And yet coÌ„clude I farther for all y e that I coÌ„cluded trew that he coÌ„cludeth false And thus bycause y t in this chapiterâ— Tindale is as it semeth by his euer synnynge neuer synnynge set vpon redyng of rydles for his recreacyon I put hym my rydle to y â— he I be agreed yet we be not agreed that he sayth as I say and yet I say not as he sayth For where as I sayd trew I sayde that a ryghte fayth may stande abyde with all abomynacyoÌ„ menyng therby that the trew ryght bylyefe of all the artycles of y e catholyke fayth maye be
byleuyng the promyse that mankynde shall be saued thorow Chryst may yet erre in not byleuynge y â— Iesus the sonne of Mary was that Chryste And of trouth eyther in that errour or very nere to that errour be all the hole secte of Iewes So that it is as great parell not to byleue god in hys tale wheÌ„ he sayed thys is my welbeloued sonne in whom I myche delyte as not to byleue hym in hys promyse made vnto Habraam that of hys seed sholde such a sauyour come For it is not all one to promyse that of hym sholde one come by whom the worlde sholde be saued and to tell hym thys is the man that in my promyse I spake of For a promise and a tale be not both one thynge For though euery promyse by in dede a tale syth no man can make a promyse but yf he tell it yet is not euery tale a promyse as euery chylde perceyueth And therfore saynte Peter toke a sure waye when he sayed Thou arte Chryst that arte come into thys worlde takyng it for a pryncypall poynt to byleue goddes tale For the tale that thys was he whycâ—â— as our sauyour sayde the father in heuen had hym selfe tolde vnto Peter that tale Peter confessed that Iesus was Chryste whyche was then comen into the worlde But the promyse whyche was the sauynge of the worlde that sholde be wrought in hym that thyng saynt Peter spake not of there as a thyng byleued and loked for afore nor of the mene of the sauyng that it shulde be by hys passyon that thynge saynte Peter as Tyndale sayth at that tyme knewe not of so that y e tale and the promyse were not all one But surely coÌ„cernyng the bylyefe of goddys promyses Tyndale semeth to fare as the Iewes do For lyke as many of them byleue that thorow Chryste the world shall be saued and yet they lese the frute of that bylyefe bycause they wyll not knowe who is Chryste euyn so Tyndale sayth that he byleueth Chrystes promyse made vnto hys chyrche here in erth that hys holy spyryte shal be therwith vnto the worldes ende and teche it and lede it into euery trouth But he leseth yet the frute of that bylyefe yf he byleue it as he sayth he doth bycause that he wyll not knowe whyche is Chrystes â—hyrche here in erth But lyke as the Turkes in stede of the trew sauyour of the world worshyp the false deceyuer Machomet so Tyndale in stede of the trew catholyke chyrche of Chryst of whych chyrch Chryst wolde that euery man sholde lerne the â—routh whyche the holy goste by Chrystes promyse techeth and euer shall tech vnto itâ— and whyche chyrche muste for that cause nedes be a congregacyoâ— knowen Tyndale taketh not onely a secrete scatered company vnknowen but also a rable of fals malycyouse heretykes techyng to the doctryne of goddes spyryt abydyng by Chrystes promyse in his catholyke chyrche euyn clene the contrary And also where as Chryst when he turned the brede into his own precyouse body the wyne into his blessed blode coÌ„mauÌ„ded the same to be done for euer in his chyrch after in remeÌ„brauÌ„ce of his passyoÌ„ dyd in so coÌ„mauÌ„dyng make a faythfull promyse y t hym selfe wolde be for euer with hys chyrch in that holy sacrameÌ„t for a perpetuall memory of hys bytter passyon that he suffered for vs wolde gyue hys owne flesshâ— that suffered passyon hys owne blode that was shedde in hys passyon to abyde perpetually with vs accordynge to hys owne wordes spoken vnto hys chyrche when he sayed I am with you all dayes vnto the ende of the worlde Tyndale wyll not now byleue that promyse at all but as I haue in my fyrst boke by hys owne wordes proued you maketh mockes and mowes at that blessed sacrament and calleth it but cake brede and reasoneth it rather for starche full lyke a starke heretyke god wote and sayth it is neyther body nor bloude at all And thus where he so hyghly magnifyeth the bylyefe of goddes promyses onely settynge all other artycles of the fayth as thynges of a seconde sorte hym selfe byleueth as ye se the promyses as lytell as the tother But now let vs go ferther in hys wordes se for what cause he sayth that none other errour in any thynge saue the promyses can be dampnable be they neuer so greate Lo thus he sayth Tyndale In other thynges that be not the promyses theyr errours be not vnto dampnacyon though they be neuer so greate bycaâ—se they holde them not malycyously As now yf some when they rede in the new testament of Chrystes bretherne wolde thynke that they were our ladyes chyldren after the byrth of Chryst bycause they knowe not the vse of the spekynge of the scrypture or of the Hebrues how that nygh kynnesmen be called bretherne or happely they myghte be Iosephes chyldren by some fyrste wyfe neyther can haue any to teache hym for Tyranny that is so greate yet coude it not hurte hym thowgh he dyed therin bycause it hurteth not the redempcyon that is in Chrystes blood For though she had none but Chryst I am therfore neuer the more saued neyther yet the lesse though she had had And in suche lyke an hundred that plucke not a mans fayth from Chryste they myghte erre and yet be neuer the lesse saued no though the coÌ„trary were wryteÌ„ in the gospell For as in other synnes as soone as they be rebuked they repent euen so here as soone as they were better tawght they sholde immedyately knowledge theyr errour and not resyste More Here haue ye good reders the reason and y e cause wherfore the trew membres of Tyndals chyrch can neuer synne dedely though they erre in any artycle that is no promyse be the article neuer so great The cause is sayth he bycause that lyke wyse as in all other synnes as soone as they be rebuked they repente euyn so as soone as they be better taught they repeÌ„t theyr errour and byleue the trouth and resyste not and for that cause it is no dedely synne in the mene season before they be rebuked and taught better all though they dyed in those errours were the artycles neuer so great and the contrary trouth wryten in the gospell so that they be none of the promyses Thys is the hole somme and effecte of thys hole chapyter though he tryfle with other thynges bytwene And therfore wyll we fyrste aske hym by what scrypture or by what reason he proueth that euery person whych is elected to be saued shall repent as soone as euer he is rebuked of any synne that he doth He wyll shew peraduenture that Dauid dyd so happely some other to That wyll be a very bare argumente Dauid was an electe person and he dyd so ergo euery elected person doth so Thys argument wyll be very lyke the forme of arguynge that yonge chyldren vse in grammer scholes Asinus meus habet
them alone or elles yf he wyll be byleued in them haue other men byleue them with hym then muste he proue vs them by scrypture or myracle And syth I dare answere for hym that in suche artycles he lacketh those two there is no remedy for hym but he must nedes confesse that he is taughte the suerty of those artycles and lerneth whyche they be onely by the chyrche of Chryste Then aske we Tyndale forther whyche is that chyrche of Chryste by whyche he is taught to know those necessary artycles from all other the bylyefe wherof is not necessary to saluacyon He can not saye that he lerned it of any vnknowen chyrche for no suche company can he knowe for the chyrche but he muste nedes confesse that he lerneth to knowe those artycles by the knowen chyrche And then by whych knowen chyrche let hym name any whych he wyll excepte the knowen catholyke chyrch whyche hym selfe impugneth and he shall name a company of no credence in that poynt For by hys owne agremente they muste lacke scrypture for those artycles for of such artycles we speke and they haue no myracles wherfore fynally when he hath all done thys artycle alone of the perpetuall vyrginyte of our lady the coÌ„trary errour wherof after y e trouth taught hym selfe confesseth to be dampnable dreueth hym of very fyne force to confesse that the chyrch by whych he knoweth the vndowted treuth of thys artycle syth he knoweth it not by playne and euydeÌ„t scrypture is not his owne secrete vnknowen chyrche of elecâ—es whych as ye se hym selfe can not yet well descrybe vs udr any knowen chyrche of heretykes but the very comen knowen catholike chyrch which hym selfe goth all thys whyle aboute to impugne and destroye In whyche onely chyrche Chryste hath promysed to dwell and abyde to teche it euery necessary treuth vnto the ende of the worlde vnto the onely fayth of which chyrch he hath promysed and gâ—uen the gyfte of wurkyng myracles whyche myracles â—yth we clerely se perseuer and contynue in thys chyrche onely we maye clerely therby se that thys chyrche onely is that chyrche also to whyche onely the tother promyse of the holy gostes perpetuall resydence and inspyracyon was made To thys poynte is Tyndale now good chrysten râ—der dreuen of necessyte but yf he wyll saye that thys hole multytude of y â— knowen catholyke chyrch is not the very chyrche but onely the good men electes y â— be within the same Now yf he wene to escape out so he shall be soone set in For then at the leste wyse he knowledgeth that there are no good men out of thys chyrch nor no man hath any trew sure fayth but it be lerned of thys chyrche or of some membres of the same And then syth hym selfe and hys felowes be out of thys chyrche both wylfully fyrst departed out after worthly cast out them selfe be none of them of whom the trouth can be lerned Also to say y t he therin byleueth onely the good men of the knoweÌ„ chyrche that thyng hath hym self made impossyble to serue hym for they be by hym the onely electes whych may by hys own doctryne though they can do no dedely synne do horryble dedes yet and so seme very nought And in thys comon knowen chyrch the comon knowen fayth or bylyefe is all one bothe wyth the good and the badde though the lyuynge be dyuerse If Tyndale dare denye that lette hym loke in the workes of saynt Austayne saynt Hierom saynt Cypryane saynt Ambrose saynt Basyle saynt Gregorye saynt Chrysostome all the other olde holy doctours and sayntes of euery tyme thys fyftene hundred yere and he shall not for very shame saye nay but that agaynste Luther hym those holy sayntes had the same fayth that y e comon catholyke lay people haue yet vnto thys daye as for ensample that it is an horryble abomynacyon that any monke or frere sholde wedde a nonne wherin yf Tyndale dare say that I lye let Tyndale as I haue often sayd brynge forth of all the olde holy sayntes some one that sayde the contrary whyche I am very sure he can not So that fynally Tyndale is comen agayn to the same poynt that he must in fayth and bylyefe of such artycles byleue the comon consent of the hole chyrche and not take hys doctryne of any one man or any few that wolde in fayth vary swarue and fall from the comon fayth of the hole catholyke chyrche not though there fell awaye parcell mele so many that they lefte the chyrche for the fewer parte For god shall for the knowledge of hys trewe chyrche euer more amonge many other thynges specyally prouyde twayne One that they whyche departe out therof shall neuer agre to gether in one bylyefe Another that y â— lyghte of myracles shall neuer shyne amonge any of theyr chyrches but onely in hys olde trewe catholyke chyrche remaynynge And therin shall they styll contynue wythout any wonders wroughte in any of the false couÌ„terfeted chyrches of heretykes vntyll that Antychryste shall come hym selfe whyche as helpe me god I very greately fere is now very nere at hande But when he is ones comen our lorde be thanked he shall not very longe endure ere Chryste shall hym selfe wyth the blaste of hys blessed mouth blowe that prowde beste to noughte Now good Chrysten reder syth it is proued playnely vpon Tyndals owne handelynge of thys artycle of our ladyes perpetuall virgynite that Tyndale coude not haue lerned y â— trouth of that artycle of any man but yf he lerned it by credence gyuen to the comon knowen chyrche whych he wyll not knowe for the very chyrche but impugneth it and syth hym selfe grauÌ„teth also that the contrary erroure of that artycle is dampnable after the trouth taughte for as mych as hys owne elected persons that so haue erred before can not be after saued but by repeÌ„tauÌ„ce of that errour he muste nedes confesse also that of all other lyke artycles whyche come in questyon are not in the scrypture eyther spoken of at all or not playn euydentely proued the sure trouth and certeyntye can not be had by no man but it be fyrste comenly lerned of the same chyrche by credence gyueÌ„ therunto for the truste of Chrystes promyse made therto that hym selfe and hys holy spyryte wolde for euer be resydent therin and teche it euery necessary trouthe that is to wytte euery trouth to the bylyefe wherof he wolde haue hys people bounden Now foloweth it forther good chrysteÌ„ reder vpon this that Tyndale is in thys mater so caught in a nette of hys owne makyng y t he must eyther lye tomblyng styll therin lyke a fole and the more he stryueth therwyth the more all waye meshe and entangle hym self faster and faster therin or wysely gyue vp hys heresyes and renounce hys formar errours and from hensforth vtterly knowlege confesse that agaynste hys hole purpose he is
vpon hys owne wordes clerely conuynced concluded not onely that the very chyrche is the comon knowen chyrche whyche hytherto he hath denyed and styffely stryueth agaynst but also that in the sacramentes vowes fayth and good wurkes and fynally euery thynge wherin the catholyke knowen chyâ—che and hym selfe haue bene at varyaunce he muste lerne the trouth of the same chyrche and therin byleue that chyrche gyue credence therunto whyche yf he do not endeuour hym selfe to do but resyste theyr doctryne god whych hath commaunded hym to byleue and obay the chyrch shall neuer worke wyth hym towarde the bylyefe And thus good chrysten reders for the fynall conclusyoÌ„ of thys chapyter here ye maye playnely se that I myghte well yf I wolde wyth thys same chapyter make an ende of all the hole mater For ye well remeÌ„ber that all our mater in this boke is bytwene Tyndale and me no thynge ellys in effecte but to fynde out whyche chyrche is the very chyrche For syth he seeth hym selfe playnely bounden to gyue credence to that chyrche whych so euer be it he therfore in all hys boke bryngeth it in to darkenes laboreth to make it vnknoweÌ„ bycause he wold not by the knowlege therof haue hys heresyes knowen and reproued And now ye se that as our lady wolde by hys folysshe handelynge of the artycle of her perpetuall vyrgynyte he is quyte ouerthrowen and hath it playnely proued vnto hym vpon hys owne wordes that the very chyrche is none other but thys that he denyeth that is to wytte the comon knowen catholyke people clergy lay folke and all whych what so euer theyr lyuynge be amonge whom vndowtedly there arâ— of bothe sortes many ryght good and vertuouse do stande to gether and agre in the confessyon of one trew catholyke fayth wyth all olde holy doctours and sayntes and good chrysten people bysyde that are all redy passed thys fyftene hundred yere byfore agaynste Arrius Otho Lambert Luther and wyclyffe zuinglius Huten Huâ—se and Tyndale all the rable of such erronious heretykes And therfore as I say sauynge that I wyll go ferther to shew you som what of hys ferther foly ellys myghte I well euyn here bothe ende thys present chapyter and also thys hole worke wherin with a few of hys owne wyse wordes Tyndale hath confounded hym selfe and stroyed all hys hole mater For as towchyng hys accustumable raylynge in y â— ende of hys chapyter wyth whyche he wolde seme to touche the catholyke chyrche it is all so clene agaynste hym selfe and so clerely describeth and depeynteth hym selfe and his own felowes that yf we wolde laboure sore to fynde oute what euyll we myght say by theÌ„ we coulde fynde no better thyng to put vs in remembrauÌ„ce of euery poynt of theyr myscheuouse maters than Tyndals owne wordes that he wryteth here hym selfe Lo thus he sayth Tyndale But they whyche malicyously mayntayne opynyons agaynste the scrypture Here shold he say as for ensample they that mayntayne that frerys maye wedde nonnes or that that can not be proued byscrypture One of these thynges is as ye haue herd y â— perpetuall vyrginite of our lady which hym selfe hath coÌ„fessed in this same chapyter that the trew membres of his electe chyrch must nedes byleue after that they be ones taught it And then yf them selfe be bounden to byleue it they be bounden to stande therby mayntayne it And so speketh Tyndale clere agaynst hym selfe or suche as maketh no mater vnto the scripture He meneth such thynges as were not of necessyte requysyte to be wryteÌ„ in scrypture and therfore he wryteth lyke hym selfe For there is not one article of the fayth y â— of necessyte neded to be wryteÌ„ but that god coulde both haue taught them kepte them without wrytyng As he hath taughte kepte some as for ensample y â— ê‘petuall virginite of our lady which Tyndale hath both denyed confessed denyed agayne woteth neuer where to hold him y â— deuyl so troubleth his braynes and to saluacyon that is in Chryste whyther they be trew or no The chyrche hath none suche as make no mater to saluacyon For euery thyng that god wyll haue byleued pertayneth to saluacyon syth the contrary bylyefe is dysobedyence to god that so taughte it hys chyrch bycause he wolde haue it byleued And y â— the perpetuall virginite of our lady is of such sorte Tyndale hath hym selfe openly playnely agreed yet wold he now secretely stele backe agayn Not wyttyngly peraduenture but y t the deuyl pulleth hym backe by his cote skyrte vnware and for the blynd zele of them make sectes brekyng the vnyte of Chrystes chyrche for whose sake they oughte to suffer all thynges and rese agaynste theyr neyghbours whom they â—ught to loue as them selues to sle them suche men I saye are fallen from Chryst and make an idole of theyr opinions For except they put truste in suche opinions and thought them necessary vnto saluacyon or wyth a cancred conscience went about to disceyue for some fylthy purpose thâ—y wolde neuer breke the vnyte of fayth or ye sle theyr bretherne Now good reder coÌ„syder who make sectes y â— is to saye sondry partes dyuisioÌ„s breketh the vnite of Christes chyrch whyther the catholyke chyrch y t was agreed all of our mynde byleuyng purgatory the equall godhed of Chryste wyth hys father and the holy goste and the blessed body and blode of Chryst in the sacrameÌ„t of the aulter all the other holy sacramentes the perpetuall virginite of our lady prayed vnto her and other holy sayntes dyd reuerence to theyr relykes images kept holy dayes and fastyng dayes and byleued all very faste fermely y t is was abomynable sacrylege for a frere to wedde a nonne In all these thynges and many other good thynges mo were all good chrysteÌ„ peple agreed in one by the spyryte of god without any varyauÌ„ce as appereth playnely bothe by the olde coÌ„tynued bokes of sâ—ruyce vsed in the chyrches thorow chrystendom by the bokes of y â— old holy doctours saintes iÌ„ euery age of tyme sauyng onely when such heretykes as Arrius wycliffe Luther Lambert Huyskyn Husse Tyndale and such other lyke here there some in one tyme some in another and the very wurst in our tyme haue ben by y â— deuyll styred vp to stroye y â— trew fayth vary froÌ„ the catholyke corps of christendom make new fond sectes of theyr owne folysh braynes And where he speketh of kyllyng and sleyng theyr bretherne hym selfe can tell well inough y â— good chrysten prynces other vertuouse people dyd in y e begynnynge gretely forbere such heretykes tyll y â— they were fynally fayne in auoydyng of theyr sedicyous trouble for the repressyng of theyr inemendable malice to folow thensample of saynte Poule and as he betoke some of them to the deuyll to the punysshement of theyr bodyes in helpe of theyr soules
tolde vs in the begynnynge that thys worde churche hathe dyuers significacyons amonge whyche at laste he bethought him vpon twayne One a generall significacyons by whiche it is taken for all that embrace the name of Chryste thoughâ— theyr faythes be noughte or thoughe they haue no faythe at all A nother by whiche it specially signifyeth onely the electes in whose hartes god hathe wrytten hys lawe with his holy spiryte and gyâ—en them a felynge faythe of the mercy that is in Christe Iesu our lorde All hys other signifycacyons I lette passe as thynges nat properly pertaynynge to this present questyon of the catholyke churche excepte onely that whyche he hathe also diffined false that is to wytte the pertyculer churches of euery chrysten countrey whiche be nat as Tyndall there taketh them all the people in the towne or the countrey chrysten or hethen or open professed heretykes but onely suche as are the partes of the catholyke churche But in all his declaracyons of all the signifycacyons he hathe as ye haue sene in my fyrste parte of thys worke neyther rehersed them all nor taken â—yght almost any one of these that he hathe rehersed For lettynge as I say the remenaunte passe as nowe nat pertinent proprely to this matter reproued in myne fyrâ—te parte â—f this worke of these two laste significacions hathe he done hys parte in neyther nother but hathe as I there shewed lyfte out the chefe significacyons of all and whervpon all the matter moste especially dependeth that is to wytte the catholyke church of Christ of all trewe christen people For as touchynge the fyrste of hys two laste if he wyll say that he ment that for the catholyke churche than I say that he defamed it false For the generall catholyke churche is nat the nombre of all y â— embrace the name of Christ whether they haue faythe true or false any faythe or none For heretykes suche as Luther is and zwinglius and wyclyffe and hym selfe that fyrste wylfully leaue and forsake the catholyke church and the catholyke faythe therof and be therfore after precyded and cut of there fro and cast out therof neyther be nor neuer haue bene accompted eyther in the churche or of the churche thoughe they styll call them selfe christen men and embrace hys name castynge of the truthe of hys faythe and fyghtynge agaynste good workes by sectes dissoluynge the vnyte and beynge separate from the socyetie of the catholyke churche Than as touchynge the seconde signifycacyon of the onely electes whiche is the churche wherof he â—abereth in all this worke and wolde haue it onely taken for the churche of Christe milytaunte here in erthe let vs consydre ordrely from the begynâ—ynge to the ende what he telleth vs therof and to what wyse ende at laste he bryngeth all hys purpose Aftâ—r his defence of his translacyon very fondely defended to proue vs that the churche is onely the nombre of electes in whose harâ—es god hathe wrytten his lawe gyuen them a felynge faythe of the mercy that is in Christ Iesu our lorde he fyrste moueth a quesâ—yon of hys owne â—euysynge whether the worde were â—efore the churche or the churche before the worde as though that questyon had in suche wyse benne puâ— by vs and that we had affyrmed the churche to be before the wordâ— There with scoffes and moâ—kes he concludeth agaynst vs that the worde was before the churche whereof neuer no man sayd the contrary But that the wrytten worde was before the churche whiche was the thynge that him selfe had sayd and mente and whiche eâ—er was anâ— is his princypall grounde and foundacyon wherof we had sayd and yet say the contrary therof in all that chapyter neyther any thyng proueth he nor any thynge so moche as speketh And so that chapyter nothynge at all to purpose More ouer sythe he bryngeth forthe that chapyter for the profe that the onely electes be the churche for there about goeth all his matter and well ye wote the worde of god bothe wrytten and vnwrytten may be and is beleued bothe of the electes and of the nat elected therfore is also that chapyter nothynge at all to purpose Fynally syth he speketh of the lawe wrytten by the spyryte of god in the harte nowe sythe that lawe so wrytten there is rather y â— worde of god vnwrytten than his worde wrytten in the bokes of the scrypture that we haue of whiche wordes onely Tyndale maketh all his matter and abhorreth euery worde that god wolde eyther speke or wryte besyde the scrypture that we haue all redy this chapyter of Tyndals nat onely nothynge maketh for his purpose but also rather semeth greatly to make agaynste it Than goeth he forthe with his other chapyter wherein he laboreth to proue that the apostels lefte nothynge vnwrytten that were necessary to saluacyon meanynge that we be bounden to beleue nothyng but onely that that they haue wrytten that as Tyndals mayster Martyn Luther sayeth euidently and plainly wrytten wherin who so consyder what I haue answered hym shall I truste well perceyue that it had bene better for hym to haue lefte that matter vntouched For bothe is his purpose on hys parte vnproued and the contrary to hym proued besyde that it is in many places proued that the sacramentes whiche he reproueth be wrytten in the scrypture in deâ—â— Howe be it he corâ—ecteth and amendeth therfore his doctryne of that chapiter 〈◊〉 another chapiter after For where as in the former chapiter he tâ—câ—eth that we be bounden to beleue nothinge of necessyte but onely that that is wrytten in the scrypture yet â—este we shulde be thereby concernyng our belefe ouer â—â—â—â—â—tely reâ—â—rayned of our euangelycall lybertie he bethynketh hym selfe better and in hys other chapyter after he techeth vs that we be nat of necessytie bounden to beleue all that neyther but so that we beleue the promyses we may be saued well inoughe he sayeth beleuynge nat other thynges wrytten euen in the very gospell it selfe This is hys doctryne in his chapyter where he techeth vs that the churche may erre and that yet it can nat erre sauynge that sodeynly vnware he confesseth euen there the contrary Thanne commeth he forthe in hys chapyter with thys questyon whether the churche can erre or nat And there he fyrste sayeth that thys comen knowen catholyke churche bothe may erre and dothe erre and proueth it by hys bare worde And than he sheweth what hym selfe calleth the electe church and sayeth that it is the whole multytude of all repentynge synners that beleue in Chryste and put all theyr truste and confydence in the mercy of god felyng in theyr hartes that god for Christes sake loueth them and wyll be or rather is mercyfull vnto theym and forgyueth theyr synnes of whyche they repente and all the mocyons vnto synne of whiche they feare that they shal be drawen into synne agayne and this they beleue and fele withoute any respecte of their owne deseruynge and onely for
ones thynke vppon hym For as for any endeuour of theym selfe at goddes good mocyon towarde the fayth they do no more he sayth then doth the chylde towarde the gettynge of hys owne father And hys mercy wayteth euer vppon them And theyr fayth doth neuer at any tyme fayle them nor they do neuer sinne dedely what horryble abominable â—edes so euer they do And syth these folke that are Tyndals electes haue or wene they haue suche a felynge fayth that therby they fele or ellys wene they fele that they can not be dampned but haue here lerned of Tyndale now that what horryble dedes so euer they do they can neuer do dadely synne and be also very sure to repente and theâ— to be neuer punyshed in hell purgatorye nor in thys lyfe neyther For so farre sayth Tyndale now but wyth a shorte repentaunce after longe lyenge in synne sayenge ones Chryste helpe for the maner sake as it were after a snesynge the freâ—ys may froÌ„ y â— nonnes beddes stye euen vp strayght to heuen they may therfore be â—olde hardy hardly so they be to fall to what workes they wyll For syth theyr fayth is both full of false heresyes also can neuer fayle them they may make them selfe sure you se well that they shall be no worse parde not when they be at the very wurste then faythfull harlottes faythfull auoâ—trers faythfull vowbrekers faythfull theuys faythfull murdres faythfull traytours to men and faythfull heretykes to god And these be as ye se nowe Tyndalys specyall electes whyche onely nomber by hys hygh spyrytuall doctryne he wolde we sholde take for the chyrche Now good Chrysten reders yf we wolde graunte vnto Tyndale that all hys lyes were trew that he hath made in all thys hole proceâ—se of his vnto the ende yet were he farre from the prouynge of hys pryncypall purpose that is to tell vs and teche vs whyche is the chyrche towarde the techynge wherof he hath no thynge ellys done but onely gyuen vs two dyffynycyons Of whyche so declared as they be neyther nother is suffycyent for hys purpose and yet the secunde mych lesse then the fyrste For where as in the fyrste he defyneth it to be onely the electys in whose hartes god hath wryten hys lawe wyth hys holy spyryte and gyuen them a felynge fayth of the mercy that is in Chryste Iesu our lorde afterwarde in the secunde he sayth that it is the hole multytude of all repentynge synners that byleue in Chryst and put all theyr truste and confydence in the mercy of god felynge in theyr hartes that god for Chrystes sake loueth them and wyll be or rather is mercyfull vnto them and forgyueth them theyr synnes of whyche they repente and all the mocyons vnto synne of whyche they fere that they shall be drawen into synne agayne and thus they byleue and fele wythout any respecte of theyr owne deseruynge ye and for none other cause then that the mercyfull trouth of god the father whyche can not lye hath so promysed and sworne Now ye remember that Tyndale hath put you by the waye two specyall greate heresyes One that who so euer after baptysme â—ynneth ones of purpose and wyllyngly shall neuer haue remyssyon after The tother that who so haue onys hys felynge fayth can neuer synne dedely after Lette vs now se in the ende besyde that these heresyes of hys be all redy otherwyse impuâ—ned and reproued let vs yet forther se how hys dyâ—fyâ—ycyon of the chyrche and hys heresyes wyll iumpre and agre to gyther amonge theym selfe And fyrste I aske Tyndale whyther he that haue ones after hys baptysme synned of purpose and wyllyngly and sette malycyousely therto maye after by goddes helpe repente agayne that euer he sâ— dyd and byleue therwithall that he is bounden to byleue and loue god and hys neyghbours as god byddeth â—ym to do Maye he after suche a synne done do thys by goâ—des helpe oâ— not Tyndale wyll peraduenture say he maye not Then I aske hym how he proueth that Therto peraduenture he wyll saye that the wordes of saynte Poule It is impossyblâ— that they whyche haue ones ben illumyned c. and the woâ—des of oure sauyoure hym selfe spoken of the synne of blasphemye agaynst the holy goste do prouâ— it whyche I wyll then denye For those places takynge them as falsely as any heretyke can construe theym saye yet at the vttermoste no more but that hys synne shall neuer be forgyuen hym and sayth not that he shall neuer agayne repente nor that he shall neuer well byleue nor that he shall neuer after loue god nor hys neyghbour wherunto yf Tyndale wyll saye that yf he myght come to very repentaunce and very bylyefe and loue he nâ—des muste haue hys synnes remytted and be saued and syth god sayeth he shall neuer be forgyuen and so neuer saued he sayth he shall neâ—er so repent and byleue and loue to that I answere Tyndale two thynges One that god in all hys threttes reserueth hys specyall prerogatyue of hys mercy by whyche hys absolute power is neuer bounden vnder any rule of his ordinaâ—y iustyce Secundely I say that for as myche as those woâ—des be â—ynatory and threttes they be all of trouth none â—â—herwyâ—e to be vnderstanden then excepte he repent As god hym selfe playnely expouned 〈…〉 suche woâ—â—es by the mouth of hys owne holy prophâ—te Ezechiel sayngeâ— Thougâ— I sholde saye to a synner thou shalte dye and the same â—ynner repent hym of hys synne and deale iustely and ryghtuousely and delyuer agayne the pledge and make restytucyon of the â—oâ—bery thâ—â— he hath commyâ—â—ed and walke in the commaundementes of lyfe and 〈…〉 vnâ—yghtâ—ouse thyng he shall lyue in lyfe 〈◊〉 shall 〈…〉 Of all hys synnes none shall be layed to hys chargeâ— He 〈◊〉 delte iustely and ryghtâ—ously he shall lyue in lyfe 〈…〉 ye he destroyeth hys heresye for then he graunteth that he whyche after baptysme sinneth malycyousely maye for all that be saued If he saye nay then he destroyeth hys dyffynycyon for then maye there be some repentaunte synners wyth all that euer in hys dyffynycyon foloweth and yet they shal be none of the chyrche of hys electes And thus muste eyther his heresye distroye hys diffinicyon or his diffinicion muste destroy his heresye Of whâ—che twayne yet it wyll be more honestie for hym to kepe his diffinicyon styll whervpon all his whole mater hangeth and let his heresy go to the deuyll y t gaue it to hym than vnderstande those places of scripture whervpon the deuill taught hym to grounde it that eyther the blasphemye agaynste the holy goost is finall impenitence and the tother no restytucyon by the penaunce to the reuocacyon of baptysme or els that the sore wordes of the both places after a certayne vehement maner of speche vsed in holy scripture somtyme signifyeth onely great hardenes and difficultie nat as hym selfe techeth vs an vttre impossybilyte of remyssyon But nowe let
the mater nat vnproued onely but vntouched to which he toke vpon him and professed to proue that is to wytte whâ—che is the churche but as though he had well and playnly proued it whiche he hathe nat so moche almoste as spoken of leaueth of his owne parte nowe and turneth hym to impugne ours I shall leaue hym for his parte a whyle in the myre in whiche him selfe hathe ouerthrowen his mater and shall shewe you shortely howe angrely he ryseth vp and ryally rayed in dyrte bycause he can nat proue the churche of Christe here in â—rthe to be a congregacion vnknowen layeth hys myry handes vpon the knowen catholyke churche of Chryste and fayne wolde pulle that downe toâ— and so leaue no churche at all Here endethe the fourth boke ¶ The fyfth boke of the coÌ„futacyon of Tyndals answere Answere vnto the chapyter of Tyndale in whiche he wold proue that the knowen catholyke chyrche is not y e chyrche whyther the knowen catholyke chyrche can be the chyrche YE haue all redy good chrysten readers well seen and perceyued that Tyndale hath in a longe processe labored to proue you that the chyrch of Cryste is a nother company then the knowen catholyke coÌ„pany of all chrysten regyons that is to wytte a certayne secrete scatered congregacyon vnknowen to all the worlde besyde and to theyr owne felowes to and euery man by hys inwarde felynge not onely knowen onely to hym selfe but also so well and surely knowen vnto hym selfe for a vertuouse good and faythefull fynall electe of god that he is in hym selfe very certayne and sure that he can not be but saued and that he so hath the spyryte of god imprysoned in hys breste and so faste fetered in hys holy harte wherof hym selfe hath loste the kayeá that neyther the spyryte can crepe out nor hym selfe lette hym out by no maner meane but there muste the spyryt abyde and so preserue and kepe that specyall chosen creature that he suffer hym to do many great abomynable horryble deuelysshe dedys but yet neuer suffer hym in no wyse to do any dedely synne Thys I saye ye haue all redy seen that Tyndale hath by a longe processe labored mych to proue vs and hath in coÌ„clusyon not onely no thynge proued vs therof but hath in stede of felynge faythfull folke brought vs forth suche a sort as neuer was there puddynge stuffed so full of farsynge as hys holy felynge faythfull folke are farsed full of heresyes wherfore seynge that for the very chyrche of Cryste here in erth whyche god hath and euer shall instructe and preserue in hys trewe fayth and out of the fayth of whyche chyrch shall neyther be trewe fayth hope nor cherite he can when he hath all done fynde out none other then thys comon knowen catholyke chyrche of all chrysten people neyther of malyce gone out nor for obstinacy put out of which comon knowen catholyke chyrche all the good and trewe penytent electes be parteners in fayth seynge I saye that he can proue none other chyrche he now gothe aboute to dysproue that chyrche to wherby we maye well perceyue that he goeth not aboute to fynde out the chyrche but rather to make men to wene that there were no chyrch at all About thys purpose vseth he now thys order Fyrste in one chapyter he taketh vppon hym to proue y t the knowen catholyke chyrche is not the chyrche of Cryste Afterwarde in hys other chapyters folowynge he pretendeth to answere and soyle the reasons wyth whyche it is proued that the knowen catholyke chyrche is the chyrche of Cryste and that none of these sectes of heretykes be And yet pretendynge as I say that he wyll soyle all the reasons of the tother syde of so many as there are he towcheth onely twayne and yet those twayne how symple he soyleth that shall you after se. Let vs now go to Tyndals fyrste poynte whych poynt in hys fyrste chapyter how falsely he handeleth and how farre fro the poynt it is euyn a world to se. For fyrst he maketh the tytle before hys chapyter in thys wyse Tyndale Whyther the pope and his secte be Crystes chyrche or no. More well ye wote good chrysten readers that I whose dyaloge in the begynnyng of hys wurke he professeth hym selfe wyth all hys hole boke to answere haue in places inough well and playnely declared that I call the chyrche of Cryste the catholyke knowen chyrche of all chrysten nacyons neyther gone out nor cut of And all be it that all these nacyons now do and longe haue done recognysed knowleged the pope not as the byshop of rome but as the successoure of saynt Peter to be theyr chyefe spyrytuall gouernour vnder god and Chrystes vycar in erth and so do not onely we call hym but Tyndalys owne felowe frere Barns to yet dyde I neuer put the pope for parte of the dyffynycyon of the chyrche dyffynyng the chyrche to be the comon knowen congregacyon of all chrysten nacyons vnder one hed the pope Thus dyd I neuer defyne the chyrche but purposely declyned therfro bycause I wolde not intryke entangle the mater wyth two questyons at onys For I wyste very well that the chyrche beynge proued thys comon knowen catholyke congregacyon of all chrysten nacyons abydyng to gyther in one fayth neyther fallen of nor cut of there myghte be peraduenture made a secunde questyon after y â— whyther ouer all that catholyke chyrche the pope muste nedes be hed and chyefe gouernour or chyefe spyrytuall shepherde or ellys that y e vnyon of fayth standyng among them all euery prouynce myghte haue theyr owne chyefe spyrytuall gouernour ouer it selfe wythout any recourse vnto the pope or any superyoryte recognysed to any other outwarde person And then yf the pope were or no pope but as I say prouyncyall patryarches arbysshoppes or metropolytanes or by what name so euer the thynge were called what authoryte what power eyther he or they sholde haue among the people these thynges well I wyste wolde rayse among many men many mo questyons then one For the aduoydyng of all intrycacyoÌ„ wherof I purposely forbare to put in the pope as parte of the dyffynycyon of the chyrche as a thynge that neded not syth yf he be the necessary hed he is included in the name of the hole body And whyther he be or not yf it be brought in questyon were a mater to be treated and dysputed besyde And therfore maye yâ— good chrysten readers se y t Tyndale whyche in thys poynte wyll in no wyse perceyue me but maketh the tytle of hys chapyter whyther the pope and hys secte be chrystes chyrche or no laboreth to fle fro the lyght and hyde hys hed in the darke and confounde the mater wyth two questyons at onys Now is not the tytle of hys chapyter so synystrely wryten and wryed awaye from the poynt but the begynnynge of hys chapyter it selfe is mych worse and forther wrested wronge For lo thus he begynneth
of malefactours are amerced yerely and fynes sette on theyr heddes they compelled to paye them to compelle theym theâ—by to leue theyr euyll doynge and yet wyll there many for all that be starke nought styll But yet are not thamercemeÌ„tes made for lycences but deuysed for punyshementes for meanes of ameÌ„dement though the malyce of many men be so mych that they neuer amende therby And consyder that hys seconde reason wherin he reproueth all lawes the spyrytuall openly and couertly the temporall to and for the lawes calleth the makers tyrauntes so farforth y â— fynally no man can please hym but wyclyffe the fyrst founder here of that abominable heresye that blasphemeth the blessed sacrament thys seconde reason of hys I say euery wyse man seeth is yet more vnreasonable and mych morâ— fonde and folysshe then the fyrste The thyrde reason Tyndale Therto all chrysten men yf they haue done amys repent when theyr fautes be tolde them The spyrytualtye repent not but of very suâ—â—â— and conâ—â—â—te tâ— synne persecute both the scrypture wherwith they be reâ—â—â—â—â— and 〈◊〉 â—â—â—m that warne them to amende and make heretykes oâ— thâ—m and burnâ— tâ—em And besydes that the pope hath made a playne decre 〈…〉 deth sayenge Though the pope synne neuer so greuâ—usâ—â— and 〈…〉 hym to hell by hys ensâ—mple thousandes innumerable 〈…〉 hardy to rebuke hymâ— Por he is hede ouer all and none â—uer hym◠〈◊〉 xl Si papa More Here he proueth vs that the spyrytualtye be not of the chyrche for none is of the chyrche but repentauntes And then all chrysten men he sayeth repente as soone as theyr fautes be told theÌ„ but the spyrytualty he sayth repent not Tyndale hoth now forgete that he hath ofter theÌ„ onys tolde vs here before that hys owneâ— electes wyll not euer here theyr fautes tolde them at the fyrste whyle they be caryed forth in the rage but that a man must yf he wyll haue audyeÌ„ce tary tyll y â— luskus haue played out theyr lustes as he sayd in one place some of theym wyll not gyue eare tyll the very colde fere of deth come And nowe yf he wyll stande to thys tale he gyueth the spyrytualtye whom he so sore accusâ—th a playne answere after hys owne doctryneâ— that he is to hasty vppon them they maye be of his owâ—e especyall electes perde fulwell though they be not conâ—ent to mende yet but he must suffer them to playe out all theyr lustes or ellys tyll they come so nere the colde fyre of deth that they fele not one sparke of the warme flesshe and then speke and he shal be herde How â—e it leuyng hys owne doctryne for hym selfe â— they maye tell hym that he is somwhat ouer temeraryouse and holde eyther to iudge soâ— rashely the repentaunce of other men whiche inwardly lyeth in the harte wherof onely god is the beholder or ellys to impute and ascrybe the maner and condycyon of some impenitent wretchys to the whoâ—e company of the clergy whiche vsually declare theym 〈◊〉 repentaunt by shryfte and confessyon of theyr synnes and doynge of penaunce as all other good chrysten people do Now yf Tyndale alledge agaynste theym that for aâ—l that they falle to dedely synne agayne we wyll aske hym wherby knoweth he that and then muste he saye that by some synfull dedes But then yf he graunte onys that dedely synfull dedes be a sure fuffycyent profe of dedely synfull myndes he destroyeth ye wote well all hys owne formar doctryne concernynge the synnynge and yet not synnynge of his owne holy electes whyche can he sayth neuer synne dedely do they neuer so hortyble dedes And yet as for repentynge our clergy perde maye well appere more penitent then theyres For I dare boldely say that excepte some such as be fallen into Luthers and Tyndales chyrch there is ellys no man so bad of the catholyke chyrche but he wyll confesse and agre that hys lechery is dedely synne But on the tother syde theyr owne clergy the very great clerkes of theyr clergy as the greate clerke Luther and the great clerke Tindale and the great clerke Huyskyns yf they be asked whyther the lechery bytwene a frere a nunne be dedely synne or no they wyll answere ye wote well that it is none at all yf they gyue it onys an honest name then is it no synne at all yf they call it matrymony but shall haue hell for theyr patrymony wherof ye se well they repent not a whytte but they wyll I warrauÌ„t you when they come there But all theyr excuse lyeth in thys that all theyr fawtes come but of frayltye and our spyrytualtye synneth of malyce bycause they persecutâ— Tyndals holy translacyon of the scrypture in whyche hym selfe hath playnely confessed that he turned the vsuall englysshe wordes of chyrche preste and penaunce to congregacyon senyor and repentaunce of very purpose to brynge in his heresyes agayâ—st the sacramentes whych whyle he so dyd of purpose I am content to wynke therat and forgete for thys onys that he synned therin of playne purpensed malyce But yet thys wyll I saye the whyle for our parte that he hath no good grounde to saye that the persecucyon is malycyouse done agaynst such a translacyon so translated of such a shrewd entent and suche a malycyouse purpose Now yf he wolde excuse hym selfe from malyce in that he wold make vs wene that though part be false hym self myght of weyke wyt and frayle fayth wene hys heresyes were the trewe bylyefe bycause of his owne mynde Luthers Huyskyns authoryte in the construccyon of scrypture he muste perde by the same reason excuse our clergy from malyce in persecutynge his heresyes syth that they maye well wytte by the authoryte of saynt Austayn saynt Hierom saynt Gregory saynt Ambrose saynte Cypriane saynt Basyle saynt Chrysostome all the olde holy sayntes vnto theyr owne dayes and all the whole catholyke chyrche of Cryste and by hys holy spyryte gyuen to those holy doctours of his chyrche and euer abydynge therin that those heresyes whiche Tyndale techeth that freres may wedde nunnes and that the sacramentes be but bare tokens and sygnes and Crystes blessed body at the masse no sacryfyce nor none oblacyon nor but a bare memoryall in wyne and starche or cakebrede be very false deuelysshe errours and in all good chrysten mennes eares spyghtfully spoken blasphemouse and abomynable And where he sayth that the clergye doth rebuke them by whome they be warned to amende and doth make heretykes of them burne them menynge Hytton peraduenture suche other as he was of whiche sorte there hathe of late some be burned in Smythfelde as Bayfelde Baynom and Teuxbery the clergy maketh them nat heretykes nor burneth them neyther But Tyndales bokes and theyr owne malyce maketh them heretykes And for heretikes as they be the clergy dothe denounce them And as they be well worthy the temporaltie dothe burne them And after the fyre of Smythfelde hell dothe
doubte is there but that some man may ryghte well haue the cure of dyuers parisshes and good causes why he so shulde and do more good in them bothe thaâ— some other shulde in one But as for this poynte Tyndale meaneth moche farther than he speketh and entendeth hereafter if it be well alowed concernynge popes and prâ—estes than to drawe that lyne a lytle longer and loke whether he may make the reason stretche a lytle farther as he hathe done a lytle in some parte of hâ—s wryting all redy whiche we shall answere I truste well ynoughe whan we come ones to the propre places Nowe where he sayeth that whore kepers and suche other as saynt Poule forbyddeth vs the company the pope with vyolence compellâ—th vs to haue in honoure and to receyue the sacramentes of them and to here their masses and to beleue all that that they say This is a very lowdelye For the pope letteth you nat to complayne vpon them and the lawes of the churche be that for their crymes they shal be suspended from the medelynge and adminystracion of suche thynges and somtyme deposed of theyr offyces depriued of theyr benefyces and degraded of their orders to And therfore the pope compâ—lleth hym nat with vyolence to do them honoure in their vyces And if there were any that dyd he were in the doynge an euyll pope as he were an euyll man But what were the faute of an euyll pope to the offyce of the papacy excepte that Tyndale wyl reproue and rebuke euery kynge and prynce and wolde haue none at all bycause that some of theym somtyme do not alway theyr dewtye or wyll lay to the prynces charge yf any offycer vnder hym do not euery man such ryght as the prynce wolde he sholde and trusteth also that he dothe Now where he sayth that the pope compelleth hym to byleue all that euery suche preste sayth y â— is yet another lye ones agayne For yf the preste say salse preche heresyes as yf he wold say that all the seuen sacrameÌ„tes be but bare sygnes tokens that freres may lawfully wedde nuÌ„nes the pope compelleth no man with violence to byleue that preste nor compelled not Tyndale neyther agaynste the playne scrypture of god in suche frantyke heresyes to byleue y â— lewd lernyng of Luther frere Huyskyn Denckiê° Baltasar Lambert and Suinglius of all whyche neuer one byleueth other But the pope is well content so wold it sholde be that yf the preste preche suche heresyes folke shall not byleue hym but accuse hym and haue hym reformed reuoke them and abiure them or ellys let degrade hym and delyuer hym and let the prynces kepe hym from the people wherof to be sure and for auoydynge of such he resyes by the terrour of that ensample good chrysten prynces cause faythfull people to burne hym Buf then is there one thyng wherwyth Tyndale is sore dyspleased that the pope wyll not as he sayth let hym and hys felowes se whyther the preste say well or no. If the preste be accused of hys doctryne he is as I saye broughte vnto examynacyon to wytte whyther he sayed trewth or no. what other way wolde Tyndale haue It is playne inough what he meneth in thys mater He meneth therin nothynge ellys but that he wolde haue all thyng so ferforth sette at large that he myght brynge fyrst in dowte and questyon and after in errours and heresyes vpon the questyon euery poynt of Crystes catholike fayth that god hath by hys holy blessed spyryte in .xv. C. yere taught hys catholyke chyrche And then all thynges ones brought in that euangelycall liberty that euery man may byleue euen as hym lyst and after that lyue euyn as hym lyste to with out any lorde or any lawe to lette hym then lo to make the gospell truely taught take awaye in any wyse all the clergye clene and let Tyndall sende his women prestes about the worlde to preche And nowe good christen reders here haue ye harde all his fyue reasons by whiche in stede of that he shulde haue proued that is to wytte that the knowen catholike church of all chrysten people is nat the churche of Christ in â—rthe he hathe taken vpon hym to proue all besyde the purpose fyrst that the pope and his secte and after yet farther fro the purpose that the pope and the spirytualtie be nat the churche And of that whiche shulde be his purpose that is to wytte that the knowen catholike church is nat the churche he hathe nat spoken one worde And yet fynally concernynge that he hathe goone about to proue touchynge the pope and the spiritualtie he commeth forthe as ye se nowe with his fyue reasons that ye haue redde in the makynge of which fyue reasons a man may meruayle where were vanysshed a way all his fyue wyttes for any pece of his purpose that appereth proued in them all but if we râ—ken raylynge for reason and shameles open lyes for good and sufficient proues And therfore here ende I this boke in whiche if Tyndale haue sayd any thinge to the purpose at all I am content to graunt hym that he hath sayd well in all and fully proued all to gether Here endeth the fyfte boke and begynneth the syxte where in is auoyded the solucyons of Tyndale wherwith he wolde disproue the fyrste reason prouynge that the knowen catholyke churche is the trewe churche of Chryst. whiche fyrste reason is that all the sectes of heretykes do come out of the catholyke churche ¶ The syxte boke The defence of the fyrst argument agaynste Tyndale Tyndale Tâ—e argumentes wherwith the pope wolde proue hym selfe the chyrche are solued More THys is the tytle of hys chapyter wherin he desceÌ„deth by degrees as ye se ferther downe from hys purpose thenne euer he dyd before For where as before in stede of the whole catholyke chyrche he desceÌ„ded to the clergy alone whych is but the tone parte here he leueth all them to maketh as though men called the whole catholyke chyrche no mo but the pope hym selfe that is to wytte an whole greate maigne multytude of many sundry states maners condycyons and kyndes no moo but one man alone Is not thys geâ—e by Tyndale well and comely deuysed And yette forthwyth to shewe hys forther constaunce when he commeth to the mater selfe he turneth it agayne fro the pope alone to the whole company of the clergye dyssymulyng alway styll the temporalâ—ye as though there were of them neyther man nor woman of the chyrche wher in I wolde haue excused hys one falshed by hys other and wolde haue sayd that he ment accordynge to hys heresye that in the clergye were all togyther coÌ„teynâ—d bycause he maketh euery man and euery woman bothe a preste But that excuse he taketh awaye hym selfe and that euyn by by when in the next wordes folowynge he declareth that he speketh of no mo then onely suche as be so shamelesse that they suffer them selfe
the scrybes and pharysees Cayphas Anna and thelders whyche were as Tyndale sayth crepte vp into the seate of Moyses Aaron and the holy prophetes and patryarche agaynst the commyng of Chryste and whom Chryste for theyr false doctryne dyd rebuke yet confesseth Tyndale hym selfe that they kepte the people frome outwarde idolatrye of worshyppynge of idols wyth the hethen And Tyndale muste confesse ferther that neyther scrybes nor pharysees nor preste nor elders as he calleth them no nor yongers neyther yf he wyll haue all the temporalty called yoÌ„gers as he wyll haue all the clergy called elders were not euyn at y â— tyme all of one sorte but as there were many naughte of euery sorte so was there of euery sorte ryght good folke also And as for theyr tradycyons and doctryne of whyche was many vayne some euyll some superstycyouse wherby the people amonge them toke harme in the folowynge suche as were euyll thynges were not so fully determyned but that some were of one mynde some of other and therin men myghte folowe the beste doctryne yf they wolde wher in they had doctours and teachers to and myghte yf they were desyrouse of the beste very well decerne them concernynge the glosyng of scrypture by the olde vertuouse doctours that had in sondry ages longe before the false exposicions and false doctrine of the phariseis or false scribes began truely constred and expowned bothe the law the prohetes by whose exposicions they myght trye and controll the false doctrine of the noughty scribes euyll phariseis for good scribes were there and good phariseis to as by the newe testament appereth And that there were of olde in euery age suche trewe doctours and expositours amonge the Iewis maye well appere to euery man that considereth variaunce in the exposicions of the scripture by the Iewis that were of olde before the byrthe of Christ and theym that expowned it after And also Tyndale saith hym selfe that betwen the tyme of Moyses and the cummynge of Christe god styred vppe an hundred prophetes And therfore I am sure of the remenaunt besyde the .xii. that we haue he meneth for some that kinde of doctours and expositours that I speke of or elles I wene he wyll cum shorte of his whole summe and lacke fyue of his hundred And thus thoughe god dyd nat prouide so fully for the chyrche of the Iewis as for the chyrche of Christe as in whiche he hathe prouided and promised to dwell hym selfe for euer yet prouided he for it so sufficiently that they myght therin be saued and entre heuen when it were after open and that in euyll doctrine and supersticiouse traditions they coulde nat be dampned if they were desirouse diligent about theyr owne soule helthe And al be it that bycause the thynge had than so great difficultie that many for lacke of sufficient diligence perisshed god of his great mercy suffred not those noughty scribes false phariseis to continue long but to make an easy way in which no man coulde be deceiued excepte suche as were ouer necligent or maliciouse but shulde sone be lerned the sure truthe and vndoubted way to heuyn sent his owne sonne to begynne a new chyrche of a new fasshion of a nother maner of perfection in whiche he wolde so be present and assistent for euer hym selfe and his owne holy spirite and so teche it and so lede it into euery trouthe that no man coulde be deceiued but he that wold nat byleue his chiâ—ch and he wolde make his chirche so open and so well knoweÌ„ that no man coulde but know hit excepte suche as of malice wolde nat knowe hit And yet as I say tyll hym selfe dyd set vp his chyrche the sinagoge was the very chyrch and with suche as were nat wyllyngly blynde was knowen for the very chyrche of god diuided from all the world byside by goddes law by gouernours of his assignement by trewe prophetes trewe precheours and miracles for all the false prophetes and false precheours that were therein byside And the right faithe was lerned no where els Aâ—d who so had gone out of that chyrch except onely into Christes hadde gone wronge And thus it appereth lo that concernyng the synagoge euyn at the comynge of Chryst Tyndale hath here wonne lytell grounde to buylde hys purpose vppon but that euen there was yet at that tyme the very chyrche and a chyrche also knowen And therfore when he goth now ferther and resembleth it vnto the knowen catholyke chyrch of Chryst though they were lyke yet were Tyndale ouerthrowen But now when ye shall here the remanauÌ„t ye shall se Tyndale fall euer deper and deper in the myre For lo thus crepeth he forwarde lyke a crabbe Tyndale In lyke maner is the clergye crepte vp in to the sete of Chrâ—ste and his â—pâ—stles by succession not to do the dedes of Chryste and his apostles but â—or lucre onely as the nature of the wyly fâ—â—â—e is to gete hym an hole made with an other bestes labour and to make merchauÌ„dyse of the people â—yth fayned wordes as Peter warned vs before and to do accordynge as Chryste and all his apostâ—es prophecyed how they sholde begyâ—e and â—ede out of the ryghtewaye all them that dyd not loue to folow and lyue aâ—ter the treuth More Tyndale here good reader playnely coÌ„fesseth hym selfe that the clergye be those whiche though he call it crepyng be by succeâ—syon here in erth comen into the seate of Chryst and hys apostles Now can not Tyndale nor wyll not I wote well saye naye but that whyle Chryste entended not that hym selfe and hys apostles sholde for euer personally dwell styll here in erth conuersaunt wyth vs in lyke maner as they were whyle they lyued here among vs and yet entended that hys chyrche here in erthe sholde alwaye haue amonge them techers and prechers syth he entended that hys chyrche sholde as Tyndale agreeth as longe laste in erthe as the worlde sholde endure none other hath there ben had synnys Chrystes dayes and hys apostles in chrystendome but the clergye by contynuall successyon then hath euer the clergye of euery age bene that parte of Chrystes very chyrche to whome Chryste specyally spake speketh and euer shall speke these wordes Go ye and preche the gospell to all creaturs And also these wordes who so hereth you hereth me and who so dyspyseth you dyspyseth me And these wordes also who so receyue you receyueth me and what so euer cytye receyue you not Sodome and Gomorre shall be more easely delt wyth then that cytye in the daye of iugement And also sithe they must be the techers it foloweth that they be must be that parte of his chyrche to which parte these wordes were also specyally spoken I shal sende you the holy goost whiche shall teche you all trewthe and lede you into euery trouthe and I am with you my selfe vnto the worldes ende For though god in these wordes promised to sende
his spirite nat into the clergy onely but into his whole catholique chirche nor to be with his clergy onely but also with his whole catholique chirch nor to lede his clergy only into euery trouth but the lay peple of his chirch also yit sith he ê“uided specially the clergye to be the prechers of whose mouthe the lay people shulde here the trouthe by meane of which herynge with theyr owne good endeuoâ—r god wold hym selfe wryte it in the herers hartes whiche ordre of cuÌ„mynge to the faith appereth plainely by sundry places of holy scripture as where saint Paule sayth Faith is made by herynge And how shall a man here without prechyng And how shall a man preche but yf he be sente to preche And than that a man mâ—st at the heryng do his own good endeuour Christe saith Be thou nat an vnbileuer but a byleuer And that he thaÌ„ writeth hym selfe in the hart witnesseth the prophete Ieremy I shal write my law in theyr hartes In whiche place he sayth spekynge of the chirch of Christ Euery man shall nat teche his neighbour but they shall all be the scholers of god and I shall write my lawe in theyr hartes he meaneth nat that there shall be no prechynge for that were ye wote well contrary to the wordes of saynt Paule but he meneth therby the techynge whiche the precher techeth without whiche sainte Paule sheweth that they can nat ordinarily cum to the faithe is yit no techyng wherof any fruâ—e can cum but if god therwith write vpon the hert whiche he neuer faileth to do yf the party do hys parte and be not by hys neglygence or frowardenesse the lette And all be it that these wordes of the prophete be specyally spoken for the dyfference bytwene the olde law that was called the lawe wryten bycause that Moyses receyued and delyuered the lawe by wrytynge and the new law wherof Chryste neyther receyued nor delyuered any parte by wrytynge yet maye those wordes well serue for thys purpose also syth the trouth of them is also in thys poynt veryfyed to whych trouth saynt Poule subscrybeth where he sayth that no man can say and confesse our lorde Iesus but by the holy gooste Now these thynges I saye beynge thus though god wryte in the hartes of euery sorte of hys catholyke chyrche as well the laye people as the clergye as well women as men and so teche them inwardly and lâ—de them into euery necessary trouth yet syth the precher muste haue it ere he preche it and muste preche it ere the herer here it and the prechers by Chrystes order muste be or at the leste wyse by Tyndals owne confessyon in dede be thorow chrystendom none but the clergye nor of trouth hyther to none but the clergye haue be nor as appereth by many playne places of scrypture none but the clergye maye be the ordynary mynystres of goddes holy wordes and sacramentes vnto the people it muste I saye vppon Tyndals confessyon nedes folow that of all the wordes of god before remembred whyche so euer our sauyour sayed vnto hys whole chyrche yet euer he sayd it pryncypally to the clergye and so by Tyndals owne coÌ„fessyon syth that the clergy be the successours of Chryst and hys apostles and be for the gouernaunce of Chrystes chyrche now in hys and his apostles place Tyndale is bounden by Chrystes worde to receyue them here them and obaye them Aud in that he wyll not so do but in stede of receyuynge them refuseth them in stede of herynge them mocketh them and in stede of obayenge them despyseth them and persecuteth theym and teacheth hys false heresyes contrary to the treuth that Chryste hath by hys holy spyryt accordyng to hys owne promyse taught them he is fallen I saye into the maledyccyon curse of Chryst that hath ordeyned them and on Tindals hed falleth that ferefull worde of Cryste He that hereth you hereth me and he that despyseth you despyseth me and he that hereth not the chyrch take hym for a publicane a very painym and in better case shall Sodome and Gomor be than he shall at the day of Iugement And thus hath Tyndale denounced his owne dampnacion hym selfe plainely pursuynge vpon his owne confession Now if Tindale wyll paraduenture say that it is in the clergy now as it was in the scribes phariseis in Christes tyme and that as they and that people were thaÌ„ fallen froÌ„ the trewthe into false errours so be now the clergy and the christen peple I haue all redy shewed him the plaine scriptures in which god hath made many suche plentiouse promises of his assistence with his holy spirite in his chyrche perpetually to kepe it from all dampnable errours by techynge it and ledynge it into euery trouth that though he suffre many great piecis of people to fall out therof and so lytle litle the body to be minisshed made a small flocke in comparison till his pleasure shal be to increace it againe yet shall he neuer neither suffer it to be distroyed nor the flocke that remaineth how many braunches so euer the deuyll blow of to be brought vnto the scarcite either of faithe or vertue that the sinagoge of the Iewis was at Christes cummynge though there neuer was any tyme long to gether nor neuer shall there be but that in Christes chyrche as longe as it dwelleth in erthe there shal be many nought yit shall alway the doctrine of his chyrche with which hym selfe hath alway promised to be lede it into euery trouth be so good and so sure that vnto those that shall be well wyllynge to lerne the trouthe it shall alwaye be knowen where they may lerne it that for the clerynge of all doubtes and auoidyng of all errours it shal euer be trew to say that the chyrch is as saint Paule saith the pylar the fote or grouÌ„de that is to say the sure strengthe or fastenynge of the trouthe And this chyrche must be that knowen catholique chyrche of whiche from age to age the scripture hath ben receiued and the people taught and not a chyrche vnknowen of onely good men or electes onely in whiche is neither precher nor people assembled to preche vnto nor sacramentes ministred by any man as a ministre of that vnknowen chyrche nor people of an vnknowen chyrch to ministre them vnto among whom can be no suche asseÌ„bleâ— for no man can know where to call a nother nor how to know another yf they cam togyther by happe And thus I saye that neyther can Tyndale stande by hys vnknowen chyrche nor for his purpose suffycyently resemble the catholyke chyrch of Cryst vnto y e synagoge of y e Iewys nor the clergye of the tone to the scrybes and pharyseys of the tother syth god gaue these two chyrches not lyke begynnyng nor Moyses that was the lawyere begynner of the tone was not lyke vnto Crist the begynner
hym selfe in his babylonica that all the old doctours are agaynste hym in his heresye that he holdeth agaynste the canon of the masse And so for conclusyon of thys poynt that Tyndale may se what he hath wonne wyth hys resemblynge of the catholyke chyrche vnto the synagoge of the Iewys that was at the comynge of Cryst and the clergy of the catholyke chyrche to the scrybes and pharyseys that then were in the synagoge he hath now by occasyon of that resemblauÌ„ce luckely founden out that thoughe these heretykes dyd styll dwell wyth the chyrche and neyther departed awaye them selfe nor the chyrche dyd vomyte and spew them oute but that the trew and the false though they taught dyuersely and conâ—rary contynued yet styll to gyther as they dyd in the synagoge of the Iewys yet this one marke alone of the olde holy doctours of the catholyque chyrch condempnynge the heresyes of Tyndale and Luther and all theyr other sectys clerely wolde gyue a lyght by which the trew doctryne myght be knowen froÌ„ the false And therfore this marke alone as opeÌ„ly marketh Luther Tyndale Huâ—skyn and Suynglyus and all the rable of theyr folowes for open playne heretykes as yf the deuyll had his owne handes marked eche of them an H. in the forehede with a fayre hote yron fet out of the fyre of hell This one marke whiche Tyndale hathe here caused to be founden out doth yet ferthermore shake of all his raylynge and scoffynge and reiecteth them and casteth theym all backe agayne maketh them euerychone to fall vpon his owne pate For by thexposicions of the olde holy sayntes we know that the wordes of saynte Peter with whiche Tyndale here rayleth vpon the chyrche were by saynt Peter spoken agaynst suche heretykes as taught opinions agaynst the chyrche as playnely appereth by many olde doctours of the chyrche And also the very wordes of saynte Peter wyll declare the same For he sayth that those false lying maysters shal be the bryngers in of dampnable sectys wherby it well appereth that he speketh agaynst those archheretykes which agaynst the one catholyke chyrche whiche in the necessary pointes of the fayth agreeth and euer hath agrreed well in one to gyther by that holy spyryte of god whiche by Christes promyse ledeth it into euery necessarye trewthe maketh all of one mynde in that house do brynge and haue brought an hundred sundry sectys of herâ—syes erroneouse false and vntrew wherof neither any one consenteth with a nother nor amonge theym all one man almooste with a nother And where saynt Peter sayth that many men shall folow theyr dampnable abhominacions that is so clerely vâ—ryfyed in these heretykes nowe that all the worlde hathe cause to wepe that it is so well spied Also where he sayth that by them the way of trouth shal be blasphemed is very manyfest open speâ—â—ally in these new heretikes as Luther Tyndale Huyskyn Sâ—inglyus whiche nat onely blaspheme amonge them the olde holy doctours sayntes the myracles of god wrought and shewed by them for the stablysshynge of the trouthe but also Christe hym selfe in the blessed sacrament whiche is as hym selfe sayth both the way and the trouth and the lyfe therwith And whan he speketh of auaryce and fayned wordes as for fayned wordes they vse none other yf playne fals be fayned as appereth by theyr playne false heresyes agaynst the blessed sacramentes And as for auarice though many of them fall at the last to beggery by the very vengeauÌ„ce of god full sore agaynst theyr wyllys yet se we well inough how gredely the pedelynge knauys that here brynge ouer theyr â—okes gryspe about an halfe peny and had almoste as leue hange vp his euangelycall brother as lese a peny by hym And syr Tho. Boulde reported here theyr lydâ—ralytye very well For besyde myche other euangelycall auatyce he tolde vs here that all be it he sawe golde greate plentye in Tyndals purse yet coulde he gete but one small pece to go out of Almayne vnto London on hys errande bothe to sow hys euangelycall sede to stele an euangelycall boke out of a poore frerys lybrary and when he hadde stolen it then brynge it into Almayne to hym And for all thys long labour of hys goynge his besynes of tyllynge and sowynge and besydes that hys lygyer demayne in stelynge wherof a man myghte happe to fall to hangynge he could as he sayd gete of Tyndale no more for all thys gere but one poore pece of golde Now as for makynge of merchaundyse that saynt Peter speketh of and Tyndale here layeth agaynst the clergy of the catholyke chyrche what merchaundyse these heretykes make I can not well tell But thys ys well knowen that when our euangelycall Englysshe heretykes fall in acquayntaunce beyonde the see wyth some of our merchauÌ„tes factours they mylke them so euangelycally that wheÌ„ theyr maysters call theym home they gyue theym a very shrewed rekenynge And surely as all the wordes of saynt Peter with whyche Tyndale here iesteth agaynste the catholyke chyrche were by saynt Peter spokeÌ„ agaynst these heretykys onely so wyll these wordes of hys at laste be verified playne vppon them in whyche he sayeth that the iudgement ceaseth not but is redy a good whyle a go agaynste them theyr perdycyon slepeth not but waketh and grouneth for them But as for that that Tyndale sayth that the clergy crepynge into the seat of Christe and his apostles by successyon do as the wyly foxe dothe whose nature is to entre into an hole made with an other beest I can nat well perceyue what he meneth by his wyly symylytude of the wyly foxe For sythe he sayeth they cum into the place by successiou he layth nat any inuasioÌ„ or intrusion or other vnlawfull câ—mynge therin to And as for theyr wylynes in folowyng the wylynes of the foxe whose nature is to get hym an hole made with an other beestes labour he can nat meane any thyng to the purpose that I can perceyue but yf he meane to mocke the wordes of our sauiour hym selfe which sayth to his apostles them selfe bothe for them selfe and all that shulde by succession in theyr offyce folowe theym that they shuld in a maneâ— folow the nature of the foxe in that fasshion For he sayde vnto themâ— I haue sente you to repe that that ye laboured not for other men laboured and ye haue entred vpon theyr labours And therfore I can nat dyuyne what mistery Tyndale meaneth by his folowynge of the wyly foxe whose nature is he sayeth to get hym an hole made with an other bestes labour Nor I purpose nat to lese y â— tyme in musyng what he may meane therby nor to be so curyouse inquysytyue as toâ— enquyre whither peraduenture he haue founde out any suche fasshion in Saxony that theyr prestes theyr frerys and theyr monkes vse there in theyr maryages that wyly maner of the wyly foxe How be it in
the preachers and the clergye that are nowe so doth he now crepe a lytle farther and resembleth hym selfe and such other heretyques hys felowes vnto the person of our sauyour hym selfe and sayth the reasons whyche we nowe make agaynste hym and hys felowes are suche blynde reasons as the Iewys made agaynste Chryste For answere wherof this dare I boldely saye that as syke and as feble as the synagoge then was to whyche he resembleth vs and as farre as they then were walked out of the way and as euyll as then the scribes were and as false as then were the pharisyes to whome he resembleth all the whole clergy now wythoute any one man excepte yet yf our sauyoure Chryste to whome he resembleth hym selfe had then hadde no more to saye for hym selfe then Tyndale his felowes haue now to say for them self he hadde I promyse you ben very sore opposed and that euyn by the very scrypture it selfe and by Crystes owne doctryne to For yf Tyndale and hys felowes had bene there than them selfe and our sauyour and hys apostles away when he wyth hys felowes wolde haue rebuked the Iewes and haue reproued theyr lyuynge they sholde haue founden in Tyndale and hys felowes fautes inough so greate and so syghtly that they myght haue sayed vnto them very well Take the beames oute of your owne eyen ye hypocrytes ere ye go aboute to take the motys out of other mennys For neyther had Tyndale nor any felow of hys bene able to saye as Cryste sayed whyche of you can reproue me of synne And when they wolde fynde fautes that were none then so to haue answerd them ferther and confute them as Cryste dyd For vnto Tyndale yf he had reproued the serybes and the pharyseys doctryne and shewed that they both taught euyll for good and reproued as euyll some thynges that were not euyll and some thynges also that were in dede good when he wolde haue proued them this by scrypture they wolde peraduenture haue stycked wyth hym vppon the ryght vnderstandynge of the scrypture wherin yf he wolde haue loked to haue bene better to be byleued then they me thynketh that afore ryghte reasonable folke he sholde haue had an harde parte to defende sauynge onely for one thynge yf he could and wold haue layed it agaynâ—â— them And that is yf he wolde haue sayed and coulde haue proued vnto them that the good holy Iewys of olde tyme before them in sundry ages had expouned the scryptures after hys prechynge and coÌ„trary vnto theyrâ— Thys poynt wolde I promyse you sore haue appalled them But then wyll thys poynte as sore appall Tyndale in thys debate bytwene hym and vs bycause all the old holy sayntes from Crystes tyme to ours haue euer expowned the scryptures in the necessary poyntes of fayth as the chyrche now doth contrary to Tyndale and all the whole rable of all the sectes of heretykes But now for as myche as I am not sure whyther Tyndale wolde so saye to the Iewys or not let vs therfore hardely take Tyndale thense agayne and lette our sauyoure Cryste alone wyth them and se whyther he haue any better answeres to make the Iewys there theâ— Tyndale hath here to make vs. Cryste yf they wolde loke to be better byleued in the construccyon of the scrypture then he and wolde aske hym of whome he lerned it syth he lerned it not of them could well tell them and well proue them that hym selfe alone oughte more to be byleued therin thenne they all together For he coulde shewe theym that all those scryptures fro Moyses downe warde dyd all prophecye of hym and that he sholde be the techer of theym and the chyefe prophete and the trewest precher and that therfore Moyses had commaunded them to here hym and a greater then Moyses the father of heuyn hym selfe hadde commaunded them to here hym and that the spyryte of god had lyghted vppon hym in wytnesse therof and that he was hym selfe goddes ownâ— sonne and wyth hys father and hys holy spyryte one god hym selfe and egall And to make them the better perceyue it he could do and wolde do and in dede so dyd he such dâ—des in theyr owne syghte as well by hys owne power and of hys owne authoryte as by the inuocacyon of â—is father suche dedes I saye as none coulde do but god All thys lo coulde Cryst for hym selfe answere vnto the blynde reasons that the Iewys made vnto hym And now lette Tyndale in lyke wyse wyth helpe of all hys felowes answere the same thynges for hym selfe to our blynde reasons that we make agayâ—ste hymâ— thâ—nne make hys answeres good that is to wyt proue them trew and then wolde we gyue hym good leue to put out all ouâ— eyen and make vs all blynde in dede But Tyndale can not go that waye but wyll lede vs a lytell out of our waye speke agaynste the whole catholyke chyrche and thenne turne it to the clergy alone somtyme to the pope alone And he wyl speke agaynst the faith of the chyrche now and make vs forgete that all the olde holy sayntes fro Chryste vnto oure dayes bothe taughte and byleued the same and all the chrysten people bâ—syde And thus neyther haâ—ynge the thynges to laye agaynste the fayth of the catholyke chyrche that were well layed agaynste the synagoge of the Iewes nor hauynge no suche defence for hym selfe as hadde oure sauyouâ—e for hym selfe to whome he wolde be resembled he wyndeth hym selfâ— so wylylâ— thys way that way and so â—â—yfteth in and oute and wyth hys soâ—â—e shyftynge he so bleâ—eth ouâ— eyenâ— that he maketh vs in maner as starke blinde as a catte and so maseth vs in the mater that we can no more se where aboute he walketh thenne yf he wente visyble before vs all naked in a nette And yet I promyse you eyther is my brayne starke blynde in dede or ellys doth Tyndale playe blynde hobbe aboute the house For he falleth sodainly vpoÌ„ a conclusyoÌ„ towarde the profe wherof as farre as I can spye he hath nothynge to wched And yet by the wordes of hys conclusyon he leueth vs in lyke dowte as he dyd before For lo as though â—e had before well and playnely proued it in thys wyse he sodaynly concludeth wyth as many dowtes as wordes Tyndale Wherâ—â—re the scrypture truely vnderstanden after the playne places and generaâ—â— artycâ—es of the fayth whyche thou fyndeste in the scrypture and the ensamples that are gone before wyll alway testyfy who is the ryght chirch More who herde euer suche an other wherfore wheruppon doth hys wherfore depende hath he any thynge sayed yet wheruppon it muste folowe that the scrypture and the artycles of the fayth wyth ensamples goone before do teche vs whyche is now the chyrche he that seeth it let hym sayâ— it for surely I se it not And yet are also these wordes in theym selfe so blynde that yf he sayde trewe standynge
the ryght sense of the scrypture and vnto the fayth â—nd lyuynge of the patryarkeâ— and prophetes and rebuked the pharyseys As thou seyst how Cryste calleth them hypocrytes dysimulers blynd gydes and paynted sepulchres And IohnÌ„ called them the generacyon of vipers and serpentes Of IohnÌ„ thangell sayd vnto hys father Luke 1. He shall turne many of the chyldren of Israell vnto theyr lord god whiche yet before IohnÌ„ byleued after a fleshely vnderstandynge in god and thoughâ—e theym selues in the ryghte waye And he shall tourne the hartes of the fathers vnto theyr chyldren That is he shall wyth his prechynge and trewe interpretynge of the scrypture make suche a spyrytuall herte in the chyldren as was in theyr fathers Abraham Isaac and Iacâ—b And he shal turne the dysobedyent vnto the obedyence of the ryghtuouse and prepare the lorde a perfecte people That is them that had set vp a ryghtuousnes of theyr own were therfore dysobedyent vnto the ryghtuosnes of fayth shall he converte from theyr blyndnesse vnto the wysdome of them that byleued in god to be made ryghtuouse and with those fathers shall he gyue the chyldren egles eyes to spye out Cryst and hys ryghtewysnes and to forsake theyâ— owne and so to become perfect And after the same maner though our popyshe ypocrytes succedâ— Cryste thys new baptyste saynt Luther geue the world warnyng byfore his commynge that his doctryne myght be the better lyked by that hys person were by prophecy fore knoweÌ„ and marked For ellys were there great perell leste the people y t had thorow false doctryne so longe bene led awry by leuyng alway to be well saued inough wyth such dyssolute lyuynge as the worlde had thorowe false doctryne contynued so many huÌ„dred yere togyther were not now sodaynly lykely to gyue eare to the sore and strayghte and harde doctryne of suche an holy spyrytuall man as holy frere Luther is so fully fastened all vppon the spyryte and so farre abhorrynge from all flesshely workes that he wold neuer haue wedded the nonne nor onys haue layed hys spyrytuall handes vppon her flesshely face had he not fyrst felte founden her frome the too to the chynne turned all into fysshe And therfore if thys yong saynt IohnÌ„ Baptystt he foregoer of these new Crystes and all theyr new apostles nowe sent by god in so great a message and for so greate a purpose lyke to fynde the worlde so full of flesshely folke that suche a spyrytuall man must nedes fynde mych resystence surely god caused hym to be prophecyed of as the tother olde saynt IohnÌ„ Baptyst was And therfore yf Tyndale wyll haue Luther taken now for a newe saynt IohnÌ„ as of the old saynt IohnÌ„ it was of olde prophecyed by the mouth of Esaieâ— that he sholde be a voyce of one cryenge in desertâ— Make redy the waye of our lorde make strayght the pathes of our god in wyldernesse so musâ—e Tyndale now tell vs by what olde prophete god hath prophecyed that he wolde in the later dayes when the fayth were sore decayed and cheryte greately cooled rere vppe a frere that sholde wedde a nonne and frome an harlottes bedde steppe vp into the pulpette and preche For but yf he proue hys authoryte the better eyther by prophecye or by meruelouse myracle it wylbe longe of lykelyhâ—d ere euer any wyse man wene that god wold euer sende any suche abomynable beste to turne the worlde to the ryghte way and make a perfyte people Now where Tyndale sayth to make vp hys mater with in thys wyse we departe fro them vnto the trewe scrypture and vnto the fayth and lyuynge therof and rebuke them in lyke maner he bryngeth forth now for hys parte another maner thyng in dede then euer he spake of yet For he sayde wythin thre lynes before that we haue the scrypture of Cryste and hys apostles and are for all that fallen from the fayth and lyuynge of them and are become heretikes and therfore haue nede of IohnÌ„ Baptyste to conuerte vs. Now syth we haue as Tyndale hym selfe here confesseth vs to haue the scrypture of Cryste and hys apostles whyther wyll Tyndale go frome vs to seke the trewe scrypture Taketh he the scrypture of Cryst and hys apostles for a false scrypture He wyl of lykelyhed leue the chrysten countrees and the scryptures of Cryste gete hym into Turkay and take hym to Machomettes alcharon and call that the trewe scrypture or ellys hath Luther and he some other scrypture in close whyche he calleth here the trewe scrypture And surely so it semeth they haue For I am very sure that by our scrypture whyche hym selfe here confesseth for the scrypture of Cryste hys apostles he shall neuer whyle he lyueth be able to proue frere Luthers lechery any good lawfull matrymony And where he sayth he goeth frow vs to the faythe and liuynge therof he muste nedes meane some fayth and lyuynge that is allowed by that same trewe scrypture that he speketh of that is as it semeth by hys wordes none of Crystes scrypture nor of hys apostles And therfore when so euer he luste hereafter to leue of our scryptures that is as he confesseth the scrypture of Chryste and hys apostles and medle no more wyth them as it were well done he dyd not onys I wene he wyll not iâ— dede but wyll for theyr false fayth and fylthy lyuynge laye forthe some newe scrypture of theyr owneâ— to whyche he sayth they go nowe and whyche he calleth the trewe scrypture we wyll then aske hym wherby he can proue theyr new fouÌ„de scrypture more trewe then the scrypture of Cryste and hys apostles which hym selfe confesseth to be wyth the catholyke chyrche and whyche as it hath alwaye bene therwyth so shall alwaye remayne therwyth after Tyndale and all that euer wyll walke oute thereof to seke theym selfe some new Then sayth he farther And we rebuke them in lyke maner that is to saye that saynte Luther saynte Huchyns saynt Huyskyns and saynte Swynglius in lyke wyse rebuke the catholyque chyrche as faynte IohnÌ„ Baptyste rebuked the synagoge of the Iewes But now muste Tyndale remembre fyrste that though we were all as well worthy to be rebuked as euer was any of them nor for out lyuynge onely but for our bylief also yet were not these bestes such men as yt myght so well become in lyke maner to rebuke vs as yt myght saynte Iohan Baptyste to rebuke the Iewes both for that he was an holy man and fawtelesse and therfore merely to fynde and rebuke fautes and also bycause he was specyally sent by god to rebuke fautes where as these mâ—n be fauty and fylthy them selfe and therfore vnmete to rebuke other meÌ„nys fautes nor be not sent by god aboute the mendyng of mennys bylyefe or lyuyng but specyally sent by the deuyll to marre mennys fayth and all good lyuyng to both with theyr false poysened heresyes and wyth thexaÌ„ple of theyr bolde open defended lechery so
poynt of the mater and to flater the temporalty tourneth all his tale and his raylynge wordes agaynst the clergye yet in very dede the whole bodye of the chyrche is the thynge that he heweth at and that he calleth the heretikes For of spyrytualty and temporalty all is one fayth and of the whole catholyque chyrche hath from the begynnynge euer ben our mater Then consyder I say now that where he sayth that the catholyque chyrche now is fallen from the fayth of the old chyrche of Chryste and his apostles we can not denye but that Tyndale so sayth But then se we well and so we saye agayne and saye therin very trewe that when Tyndale so sayth he lyeth For ye se your selfe that Tyndale proueth thys tale but by hys bare worde â—n that we byleue not as he doth that good workes are naught worth and that the sacraments be gracelesse and but bare sygnes and tokens and yet not so myche neyther by Tyndales tale but onely dumme ceremonyes that neyther say nor sygnyfye and that men do wronge to worshyppe the body and blood of Cryste in the blessed sacrament and that there is nothynge therin but very bare brede and wyne or starch in stede of brede that freres may well wedde nuÌ„nys and such other goodly thynges lyke whyche false artycles to be trew he neyther hath proued nor can proue whyle he lyueth nor all y e heretykes in this world nor yet all the deuyls in hell Now haue we well proued you that in all suche poyntes we haue the selfe same fayth that Cryste and hys apostles had and tawght And in these poyntes we proue that the scrypturys of them be on our parte And yet saye we also that we be sure therof by that that Cryste and hys apostles dyd delyuer vs these thynges by mouthe besyde the wrytynge by whyche we sholde also haue bene sure therof all though they neuer hadde ben wryten as we be by that meane sure of some other thynges that were lefte vnwryteÌ„ and onely delyuered by Chryste to hys apostles and by his apostles to the chyrche and therin perpetually kept by the spyryte of god that Cryste accordynge to his promyse sent vnto his chyrche to lede it in to all trouth and by his owne perpetuall assystence and presence wyth hys chyrche for euer as hym selfe promysed also Of whyche thynges well knowen and yet vnwryten is for ensample one that we be bounden to byleue the perpetuall virgynyte of our lady wherwyth I haue troubled Tyndale onys or twyse here afore and hym selfe whyle he labored to wynde oute hathe so messhed and entangled hym selfe therin that he hath in the handelynge of that one mater alone vtterly destroyed the fundacyoÌ„ of all the heresyes that they haue in all theyr whole Ragmans roll An other ensample of the tradycioâ—s wythout wrytyng maye be the puttynge of the water in to the wyne at the masse wherwyth the kynges noble grace in such wyse handeled Luther that in answerynge thervnto Luther fareth as one that were fallen frantyke and sayth now thys now that and woteth not where he maye holde hym but sayeth somtyme that the water maye be lefte oute or put in as the chyrche lyâ—te to order And thenne agayne he sayth that it ought to be lefte oute and not putte in for as myche as it hath sayth he an euyll sygnyfycacyon that is to wyt thaâ— the pure scrypture is mengled and watered wyth mennes tradycyons and therfore they sholde he sayth synge masse and consecrate with onely wyne alone and so by lykelyhed they do therfore suche freres as wedde nonnes But holy saynt Cypryan that blessed bysshope and very gloryous martyr a man one of the beste lerned that euer wrote in Crystes catholyke chyrche wryteth playnely .xiii. huÌ„dred yere before Luther was borne that the water must nedes in and that Chryste put water in to it at hys owne maundy when he consecrated and ordayned it hym selfe And thys blessed saynte Cypryane thought hym selfe bounden bothe so to byleue and to teche vppon the tradycyons of thapostles besyde theyr wrytynges Thus wryteth saynte Cypryane contrary to Luthers doctryne clere But I can let no man to byleue now whyther of theym bothe they lystâ— How be it I se not greately why Luther sholde be better byleued thenne he but yf it be bycause saynt Cypryane wolde not wedde and Luther hathe wedded a nonne But as I beganne to saye remembre good reader that where as we saye that in the greate varyaunce of oure faythes the fayth I saye of the catholyque chyrche and the fayth whyche these heretyques professe to the contrary we proue our fayth by the scryptures and they saye naye and afferme that they proue theyrs by y â— scryptures wherunto we saye naye all the questyon for the more parte ryseth or hath at the leste wyse euer hytherto rysen not vppon the scrypture selfe but vppon the construccyon thereof that is to saye not whyther the wordes were holy scrypture or no that were for scrypture alledged but what was of that scrypture the trewe sense and ryghte vnderstandynge For as for whyche was holy and autentyke scrypture and whyche not we haue be a great whyle very well agreed sauyng that Luther of late and frere Barns after hym wolde fayne putte oute saynte Iamys pystle and saythe it hath no smacke of any apostolyque spyryte bycause it sayth that fayth waxeth dede wythout good workes and hath a playne place also for the sacrament of anelynge And Fryth wolde haue out quyte the bokes of the Macha beys bycause it proueth for purgatory and for the incâ—rcessyon of sayntes And now semeth Tyndale to make a secrete insinuacyoÌ„ of some other scrypture than Chrystes and hys apostles whyche other scrypture he semeth to call the trewe scrypture and sayth that from the catholyke chyrch whych hym selfe confesseth to haue the scrypture of Cryst and hys apostles hym selfe and hys felowes goo nowe to the trewe scrypture But now lettynge hys other new trewe scrypture alone tyll he reherse vs some therof euer hytherto all our debate and varyauÌ„ce hath bene about the exposycyon eche parte layenge to the others charge false glosynge of the trewe scrypture Then syth the dowte bytwene theyr fayth and oures resteth vppon that poynt consyder good chrysten reader that we proue that the consent of all the olde holy doctours and sayntes of euery age synnys chrystendome fyrste began vnto frere Luthers owne dayes is vppon our parte agaynste them And this haue I proued what saye I thys haue I proued nay thys haue I say them selfe proued in that theyr hed capytayne Luther prowdely reiecteth and shaketh of the sayntes wyth hys sleue lyke flyes by the whole huÌ„dred at onys in one place in hys boke of Babilonica spekyng of the canoÌ„ of the masse wherin he coÌ„fesseth that they stand all agaynste hym he setteth not a rysshe by theym all but shaketh them of all at onys sayth the
wyth the the lesse shalt thou there perceyue And in mych more dowt departe shalt thou thense then thou were in whan thou camest thyther For as the prophete sayth but yf ye beleue ye shall not vnderstond And therfore for euery man lerned vnlerned for so farre as toucheth the necessary doctryne of trewe fayth lyuyng exposycyoÌ„ of scrypture that apperteyneth therto the very fastenesse surtye is to reste vnto the chyrch whyche is as saynt Poule sayth y e pyler sure grouÌ„d of trouth And that can be noâ—e vnknoweÌ„ chyrch whych can neyther lerne nor teche as they that neyther can haue precher noâ— herers as well for that one of them can not know an other to assemble aboute eleccyon choyce nor can haue any by successyoÌ„ syth there can be no successyon perceyued among any such of whych no parte knoweth other also for that yf they neyther be of y e catholyke chyrch nor of any knoweÌ„ sect they can not be suffâ—red to prech or lyue eyther among vs or them And yf they be of eyther vs or them thenne are they of some knowen chyrch And yf they be scatered amoÌ„g the chyrch the dyuers sâ—ctes neyther lyue nor byleue after the doctryne of none of them all so longe as they so do none of them knowyng other so longe be they a secrete vnknowen secte but they neyther be chyrch nor haue chyrch nor preste nor precher amonge them And yf they fall after in aquayntauÌ„ce togyther flocke to gyther and eche knowe of others bylyefe and lyuynge then begynne they to be a knowen secte and a false knowen chyrche of heretykes bycause they be gone out of the catholyke some unmedyately and parte by a meanâ— as those that come togyther departyng out of the dyuers all whych before departed out of our one In whyche one of ours y â— is to wyt in the knowen catholyke chyrch the trewth doth onely reste syth it well appereth as I haue before playnely proued that the fayth whyche was with Cryste hys apostles hath euer styll contynued with vs which is and euer hath bene one chyrch styll contynued from the begynnyng And therfore euer frome the begynnynge those that haue by professyon departed out of thys chyrche haue euer bene knowen yf from the socyete therof for scismatikes yf from the fayth therof for heretykes For as that gloryous martyr holy saynt Cypryane sayth Out of vs be they all gone and not we out of them but euer from the begynnynge as heretykes or scismatykes haue rysen eyther haue they by professyon departed out or the chyrch hath caste them out and the chyrche euer more hath as the very stocke contynued styll and remayned the braunches so cutte of haue fyrst or last wythered away And so shal all these at length when the catholyke chyrch shall abyde remayne stande faste with god and god fasâ—e wyth it accordyng to goddes promyse tyll the worlde take an ende and euer myracles in it and in onely it to declare and make open that the very fayth the very hope and the very cheryte styll contynueth therin and that how syke so euer it be how myche dede flesshe so euer be founden in the syke and sore partes of the same yet alyue is euer the body of thys chyrche for in it is the soule and the spyrite and out of the body of this knowen contynued catholyke chyrche there is in the body of any other chyrche gone out or caste out of thys for theyr contrary bylyefe and fayth or for theyr rebellyous byhauour there neyther is I saye nor can be amonge them all as all the olde holy doctours and sayntes fully recorde testyfye neyther helth lyfe hed nor spyryte And therfore to fynysshe at laste thys longe chapyter of hys solucyon it is impossyble for Tyndale or all the world besyde to soyle that one argument by whych the knowen catholyke chyrch is proued to be the very chyrch of Cryst in that that from the begynnynge it hath euer styll beâ—e by ordynary course of successyon kepte and contynued one and the olde fayth from the begynnynge as by the bâ—kes of holy sayntes of euery age well appereth all waye câ—ntynued therin and the olde ryghte maner of interpretacyon of the scrypture concernynge the fayth as by the same sayntes holy bokes appereth all waye contynued therin and euer more gloryouse myracles from the begynnyng incessauntely perseueryng therin and that it was promyâ—ed that it sholde euer contynue tyll the worldes ende anâ— god therin wythout any other newe chyrche of god to succede the chyrche of Cryste in thys worlde as it was promymysed and prophecyed that the chyrch of Cryste sholde succede put away the synagoge of Moyses that all other chyrches and sectes of whyche euery one calleth it selfe the ryght chyrch be some at one tyme some at an other arysen rered them self agaynst this chyrch therfore bothe gone out caste out of thys chyrche there so many dyuers faythes to the old coÌ„tynued fayth euery one dyuersly coÌ„trary and all theyr interpretacyons of holy scrypture coÌ„cernyng fayth and good lyuyng dyuersly contrary to the doctryne and exposycyoÌ„s of all the olde holy doctours and sayntes as I haue often declared you or ellys let Tyndale as I haue desyred hym onys or twyse I trowe all redy tell vs some one of all them that teacheth vs the scripture or wyth out scrypture eyther that freres may wedde nunnys These thynges I saye beyng thus that the very chirch can be but one and muste endure as longe as the worlde lasteth and can in this worlde haue no new chyrche to succede yt as the synagoge hadde and then that all these chyrches of these sectis be rysen and gone oute of the catholyke chyrch and yt coÌ„tynueth styll yt is impossyble I saye for Tyndale or all the worlde besyde to soyle the reason and auoyde yt but that onely this catholyque chyrche is the very trew chyrche of Cryste and all the chyrches of sectys at sundry tymes gone out therof be chyrches of heretyques and scysmatykes and very chyrches of the deuyll And thus good crysten reders haue I playnely proued you that Tyndale and his felowes and all these sundrye sectys nor yet any one of theym all be not as he blasphemeth and scoffeth to be resembled vnto Cryste his apostles as gone out of the catholyque chyrche in lyke maner as they went out of the synagoge that then shulde haue an ende to begynne a new that whyle the worlde lasted shold neuer haue ende nor any chyrch be trew saue yt self But y â— Tyndale and all his felowes all theyr sectys be so gone oute and put out of this catholyke chyrch of Crysteâ— as Lucyfer and his felowes by pryde fyrste departed out and by power was after put oute of the chyrche of god in heuen And lyke wyse also as Cain was by god put oute of
and also some other newe and yet dyuerse other instruccyoÌ„s of his pleasure in thynges that he wolde haue byleue and done whereof he caused no parte to be wryten And then he taught and euer teacheth and euer shall teache hys catholyque chyrche to knowe as well those holye wrytynges as those other holy thynges vnwryten wyth all necessary vnderstandynge of those holy wrytynges to And all this he techeth his châ—rch by hym selfe and his owne spyryte accordynge to his own promyse euermore abydynge therin to lede yt in to all necessary trouth to th entent that his catholique chyrch may be to euery man that wyll lerne therof and geue credence thereunto as hym selfe commaundeth euery man to doâ— a very sure stablyshement and a stronge pyller of trouth as well in perceyuynge whych is the trew scrypture as the necessarye lernynge of the trew vnderstandynge of the scrypture ouer that of euery other thynge that god wyll haue done or bylyue besyde the scrypture whyche scryptures ye Iewes nothynge now belonge vnto youâ— syth ye be no lenger the chyrch for whome they serue and as mych of them as ye can catche in youre handes ye vse to mysse wryghte and corrupte and chaunge the very teâ—te in suche places as the trew texte maketh for our sauyoure Cryste and for the catholyke fayth taught by hym selfe his holy spyryte vnto his catholique chyrche Thus lo wyth yet many better thynges mo then eyther my pore wyt or lernynge can deuyse could saynt Austayn haue answered any suche heretyque that wolde haue soyled his reason with the Iewes argumeÌ„t as Tyndale now doth here And farther then myght saynte Austayne haue sayde to that heretyque as we may saye to this heretyque y â— what so euer the Iewes wold â—aber or â—angle agayne ye that are crysten men and falsely professe Cryste whyche fallynge from hâ—s fayth styll pretende his name ye can not say but that the Iewe is trewly and reasonably answered And therfore may we saye to Tyndale that he can not say for the mayntenannce of his solucyon any such thyng agaynste the reason of saynt Austayne as saynte Austayn myght haue sayd agaynst such other heretykes For Tyndale can not saye that the chyrch of Cryste is at an ende as the synagoge of the Iewes is nor can not deny but that he toke the scrypture of the chyrche and lerned to knowe the scrypture by the teachyng of the chyrch that none other chyrche but the knowen catholyke chyrche vnto whyche god hath geuyn the gyfte to dyscerne and knowe the scripture from all other wrytyng as Tyndales own mayster Martyne Luther as false as he is could not yet for shame but confesse And thus lo good crysten reders here ye clerely se that Tyndales example and symylitude of the Iewes wherby he wolde shake of saynt Austayns reason made agaynst he retykes to proue the catholyque chyrche the very chyrch is well and clerely voyded and proued farre vnlike so that Tyndale muste seke hym selfe a new solucyon for this And so ye shall se hym do anon but ye must geue him leue to rayle a lytle fyrste Tyndale Our spyrytes fyrst falsâ—fye the scrypture to stablyshe theyr lyes More Lo good reders I tolde you ye muste geue hym leue to rayle a lytle ye to ly a lytle to for ellys he can not speke But yet god be thanked that hys goodnesse hath made yt well perceyued and knowen that onely the sectys of heretykes departyng out of y â— catholike chyrch haue vsed euer y â— crafte not onely to refuse for scrypture some parte of the very scrypture in dede but also for fauour of theyr false he resyes to chaunge corrupte and of purpose to falsefye wyth rasynge and false wrytyng the trew texte of those bokes that them selfe take and confesse for the very scripture in dede Lette Tyndale tell vs any one peyce of holy scrypture that the catholyque chyrch refuseth He can not for shame say yt where as these heretykes refuse and reiecte diuerse partis of the pistle of saynt Iamys and some other peyces to now and then when they lyâ—â—e Let Tyndale tell what one texte what one worde the catholyke chyrch hath gone about to corrupte or chaunge to make the text the more mete for theyr mater Now hath yt ben an olde pranke of heretykes to vse that fashyon of malycyouse corruptynge the bokes of the holy scripture in in theyr handes as ye may rede in autentyke storyes that the Arrianys dyd and were shamefully taken wyth all Of this falsefyenge we haue also a freshe new ensample geuen vs by Tyndale hym selfe in his translacyon wherin he falsefyeth the trewe texte of the testament of Cryste and putteth out both penauÌ„ce preste chyrch with cherite grace and all turnynge theym into other wordâ—â— for the settynge forth auauÌ„cyng of hys false faccyouse heresyes Of thys falsefyenge haue these heretykes also gyueÌ„ vs good ensample in the bokes that they haue put forth and in the calender of the sayntes haue put out saynt Poâ—ycarpus that holy man the .xxiii. daye of February and sette in in hys place a stark wreched heretyke late burned at Maydeston and now burnynge in hell called Thomas Hytton whom they call in theyr kalender saynt Thomas of Kente Suche purpensed falsefyenge of bokes vse alway these heretykes and none at any tyme but heretykes Thus do they falsefye the bokes of the olde holy doctours and sayntes such as they eyther do traÌ„slate or cause to be put in prente as doth in dyuers places appere and maye be clerely proued And lately haue they played that pageaâ—Ì„t in falsefyeng the very texte ofscrypture in such wyse y t they shewe therin theyr honest playnnesse and theyr substancyall trewth For haue not some of Tyndals holy elected sorte chaunged the laten texte of saynt Poule in the fyrste pystle to the Corinthians For where the olde translacyon hathe thys word fornicarii the newe translacyon scortatores which sygnyfyeth in englysshe whore hunters they haue put in thys worde sacerdotes that is to say prestes And euen as they haue handeled the holy scrypture of god so haue they vsed them selfe in other wryters that expoune and declare the scrypture For the Lutherans puttâ— certayne wordes of theyr owne into a boke whych is ascribed vnto saynt Chrysosteme to make it seme that in whom some euer were fayth he coulde not be possybly wythoute good workes And Huyskyn also in hys translacyon of the cunnynge bysshop Theophylactus vppon saynte IohnÌ„ his gospell lefte out in the exposycyon of the .xxi. chapyter not a fewe lynes And leste yf it were perceyued it myghte be layed to hys charge he sayd that hys boke lacked somwhat in that place where as other mennes bokes lacke it not And holy saynt Thomas alledgeth in hys boke called Cathena aurea the wordes whyche Huyskyne wold haue seme that they coulde not be founden in the worke But for what good intent and purpose
the wordes of saynt Poule vnto Timothe by whych he playnely speketh of grace geuen vnto Tymothe by the puttynge of his handes vppon hym that Tyndale sayeth was but as a man layeth his hande vppon a boyes hed when he calleth hym good sonne In the sacrament of matrimoâ—y where as saynt Poule sayth yt is a great sacrameÌ„t those wordes gloseth Luther and sayth that saynt Poule peraduenture sayd that of his owne hed In the blessed sacrament of the auter where as our sauyour sayde hym selfe This is my body there gloseth Luther his wordes and sayeth yt is as myche to say as thys is brede wyth my body And frere Huyskyn Tyndale and Swynglius glosen yt and sayth that these wordes This is my body be as myche to say as this is nothyng and but onely sygnyfyeth my body and ys not my body at all And as concernynge holy vowes where the scrypture sayeth Paye youre vowys frere Luther frere Huyskyn Swynglius and Tyndale so glose ytâ— that they conclude that euery frere may sette his vowe at nought and wedde a nunne when he wyll And thus lo good chrysten reders do these holy folke brynge the scrypture to lyght and resâ—ore yt to the trew vnderstandynge and spye out the iewglyng of the catholyke chyrche that wolde iugle awaye suche good gloses Now where Tyndale sayeth that we say that thauthoryte of the chyrche is greaâ—er then the scrypture and that the scrypture is not trew but bycause the châ—rche sayth so and admytte yt in this he sayeth his pleasure as hym lysteth to ieste for he hereth no man so madde to say soâ— for the scrypture were trew though neuer man loked theron But this in dede we say that the chyrche hath the gyfte of god to dyscerne whyche is the very scrypture and whyche not And y t we say true in this not onely saynt Austayn perde but holy Luther hym selfe also Tyndales owne mayster bereth vs agaynste Tyndale good and substancyall wytnesâ—e And we say that theruppon foloweth it though Tyndale and Luther both say nay that the same chyrche is the very chyrche And so we say yet agayne that Tyndale is concluded in the pryncypall poynt And where he sayth that we say that euery thyng that the chyrche sayeth is of as great authoryte as the scrypture we saye that god shall neuer suffre in mater of saluacyon or dampnacyon the catholyque chyrche to say but the trouth bycause of his promyses made whych we haue often rehersed bycause he wyll haue the catholyke chyrch to be to suche as wyll lerne the pyller and sure stablyshement of trouth as well in doctryne of fayth as of maners And theruppon we very truely conclude that the whole catholyque chyrche of .xv. huÌ„dred yere is better to be byleued then Luther or Tyndale eyther in the vnderstandyng of scrypture and that we therfore rather oughte to byleue the catholyque chyrche that by the vnderstandynge of scrypture hath tolde vs this .xv. hundred yere that yt is abomynable for a frere to wedde a nunne then to byleue wyllyam Tyndale whyche in defence of Martyne his mayster or frere Luther hym selfe eyther whych for the defence of his owne shamefull synne by the false glosynge of the scripture affermeth that freres to wedde nuÌ„nys were well and vertuously done And thus ye se to what good effecte Tyndales solucyon is come wherwyth he wolde answere saynt Austaynes reason by ferynge hym that the Iewes myght laye the same reason for theym But now goth Tindale well fauoredly forth with a gret face of a noâ—her full â—olucyon and at a great length telleth vs in effecte none other maner thynge but the selfe same tale agayne and yet hath he tolde yt vs onys euery dele in his other solucyon of the fyrste reason before whych solucyon I haue soyled and from all wyt and reason assoyled in my laste boke byfore Tyndale Notwytstandynge as I sayde the kyngdome of heuen standeth not in wordes of mannys wysedome but in power and spyryte More This is very well sayd in his solucyon of y e fyrst reason he said yâ— wote wel y e same And now se ye wel y t for y e catholike chyrch both y e reasons be first brought forth by very spirytuall men the fyrst reason by saynt Cypriane the secoÌ„de by saynt Austayne And yt hath suche power that yt forced Luther hym selfe Tyndales owne mayster to consent and agree therto And the catholyque chyrche hath also for her parte the great power of the holy spyryte of god that in this catholyque chyrche from the begynnynge vnto this present day neuer hath ceaced yet nor neuer shall I trust to shew many meruelouse myracles wherof let vs now se whyther Tyndale spekynge so myche of spyryte power can tell vs of any spyryt at any tyme assystyng any of all y e chyrches of so many sectys of heretykes that euer had the myght and power to shew so mych as any one myracle this fyftene hundred yere among them euerychone But what in stede of such spyryte and suche power ye shall here nowe that this high spyrytuall man shall make you some strong potancyall reason Tyndale And therfore loke vnto the samples of scrypture and sâ—â—halt thou vnderâ—tande And of an hundred ensamples betwene Mâ—yses and â—hrysâ—e where the Israelytes fell from god and were euer restored by one prophete â—r other lette vs take one euen IohnÌ„ Baptyste IohnÌ„ went beâ—â—re Chryste to prepare hys waye that is to brynge men vnto the knowlege of theyr synnes and vntâ— râ—pâ—ntaunce thorow trâ—w expoundynge of the lawe whyche is the oneâ—y wâ—â—e vnto Chryste For excepte a man knowlege his synnes and repent of them he can hâ—â—e no parte in Chryste Of IohnÌ„ Chryste sayth Matt. xvii that he was Eâ—ias that shuld come and restore all thynge That is he shulde resâ—â—â—e the sâ—rypture vnto the ryght sence agayn which the pharysyes had corrâ—pte with the â—eâ—eÌ„ of theyr false gloses and vayne fleshely tradycyons He made croked thynges streyght as yt is wryten and rough smoth Whyâ—he is also to lâ— vnderstande oâ— the sâ—rypture whych the pharysyes had made croked wresâ—ynge them vnto a false sense with wyked gloses and so rough that no man coulde walke in the waye of them For when god sayde honour father and mother meanynge that we shulde obey them and also helpe them at theyr nede the pharysyes put these gâ—ose â—â—erto out of theyr owne leuen sayenge God is thy father and mother Wherfâ—re wâ—at so euer nede thy father and mother haue yf thou offer to god thou art hoâ—e exâ—used For yt is better to offer to god then to thy father and mother and so myâ—e more meryâ—oryous as god is greater then they ye and god hath â—â—ne mâ—re fâ—r the then they and ys more thy father and mother then they As â—ur◠〈◊〉 affyrme that yt is more merytoryous to offer to god and kis holy deed sayntâ—s then vnto the pore lyuynge sayntes And when god had
Heluidius Ennomius Marcion Montanus wyclyffe and Husse and a sorte of lewde wedded freres as Luther and Lambert and Huyskyn or prestes apostataas from the chrysten fayth as Pomeran Suynglius and Huchyn here hym selfe If he name you these let hym proue them onys good men or at y e lest wyse some one amonge them all let hym proue theyr doctryne agreable or at the leste wyse obstynately not repugnaunt let hym that sheweth any ferther thynge then hys felowes by some maner meane proue hym selfe sent by god or such a man at the leste wyse as the people myghte haue cause to reken hym for hys lyuynge a man very lykely for god in so greate a mater to chese oute specially and sende forth on hys errande But thus ye wote well that of all these that are dede the worlde hereth not a good worde that euer there was one good of them but openly condempned for false And as for these that nowe lyue we se well at our owne eyen they be starke rybaudes allâ— And agrement in theyr doctryne neyther is there none now nor neuer was there yet Myracles as shamelesse as they be they can not for shame saye that euer they shewed any So that these were neuer any of the holy men whom god hath sent to call home hys chyrche so often from idolatry to â—ayth as Tyndale sayeth that the hundred prophetes an hundred tymes called home the Iewes And yet suche muste he shewe yf he saye aughte to purpose And therfore yf these heretykes wyll nowe be resembled to Chryste and hys apostles and to saynt IohnÌ„ let Tyndale tell vs whyche of them to whyche of these If these be now sent to call the catholyke chyrche to the ryghte faythe from whyche it was fallen before as Chryst was and hys apostles wyth saynt IohnÌ„ hys fore goer to call home the synagoge than lette Tyndale now tell vs whyche of them he resembleth to saynte Iohan whyche to Chrystes apostles and whyche vnto Chryste hym selfe And yf he lyken Luther to Chryste thenne who was Luthers saynte IohnÌ„ Babtyste and fore goer or ellys whose fore goer and baptyste is Luther to whome maketh he the waye now as the tother dyd to Chryst I wene in good fayth to Antechryst and so forth to the deuyll of hell How be it of treuth holy prophetes hath there bene sent vnto the worlde by god and into the chyrche of Chryst mo then an hundred syth the deth of Chryste to kepe in the ryghte fayth and calle home the people fro synne by the trewe doctryne of the spyryte inspyrynge theym the ryghte sense of scrypture what so euer god wolde haue knowen besyde whose doctryne in the necessary poyntes dyd agre togyther and which were holy men so knowen well whyle they lyued and so taken after theyr deth declared for goddes messengers by many a myghty myracle Of these men may I name full many of sundry tymes as saynt Ignaciusâ— saynte Policarpus saynte Cypriane saynte Basile saynt Crysosteme saynt Leo saynt Hylary saynt Ierome saynt Ambrose saynte Austayne Now yf Tyndale dare saye that hym self meneth these then say we that none of these called vs to Tyndals fayth For none of them dyd constrewe the scrypture as Tyndale doth And therfore hys fayth is not Chrystes fayth nor Tyndals doctryne agreable and consentynge to theyrs For yf Tyndale dare saye that hys doctryne and theyrs agree lette Tyndale then of theym all name vs now some oâ—e that euer called relygyous persons to the brech and coÌ„tempte of theyr vowes and sayd that chastyte was an vnlawfull vowe wolde that monkes and freres sholde ruÌ„ne out and wedde nonnes Then syth that of hys hundred prophetes bytwene Moyses and Cryste Tyndale leueth of foure score and nynetene and is content to take no mo but saynt IohnÌ„ to shewe that hym selfe doth go from the catholyke chyrche rebuke the doctryne therof as saynt IohnÌ„ dyd fro the synagoge rebuked the doctryne of the phareseys he muste shewe vs as I answered him iÌ„ my sexte boke y â— or he proue saynt IohnÌ„ and hym selfe matches in that poynt he muste proue that hym selfe was prophecyed vppon to be the fore goer of some newe Cryste as good as euer was the olde He muste also shewe vs hys lyuynge somewhat more lyke the lyuynge of saynt IohnÌ„ then it appereth yet Also bycause he sheweth no myracles he muste proue vs that hys newe Chryste to whome hym selfe is the fore goer must do suche myracles as our olde Cryste dyd and then bere wytnesse of Tyndale hys holy baptyste as oure Cryste bare wytnesse of the tother And all thys in hys lyfe besyde myracles many shewed for hym when he is dede Fynally yf he wyll saye as he meneth here and playnely sayth in hys other solucyon to the fyrste reason that he and hys felowes do now rebuke the doctryne of the catholyke chyrche in lyke maner as saynt IohnÌ„ the baptyste Cryst dyd rebuke the doctryne of the scrybes and pharyseys he muste proue vs that of those scrybes and pharyseys which taught the doctryne that saynt IohnÌ„ baptyste and our sauyour rebuked were holy men and saynteâ— For els sayeth Tyndale no thynge to the purpose for â—s myche as hym selfe can not saye naye but that many of those that haue taught the thynges that Tindalâ— and Luther now rebuke were holy doctours and sayntes of euery age synnes Crystes dayes to theyr owne And thus ye se good readers that where Tyndale byddeth vs loke vppon the olde ensamples and then pyketh out specyally saynt IohnÌ„ Baptyste to resemble hym selfe hys prechynge to and hys demeanure agaynste the catholyke chyrche vnto saynt IohnÌ„ and his demeanure toward the synagoge is as vnlyke as are whyte and blacke Now shall ye well perceyue that the persons of saynte IohnÌ„ Baptyste and of syr wyllyam Tyndale be not mych more vnlyke no nor so farre vnlyke neyther not by a great dele as are the thynges that saynte IohnÌ„ reproued in the doctâ—yne of the scrybes pharysyes and the thynges whyche Tyndale reproueth in the doctryne of the catholyque chyrche How be yt Tyndale to make them seme lyke dyssymulyng the greatest thynges of most weyght pyketh oute a fewe thynges wherin he wolde make the mater seme somwhat lyke yet fyndeth he none very lyke And ouer that where they seme lyke he maketh theym seme lyke wyth lyenge For fyrste he begynneth as ye haue herde wyth the false glose of the pharysyes by whyche many of them falsely coÌ„strynge goddes commaundement of honourynge theyr father and mother mysse taughte the people that what nede so euer theyr father and mother had yet yf they offred vnto god they dyd better then yf they holpe theyr father theyr mother therwyth And when he hath tolde this of the pharysyes then resembleth he the doctryne of the chyrche ther to and sayth As ours now afâ—erme that yt is more merytoryâ—use to â—fâ—re to god and his holy sayntes
contrary to be in the grettest poynte that any man lyghtely can fall in on whiche poynt most heresies do depeÌ„de a very playne opeÌ„ heretyke Now where he rayleth on and sayth that Lyke wyse as the Iewys had set vp a boke of theyr Talmud to destroye the sense of the scrypture so the chyrche hath set vp he sayth theyr Dunce theyr Thomas and a thousand lyke draffe to stablysse theyr lyes thorow falsefyeng the scripture I can no scyll of the Iewes Talmud but one thing I dowte not of but y â— theyr Talmud in y t it gaue false expesycyoÌ„ was a late thyng at the comyng of Cryst yf they had theÌ„ any such boke And I dowte not but that the thinges that were fals therin varyed from the consent of theyr olde exposytours by whych the falshed of it myght be spyed controlled and be byleued the lesse But our doctours of these eyghte hundred yeres laste passed all whome thys worthy wylde gose calleth draffe do consente and agre wyth the olde holy doctours of the tother .vii hundred yere afore And as well all those olde whom he dare not call but holy as these other thousande whom he calleth draffe drawe by one lyne all the mayny to dreue Tyndale as a drudge of the deuyll out of Crystes chyrche for an heretyke or ellys as I haue almost a thousande tymes desyred hym let Tyndale tell vs of all those old which one taught it for lawfull a frere to wed a noÌ„ne Now where the wretche rayleth by name vppon that holy doctoure saynt Thomas a man of that lernyng that the greate excellent wyttes and the moste connynge men that the chyrche of Cryste hath hadde synnes hys dayes haue estemed and called hym the very floure of theology and a man of that trewe perfyte fayth and crysten lyuynge therto that god hath hym selfe testyfyed hys holynesse by many a greate myracle and made hym honowred here in hys chyrche in erth as he hath exalted hym to greate glory in heuyn this gloryouse saynt of god wyth all other lyke and those be of trouth all the whole many bothe olde and newe togyther all whome therfore by the whole thousand on an hepe for no fewer he nombreth them doth thys deuelysshe dronken soule abomynably blaspheme and calleth them lyars and falsefyers of scrypture and maketh them no better then draffe But thys drowsy drudge hath dronken so depe in the deuyls dregges that but if he wake and repente hym selfe the soner he maye happe ere awghte longe to fall into the messhynge fatte and turne hym selfe in to draffe as the hogges of hell shall fede vppon and fyll theyr belyes therof But when the beste hath thus blasphemed theym all then wold he wynde out with a wyle and make men wene that he ment but the doctours of these last eyghte hundred yeres which were yet inough to laye such a raylyng knaue eyghte hundred myle depe in hell But syth he sayth a thousand lyke vnto saynt Thomas he can not so escape as though he met but saynt Bernard saynt Bonauenture saynt Ancelme and suche other holy men of these eyght hundred yeres passed laste but he must nedes take into them all the olde holy sayntes of the seuen hundred yeres byfore as many as in suche thynges as Tyndale fyndeth fawte wyth expownyng the scrypture agaynst the mynd of Tyndale lyke wise as saint Thomas doth But nowe to coloure his blasphemy those wolde he sholde seme were none And therfore â—o thus he sayth Tyndale And yf a man alledge any holy doctour agaynst them they glose hym out as the do the scrypture or wyll not here or say the chyrche hath other wyse determyned More Lo good cristen reder this false pageaunt playeth Tyndale in mo places then one makynge as though that in the maters of his heresies the new doctours onely were agaynste hym And yet calleth he the new the doctours of eyght hundred yere olde and suche a new cote I wold he gate hym and were oute his olde the whyle And then maketh he as though the old of the tother seuen huÌ„dred yere byfore were vpon his parte all the whole mayny and coÌ„strued the scripture as he doth and condeÌ„ne these exposycyons that the new doctours of eyght huÌ„dred yere olde and vnder haue made synnys And he sayth that agaynste all holy doctoures when he layeth any one agaynst vs we glose hym out or wyll not here hym or say the chyrch hathe otherwyse determyned Here must Tyndale vnderstand that we neuer bynde hym to any thynge of necessyte vppon the saynge of any one doctoure be he olde or yonge but eyther by the comen faste fayth of the whole catholyke chyrch groweÌ„ as yt euer doth by the spyryte of god that maketh men of one mynde in his chyrche or by the determynacyon of the chyrche assembled for such causes in the generall counsayles And then the comen fayth of olde tymes byfore our dayes we presume to be suche of lykelyhed as we perceyue by the olde holy sayntes bokes that they were of them selfe For other wyse then by bokes can we not knowe what the people byleued a thousand yere ago but yf we myght talke with the men them selfe and aske theym Now yf Tyndale coulde laye vs for his purpose peraduenture a worde of some one holy man yt were no reason to bydde vs byleue that one byfore the coÌ„sent of many nor agaynste the comen bylyefe of the catholyque chyrche secretely growen to consent by the holy spyryte of god nor agaynst the consent of the catholyque chyrche dyffynynge that poynt in a generall couÌ„sayle thorow the same spyrite Now when we thus do Tyndale can not say that we refuse to here that one holy man whome he shall peaduenture alledge vs for his purpose For in thus doyenge we do here hym and folow hym For euery one of all the olde holy men dyd euer submytte his owne mynde to the determynacyon of the catholyque chyrche and bode euery man do the lyke And of them all we wote wel Tyndale fyndeth not one that sayth contrary to thys How be it thus myche haue I shewed you rather to tell vs somwhat of the authoryte of the catholyke chyrche aboue any one holy man then for any holy man that euer I thynke Tyndale shal be able to brynge forth for the confyrmacyon of his heresyes But now to put this mater out of all dowte and qustey on that euery man may se whether Tyndale speke here in ernest as he thynketh or ellys sayth all thys but for a shyft let him now stande well to his tacklynge and stykke styffely therto Let vs concernynge the ryght construccyon of scrypture or corruptynge the trew sense therof coÌ„sydre some one heresye of his for whyche the chyrch calleth hym heretyque let vs se now we saye that yt ys abomynable for a monke or a frere to wedde a nuÌ„ne Tyndale sayth we saye wronge and that a frere to wedde a nunne is
very well done and lawfully when we forbede yt we lay the scrypture for vs. Uowe ye and pay yt And saynt Poule spekynge of the wydows whych after theyr chastyte vowed vnto god wold fall then agayne to maryage sayeth that they hadde theyr damnacyoÌ„ bycause they therin brake theyr formare faith Tindale sayth we construe the scrypture wrong and layeth scrypture for his part the wordes of saint Poule Better yt is to wedde then to burne we say he construeth wronge If we wolde alledge for vs thexposycyon of saynte Thomas or saynt Anselme or saynt Bonauenture or saynt Bernard or a thousanâ—e suche lyke to gethâ—r that were alyue at any tyme this eyghte hundred yere Tyndale wolde call yt our Talmude and say they were all but draffe But then he sayth agayn that when he wyll alledge any holy doctour for his parte agaynste vs we wyll glose hym out or ellis we wyll not here hym or ellys we wyll say that the chyrch hath other wyse determyned Lo good reders here are we comen to gether Tyndale and we to the very point where you shall se now how courteysly I shall handle hym Let hym laye forth for his parte some one holy doctour and I wyll here hym and I neyther wyll glose hym oute nor saye the chyrche hath determyned otherwyse For I wene the thynge was neuer taken for so doutefull that euer the chyrche sholde haue neded But though yt haue determyned yt yet wyll I wynke there at and dyssyâ—ule yt and wyll not saye The chyrche hath other wyse determyned yt And therfore I wyll alledge no suche thynge But let Tyndale laye forth any one holy â—an for hys parte and ye shall se what I shall yet more do â—or hym This wyll I lo do for hym All be it that I haue for my parte not only all the holy doctours of these â—yght hundred yeres all whome Tyndale taketh foâ— dâ—affe and all be yt that I haue also for my parte holy saynte Gregory holy saynte Austayne holy saynte Ambroseâ— and holy saynte Hierome foure the specyall doctoures of Crystes chyrche and bysydes theym a great maynâ— that I coulde name holy doctoures and sayntes some of a thousande yere some of xii hundred and some thertene and some very farre aboue and the yongeste aboue nyne hundâ—ed at the leste let Tyndale I saye for his parte in the mater lay me forth of all the hole doctours and sayntes no mo but â—uen somâ— one and I shall be content this ones for Tyndales sake to byleue that one agaynste all his felowes whych I wâ—ll neuer do for no mannys pleasure I promyse you but â—â—yâ— onely for hys But now on the tother syde yf he can not bryng so mâ—ch as one as I wote very well he can not and we can agaynste hym brynge so many as hym selfe can â—ell wâ—ll ynoughâ— lette hym then for very shame confesse that he bylyeth the chyrche when he sayth we wyll byleue no holy doctoure And then lette hym also for very shame confesse that in his owne poynte at the leste bothe Luther and hym self and all the shamelesse harlottes of theyr secte do shamfully mysse constre the scrypture and wyth some newe Talmude of the deuyls deuyse and theyres do corrupte and falsefye the very trew gospell of god This lo ye se well Tyndale muste grauâ—te at the laste whyche yf he be so shamelesse as to denye yt styll then wyll euery man y t wytte hath graunte agre yt for hym And then muste yt nedys folowe farther that all they re whole doctryne is but playne frantyke heresyes and that theym selfes beynge so shamefull shamelesse vnreasonable raylynge rybaudes be men full vnmete for god to sende on his message in so great a mater namely as to tourne the worlde wyth rybaudry fro synne To thys goodly passe hath Tyndale brought this processe and shewed vs here two solucyons both one both suche as ye se. But nowe shall ye se hym playe the man in the thyrde For thus lo he teacheth his dyscyples yet a thyrd answere bycause he seeth well that the tother twayne were nought Tyndale Now therfore when they aske vs how we know that yt is the scrypture of god aske theym howe IohnÌ„ Baptyste knewe and other prophetes whyche god sâ—â—red â—ppe in all suche tymes as the scrypture was in captyâ—yte vnder ypocrytes Dyd IohnÌ„ byleue that the scrybes pharysyes and prestes were the trew chyrch of god and had hys spyryte and could not erre who taught the egles to spye oute theyr pray euen so the chyldren of god spye out theyr father and Chrystes electes spye out theyr lorde and trace oute the paâ—hes â—f hys feâ—e and folowe ye though he go vppon the playne and lyquide water whyche wyll receyue no steppe And yet there they fynde out his â—ote hyâ— electe know hym but the worlde knoweth hym not IohnÌ„ 1. If the worlde know hym not and thou call the worlde pryde wrath enuye couetousnesâ—e slowth glotonye and lechery then our spyrytualtye knowe hym not Chrystes shepe heare the voyce of Cryste IohnÌ„ x. where the worlde of ypocâ—ites as they knowe hym not euen so the wolues heare not his voyce but compell the scrypture to heare them and to speke what they lyste And therfore excepte the lorde of Sabooth hadde lefte vs seed we had ben all as Sodome and Gommor sayde â—saias in his fyrste chapyter And euen so sayd Paule in his tyme. And so euen say we in our tyme that the lorde of the hâ—stes hath saued hym seed and hath gathered hym a flocke to whoâ—e he hath geuen â—ares to heare and eyes to se that the blynde leaders of the blynde can not se and an herte to vnderstande that the generacyon of poysoned vypers can neyther vnderstande nor knowe More Lo good crysten reades here maye ye clerely se what a strength this reason of holy saynt Austayne hath agaynst whyche these heretikes are fayne to fynde so many shyftes and euer the latter y â— lewder For in thys answere Tyndale is yet ferther fallen in foly thenne in any of those two that he made before as fonde as they were bothe Theffecte of all thys answere is that hym self and such other hys felowes as take opynyons agaynst the knowen catholyke chyrch nede not to recognyse and knowlege the knowen catholyke chyrche for the very chyrche and that the reason that saynt Austayne made therfore is not suffycyent that is to say that sauynge for this catholyke chyrch they shold not haue knowen any trewth at all not so mych as whyche were the trewe gospell and whyche not therfore sholde not haue byleued the gospell saue for thys catholyke chyrche Thys reason sayth Tyndale is nothyng worth For we that are electe sayth he and therfore are the very chyrch do not knowe by the catholyke chyrche whych is the very gospell and the trew scrypture no more then dyd saynt IohnÌ„ Baptyste and the other holy prophetes afore hym knowe whyche was the
or sawe suche a man he runneth strayt to hys remembraunce and sayth he sayd it not or saw hym not to hys remembraunce though it were in leâ—se then halfe an howre afore For therin he seeth hym selfe saufe For though the whole towne sawe them togyther and herde hym speke it yet whyche of all them can proue whyther he remember it styll or haue forgote it were it neuer so late And so playeth Tyndale now beynge fayne to graunte all that he hath denyed he flyeth lyke rede Raynarde the foxe for hys saufegarde into his malepardus of his felyng fayth in whyche though he haue nothynge to proue it yet the Raynarde trusteth to lye saufe bycause he thynketh no man can fynde hym out For who can folow hym thyder to make any tryall what maner fayth hym selfe feleth in hys owne harte But yet good reders we shall so sette aboute hym and then sette in suche terryers to hym that we shall I truste eyther course hym abrode or make hym euyll reste within For lette vs now resorte agayn vnto the gaye gloryous processe of Tyndalys holy dystynccyon And where as in the begynnynge therof he calleth the hystorycall fayth a creâ—ence gyuen to a story tolde hym by men and that such fayth and credence hangeth vppon the trouth and honesty of the teller or of the comen fame and consent of many as yf a man tell hym that the Turke hadde wonne a cytye and that therfore yf there come an other that semeth more honeste or that hath better persuasyons than he thynketh immedyately that the fyrste man lyeth and so he loseth hys fayth agayne If ye consyder well good chrysten readers ye shall fynde that parte of hys dystynccyon that is to wytte the tone halfe of all to gyther is suche a tale as tyll he proue it better shall neuer serue hym here For all be it that in wordely thynges thys tale be trew yet in maters of faythe whyche faythe is the fyrste gate whereby we entre oure iournaye the ryghte waye toward god we canne neuer come at it wythout the helpe of god nor how probable a tale so euer be tolde vs neuer shall we byleue it wythout hys holy hande inwardly set on vs and ledyng vs therin to whych is euer redy in all such thynges both to preuent vs and to goo forth wyth the towardnesse of our owne wyll not frowardly resystynge but applyable vnto hys mocyon And thys order to be trewe Cryste wytnesseth where he sayth No man can come to me but if my father draw hym And saynt Poule sayenge we be not suffycyent of our self to thynke any good thynge as of our selfe And therfore god as I sayde preuenteth vs in the begynnynge goeth forth wyth vs all the waye wythout whom we coulde do nothynge by fayth towarde god nor â—y the outwarde occasyon of fayth toward the inwarde consent therof syth no man can as saynt Poule sayth saye our lorde Iesus but in spyryte And that god is euer redy but yf we wyllyngly wythdraw hym selfe sheweth where he sayth I stonde at the dore and knocke And that god helpeth vs forward not without our own coÌ„formable wyll appereth playn by clere textes of scrypture I wene mo then an huÌ„dred As where he sayth wo be thou Capharnaum for yf in Tyrus Sidon had ben wrought the myracles that haue bene wroughte in the they wolde longe a goo haue done penaunce in asshes and shyrtes of here And also where he sayd vnto HierusaleÌ„ in this wyse Hierusalem Hierusalem how often wold I haue gathered thy children togyther as the henne gathereth togyther her chykens thou woldest not And where he byddeth saynte Thomas of Inde wyll not thou be vnbyleuynge but byleuynge And where he blameth hys dyscyples for not byleuynge those that had seen hym rysen from deth agayne And therfore is it in my mynde false that Tyndale sayth that the hystorycall fayth that is to saye the fayth acquysyte and gotten by gyuynge credence to the reporte and tellynge dothe in the thynges of the chrysten fayth depende vppon the trouth and honesty of menne or comen fame alone For all be it that such thynges be the outwarde occasyons by meane wherof a man cometh therto yet is there euer more in euery such fayth the inwarde cause mouynge our wyll towarde the consent therof the speâ—yall ayde and helpe of the great goodnesse of god wythout whyche oute wyll had neuer walked towarde it And lykewyse as not the mannys tale at oure eare with oute god workynge wythin bryngeth vs into the bylyefe For as saynt Auâ—tayn sayth In vayne sowneth at y e eare the word but yf god worke in the herte eueÌ„ so not y e maÌ„nis tale alone kepeth y e faith in vs but as an outward mocyon yt kepeth as it brought but pryncypally kepeth vs therin he that pryncypally brought vs therto that is the inward workynge of goddes owne holy spyryte And thus ye se that this pyece of Tindales tale is but a bare brokeÌ„ patche Nowe the tother parte wherein he sayeth that yf there come a more honeste man or one that hath better persuasyons to the coÌ„trary that then he that had the faith vppon the fyrste mannys tellynge loseth yt agayne vpon the seconde man tellynge the coÌ„trary I say y t this patche is double noughte For syth as I sayd byfore he came to the fayth by two mocyons the pryncypall god workynge wythin and the secondary the occasyons outwardely geuyn also by god lyke as the good wyll workynge wyth god assented vnto yt so shall neuer any mannys tale nâ—r the tale of a thousande agaynste one ouermayster that inwarde mocyon of god as long as the wyll of the man will contynue styll with god in cleuynge to the fayth as yt dyd in folowynge hym in the commynge to yt Aud therefore some man that hath vppon ryghte small occasyon turned to the fayth and therfore wyth the myche more meryte as Cryste sayde Bleâ—sed be they that haue byleued and haue not seen could neuer wyth any maner occasyon be pulled from yt agayne bycause of theyr good wyll stykkyng styll to the inwarde cause of theyr fayth For yf a man may as in dede he may so obstynately set his wyll vnto the worse syde that no persuasyon of good reason can remoue hym to the better how mych it is more trew that when a man hath coupled his wyll wyth god by inclynynge cleuynge vnto grace there can none euyll persuasyon of counterfeted reason be able to plukkâ— hym from yt tyll the frowardnesse of his wyll do wyllyngly fall therfro as the towardnes of his wyll dyd wyllyngly cleue therto and as yt agayne maye when yt is fallen from yt wyth helpe of grace wyllyngly returne therto Now yf Tyndale call this a felyng fayth yet were his dystinccyon then clene vaynyshed and gone For then were euery historycall fayth in maters in the fayth a felyng faith also And therby
he make vs fele that for a shyfte to scape away wyth he hath sought sore 〈◊〉 found out for the artycles of his heresyes not any trâ—â— felyngâ— faythâ— but a false fumblynge fantasye yet wolde Tyndale seme to proue his felynge fayth by scrypture and therfore he sayth Of the felynge â—ayth yt is wryten IohnÌ„ vi They shall be all taughte of god That is god shall wryte yt in theyr hertes wyth hys â—oly spyryte And Paule also testyfyeth Roman viii the spyryte bereth recorde vnto oure spyryte that we be the sonnes of god And thys fayth is none opynyon but a sure felynge and therfore euer frutefull Neyther hangeth yt of the honesty of the preacher but of the power of god and of the spyryte And therfore yf all the preachers of the worlde wolde go about to persuade the contrary yt wold not preuayl no more then though they wolde make me byleue that the fyre were cold after that I haâ— put my fynger therin Now good chrysten reades here haue ye fyrste herde the wordes of god wyth whych Tyndale wold make vs wene that he proueth vs hys felynge fayth of all hys heresyes after haue ye herde the wordes of hym selfe declarynge the effecte of the same in hym self so depe and so surely wryten in hys herte that all the prechours in the worlde can not now scrape it out no more then make hym byleue that the fyre were colde in whyche he had burned hys fynger Fyrste ye maye sone se that the scryptures proue of hys purpose not one peyce For well ye wote your questyon is not whyther god wyth hys inwarde wurkynge wryte in mannys harte the fayth whyche I haue at length all redy shewed you that he doth and haue also shewed you what is ment therby that is to wytte hys wurkynge wyth the towardenesse of mannys wyll in ledynge hym in to the consent of bylyefe whyche ledynge is the techynge wherof Crist speketh in the wordes which Tindale here alledgeth the wordes of our sauiour rehersyng the sayeng of the prophete Esay They shal be all taught of god whych wordes by the prophete were spoken of our sauyour the new law that he sholde brynge and of the great dyfference bytwene Moyses that taught the olde Cryst that shold come and tech the secunde For in the fyrst though it were receyued of god was yet delyuered them taught them by Moyses that was but a man they lerned but oâ— theyr neyghbour that is to wyt of man of whych euery one is neyghbour to other by kynde But in the new law the worlde receyued lerned of Cryste whyche was not our neyghbour onely y â— is to wyt very man But also the maker of euery mannes neighbour him self also very eternal god y e same techer though he taught before was y e same god y t before taught by Moyses the synagoge of the chyldren of Israell and gaue theym by Moyses a lawe wryten in bokes eyther of stone or in dede skynnes yet when he wolde after come to gather hys chrysten chyrch and teche in hys owne person he wolde hys owne mouth gyue hys chyrche a lawe wythout booke and shede out hys grace so meruelouse and so plentuouse vppon the people that thorough the myracles the doctryne dede stony hartes sholde waxe tender softe quycke and wyth wyllyng and applyable myndes shold by the spyryte of god haue the lawe that is the trewe bylyefe good hope and well wurkynge cheryte gracyously wryten in them And thus sholde it haue bene and by the same spyryte sholde it euer haue coÌ„tynued in the catholyke chyrche all though neuer worde of the new testament had ben wryten And yet in the same maner remayneth wryten in the same chyrche by the same spyryte a ryghte rule lefte by god techynge the chyrche to enterprete and vnderstand the wrytynge that hys holy apostles haue wryten after hys holy prophetes haue also wryten before And thys wrytynge from tyme to tyme in the hartes of hys chyrch is the writyng that Cryst so often promised vnto his chyrch that is to wyt that he wolde sende the holy gooste to teche it all thynge and to lede it into all trouth be wyth it hym selfe all dayes also euyn vnto the worldes ende Now what chyrch this is there nedeth no man to dowt when we dowte not whych chyrche it is that hath by god that gyfte to knowe by bylyef which is the trew scrypture whyche is as me semeth one greate artycle of the fayth That chyrche that hath the gyfte of that artycle vpon whyche by the doctryne of all these heretykes them self the credence of all the other artycles depende and none other chyrche hath it but by it that chyrche I saye may soone be perceyued and ought to be byleued to be the very chyrche Now what thys techyng is that is ment by our sauyoru in the wordes that Tyndale alledgeth ye â—e And therfore as I sayed now consyder that the purpose of Tyndale is not to teche vs that god techeth hys electes the fayth but to teche and proue vs by the textes that he bryngeth forth that god techeth not onely the trewe fayth but also the felynge fayth of suche a maner felynge as hym selfe hath declared by beynge wounded in the batayle and burnynge hys fynger in the fyre so y t he can neuer after at any tyme byleue the coÌ„trary no nor neuer after do any dedely synne And now ye se perde clerely that in those wordes of Crysâ—e rehersynge the prophecy They shall be all taught of god here is neuer one worde of any suche maner felynge and therfore doth that texte nothynge proue for hys purpose of hys felynge fayth Besydes thys ye wote well that Tyndale putteth thys felynge fayth to be the fayth of all electes and than hym selfe denyeth not but that there were electes in euery tyme from Adam vnto Cryste And thys prophecy that he nowe bryngeth in for hys purpose was as hym selfe knoweth spoken of the chyrch of Cryste that shold be after hys own comynge And how can he than for shame saye that it was spoken of the felynge fayth of all electes when they wâ—re onely spoken to declare the maner of excellence bytwenâ— the new lawe and the olde But suche is Tyndals iuglyng to make euery thynge of euery thynge Let vs now go than to the wordes of saynt Poule in the viii chapyter of his pystle to the Romayns where he sayth the spyryte bereth wytnesse to our spyryte that we be the sonnes of god These wordes good chrysten reder whyche Tyndale here allegeth for hym not onely make nothynge for hym but ouer that yf we consyder them well wyth some woâ—des before and after they make so clere agaynste hymâ— that a man coulde not wysshe for a place more effectuall to turâ—â— ouer vtterly destroye clerely Tyndals hole gostely purpose For lo good reder saynt Poule after that he hadde in the .vii. chapyter
and full agayne to the spyryte This is good crysten reders the mynde of saynt Poule as ye may clerely perceyue And therfore may ye well and clerely se that these wordes make nothynge in this world for the profe of Tyndales purpose concernyng his felyng fayth but beynge vnderstanden ryghte wyth the wordes goynge before them they clerely subuerte and destroy all his felynge sayth whyche he feleth that beynge ones one of the sonnes of god he can neuer fall therfore nor neuer synne dedely after For here as ye se saynte Poule geuyng good warnynge of deth and dampnacyon when they do playnely sheweth that they may And thus is there also by saynte Poule openly confounded and dampned all that whole pestylent boke in whych wyllyam Tyndale wyth his false construccyon corrupteth the fyrste pystle of saynt IohnÌ„ labourynge to make men wene that who so were onys a good crysten man coulde neuer after be noughte though he neuer so myche do noughte bycause he can not do yt sayth Tyndale of purpose but of fraylty and y t who so after his crystendome do purposely coÌ„mytte any cryme neuer was good byfore nor neuer shal wax good after nor neuer 〈◊〉 forgeuen but vtterly dampned remedylesse whyche false exposycyon yf yt were trew then had saynte Poule here wryte many wordes vntrew and geuen many monycyons in vayne and had also done in a nother place a thyng of lytle effect in restoryng the Corinthyane agayn vnto the chyrche whyche had abomynable mysse vsed his fathers wyfe whose restytucyon wherof shold yt serue yf after his restytucyon to the chyrche after his great penauÌ„s done he sholde for all that when he dyed go strayte vnto the deuyll Now that ye se these two textes of scrypture whyche he bryngeth for hym do nothynge make for hym in dede and the later of the twayne clerely make agaynste hym beynge translated after the olde latyn translacyon whyche he â—oloweth in those wordes and yet myche more agaynst hym yf yt were translated after the greke whyche in other places he foloweth and in this purposely flytteth fro to frame the wordes the more towaâ—de his purpose lette vs nowe consyder the thyrde place of scrypture that he bryngeth to vs of the woman of Samarye whome many men of the cytye byleued for that she tolde theym that Chryste had tolde her all that she hadde done and theruppon they went out vnto Cryste and desyred hym to come in But this fayth he sayth that those men hadde was but an opynyon and no fayth that coulde haue lasted or haue brought oute frute Now ere we go any farther how proueth Tyndale this peyce of his purpose that this fayth in those men was but a bare opynyon and so faynte that yt coulde not haue lasted nor haue broughte oute frute How proueth Tyndale thys what one word hath he toward the profe any more then only sayth so And why may not we then say agayne the contrary agaynst hym that nothyng sayth why may we not say that vppon the womans wordes our sauyoure hym selfe standynge yet wythout the cytye in his manhed was wythin the cytye both wyth her and theym in his god hed and wrought wyth theyr towarde wyllys in the mâ—nnys hartes the bylyef that they vppon the womans wordes conceyued whych was so stronge and so frutefull that forth with they came ioyfully forth vnto hym and inuyted hym into the cytye whych doynge of theyrs I wold wene were frutefull and merytoryous when I se well in the gospell that other which wold not reecyue his â—yscyples were thretened of his owne mouth that they sholde at the daye of iudgement stande in more harde case then the synfull Sodomytes and cytezyns of Gommer both ye sayth Tyndaler but yet was it but hystorycall fayth For felynge fayth coulde yt not be tyll they spake wyth Cryste hym selfe For then the spyryt wrought sayth Tyndale and made them fele wheruppon they came vnto the woman and sayde we byleue not now bycause of thy sayeng but bycause we haue herde our selfes and know that he is Cryste the sauyour of the worlde what proueth Tyndale now wyth all this any more then that theyr fayth was augmented and encreaced after theyr coÌ„municacyon had wyth our sauyour hym self But what is this for his purpose doth this profe y â— theyr fayth was byfore but a bare opinion and y â— it neyther could haue contynued nor haue brought forth frute Bycause yt was after encreased and made more frutefully was yt byfore no fayth at all therfore but a bare fruteles opynyon Must yt nedes folowe that theyr fayth was chaunged in kynde bycause yt was augmented in degrees The apostles thoughte as yt semeth otherwyse when they prayed oure lorde not to chaunge theyr fayth but to encreace yt Also in the selfe same gospell of the Samarytanys the playne texte sayth Many of the Samarytanis byleued in hym for the wordes of the woman But Tyndale sayth nay and sayth yt was no bylyef that they hadde but onely an opynyon where the gospell by playne wordes sayeth they byleued him self sheweth nothyng why he shold say otherwyse but onely that theyr bylyef was after by the coÌ„munycacyon hadde wyth Chryste more stronge and more fastely coÌ„fermed And yet fyndeth he no word that none of them coulde fall from yt after And therfore these wordis of the gospell reproue y e tone part of his tale that theyr bylyef was no fayth but an opynyon no wordes proue the tother parte of his tale wherin standeth all to gether that is to saye that those men of Samarye hadde any suche felynge fayth as Tyndale descrybed vs and telleth vs this tale fore that is to say such a felynge fayth that could neuer after fayle lyke the fayth of hete in hym that hath burned his fynger For where fyndeth he in that gospell or any other that all those men per seuered euer after in the fayth and not onely were euer after faithfull byleuers but also good vertuouse lyuers and neuer dyd dedely synne but were all fynally saued Thys muste Tyndale shewe vs yf he brynge an ensample of hys felynge fayth that he techeth vs. And yet muste he proue vs ferther that they felyngly and faytfull byleued his false heresyes also For ellys hadde they not his felynge fayth Now yf he thynke he proue vs thys suffyciently by the reason that those men were turned and waxen faythfull at the prechyng of our sauyour hym selfe in his owne person whyche preched sayth Tyndale not as the scrybes and pharyseys dyd â—â—r as ours do that make a man redy to caste hys gâ—rge to here them raue and ragâ— lyke mad men but he preched wyth power and spyryte that maketh men fâ—â—e and know and wurke to If Tyndale I say loke by thys to proue that they had such a felynge fayth that neuer coulde fayle bycause the prechynge of Cryste was with power and spyryte then goeth he farre wronge ouerturneth hys pryncypall purpose of all For well
syth they wolde byleue of lykelyhed as one man of the catholyke chyrche in that poynt better theâ—ne all the whole and that poynt muste nedes by Tyndales doctryne be knowen fyrste as the thynge wythout whyche nothynge can be proued there is no remedy but sende some of Tyndals electes For the trewe reasons and effectuall haue onely ye wote well they But fyrste how shall we knowe them â—yes well inough perde For yf they be freres we knowe them by weddynge of nonnes well sende Luther then How be it that may not be for he sholde be but laughed at there bycause he alloweth the reason of saynt Austayne that he knoweth the sâ—rypture by the catholyke chyrche bycause the chyrche hath he sayth the knowledge and dyscernyng therof from all other wrytynge specyally gyuen by god well wyll we do well then lette vs sende so good a man as no man can dowte of but that he is an electe and who sholde that be but holy wyllyam Tyndale hym selfe what reasons wyll he laye to them He wyll saye by lykelyhed O all you Iewes and all you Turkes to and all ye Saracenys hedes harken here vnto me and geue credence vnto me and byleue me that these bokes be the very scripture of god but byleue it neuer the rather though all the knowen catholyke chyrche saye so for they be all as badde as ye be and ech of you as credyble as any of them and then be you Iewes of more antyquyte then they and ye Turkes and ye Saracenys fyue â—ymes so many as they and therfore why sholde you byleue the catholyke chyrch for any thyng that they can saye vnto you But I shall tell you whom ye shall byleue I saye ye shall byleue me and I shall tell you a good cause why For I haue a felynge fayth For what so euer I tell you god hathe hym selfe so wryten it in myne herte that I fele it to be trewe And therfore thys is a playne euydent open cause wherfore ye sholde byleue me Lo when Tyndale wold telle them thys tale they could not ye wote well laugh therat for it coulde not be but the felynge fayth of hys fâ—lse harte they muste nâ—des fele at theyr owne fyngers endâ— â—ath he not wysely â—andeled thys obieccyon of the Iewes the Turkes and towarde the auoydynge of the catholyke chyrche prouyng of hys felyng fayth brought them to a goodly purpose But then cometh he forth in the ende of hys chapyter and shewed vs that god euer in the olde testament dyd let the great multytude erre reseruynge all waye a lytle floke to call them backe agayne and shewe them the ryght way And so he meneth that god hath now sent hym hys mayster and those other holy heretykes to teche the catholyke chyrche the ryght waye But as I haue sayd before god hath promysed to sende hys holy spyryte into thys chyrche to teche it all trouth to remayne therwyth hym selfe also perpetually to guyde hys chyrche from suche fallynge of hys catholyke chyrche from the ryght fayth that he sholde nede to sende any such coll prophetes as these heretykes are to teche hys chyrche the fayth as it appereth well by the olde holy sayntes of euery age syth thapostles dayes wyth whose doctryne as it is by theyr bookes proued the doctryne of the catholyke chyrche agaynst all these heretykes agreeth Also whan he sent hys prophetes of olde he was wonte alway to sende honest men on hys erand that proued them selfe by myracles and not suche rascayle rybauldes as call them selfe apostles and proue it but by iestynge and raylynge Goddes messengers were wonte also to teche euery man clennesse and honesty not as these bestely felowes do teche folke to breke theyr vowys and freres to flye forth and wedde nonnes More ouer yf the trewe flocke be alwaye a lytle flocke then be not these heretykes now the trewe flocke For they be now growen not onely to a greate maynye of menne but also a great shrewde sorte of flockes flockyng in many countrees of chrystendome full faste and in many places mych harme haue done and mych more they go aboute And therfore syth in some places the heretykes be now the gretter multytude and the catholykes the lytle flocke there are then yet syth the treuth standeth by Tyndales tale in the lytlenesse of the flocke the catholykes becomen the faythfull folke and the heretykes the false wythoute any chaunge of bylyefe on eyther other syde Fynally chose few folke that god was wont to reserue or sende to techethe worlde the ryghte waye dyd agre in theyr doctryne For ellys had the worlde ye wâ—te well not wyste whyche of them to folowe But now â—hese heretykes be almost as many sectes as men neuer one agreeth wyth other so that yf the worlde were to lerne the ryghte waye of them that mater were mych lyke as yf a man walkynge in a wyldernesse that fayne wolde fynde the ryghte waye towarde the towne that he enteÌ„ded sholde mete with a mayny of lewde mockynge knauys whyche when the poore man hadde prayed them to tell hym the waye wolde gete them into a roundell turnynge theym backe to backe and then speke all at onys and eche of them tell hym thys waye eche of theym poyntynge forthe wyth hys hande the waye that hys face standeth Fynally that lytell flocke that god reserued to call the great multitude backe and to shewe the worlde the ryghte waye they were euer yet a knowen company For yf men myghte not haue knowen theym they neuer coulde haue herde them nor byleued them as folke of the trewe flocke yf no man coulde haue knowen whyche were the trewe flocke And then muste it theruppon folow that yet the trewe chyrche muste be a knowen chyrche and not an vnknowen sorte of electes onely wyth such an vnknowen kynde of felynge fayth as no man can fele in hys felowe nor no man can fele in hym selfe but he whom all trewe faythfull folke may well and easyly fele for a false fumblynge heretyke whyche by that false fumblynge fayth feleth that the blessed sacrament of the aultar the sacred body of our sauyour hym selfe sholde haue none honour done to it nor be taken for no thynge ellys but eyther for bare brede or starche But now when he hath so well quytte hym wyth y â— false turkes and the Iewes agaynste the trewe catholyke chyrche of Cryste he commeth forth wyth an other chapyter and therin for the fynall conclusyon of all hys mater concernynge the knowlege of the very chyrche and for the fynall solucyon of the seconde argument made for the catholyke chyrche and for the fynall confyrmacyan of hys false felynge fayth he knytteth vppe all hys dyspycyons with these wyse wordes that folow Tyndale ¶ How thys worde chyrche hathâ— double interpretacyon Thys is therfore a sure conclusyon as Paule sayth Rom. 9 that not all they that are of Iâ—aell are Iâ—aelytâ—s neyther bycause the be Abâ—ahams seed
are they all Aâ—rahams chyldren but they onely that folowe the â—ayth of Abraâ—am Euen so now none of them that byleue with theyr mouthes moued with the authoryte of theyr elders onely that is none of theym that byleue with mayster Mores fayth the popes fayth and the deuyls fayth whyche maye stâ—nde as mayster More confesseth withâ—all maner abomynacyons haue tâ—e ryght fayth of Cryste or are of his chyrche But they onely that repente and fâ—le that the lawe is good and haue the lawe of god wryten in they re hâ—rtes and the fayth of our sauyour Iesus euen with the spyryâ—e of god There is a carnall Iâ—aell and a spyrytuall There is Isaac and Ismaell Iacob â—nd Esau. And Ismael persecuted Isaâ—c and Esau Iacob and the fleshely the spyrytuall wherof Paule complayned in his tyme persecuted of his carnall brethern as we do in our tyme and as the electe euer dyd â—â—d shall do tyll the wlordes ende what a multyâ—ude came out of Egypt vnder Moyses of whyche the scripture testifyeth that they byleued moued by the myracles of Moses as Symon magus byleued by the reason of Philippes mirâ—cles Aâ—â—es .viii. Neuerâ—helesse the scrypture testyfyeâ—h that .vi. hundred thoâ—sande of those byleuers peryshed thorow vnbelyefe â—nd leste theyr carcasses in the wyldernesse and neuer entred into the lande that was promysed them And euen so shall the chyldren of mayster Mâ—â—es faythlesse fayth made by the persuâ—sysyon of man lepe shorte of the reste whyche our sauyour Iesus is â—â—sen vnto And therfore let them embrace this present worlde as they do whose chyldren they are though they hate so to bâ— called And hereby ye se that it is a playn and an euydeÌ„t coÌ„clusion as bright as the son shinyng that tâ—e trouth of goddes word depeÌ„deth not of the treuth of the congregacyon And therâ—â—re wheÌ„ thou art asked why thou byleuest that thou shalt be saued thorow Crist and of suche lyke pryncyples of oure fayth answereâ— thou â—â—â—test and feâ—â—â—â—e that yt is trew And when he asketh how thow knowest that yt is treâ— â—nswere bycause yt is wryten in thyne herte And yf he aske who wrote yâ— answere the spyryte of god And yf he aske how thou camest fyrst by yâ— tâ—â— hym whether by redynge of bokes or hearyng yt preachedâ— as by an â—utwâ—rd instrument but that inwardly thou waâ—te taught by the spyryt of god And yf he aâ—â—â— whether thou byleâ—este yt not bycause yt is wryten in bokes or bycause â—he â—reâ—tes so preache answere no not now but only bycause it is writeÌ„ in thyne herâ—e and bycause the spyryte of god so preacheth and so testyfyeth vnto thy soule And saye though at the begynnynge thoâ— wast moued by redynge or preachyng as the Samarytanis were by the wordes of the woman yet now thou byleuest yf not therfore any longer but only bycause thou hast herde yt of the spyryte of god and red yt wryten in thyne herte And concernynge outwarde teachynge we allege for vs scrypture elder then any chyrche that was this .xiiii. hundred yeres and olde autentyke storyes whych they had brought aslepe where with we confound theyr lyes Remember ye not how in our owne tyme of all that taughte grammer in Englande not one vnderstode the latyne tonge how came we then by the latyne tonge agayn not by them though we lerned certayne rules and pryncyples of them by whyche we were moued and hadde an occasyon to seke forther but oute of the olde authors Euen so we seke vppe olde antyquytes out of whych we lerne and not of our chirch though we receyued many pryncyples of our chyrche at the begynnynge but more falshed amonge then trewth More Now good chrysten reders here haue I geuen you all his whole processe to gether vppon an hepe wherwyth he endeth all his dyspycyons concernynge the knowelege of the very chyrche For now after all that ended he falleth from dispycyons to preachyng from his mater of the tytle of his boke that is to wyt whyche is the chyrche vnto the two great coÌ„clusyons that god hath he sayth wryten in the hartes of all his electes The tone is he sayth the fayth of Cryste by whych they knowe how god is to be honoured and therby they fele perceyue well inough wythin they re owne hartes y t the sacramentes be as Tyndale sayeth but bare sygnes and memoryales and none effectuall instrumentes of grace nor the sacramente of the auter nothynge but brede or statche And the second conclusyon is the loue of theyr neyghbours as them selfe by whyche they can suffycyently iudge sayeth he betwene good and euyll ryght and wronge goodly and vngoodly in all couersacyon dedes lawes bergaynys couenauntes ordynaunces and decrees of men and knoweth the offyce of euery degree and the dewe honour of euery person so that by this ye may well perceyue that who so euer haue any lesse knowlege then this he is by Tyndales owne doctryne none electe But now syth god hath hym self wryteÌ„ these coÌ„clusyons so fully in theyr hertes Tyndale nedeth not yt semeth to make them so longe a sermon But as though he fered yet for all his wordes that god had not so fayre writen yt but that some of theym coulde not rede yt he goth forthe wyth his collacyon of a great length and techeth them after his fashyon what is very worshyppynge and then a longe processe of images pylgrymage sacramentes and ceremonyes In all whyche longe sermon he sayth at length nothynge but eyther such as is so comenly knowen allredy y t a man may here his wife tell as mych to her mayed or ellis so folyshe that a very nodypoll uydiote myghthe a shamed to saye yt or fynally so false and blasphemouse as scantely the deuyll durste teache yt sauynge that in the ende he gathereth a lytle his fyue wyttes well about hym and expowneth there the wordes of y e pore Kentyshman whych I reherse in my dyaloge concernyng Sandwyche hauen destroyed thorow Tenâ—erden steple And there to knyt vppe all his whole sermon wyth he concluded agaynst me that of very trouth the byelding of Tenterden steple and other steples and chyrches in the realme haue ben in dede the very destruccyon both of Sandwyche hauen and Douer hauen and all the other hauens of Englande and of all the good bysyde that by good polycy myght in any wyse haue comen an growen to the realme And thus wyth this goodly quyppe agaynste me for his cum patre qui lakkyng no more but an exhortacyon in the ende that men sholde therfore pull downe Tenterden steple and so sholde Sandwyche hauen amende and pull down all the chyrches in y e realme so sholde nede no more policy to make a mery world the good godly man maketh and ende of his holy sermon gaspeth a litle and galpeth and geteth hym downe of the pulpet But for as myche good reders as all this long sermon of his goth farre from oure present purpose whyche is as ye wote
sayth that goddes worde is trewe For so sayth not the chyrche of Cryste alone but Turkes and Iewes and Paynyms to and all the creatures of heuyn and erth and hell to sauynge these herâ—tyques onely whyche wolde wyth they re false gloses make his wordes false euen such as the knowlege for his But syth you se well as I say that oure questyon is not what thyng maketh goddes worde to be trew nor by what meane men knowe goddes worde to be trewe but by what meane men know whyche is the trew word of god and whether we know not whyche is the trew gospell by the meane teachynge of the knowen catholyke chyrch or not by yt but by some â—ther chyrch or congregacyon vnknowen ye may se your selfe as clere as the son shynyng that Tyndale bryngeth in his bryght clere conclusion not for to shew you any light of trouth but for to lede vs from the syght of the mater and make vs loke vppou a wronge marke or lede vs into the darke where we sholde se nothynge at all But nowe syth Tyndale hath all this whyle proued in such wyse as ye haue herd that we be not able to geue any good reason of our bylyefe so farforth as we geue credeÌ„ce to y e catholike chyrch no more then y e Iewes or Sarasens he remembreth hym selfe at laste and leâ—te hym self and his discyples myght peradueÌ„ture seme to fall in the same faut he teacheth them now that are his electes and haue his felynge fayth suche playne euydent answeres for the proue of theyr felynge fayth that no man can aske any farther For lo syr thus he sayth Tyndale And therfore wheÌ„ thou art asked why thou byleuest that thou shalt be saued thorow Crist and of suche lyke pryncyples of oure fayth answere thou wotest and felesâ—e yt to be trew More ye wote well good reders that the pryncypall purpose wheruppon we go is the argument whych Tyndale wold seme to soyle that is to saye the argument by whyche we proue the knowen catholyque chyrch to be the very chyrch of Chryste bycause by that chyrche none other we know whyche is the trew scrypture of Cryste wheruppon we coÌ„clude that the same chyrche therfore and none other is the very trew chyrche by whyche we know the trew doctryne To this Tyndale hath as ye haue herde scudded in and out lyke an hare that had .xx. brace of greyhoundes after her and were a ferd at euery fote to be snached vppe For perceyuynge well that yf he graunte yt to be trew that he knoweth whyche is the scripture by the catholyke chyrche he muste nedes then graunte also that the same chyrche ys the very chyrche he shyfteth in and oute now ye now nay where as he can not in coÌ„clusyon auoyde yt yet he fâ—nally seketh out a shyfte to slynke away slyly and seme not to graunt yt shewyng vs that he knoweth not whych is the very scrypture by the catholyque chyrche but â—y hys felynge fayth Now is yt therfore good reason that Tyndale carye vs not away wyth other questyon from this poynte deuyse a questyon hym selfe as why he byleueth that he shal be saued thorow Cryst For both is that questyoÌ„s not so dyrectly to the mater and also there maye peraduenture vppon that question arryse a nother questyon that is whether the saluacyon of any determynate person yet lyuyâ—gâ— be in the same person any artycle of bylyefe or not some men wyll holde peraduenture that yt is not properly any poynte of the bylyefe but of hope But therfore lettyng that question passe for this present I shall purpose vnto Tyndales discyple the questyon that goth next to the purpose and he shall answere as Tindale teacheth hym For I am loth to talke wyth mayster Tyndale hym self I aske his discyple therfore this syr M. Tyndales dyscyple syth ye saye that whyche is the very scrypture ye knowe not by the knowen catholyque chyrche as saynt Austayne sayde that he dyd Luther also your own maysters mayster sayth that he dothe I praye you tell vs therfore how do you know that y e bokes of the .iiii. euangelystes be the very scrypture of god To this questyon ye here how Tyndale standeth at his bakke and prompteth hym in his eare in this wyse Say thou byleuest it bycause thou felest yt to be trew Uery well and properly answered Then wyll I aske him one questyoÌ„ or twayn more wherfore byleue you that no good worke shal be rewarded in heuen and that freres may lawfully wedde nuÌ„nes and that the blessed sacrament of the auter is nothyng but cake brede or starche To all these and twenty suche questyons mo Tyndale teacheth hym thus Answere thou wotest and feleste yt to be trewe And when he asketh how thow knowest that yt is trew answere bycause yt is wryten in thyne herte And yf he aske who wrote yt answere the spyryte of god And yf he aske how thou camest fyrst by yt tell hym whether by redynge of bokes or hearyng yt preached as by an outward instrument but that inwardly thou waste taught by the spyryt of god And yf he aske whether thou byleueste yt not bycause yt is wryten in bokes or bycause the prestes so preache answere no not now but only bycause it is writeÌ„ in thyne herte and bycause the spyryte of god so preacheth and so testyfyeth vnto thy soule And saye though at the begynnyngâ— thou wâ—st moued by redynge or preachyng as the Samarytanis were by the wordes of the woman yet now thou byleuest yt not therfore any lenger but only bycause thou haste hâ—rd yf of the spyryte of god and red yt wryten in thyne herte Lo good reders here ye se that Tyndale hath instructed his dyscyple to make answere suffycyent to euery thynge that may be asked hym the whole eâ—â—ecte wherof standeth all to gether in two thynges The fyrste that all these poyntes of his fayth he byleueth bycause he feleth theym wryten in hys harte by the spyryte of god The seconde that though he came fyrste vnto them by writyng or preachyng and fyrste byleued theym for that wrytyng that he redde or preachynge that he herd as the Samarytanys dyd for the womans wordes yet now he byleueth hym not therfore but onely bycause he redeth yt wryten by the spyryte of god in hys harte Now for as mych as this outwarde meane of prechyng redyng is the fyrst meane by whych he cam therto which meane he regardeth not now nor hath no leÌ„ger any respect in hys bylyefe therunto therfore syth he is nowe comen to that hygh poynte of felynge fayth by whyche he redeth wryten by the spyryte of god in hys harte that the bookes of the .iiii. euangelystes be very trewe scrypture of god he byleueth it not now the better of a poynt bycause the catholyke chyrche sayth so I wyll therfore aske thys good scoler of Tyndale whyther he fele wryten in hys harte by the spyryte of
Israelytes of Iewes and Sarasenes as crysten folke But yet wyll frere Baronâ— sayâ— that though Iewes and Sarasenis be not of this chyrch yet in this chirch aâ—â— there murderers theues whores and baudes thouâ—h they be not knowen And therfore this is not the chyrch that he wyll greatly vouchesauâ—e to speke of O holy pharasye in whose proude harte the pore pâ—blycanes be so great abomynacyon that he not onely lyâ—â—eth not any thynge to reâ—â—â—â—â— theym but also for theâ—â—â—aâ—es fetteth at nought the whole company where many vertues people are among them and fareth by the â—hyrche of Cryâ—â— as dyd hys felowes the olde pharysees wyth our sauâ—oure hym selfe whome they blasâ—hemed and sayde why eateâ—â— he wyth publycanes and syâ—ners But yet muste this great godly man this hygh and holy heretyque holde hym self coÌ„tent to knowledge at length this same comen knowen catholyque chyrch to be the very chyrch when he hath all done whyle as hym self hath here rehersed you this comen chyrche of good and badde is the chyrche that saynte Poule hym selfe calleth the chyrche of god whyche one place of saynte Poule of Barons owne bryngynge forth destroyeth vtterly Barons whole purse but yf the chyrch of god be not the chyrch of Cryste and excepte Cryste be not god It is also to me great meruyle wherfore frere Barons sholde so hyghly dysdayne the knowen catholyque chyrch bycause there be murderers and theuys and whores and baudes therin whych he sayth men know not whyle there is neyther Luthers chyrche nor Huyskyns chyrche nor Swynglius chyrch but that they haue of all these people plentye suche as be knowen well inough And yet those chyrches he neyther iesteth nor rayleth vpon as he doth vppon the catholyke chyrche out of whych all these chyrches are departed and caste oute into some of whyche chyrches Barons is hym selfe come now And as for whores and baudes all the worlde knoweth I suppose that the hed maysters the archeheretykes of all theyr sectes are the chyefe whore maysters beynge prestes munkes and freâ—es that haue professed chastyte and yet make harlottes of professed â—unnes vnder the name of wyues and auow theyr leâ—hery â—oldelyâ— and haue whole townes open baudes vnto theyr bestely lechery And syth frere Barons dysdayneth not those chyrches but rather dothe hym selfe alow theyr whoredome and bauderye I se not why the good man shold so soleÌ„nely loke ouer the catholike chyrch and set yt at so lyghte for any whores and baudes that be therin Of all whome but yf they be bysyde they re whoredome and baudry bycomen euangelycall systers of these heretycall sectys there is I truste not one but they knowledge they re suche â—yuynge for synfull often haue â—emorse therof and many of them amende where as those artheheretyques frere Luther and frere Huyskyn wyth whose whoredome baudry frere BaroÌ„s â—yndeth no faute do not onely nothynge repente yt but also lyke abomynable bestes boste yt How be yt I am gladde that frere Barons is waxen so holy now that can not abyde yt to haue the knowen catholyque chyrche called holy chyrch bycause there be not only good folke in yt but also euyll folke to and that he wyll therfore fynde vs oute a nother chyrche here in erthe that shall be onely good folke and proue vs that that is the very chyrche and that the knowen catholyque chyrche is not the very chyrche nor worthy that he sholde speke of Maâ—ke well good reders this poynte that the chyrche whyche Barons â—uste brynge vs muste be a chyrche that hath there in neyther murderer nor thefe nor whore nor baude and kepe this poynte well in remembraunce for the whyle and then shall ye se afterwarde at length howe well he wyll kepe his promyse wherof he wyll for a while make vs a proude face For lo thus he descrybed his chyrche Barns But there is a nother chyrche of the whyche saynte Paule speketh you men lâ—â—e your wyues as Cryste hath loued the chyrche and hath gyuen hym self for her that he myâ—ht santyfye her and clense her in the founteyne oâ— water thorâ—w the worde of lyfe to make her to hymselfe a gloryouse chyrche wyth out spotte or wrynkyll or any suche thynge but if at she myght â—e holyâ— and wythout blame Here haue you the very trew chyrche of Cryste that is so pure and so clene wythout spot But where by is she pure and clene not by her owne merytes nor by her owne myght not by exteryour araye not by golde nor â—â—luer nor yet by preâ—youse stones neyther by myters nor crosâ—estaues nor by pyllers nor polâ—xes but where by them by â—hryâ—te onely whych hath geuen hym self â—â—r that entent that he wolde make her clene And therfore sayth saynt Paule He gaue hym selfe that he myght santyfye her that he myght clense her and make her to hym selfe â— gloryouse chyrche Also in a nother place you are washed you are sâ—ncâ—yfyed you are iustyfyed in the name of Iesus Cryste and in the spyryt of god Se my lordes bow the chyrche is washed by Cryste and by his holy spyryte and not by your blesâ—ynges not by your spyrytuall ornamentes nor by your spyrytuall holy water for these thynges can not helpe the holy chyrche for she is holy in spyryte and not in outwarde hypocrysye she is also clensed by Crystes blessed blood and not by outâ—warde dysgysynges This doth saynte Aâ—stâ—yne well proâ—e sayenge Of Cryste is the chyrche made â—ayâ—e â—yrste was she fylthy in synnes afterwarde by pardon and by grace wâ—s she made fayre c. Here saynt Austayn sayth that Cryste hath made his chyrch fayâ—e and that by his grace anâ— his pardon and not by your pardons nor by your grace â—or this chyrche stâ—ndeth by Crystes eleccyon and not by youres And yf Cryste haue not washed you and chosen you then be you none of this chyrche thâ—â—gh you ryde wyth a thousande spyrytuall horses and haue all the spyrytuall tâ—kens in erth â—â—r and yf the sonne of god haue delyuered you thâ—n are you trâ—â—ly delyuered ye can not make by all your powre and holynes that we shall always â—ynde good ale or wyne where there hangeth out a grene syâ—â—e And will you with your spyrytuall sygâ—es and tokensâ—â—ake the chyrch of god to folowe you or by them assygne oute where the chyrche shalâ—e nay nay my lorâ—â—s yt wyll not be but they that byleue that Crâ—â—t hath washed them from theyr synnes and styâ— saste vnto his merytes and to the promyse made to them in hym only they be the chyrch of god and so pure and so cleâ—e that it shall not be lawfull no not for Peter to saye that they be vnclene but where they he Iew or greke kynge or subiecte â—arâ—eâ— or cardynall bucâ—â—â— or byshoppe taâ—c arberer or cannelraker fre or bounde fryer or â—ydler â—uâ—ke or myller yf they byleue iâ— Crystes worde and styke faste to hys blessed promyses and truste only
in the merytes of his blessed bood they be the holy chyrche of god ye and the very trew chyrche afore god and you wyth all your spyrytuall tokens and wyth all your exter your clennesse remayne in your fylthynes oâ— synne from the whyche all your blessynges all your holynesse can not clense you nor brynge you into thys chyrche boste crake blaste blesse curse tyll your holy eyes starte out of your hed it wyll not helpe you for Chryste châ—useth hys hyrche at â—is iudgement and not at yours The holy goste is free and inspyreth where he wyll He wyll neyther be bounden to pope nor cardynall or 〈◊〉 nor byshoppe 〈◊〉 noâ— pryour deken nor archdeken parson nor vyeâ—â—t to 〈◊〉 nor frere Breuely come all the hole rabbyll of you together that call your self the holy chyrche and exclude all other ye and take sonne moâ—â— and starrys to helpe you wyth all the â—rendes you haue in hâ—uen and â—rth and yet shall you not be of holy chyrche excepte thatâ— you haue the spyryte of Cryste and be washed in his blessed blowde â—or the holy chyrche of Cryste is nothynge ellys but that congracyon that is sancâ—ifyed in spyryte redemyd with Crystes bloâ—de and stycketh faste and sure aloneâ—y to the promysses that be made therin More Lo good chrysten readers here haue ye redde his whole processe to gether wherin he dyffyneth and descrybeth hys chyrche wyth all hys iestynge corolaryes intermedeled bytwene Iâ— whyche when he hath all done except such thynges as the doctryne of the catholyke chyrâ—he teacheth hym he hath not of hys owne one trewe worde And the tother are brought in to no purpose but onely to plante in couertely some heresyes bytwene And as for the places of scrypture that he bryngeth forthe and of saynte Austayne also there is not of them all any one that doth any thyng proue hys purpose that is to saye that onely suche clene pure people as he speketh of be the very chyrche here in erth but the same places of scrypture and of saynt Austayne as ye shall se playnely proued do make playne agaynste hym and clerely do they declare that the very chyrche of Cryste here in erthe is the knowâ—n catholyke chyrche of good and badde bothe to gyther For fyrste as towchynge hys goodly doctryne interlaced here and there by the waye that all maner of people be he pope or pedeler kynge or cobler carter or cardynall bucher or bysshop munke or myller frere or fydeler or any of the remanaunt that thys fonde frere fydeleth forth here by letters after the rude rymelesse runnyng of a scottyshe ieste be wesshed and made clene of theyr synnys by god hys grace hys perdon and hys precyouse bloude and not by theyr owne merytes nor theyr owne myghte nor by exteryour araye nor by gold and syluer nor by myters nor crosse â—â—aues nor by bysshoppes blessynges nor by theyr spyrytuall ornamentes nor by theyr spyrituall holy waâ—er to what purpose concernynge the mater serueth all thys processe but to shewe hys ryall rethoryke and to contende wyth Tyndale in wytlesse eloquence that hath a lyke lewd ieste or twayne in hys bokes lasâ—hed out by letter whyche frere Barons here fondely foloweth and enforceth hym self to excede For ellys hym selfe knoweth well that the catholyke chyrche whose doctryne he nowe depraueth taughte hym that lesson as myche as is trewe therof though they gaue it hym not in a scottyshe ieste by letter For that no man can be clensed of hys synnes but by y â— myghty mercy of god and by the merytes of Crystes blessed passyon thys poynt thys frere lerned of the knowen catholyke chyrche whyche he nowe despyseth But the heresyes whyche he couertly ioyneth here therwyth those lyes â—o hath he lerned of the deuyll synnys he ranne oute of the chyrche For he wolde make as though the fre wyll of man whyche he meneth here vnder the name of mannes owne myghte dyd neuer no thynge wurke at all towarde the obtaynynge of perdon and remyssyon of synne And 〈◊〉 he thus meneth appereth playnely by the heresye of his mayster Marten Luther and by hys owne frantyke processe also made agaynst fre wyll And that y â— deuyll hath taught hym thys lye appereth playnely by many a playne place of scrypture As where our lorde sayeth by the mouth of hys holy prophete Esaye Be ye wesshed be clene and take a waye out of my syghte the euyll of your thoughtes And by the mouth also of the prophete Ezechyell Caste of frome you all your synnes in whyche ye haue transgressed and make you a new harte and a new spyryte and why wylte thou dye o thou howse of Israell For I wyll not haue the death of hym that dyeth sayth your lorde god but returne ye and lyue Lykewyse sayth the prophete Dauyd in the xxxiii psalme Declyne frome euyll and do good And agayne in the same psalme Kepe thy tounge frome euyll speche and lette thy lyppes speke no gyâ—e And Sachary the prophete sayeth thus Turne to me sayth the lord god of hoostes and I wyll turne to you sayeth the lorde god of hoostes It is wryten also in an other place How greatâ— is the mercy of our lorde and how great is hys pardon towarde those that turne them â—elfe to hym More ouer god sayth by the mouth of saynte Peter God hath fyrste vnto you raysed vp hys sonne and hath sent hym to blesse you that euery man sholde turne hym selfe backe from his wyckednesse Saynt Poule wryteth also to the Colosseyes in this wyse Mortefye and slee your membres whych are on the erth And to the Phylippyans wyth feare and tremblyng worke your owne saluacyon And thapostle saynt Iamys sayth Drawe ye nere to god and he wyll drawne nere to you make clene your handes o ye synners pourge your hartes o ye that are double of mynde More ouer where he sayth men be not wesshed by theyr owne merytes the knowen catholyke chyrche taught hym all thys tale truely taken and well vnderstaÌ„den that is to saye that no man can meryte the fyrste grace For towarde heuyn man can do no thynge but yf he be preuented by grace For as Chyrste sayeth no man cometh to me but yf my father drawe hym nor no meryte of man can be suffycyent to deserue heuen but the greatenesse of that rewarde cometh of goddes mere lyberall goodnes that lyâ—t to gyue so great a pyrce for so symple a thyng For as saynt Poule sayth the passyoÌ„s of thys lyfe be not wurthy the glory that is to come that shal be shewed in vs. And the catholyke chyrche teceth that men sholde therfore putte no proude truste in theyr merytes but stande in fere of theyr vnperfyte wurkynge mengled alwaye for the more parte wyth vnperfeccyon and spoâ—tes syth that all y â— iustyce of man is as the scrypture sayth lyke a fowle spotted clowte and
that the sterrys are not clene in the syghte of god And therfore the chyrche techeth euery man to say as Chryst sayth in the gospell that do we neuer so well we haue done but oure dutye and so gyue the thanke of all the rewarde vnto goddes mere lyberall goodnesse of whose gyfte grace we haue taken all the thynges that we wurke any good wythall myghte wytte faculte fre wyll body soule and all For as saynt Poule sayth what haste thou that thou haste not receyued And then yf thou haste receyued what gloryest thou as though thou haddeste not receyued it These thynges lo doth the knowen catholyke chyrche teche and in thys wyse do they interprete and declare the scryptures And therfore yf frere Barons hadde here ment none other thynge he myghte very well haue spared mych of hys gaye golden processe beynge as it is impertynente to the pryncypall purpose But he meneth therin that man maye towarde remyssyon meryte no thynge at all nor that no merytes of man shall haue any rewarde in heuen but that all to gether standeth in fayth alone whyche lyes he hath as I sayed lerned of the deuyll alone And that he thus meaneth hym selfe well declareth by his madde poysened processe that all onely fayth iustifyeth before god And that the deuyll hath taught it hym appereth playnely by that the spyryte of god hath inspyred the contrary doctryne into hys holy apostle Paule whyche wryteth vnto the Romaynes Not the herers of the lawe are iuste before god but the doers of the lawe shall be iustyfyed And our sauyour hym self sayth in y e gospell of saynt Luke Happy be they that here the worde of god and kepe it And agayne also by the mouth of the holy and blessed apostle saynte Iamys be ye doers of the worde and not hearers onely deceauyng your selfe Now where he sayth that all the blessynges and all the holy water can not clense a man nor gyue hym remyssyon thys lerned he of the knowen catholyke chyrche as farre forth as it is trewe For none of all these neyther the men nor the thynges can do any good of them selfe as of them selfe For so sayth saynt Poule we be not suffycient of our selfe as of oure selfe For theffecte and effycacy of all these thynges cometh of god But frere Barons meneth that there is in all the blessynges and all the holy water holy brede and so forth in all the ceremonyes and almoste all y â— sacramentes vsed in the knowen catholyke chyrche none effycacye at all whych lye the deuyll and the deuyls lymmes haue taught hym For that he so meneth we knowe by hys maysters and hys felowes both the archeretykes and bretherne of hys many sundry sectes whyche call the sacrameÌ„tes but onely bare sygnes and tokens and by many places also of hys owne peuysshe processes in whyche he maketh mockes and mowes at the holy rytes and cerymonies and many of the sacrameÌ„tes vsed in the catholyke chyrche And that the deuyll and the deuyls lymmes haue taught it hym appereth bothe by the catholyke fayth of all chrysten peple thys .xv. C. yere by y e playn wordes of holy scripture also For that holy brede is farre a nother maner thynge then Barons taketh yt for appereth very well by the wordes of saynte Paule where he sayth euery creature of god is good and nothynge ought to be reiected and refused that is receyued wyth thankes geuyn For yt is sanctyfyed by the worde of god and prayour And as concernynge the holy sacramentes of anelyng thus writeth the blessed apostle saint Iames in his epistle Is there any man sycke amonge you let hym sende for the prestes of the chyrche and let theym pray for hym and lete them anoynt hym wyth the oyle in the name of our lorde the prayour of faith shall saue the syk persoÌ„ our lord shall rayse hym vp yf he be in synnys they shall be forgeuen hym And of confessyon he writeth in the same pystle immediatly after in this wise CoÌ„fesse ye your sinnes one to a nother and pray ye one for a nother that ye may be healed For myche is thâ—â—feruent prayour worth of a ryghteouse man For the sacrameÌ„t of coÌ„fyrmacyon yt is wryten in the Actes of thapostles then they that is to wyt saynt Peter and saynt IohnÌ„ layed theyr handes vppon them and they receyued the holy goost Moreouer for the sacrameÌ„t of matrymony we haue the playne and open wordes of saynte Poule to the Ephesies This is a greâ— sacrameÌ„t but I say in Cryste and in the chyrch And as for holy orders that at the geuynge of them grace is infounded into the persones that receyue them the fyrst pystle to Timothe and y â— second both do playnely proue In the fyrste pystle saynte Poule sayth thus dyspyse not the grace which is in the that was geuen vnto the by prophecye wyth the layeng of the handes of presâ—hed vppon the. And in the seconde pystle affyrmynge the same he sayth in this wyse I warne the to resuscytate and sterre vppe the grace that is in the by the laynge of my handes vppon the. Now that I haue good readers opened vnto you the couert purpose of Barons deuelyshe doctryne planted in amonge his mokkes and his iestes that there is nothyng well and trewly sayd in all his processe but that he hath lerned of the playn comen teachyng of the knowen catholyke chyrche let vs examyne and coÌ„sydre now the chyrche that he dyffyneth vs and then se whyther the authoritees that he alledgeth here of saynt Poule and saynte Austaynte do proue vs the chyrche that he promyseth The very trew chyrche is sayth he pure and clene with out spot or wryncle Also the very chyrche is of goddes eleccyon Also they that byleue that Chryste hath weshed theym from theyr synnes and stykke faste vnto his merytes and to the promyses made to theym in hym onely they be the chyrche of god and so pure and so clene that it shall not be lawfull no not for saynt Peter to say that they be vnclene Also the holy chyrche of Cryste is nothynge elles but that congregacyon that is sanctyfyed in spyryte redemyd with Crystes blood and stykketh faste and sure all onely to the promyses that be made therin Now se ye well good reders that the chyrch whych Barons here assygneth is all pure and clene and not onely hath no theues nor murderers nor whores nor bawdes therin but is also so pure that not saynte Peter hym selfe may be so bolde to fynde any faute in any man of this congregacyon But the causes why be bycause they be all of goddes eleccyon and all washed and made fayre by god and sanctyfyed in spyryt and redemed with Cristes blood and stykke all faste onely to the promyses Remember now good reders that yf frere Barons abyde by his descrypcyon then is
by the worde of god But surely thys ancre lyeth to farre aloufe fro thys shyppe and hath neuer a cable to fasten her to it For neuer herd I yet two thynges so losely knyt to gyther what maner an argument doth frere Barons call thys Fayth cometh by herynge and heryng cometh by the word of god ergo in euery place where the worde of god is herd must nedes be some faythfull men Though there were neuer man faythfull wythout herynge of the worde of god as in dede there is not ordynaryly in actuall fayth maye it not be for all that that there maye be many that here it to gyther in one place of all whome neuer one wyll be faythfull but haue the fayth in derysyon Thys argument is so folysshe that I meruayle frere Barons wolde be so fonde to brynge it forth And thus good chrysten reades here ye se now to what poynt frere Barons is brought with his sygnes tokens wherwyth he promysed vs to make vs knowe where were some membres of hys holy pure clene chyrch wherin he coÌ„fesseth hym selfe that some of his sygnes and tokens be but faynt and vnsuffycyent And than that one whyche he sayth is perfayth ye se so vnperfytely proued that of all the scripturs that he bryngeth there is not one syllable serueth him And yet haue I shewed you also that yf he proued all y t he sayth yet were all hys techyng of knowlege where some of the chyrch be wythout the knowlege who they be a very frutelesse knowlege wherof the knower coulde neuer take spyrytuall profyte But now good chrysten readers to the entent that the foly of frere Barons inueÌ„cyon may the more clerely appere concernyng his tokens with whiche he techeth vs to know his vnknoweÌ„ chyrch let vs yet a lytell consyder hys lesson better Let vs suppose that some good honest merchauÌ„tes wyfe a woman honest of her conuersacyon beynge by some shrewed gosseppes of hers brought in aquayntaunce wyth some false wyly heretike had bygonne to fall in some dowte and fere leste the fayth that she had before lerned of the thyrche concernyng the seuen sacramentes prayeng to sayntes and prayeng for soules and many thynges mo were vntrew and daungerouse to lyue and dye in and that she were not yet so farre fallen to the wronge syde but that she stode styll in a dowte and in a mamerynge whyche way she myghte take and fayne wold take the beste And beyng thus brought into thys doute had by some proctour of the euangelycall fraternyte secretely broughte vnto her frere Barons boke After whych secretely redde ouer by her self in a corner for many thynges that she partely lyked partely mysse lyked in the redynge perceyuynge that he was than vppon hys passage ouer these agayne longed sore to speke wyth hym selfe ere he wente and theruppon beynge by some good brother and syster broughte to gyther where there were none present but suche as were towarde the fraternyte after solempne salutacyons and gostely gretynges of the congregacyon in osculo charitatis she wolde breke her mynde vnto hym shew hym that by the good gracyouse mocyone of such a man or suche a woman she had bygonne to entre in to the consyderacyon of her soule helthe and not to be so neglygent as she had before ben to byleue euery prestes tale that standeth vp in a pulpet but to seke some sure way how she may surely â—e taught the treuth not deceiued And for bycause she had redde his boke wher in she founde dyuers doutes of whyche she wolde fayne yf he myght haue taryed be sumwhat â—atisfyed and also haue vsed hys gostely counsayle for her ferther instruccyon and sure settyng forth in the waye of the treuth syth god had so dysposed that he sholde so soone depart that she coulde not haue that full frute and comforte of hys persone she wolde not for the shorte tyme of that theyr present assemble cuÌ„ber hym wyth her questyons whyche were lyke to be but fryuolouse womannysshe nor be a let and impedymeÌ„t vnto the feruent desyres of the other bretherne systers of the coÌ„gregacyon wherof euery one longed to be comforted with his gostely coÌ„munycacyon at that tyme specyally whyche was as it semed the laste in whyche they were lykely to be fedde wyth the plesauÌ„t coÌ„uersacyon of his bodyly presence And therfore she wold no more desyre of hym for the tyme but that he wold as our sauyour when hym self wente hys way dyd sende his holy spyryt to teche his apostles hys apostles to teche the wyde wyld ignorauÌ„t world so maye it please you good father Barns whyle ye depart hense to assygne some meane shew me some way by whych I maye be sure all way to haue some good gracious spyrituall maÌ„ some trew meÌ„ber of the very chirch of whom I may be sure to lerne the very trew fayth that our sauyour fyrste by hym selfe after by his holy spyryt taught his blessed apostles by them the world that wold lerne yet by y e same spyryt techeth his very holy chyrch styll as ye shew to my symple myndefull well clerkely in your goodly processe wherin ye declare whych is the very chyrch I beseche you therfore do no more for me for thys onys but leste I be when ye be gone deceyued by some false techer set me now before your goynge in some way wherby I may be sure euer of a trew To thys wold frere Barns of lykelyhed make her great congratulacyon tell all the congregacyon that they haue all greate cause to ioy and reioyce in the lorde whose hygh mercy hath so goodly bygon to pour in the lyuely lycoure of hys grace into the dyenge harte of that good syster and hathe thereby so reuyued it wyth the warme breth of hys holy spyryte that he maketh yt begynne to qnycken loke vp and to longe to byholde and se the bryght sonne of hys veryre wryten in the holy scryptuâ—e of god to rubbe her eyen and shake of the â—alse ymagynacyons of all the dampnable dremys of menne and that hym self is very sory that he can not accordyng to his hope that brought hym hyther haue hys euangelycall doctryne accepted of the kynge and openly receyued in the realme whyche he so sore hath trauayled to regender agayne vnto god in the trew fayth buâ— is by the menes of the false scrybes and pharasâ—ys reiected and rebuked and sauynge for the kynges saufe conducâ—â— sholde haue standen in parell to be burned and hys bokâ—s wyth hym whyche saufe conducte bycause it was graunted but for .vi. weekes now more thenne almost passed for whyche cause he chaunged hys notable monstrouse apparayle that he came in wyth and shoue hys berde and wente lyke a merchaunt that he myghte be the lâ—sse meâ—ked in taryenge after the saufe conducte and vysytynge the congregacyon wythout whose lyberall ayde and almoâ—se he shold neâ—ther haue ben able to sustayne
that syth saynt Chrysostom sendeth vs to the scrypture to know therby whych of all those dyuers chyrches beyng to gyther all at one tyme is y e very chirch he meneth y ◠by the scrypture y e same chyrche may be knowen wherof it foloweth agayn agaynste frere Barns that the selfe same wordes by whych he wold proue vs that the chyrch can not be knowen do playnely confounde frere Barns and saye that the chyrche may be knowen And saynt Gregory could I wote well haue gyuen him tokens inough open playne euydent wryten in the playn scrypture of whyche I haue my selfe shewed some all redy and mo shall I in the laste boke of thys worke by whyche euery man may playnely perceyue that this knowen catholyke chyrche is the very trewe chyrche of Cryste Also saynt Gregory wolde haue tolde frere Barns that whan saynt Chrysostome yf those wordes were hys dothe sende vs to seke the chyrche by the scrypture he thought it necessary that the chyrche were founden For els he myght haue sent theym onely to the scrypture to lerne the trewe fayth and good lyuynge euery man by hym selfe and leue the chyrche vnsought But it appereth synnys he sendeth them to seke it there he meaneth not onely that they there maye fynde the meanes to fynde it and know it as I sayd before but also that to fynde it know it is a thyng so necessary that nedys it ought to be had bycause of the trewe doctryne to be taught them by the same chyrche as well in any other thyng that god hath by hys holy spyryte taught the same chyrche as also in thynges necessary to saluacyon the trewe vnderstandynge of the same scrypture and than syth he wolde that the readers of the scrypture shold fynd out the trew chyrch to lerne of it the trew exposycyon of the scripture and of an vnknowen chyrch no man can lerne by gyuynge it credence as to the trew chyrch theruppon wold saynt Gregory yet agayne conclude that these wordes of saynt Chrysostome yf they were hys do clerely confounde frere Barns And therfore wolde he fynally put frere Barons in choce whyther he wyl haue those wordes taken for saynt Chrysostoms or no. If he wold not haue them taken for his than wolde saynt Gregory byd hym go scrape that authoryte out of his boke agayne say no ferther but that one man wryteth thus but I wote nere who sauynge that an Arrian he was Now yf he wyll haue theym saynte Chrysostoms wordes thā appereth it playne wolde saynt Gregory say by y ◠same wordes y ◠saynt Chrysostom in the selfe same few wordes whiche Barons bryngeth forth for hym doth .iiii. or .v. tymes clerely playnely cōfoūde hym Now yf these folke wolde yet haue stycked styll and say the decre of that coūsayle made agaynst them was nought for they them selfe onely be the very trewe chyrch of Cryst than wolde saynte Gregory haue sayed at laste why syrs how can that be For ye wote well that of knowen chyrches there was neuer none that durste professe them selfe for the very chyrche but euer they founde theym selfe so farre in that poynt to weyke that they were fayne in conclusyon to say that the very chyrche was a secrete chyrche vnknowen wherof some of them selfe myghte at the leste wyse be some parte And thys do all you your own selfe so fully afferme that neuer heretykes affermed it more styffely Go to therfore wolde saynte Gregory saye to some offycer there present and telle these felowes wyth a stycke and let vs haue the nomber and the names Now whan thys offycer hadde comen wyth hys stycke and patted them vppon the pates and the cryour wyth hym and as he hyt them reherse them thus frere Luther one Cate hys nonne twayne Tyndale thre frere Barons foure when here were all than wolde saynt Gregory haue sayed what here be but foure of you and here be your names rehersed and your persons present and you be all knowen and your false fayth and abomynable bestely sectes by youre owne bestely professyon all to gyther knowen and therfore you can not be the chyrche of trewe good men vnknowen For though an ipocryte maye be vnknowen for naught yet he that by his open euyll and abomynable dedys doynge and open professyon of false abomynable heresyes sheweth hym selfe naughte can not be for that tyme secretely a good man And so be you whā ye haue all babled well and iustely condempned by the whole catholyke chyrche whyche is also well knowen and whyche by your owne reasons and by Barns expresse wordes is here well proued to be the chyrche that can not erre and therfore it is well proued that all you do playnely and dāpnably erre And ferthermore syth they were than proued to be not the very chyrche after theyr owne doctryne bycause they were than made open syth of trouth they beyng open or secrete is not the thynge that maketh it the trew chyrche nor is the substaunce of the mater but an accydent therunto it appereth playne that they whyche by beynge made open be proued after theyr doctryne not to be the trewe chyrche were alwaye a false chyrche before they were made open But now suppose me farther that forthwyth after this some man wolde amonge theym say vnto saynt Gregorye and to that whole assemble that they were comen thyther to gether from all partes of the worlde wyth theyr meruaylouse labour and theyr importable payne and that nowe theyr thre days vitayle that they brought frō home is more then halfe spent shall be great diffyculty for some of them that dwell farthest of to gete home agayne wyth the remanaunt And that therfore yf yt myghte so be thought good to the whole counsayle whyle they were all the whole flok of all crysten people to gether vppon that fayre playne yt were well done to take an order and make a lawe amonge them there that for any nede that sholde at any tyme after happen there sholde neuer more all the whole people be called agayne to gether but oute of euery parte some couenyent number cōuenyently called to gether And that such an assemble so gardered to gether shold repsent y ◠who le peple and sholde haue the selfe same authoryte full and whole in all lawes after to be made and all doutes of scrypture or questyons of the catholyque fayth to be declared that the very whole crysten people sholde haue yf they were all present there man woman and chylde syth it were very lykely that the necessyte of a generall counsayle sholde often happen and not well possyble that all the whole people beyng so mayne a multytude dwellynge so farre a sonder shold so often though yt happed so this onys from all partes of the world come whole alway to gether to the generall coūsayle and syth yt were not to be douted but that Chryste whyche promysed and performed the sendynge of his owne
holy spyryte vnto his chyrche to teache yt and lede yt into euery trouth and that he wolde neuer leue them comfortelesse nor lyke chyldren faderlesse but wolde hym selfe be wyth yt all the dayes vnto the ende of the woâ—â—de so farre forth that where so euer were so mych as two or thre of that chyrche not scatered out therof as saynte Cypryanâ— sayeth but beynge in yt and of yt gathered to gether in his name he was and wolde be hym selfe in the very myddes among them wolde fayle to assyste them wyth his holy spyâ—yt wheÌ„ they were assembled so many in suche maner where as eyther theyr dede and declaracyon muste nedes stande and be â—erme or ellys all runne at rouers and nothyng be certayn or sure I doute nothynge but that ys this had be thus proponed yt wolde haue ben there in that full couÌ„sayle agreed and ordered and decreed that the generall couÌ„sayles shold be after not of the whole nomber of all crysten people but of some suche conuenyent nomber as conuenyetly myghte assemble and the same though yt were not the whole catholyke chyrch in dede but as frere Barns saith only representatyue sholde yet haue the same authoryte and the same full credence geuen vnto yt as though there were a tyt all the whole crysten people And thus ye se now that both in Luthers heresyes Tyndales to Barns also touchyng the weddyng of freres nonnes and the authoryte of generall counsaylys and the proâ—e of the knowen catholyke chyrche and the reprofe of theyr catholyke chyrch vnknowen I haue euyn wyth this one example of all the whole chysten people assembled at a generall counsayle playnely confuted them all But now yf frere Barns wyl here say that wyth all this ymagynacyon of suche an whole assemble at a generall couÌ„sayle I can nothyng proue bycause yt is but an imagynacyon that neuer coulde come to passe I answere hym that yf he so say he shall speke very vnlernedly For be the thynge neuer so false and impossyble to yet may it be putte and admytted to consyder therby what wold folow or not folow theruppon yf yt were both possyble and trew or els made that great wyse and well lerned man Boetius a very symple and an vnwyse argument what time to proue that the fredome of mannes wyll is nothing restrayned nor the fynall effecte of thynges here coÌ„tingent or happenyng any thynge precysely bouÌ„den to y e tone parte or to the tother by the prescyence and forsyght of god he dyd put the case that god hadde not of any suche thynge to come any forsyght at all And then dyd theruppon argue thus in effecte that all were it so y â— god dyd not foresee whether such a maÌ„ shold in such a momeÌ„t or vndyuisyble tyme syt or not syt yet shold that man in that moment do but the tone of those twayne whyther of the twayne hym selfe then wolde and shold not in that one tyme vndyuysyble do the both twayn both syt not syt wherof the tone were contradyctory playne repugnauÌ„t to the tother And that therby may euery man playnly perceyue that the prescyence of god putteth no necessyte in thynges of theyr nature conuenyent vnto fre wyll of man who so consyder well this argument of his and many suche other lyke made by many ryght excellent wyse well lerned men shall eyther esteme them all for folys or ellys confesse that vppon frere Barons reason grouÌ„ded vppon the dyfference betwene the whole catholyke chyrch in dede and the generall counsayle that is not the whole chyrche but by way of representacyon I may well and orderly put the case and suppose that the whole people were at the generall counsayle And then in cause yt so were yf then my purpose wolde folowe and frere Barons purpose fayle as ye se playnely yt wolde then is my parte as well proued and his as well confuted as yf the matter were not onely for argumeÌ„t supposed but were so comen to passe so done in very dede And so this ensample of myne may for all the impossybilyte therof be a good grouÌ„de of profe agaynst all these felowes in theyr false and faynt framed maters coÌ„cernynge the mayntenaunce of theyr false heresyes agaynste all the knowen catholyke chyrche by theyr owne ymagynacyon of a secrete scatered vnknowen chyrche and yet eche of them a dyuerse chyrche not one agreynge wyth a nothâ—r Now hath frere Barons therfore none other shyft that I can se but to say that in that generall counsayle whyche I haue put and supposed in saynt Gregoryes dayes the heresyes that I haue spoken of of Luther Tyndale hym selfe wolde not haue ben condempned but rather approued and allowed for good thynges and trew nor that generall counsayle then beynge suche as I haue put woldâ— neuer haue ordeyned that there sholde be any generall counsayle after of any fewer then all the whole chrysten people or yf there sholde yet wolde they not haue dâ—termyned that euer any suche generall counsayle gathered of any fewer then all to gether shold haue the same authoryte or crâ—deÌ„ce that yt sholde haue yf the counsayle were assembled of all If frere Barons or any of all his felowes be so bold as to tell vs this then may they boldely bere vs in hand what so euer they wyll in this worlde For this maye euery man well wyt that they wold determine when they were comen to gether as they all knew to be good and trew whyle they were a sundre But then are we very sure wherof I thynke neyther Barns nor Tyndale nor Luther neyther can for sham say the coÌ„trary but y â— vntyll wythin this twenty yere passed laste all the worlde good and badde crysten and hethen wolâ— haue had in abomynacyon that any man vowynge chastyte sholde haue wedded a nunne when he lyste vpon his owne sensuall frantyque fantesy breke his promyse made vnto god And therfore I dare be bold and as I truste with the consent and agrement of euery good maÌ„nys conscyence to afferme in this mater a great deale farther agaynste them then I sayde byfore For I dare well saye not onely that they shold haue ben condemned by that one generall couÌ„sayle that I haue put as gethered in some one yere of saynt Gregoryes papacy but also yf there had bâ—e the lyke gadered in euery yere of his yeâ—e and in euery yere synnes his tyme tyll wythin this twenty tyme last passed and in euery yere before vnto the very apostlâ—s tyme and euery yere in theyr tyme to and in euery yere synnes Cryst was borne and euery yere synne the world was fyrst replenyshed well wyth peple that same shamefull sensuall bestely secte wolde haue ben condemned for abomynable And also that the dew assemble of certayne partes representynge the whole body sholde haue the full authoryte of the whole body is a thynge by the comen assent and experyence of the whole worlde crysten
shroue tuysdaye on whyche daye though they be boundeu to leue vndone some thinges that many men vse to do yet are they not so specyally bounden to spende y â— day in the dyuyne seruyse as they be the tother for all Barns bablyng vpon his abiuracyon Nor the chyrche dyd not suffer persecucyon for techyng that frerys may wedde nones and breke theyr vowys runne in apostasyand set nought by periury and rayle agaynst all orders of holy relygyouse lyuyng For in all these thynges is saynte Austayne whom he bryngeth for hym very full and whole agaynste them And as for persecucyon to be â—uffered by the catholyke chyrche it suffyseth that men be of the mynde gladly to suffer whan necessyte of sufferauÌ„ce shall happen by paynyms infydelâ—s not that they ceace to be Crystes chyrche but yf they suffer heretykes aryse and remayne amonge them selfe fyâ—ste wyth false doctryne to contende and inquyete them and after wyth rebellyon to bete robbe spoyle kyll them For saynt Poule sayth Put away the euyll man froÌ„ amonge your selfe For saynt Austayne whom he bryngeth for hym dyd after good and longe delyberacyon playnely wryte in thys poynt agaynst hym as appereth expressely in many of hys pystles wryten bothe vnto the secular powers whom he exhorted agaynste heretykes to represse theym amende them by force and also to dyuerse of those heretykes them selfe wherin he declareth wherfore And yet besyde all thys the chyrche doth in dede abyde endure the shamefull contumelyes of these wreched heretykes nor is not ashamed of the contumelyes of the crosse though these blasphemouse wreches rayle agaynst y e crosse call it idolatrye to crepe and kylle the crosse and in some place forbere not to caste the very fylthy myre vppon the crosse And yet ferther in some partes of Almayne thys knoweÌ„ chyrche of Cryste hath many tymes suffered and yet suffereth no lytell persecucyon and very martyrdome bothe in theyr goodes and landes and theyr bodyes to But yet sayth Barns that thys knowen chyrche can in no wyse be the very chyrche of Cryste bycause it persecuteth heretykes for the profe therof he alledgeth the wordes of saynt Hylary wryten agaynst the Arryans whyche are these Barons The chyrche doth threten wyth banyshementes and presonmentes and she compelleth men to byleue her whyche was exiled and caste in preson nowe hangeth she on the dyghyte of her felowshyppe the whyche was consecrated by the thretenynges of persecuters she causeth prestes to flye that was encreaced by the chasyng away of prestes she gloryeth that she is loued of the world the whyche coulde neuer be Chrystes excepte the worlde dyd hate her c. How thynke you my lordes do not you all these thynges that be layed to the Arryans charge your owne frendes ye your owne conscyence muste nedes accuse you of all these thynges and yet wyll yâ—u be called Chrystes children I saye nothynge to you but that holy doctours laye vnto you More who so consyder well saynt Hylaryes wordes shall fynd therin the sorest thynge y â— lyghtely could haue ben brought forth agaynst frere Barons For in these wordes appereth that the catholyke chyrche dyd neuer persecute heretykes by any temporall payne or any secular power vntyll the heretykes began suche vyolence them selfe For yet in saynte Hylaryes dayes the trewe catholyke chyrche dyd it not But the Arrianes that were heretikes as ye perceyue here by saynte Hillaries wordes when they hadde corrupted goten into theyr secte great prynces vsed theyr authoryte agaynst the catholikes in bannishemeÌ„tes and prysonameÌ„t and myche other cruell handelynge all whych the good catholyque people suffred vsed none other defence sauyng the sworde of the word of god and the ceÌ„suris of the chirch whyche that holy clergy pronouÌ„ced and declared agaynste Arrius and all his adherentes in that holy counsayl holdeÌ„ at Nece But afterwarde when that secte was by the goodnes of god abated and the right fayth well and fully restored and concorde reste and quyete growen amonge chrysten people and that yet agayne after that some heretikes beganne to rayse a new brabelynge good prynces remembryng the great harme and vnrestefulnesse that had growne by such heretykes as had brought vppe sectes and scysmes in the chyrch of Cryste byfore dyd of theyr own good myndes for the preseruacyon of the peace prohybyte and forbyd those heresyes vpon certayne paynes and in lyke wyse coÌ„maunded the bokes of those heretyques to be burned And all be it that some very good men holy doctours wold haue ben very gladde to treate and vse those heretyques so tenderly that they sholde haue hadde no bodely harme in so myche that holy saint Austayne was fyrst of the same mynde hym selfe yet afterwarde consyderynge the mater betser he perceyued the coÌ„trary to be so mych better and so mych harme growynge to good men dyspleasure to god yf yt so shold contynue that he letted not in writyng to confesse his own ouersyght and reuoke his fyrst opynyon and was not onely coÌ„tente that suche obstynate heretykes as to the trouble of good quyete people and dysturbynge of the catholyque fayth wyth the parell of many pore symple soules wolde styrre suche scysmes and heresyes sholde be by fere refrayned byforce repressed and by payne punyshed but also requyred by his owne wrytyng the seculare powers ther to and he thought it a benefyt to the heretyques them selfs to be reduced from theyr errours into the ryght fayth rather for fayre and payn here temporall then to perseuere in theyr heresies fall into y e fyre perpetuall For many which by fere force begynne a good thynge in trouble and aduersyte fall after by grace encreased into the loue of y e goodnes whyche in theyr wanton welth they hated for vexacyon geueth vnderstandynge and the begynnynge of wysedome is the feare of god for whyche he bode his apostles fere hym that myght not onely kyll y e bodye but caste also the soule into hell Saynte Austayne in this poynte declareth his mynde playnly concernynge the repressynge of heretyques by temporall punishemeâ—t both by his pystles adressed vnto such noble seculare men as he requyred therto also by his wrytynges wherin he playnely declareth vnto the heretyques theÌ„ selfes the causes wherfore yt is well done whych saue for the length I wolde here set you in But saynte Austayne was not in this mynde alone but so was saynt Hierome and many other holy men also And vnto the same haue by the spyryte of god for the weale of crysteÌ„dome all crysten nacyons full and whole agreed and haue ben by the importune malyce of heretyques raysynge rebellyons in dyuerse regyons dreuen of necessyte to set in sundry tymes sorer and sorer punyshement therunto And yet as ye se so strong is the deuyll in theyr obstynate hartes that scantely can all suffyse But yet layeth Barns a nother reason to proue that the very chyrche of Cryste can